(18) The princes of Xibalba (so the Popol Vuh recounts) sent their four owl messengers to Hunhun-ahpu and Vukub-hunhun-ahpu, ordering them to come at once to the place of initiation in the fastnesses of the Guatemalan mountains. Failing in the tests imposed by the princes of Xibalba, the two brothers--according to the ancient custom--paid with their lives for their shortcomings. Hunhun-ahpu and Vukub-hunhun-ahpu were buried together, but the head of Hunhun-ahpu was placed among the branches of the sacred calabash tree which grew in the middle of the road leading to the awful Mysteries of Xibalba. Immediately the calabash tree covered itself with fruit and the head of Hunhun-ahpu "showed itself no more; for it reunited itself with the other fruits of the calabash tree." Now Xquiq was the virgin daughter of prince Cuchumaquiq. From her father she had learned of the marvelous calabash tree, and desiring to possess some of its fruit, she journeyed alone to the somber place where it grew. When Xquiq put forth her hand to pick the fruit of the tree, some saliva from the mouth of Hunhun-ahpu fell into it and the head spoke to Xquiq, saying: "This saliva and froth is my posterity which I have just given you. Now my head will cease to speak, for it is only the head of a corpse, which has no more flesh."

(22) to exalt themselves before our face?" So the princes of Xibalba sent for the two youths, Hunahpu and Xbalanque, that they might destroy them also in the seven days of the Mysteries. Before departing, the two brothers bade farewell to their grandmother, each planting in the midst of the house a cane plant, saying that as long as the cane lived she would know that they were alive. "O, our grandmother, O, our mother, do not weep; behold the sign of our word which remains with you. " Hunahpu and Xbalanque then departed, each with his sabarcan (blowpipe), and for many days they journeyed along the perilous trail, descending through tortuous ravines and along precipitous cliffs, past strange birds and boiling springs, cowards the sanctuary of Xibalba.

(24) When told to adore the king, Hunahpu and Xbalanque laughed, for they knew that the figure pointed out to them was the lifeless manikin. The young adventurers thereupon addressed the twelve princes by name thus: "Hail, Hun-came; hail, Vukub-came; hail, Xiquiripat; hail, Cuchumaquiq; hail, Ahalpuh; hail, Ahalcana; hail, Chamiabak; hail, Chamiaholona; hail, Quiqxic; hail, Patan; hail, Quiqre; hail, Quiqrixqaq." When invited by the Xibalbians to seat themselves upon a great stone bench, Hunahpu and Xbalanque declined to do so, declaring that they well knew the stone to be heated so that they would he burned to death if they sat upon it. The princes of Xibalba then ordered Hunahpu and Xbalanque to rest for the night in the House of Shadows. This completed the first degree of the Xibalbian Mysteries.

(23) The actual ordeals of the Xibalbian Mysteries were seven in number. As a preliminary the two adventurers crossed a river of mud and then a stream of blood, accomplishing these difficult feats by using their sabarcans as bridges. Continuing on their way, they reached a point where four roads converged--a black road, a white road, a red road, and a green road. Now Hunahpu and Xbalanque knew that their first test would consist of being able to discriminate between the princes of Xibalba and the wooden effigies robed to resemble them; also that they must call each of the princes by his correct name without having been given the information. To secure this information, Hunahpu pulled a hair from his leg, which hair then became a strange insect called Xan; buzzing along the black road, the Xan entered the council chamber of the princes of Xibalba and stung the leg of the figure nearest the door, which it discovered to be a manikin. By the same artifice the second figure was proved to be of wood, but upon stinging the third, there was an immediate response. By stinging each of the twelve assembled princes in turn the insect thus discovered each one's name, for the princes called each other by name in discussing the cause of the mysterious bites. Having secured the desired information in this novel manner, the insect then flew back to Hunahpu and Xbalanque, who thus fortified, fearlessly approached the threshold of Xibalba and presented themselves to the twelve assembled princes.

(1) Fear and apprehension drew plaintive cries from the birds as they faced a road without end, where the strong wind of detachment from earthly things split the vault of heaven. In their anxiety they crowded together and asked the Hoopoe

for advice. They said: 'We do not know how we should present ourselves to the King with due reverence. But you have been in the presence of Solomon, and know the usages of etiquette. Also you have ascended and descended this road, and many times flown round the earth. You are our Imam, to bind and to loose. We ask you now to go up into the minabar and instruct us. Tell us about the road and about the King's court and the ceremonies there, for we do not wish to behave foolishly. Also, all kinds of difficulties arise in our minds, and for this journey one needs to be free from disquiet. We have many questions to ask, and we wish you to resolve our misgivings, otherwise we shall not see clearly on this long road.'

The Hoopoe then set the crown on her head, sat on her throne and disposed herself to speak to them. When the army of birds was ranged in front of her in ranks, the Nightingale and the Turtle-dove went up and as two readers with the same voice together gave forth a melody so sweet that all who heard were lifted out of themselves. Then one after another, a number of birds went up to her to speak about their difficulties and to make excuses.

(36) Later, Hunahpu was restored to life by magic, and the two brothers, having thus foiled every attempt against their lives by the Xibalbians, in order to better avenge the murder of Hunhun-ahpu and Vukub-hunhun-ahpu, permitted themselves to be burned upon a funeral pyre. Their powdered bones were then cast into a river and immediately became two great man-fishes. Later taking upon themselves the forms of aged wanderers, they danced for the Xibalbians and wrought strange miracles. Thus one would cut the other to pieces and with a single word resurrect him, or they would burn houses by magic and then instantly rebuild them. The fame of the two dancers--who were in reality Hunahpu and Xbalanque--finally came to the notice of the twelve princes of Xibalba, who thereupon desired these two miracle-workers to perform their strange fears before them. After Hunahpu and Xbalanque had slain the dog of the princes and restored it to life, had burned the royal palace and instantly rebuilt it, and given other demonstrations of their magical powers, the monarch of the Xibalbians asked the magicians to destroy him and restore him also to life. So Hunahpu and Xbalanque slew the princes of Xibalba but did not return them to life, thereby avenging the murder of Hunhun-ahpu and Vukub-hunhun-ahpu. These heroes later ascended to heaven, where they became the celestial lights.

(1) When they had pondered over the story of Shaikh San'an, the birds decided to give up all their former way of life. The thought of the Simurgh lifted them out of their apathy; love for him alone filled their hearts, and they began to consider how to Start on the journey. They said: 'First, we must have a guide to tie and untie the knots. We need a leader who will tell us what to do, one who can save us from this deep sea. We will obey him from our hearts and do what he says, be it pleasant or unpleasant, so that our ball will fall on the mallet of the Caucasus. Then the atom will be united to the majestic sun; and the shadow of the Simurgh will fall on us. Now, let us draw lots for a leader. He on whom the lot falls shall be our guide; he shall be great among the small.'

Then began a commotion, everyone talking at once, but when everything was ready, the twittering and chattering died down and the birds fell silent. The drawing was conducted with due ceremony, and eventually the lot fell on the spirited Hoopoe. All with one accord agreed and promised to obey her even at the risk of their lives, and to spare neither soul nor body. The Hoopoe came forward and a crown was placed on her head.

At the setting-out place, so great was the number of birds who flocked there that they hid the moon and the fish; but when they saw the entrance to the first valley, they flew up to the clouds in fright. Then, with much fluttering of wings and feathers and mutual encouragement, their eagerness to renounce every"thing revived. But the task before them was heavy and the way was long. Silence brooded over the road which stretched before them and a bird asked the Hoopoe why it was so deserted. 'Because of the awe that the King inspires, to whose dwelling it leads" she answered.

(2) Ye two divine Hawks upon your gables, who are giving attentive heed to the matter; ye who accompany the bier to the tomb, and who conduct the ship of Râ, advancing onwards from the highest place of the Ark in heaven—the Lord of the Shrine which standeth in the centre of the Earth

(92) Sound the note of every bird that draws near; When God sent, thee to the birds, To the predestinarian bird talk predestination, To the bird with broken wings preach patience, To the patient well-doer preach comfort and pardon, To the spiritual 'Anka relate the glories of Mount Qaf, To the pigeon preach avoidance of the hawk, To the lordly hawk mercy and self-control; As for the bat, who lingers helpless in the dark, Acquaint him with the society of the light;

(28) The fifth ordeal was also of a nocturnal nature. Hunahpu and Xbalanque were ushered into a great chamber which was immediately filled with ferocious tigers. Here they were forced to remain throughout the night. The young men tossed bones to the tigers, which they ground to pieces with their strong jaws. Gazing into the House of the Tigers, the princes of Xibalba beheld the animals chewing the bones and said one to the other: "They have at last learned (to know the power of Xibalba), and they have given themselves up to the beasts. " But when at dawn Hunahpu and Xbalanque emerged from the House of the Tigers unharmed, the Xibalbians

(1) Thou art a lion, thou art a sphinx, thou art Horus who avengeth his father; thou art these four gods, those glorious ones who are shouting for joy, who are making incantations, and who bring out water by the power of the tramp of their feet. Thou risest on the right, thou risest on the left. Seb has opened thy blind eyes, he has loosened thy legs which were fettered. Thou hast received thy heart of thy mother, thy whole heart of thy own body; thy soul is in the sky, thy body is under the ground. There is bread for thy body, water for thy throat, sweet breeze for thy nostrils

(1) Till thy fortune comes forth as a new-born babe, Blood becomes not milk, sweet and pleasant to the mind. When that light of God, Husamu-'d-Din Turned his course down from the summit of heaven, While he had ascended to sublimest verities, In the absence of his spring the buds blossomed not, But when out of that sea he came to shore, This Masnavi, which is the polisher of spirits, Its recommencement occurred on the day of "Opening." The commencement date of this precious work The Bulbul started on this date and became a hawk; Yea, a hawk to hunt out these mysteries. May the wrist of the King be the resting-place of this hawk, And may this door be open to the people for ever!

(90) All the eagles and vultures and ravens and kites were gathered together, and there came with them all the sheep of the field, yea, they all came together, and helped each other to break that horn of the ram.

(6) When the Hoopoe had finished the birds began excitedly to discuss the glory of this king, and seized with longing to have him for their own sovereign they were all impatient to be off. They resolved to go together; each became a friend to the other and an enemy to himself. But when they began to realize how long and painful their journey was to be, they hesitated, and in spite of their apparent good-will began to excuse themselves, each according to his type.

(478) 971 To say: Greetings to thee, Ladder of god; 971 greetings to thee, Ladder of Set. 971 Stand up Ladder of god; 971 stand up Ladder of Set; stand up Ladder of Horus 971 which was made for Osiris, that he may ascend upon it to heaven and do service of courtier to R`. 972 Thou art come in search of thy brother, Osiris, 972 after his brother Set had cast him on his side, 972 on yonder side of G.ti. 973 Horus comes, his lion-helmet on his head; his face he turns towards his father, Geb. 973 N. is thy son, N. is Horus. 974 Thou hast conceived N. as thou hast conceived the god, lord of the ladder, 974 to whom thou hast given the ladder of the god, to whom thou hast given the ladder of Set, 974 that N. may ascend to heaven on it and do service of courtier to R`. 975 Let also the ladder of god be given to N., let the ladder of Set be given to N. 975 that N. may ascend to heaven on it, and do service of courtier to R`, 975 just like gods who are gone to their kas. 976 The eye of Horus glowers (?) on the wing of Thot, 976 on the left side of the ladder of the god. 976 O men, a uraeus-serpent (goes) to heaven. N. is the eye of Horus. 976 After its foot has been stopped at every place where it was, N. goes as the eye of Horus goes. 977 Be pleased that N. come among you, ye his brothers, the gods; 977 rejoice at the approach of N., ye his brothers, the gods, 977 as Horus rejoiced at the approach of his eye, 977 after his eye was given (back) to him in the presence of his father, Geb. 978 Every spirit, every god, who shall oppose his arm to N., 978 when he ascends to heaven on the ladder of the god, 978 the earth shall not be hoed for him, the wdn.t-offering shall not be made for him, 978 he shall not ferry over to the evening meal in Heliopolis, 978 he shall not ferry over to the morning meal in Heliopolis. 979 He shall guard himself, he has obligated himself, (he) who will see, (he) who will hear, 979 that he (the deceased) ascends to heaven on the ladder of the god, 979 appearing like the uraeus-serpent which was on the forehead of Set. 980 Every spirit, every god who shall open his arms to N. (will be) on the ladder of the god. 980 United for N. are his bones, assembled for him are his limbs; 980 N. has sprung up to heaven on the fingers of the god, lord of the ladder.

(42) The exploits of Hunahpu and Xbalanque take place before the actual creation of the human race and therefore are to be considered essentially as spiritual mysteries. Xibalba doubtless signifies the inferior universe of Chaldean and Pythagorean philosophy; the princes of Xibalba are the twelve Governors of the lower universe; and the two dummies or manikins in their midst may be interpreted as the two false signs of the ancient zodiac inserted in the heavens to make the astronomical Mysteries incomprehensible to the profane. The descent of Hunahpu and Xbalanque into the subterranean kingdom of Xibalba by crossing over the rivers on bridges made from their blowguns has a subtle analogy to the descent of the spiritual nature of man into the physical body through certain superphysical channels that may be likened to the blowguns or tubes. The sabarcan is also an appropriate emblem of the spinal cord and the power resident within its tiny central opening. The two youths are invited to play the "Game of Life" with the Gods of Death, and only with the aid of supernatural power imparted to them by the "Sages" can they triumph over these gloomy lords. The tests represent the soul wandering through the sub-zodiacal realms of the created universe; their final victory over the Lords of Death represents the ascension of the spiritual and illumined consciousness from the tower nature which has been wholly consumed by the fire of spiritual purification.

(20) Xquiq gave birth to twin sons, who were named Hunahpu and Xbalanque and whose lives were dedicated to avenging the deaths of Hunhun-ahpu and Vukub-hunhun-ahpu. The years passed, and the two boys grew up to manhood and great were their deeds. Especially did they excel in a certain game called tennis but somewhat resembling hockey. Hearing of the prowess of the youths, the princes of Xibalba asked: "Who, then, are those who now begin again to play over our heads, and who do not scruple to shake (the earth)? Are not Hunhun-ahpu and Vukub-hunhun-ahpu dead, who wished

(90) And I saw till the †shepherds and† eagles and those vultures and kites came, and †they cried to the ravens† that they should break the horn of that ram, and they battled and fought with it, and it battled with them and cried that its help might come.

(7) As he entered the forest surrounding his little house, it seemed to C.R.C. that all Nature had joyously prepared for the wedding. As he proceeded singing merrily, he came to a green heath in which stood three great cedars, one bearing a tablet with an inscription describing the four paths that led to the palace of the King: the first short and dangerous, the second circuitous, the third a pleasant and royal road, and the fourth suitable only for incorruptible bodies. Weary and perplexed, C.R.C. decided to rest and, cutting a slice of bread, was about to partake thereof when a white dove begged it from him. The dove was at once attacked by a raven, and in his efforts to separate the birds C.R.C. unknowingly ran a considerable distance along one of the four paths--that leading southward. A terrific wind preventing him from retracing his steps, the wedding guest resigned himself to the loss of his bread and continued along the road until he espied in the distance a great gate. The sun being low, he hastened towards the portal, upon which, among other figures, was a tablet bearing the words Procul hinc procul ite profani.

(1) Then all the birds, one after another, began to make foolish excuses. If I do not repeat them, pardon me, reader, for it would take too long. But how can such birds hope to entangle the Simurgh in their claws? So the Hoopoe continued her discourse:

'He who prefers the Simurgh to his own life must struggle bravely with himself. If your gizzard will not digest a single grain how shall you share in the feasting of the Simurgh? When you hesitate over a sip of wine how will you drink a large cup, O paladin? If you have not the energy for an atom how shall you find the treasure of the sun? If you can drown in a drop of water, how will you go from the depths of the sea to the heavenly heights? This is not a simple perfume; and neither is it a task for him who has not a clean face,' When the birds had thought this over they again spoke to the Hoopoe: 'You have taken upon yourself the task of showing us the way, you, the best and most powerful of birds. But we are feeble, with neither down nor feathers, so how shall we be able at last to reach the Sublime Simurgh? If we should arrive it would be a miracle. Tell us something

about this marvellous Being by means of a similitude, or, blind as we are, we shall understand nothing of the mystery If there were some relation between this Being and ourselves it would be much easier for us to set out. But, as we see it, he may be compared to Solomon, and we to begging ants. How can an insect in the bottom of a pit mount up to the great Simurgh? Shall royalty be the portion of the beggar?'