(107) And after some days my son Methuselah took a wife for his son Lamech, and she became pregnant by him and bore a son.

(24) And from them arose seven pairs, male and female, and each was a brother and sister-wife; and from every one of them, in fifty years, children were born, and they themselves died in a hundred years.

(15) He (Frâsîyâv) as well as Karsêvaz, whom they call Kadân, and Aghrêrad were all three brothers. [

(10) Salm and Tûg slew them all, Aîrîk and his happy sons, but Frêdûn kept the daughter in concealment, and from that daughter a daughter was born; they became aware of it, and the mother was slain by them.

(3) They had heard about their birth and knew also that they were the successors of their parents, those who went to Xibalba and died there. Hunbatz and Hunchouén were diviners, and in their hearts they knew everything concerning the birth of their two younger brothers. Nevertheless, because they were envious, they did not show their wisdom, and their hearts were filled with bad will for them, although Hunahpú and Xbalanqué had not offended them in any way.

(25) of those seven pairs one was Sîyâkmak, the name of the man, and Nasâk of the woman; and from them a pair was born, whose names were Fravâk of the man and Fravâkaîn of the woman.

THE fourth book begins with an address to Husamu-'d-Din, and this is followed by the story of the lover and his mistress, already commenced in the third book. A certain lover had been separated from his mistress for the space of seven years, during which he never relaxed his efforts to find her. At last his constancy and perseverance were rewarded, in accordance with the promises "The seeker shall find," and "Whoso shall have wrought an atom's weight of good shall behold it." One night, as he was wandering through the city, he was pursued by the patrol, and, in order to escape them, took refuge in a garden, where he found his long-sought mistress. This occasioned him to reflect how often men "hate the things that are good for them," and led him to bless the rough patrol who had procured him the bliss of meeting with his mistress. Apropos of this, an anecdote is told of a preacher who was in the habit of blessing robbers and oppressors, because their evil example had turned him to righteousness. The moment the lover found himself alone with his mistress, he attempted to embrace her, but his mistress repulsed him, saying, that though no men 'were present, yet the wind was blowing and that showed that God, the mover of the wind, was also present. The lover replied, "It may be I am lacking in good manners, but I am not lacking in constancy and fidelity towards you." His mistress replied, "One must judge of the hidden by the manifest; I see for myself that your outward behavior is bad, and thence I cannot but infer that your boast of hidden virtues is not warranted by actual facts. You are ashamed to misconduct yourself in the sight of men, but have no scruple to do so in the presence of the All-seeing God, and hence I doubt the existence of the virtuous sentiments which you claim to possess, but which can only be known to yourself." To illustrate this, she told the story of a Sufi and his faithless wife. This wife was one day entertaining a paramour, when she was surprised by the sudden return of her husband. On the spur of the moment she threw a woman's dress over her paramour and presented him to her husband as a rich lady who had come to propose a marriage between her son and the Sufi's daughter, saying she did not care for wealth, but only regarded modesty and rectitude of conduct. To this the Sufi replied, that as from her coming unattended it was plain that the lady had not the wealth she pretended to have, it was more than probable that her pretensions to extraordinary modesty and humility were also fictitious. The lover then proceeded to excuse himself by the plea that he had wished to test his mistress, and ascertain for himself whether she was a modest woman or not. He said he of course knew beforehand that she would prove to be a modest woman, but still he wished to have ocular demonstration of the fact. His mistress reproved him for trying to deceive her with false pretences, assuring him that, after he had been detected in a fault, his only proper course was to confess it, as Adam had done. Moreover, she added that an attempt to put her to the test would have been an extremely unworthy proceeding, only to be paralleled by Abu Jahl's attempt to prove the truth of the Prophet's claims by calling on him to perform a miracle.

(93) And Enoch began to recount from the books and said: 'I was born the seventh in the first week, While judgement and righteousness still endured.

(1) Well, then, Hunbatz and Hunchouén were with their mother when the woman called Xquic arrived. When the woman Xquic came before the mother of Hunbatz and Hunchouén, she carried her sons in her belly and it was not long before Hunahpú and Xbalanqué, as they were called, were to be born. When the woman came to the old lady, she said to her: "I have come, mother; I am your daughter-in-law and your daughter, mother." She said this when she entered the grandmother's house.

(22) From them was born in nine months a pair, male and female; and owing to tenderness for offspring the mother devoured one, and the father one.

(1) WHILE Mnesarchus, the father of Pythagoras, was in the city of Delphi on matters pertaining to his business as a merchant, he and his wife, Parthenis, decided to consult the oracle of Delphi as to whether the Fates were favorable for their return voyage to Syria. When the Pythoness (prophetess of Apollo) seated herself on the golden tripod over the yawning vent of the oracle, she did not answer the question they had asked, but told Mnesarchus that his wife was then with child and would give birth to a son who was destined to surpass all men in beauty and wisdom, and who throughout the course of his life would contribute much to the benefit of mankind. Mnesarchus was so deeply impressed by the prophecy that he changed his wife's name to Pythasis, in honor of the Pythian priestess. When the child was born at Sidon in Phœnicia, it was--as the oracle had said--a son. Mnesarchus and Pythasis named the child Pythagoras, for they believed that he had been predestined by the oracle.

(3) Yim,] Takhmôrup, Spîtûr, and Narsih, whom they also call 'the Rashnû of Kînŏ,' were all brothers

(48) And at that hour that Son of Man was named In the presence of the Lord of Spirits, And his name before the Head of Days.

(1) Now we shall also tell the name of the father of Hunahpú and Xbalanqué. We shall not tell his origin and we shall not tell the history of the birth of Hunahpú and Xbalanqué. We shall tell only half of it, only a part of the history of his father. Here is the story. Here are the names of Hun-Hunahpú [and Vucub-Hunahpú], as they are called. Their parents were Xpiyacoc and Xmucané. During the night Hun-Hunahpú and Vucub-Hunahpú were born of Xpiyacoc and Xmucané. Well now, Hun-Hunahpú had begotten two sons; the first was called Hunbatz and the second Hunchouén. The mother of the two sons was called Xbaquiyalo. Thus was the wife of Hun-Hunahpú called. As for the other son, Vucub-Hunahpú, he had no wife; he was single.

(18) Now there were seven brethren: the first took a wife, and died without children: the second took her to wife, and he died childless: the third likewise; and in like manner the seven also: they died, and left no children. Last of all, the woman died. Therefore in the resurrection whose wife of them is she?

(6) And it came to pass when the children of men had multiplied that in those days were born unto them beautiful and comely daughters.

(14) Now his elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing. And he called one of the servants, and asked what these things meant. And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. And he was angry, and would not go in: therefore came his father out, and entreated him.