(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."

(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.

(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.

(18) To the parrot he gave a collar of gold; and the hoopoe he made a messenger of the Way.

(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.

(43) And to their father he sent raiment and silver and ten asses which carried corn, and he sent them away.

(696) 2163a (N. J�quier, XII 1047). O, strong one, jackal, D, bring these to [this] N.; 2163 bring with these to N -------------------2163c (N. 1048). messenger of Atum, O N., with linen of T(?)i.t 2164 ----------------------------------- 2164b (N. 1049). O! O! come; O! O! come; bring these to N.; 2165 bring with (these) to N --------------- 2165 lift him up ------2165b + 1 (N. 1050). messenger of Atum, O N., with linen of T(?)i.t 2166 -------------- the eye of Horus there 2166b (N. 10511). hurry against the fingers of Set 2166b + 1 (N. 1951). d (or, wd) ----------- 'in(f) m---21607a. (N. 1051-1052) ------ N. earth in peace 2167b (N. 1052). the two hands of N. ------------- to the heart 2168 (N. 1053). Raise thyself up N., tsi ---------------2168 + 1 (N. 1054). N. raised himself up in this night -------2168 + 2 (N. 1055). n these of N --------------------2168 + 3 (N. 1055 + 1 to 1055 + 2). tm (?) --- S --------belonging to the god 2168 + 4 (N. 1055 + 2). O N. --------------------2168 + 5 (N. 1055 + 3). 63 ------- 'im-n.n -----------2168 + 6 (N. 1055 + 5) ------ he[aven] -------------(Following 2168 + 6, there are in N. J�quier, XII, eight additional columns, 1055 + 5 to 1055 + 12, the text of which is entirely destroyed).

(31) The guests thereupon ascended to the sixth floor, where stood a small altar resembling that in the King's throne room. The bird drank from the little fountain and was fed with the blood of the white serpent which crawled through the openings in the skull. The sphere by the altar revolved continuously. The watch struck one, two, and then three, at which time the bird, laying its neck upon the book, suffered itself to be decapitated. Its body was burned to ashes, which were placed in a box of cypress wood. Virgo Lucifera told C.R.C. and three of his comrades that they were lazy and sluggish "labourators" and would therefore be excluded from the seventh room. Musicians were sent for, who with cornets were to "blow" the four in ridicule from the chamber. C.R.C. and his three companions were disheartened until the musicians told them to be of good cheer and led them up a winding stair to the eighth floor of the tower directly beneath the roof. Here the old warden, standing upon a little round furnace, welcomed them and congratulated them upon being chosen by Virgo Lucifera, for this greater work. Virgo Lucifera then entered, and after laughing at the perplexity of her guests, emptied the ashes of the bird into another vessel, filling the cypress box with useless matter. She thereupon returned to the seventh floor, presumably to mislead those assembled there by setting them to work upon the false ashes in the box.

(40) They who are on the Horizon convey thee, and they who are in the Evening Bark transport thee, and they say—Adoration at the approach of thy Majesty, Come, Come, approach in peace, Oh to thee, Welcome, Lord of Heaven, King of Akerta

(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.

(531) 1254 To say: O ye two Kites who are on the wing of Thot, 1254 who are Whnnw.ti and Dndnw.ti, 1254 bring this (message) to N.; put him on that side. 1254 N. comes for life as messenger of Horus, the rapid one (or, in (his) service).

(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.

(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

(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.

(35) When the young prophetess had completed the process of purification, she was clothed in sanctified raiment and led to the tripod, upon which she seated herself, surrounded by the noxious vapors rising from the yawning fissure. Gradually, as she inhaled the fumes, a change came over her. It was as if a different spirit had entered her body. She struggled, tore her clothing, and uttered inarticulate cries. After a time her struggles ceased. Upon becoming calm a great majesty seemed to posses her, and with eyes fixed on space and body rigid, she uttered the prophetic words. The predictions were usually in the form of hexameter verse, but the words were often ambiguous and sometimes unintelligible. Every sound that she made, every motion of her body, was carefully recorded by the five Hosii, or holy men, who were appointed as scribes to preserve the minutest details of each divination. The Hosii were appointed for life, and were chosen from the direct descendants of Deucalion.

(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

(304) 468 To say: Greetings to thee, O daughter of Anubis, who is at the windows, of heaven, 468 thou friend of Thot, who is at the double rail (end) of the ladder. 468 Open the way for N., that N. may pass. 469 Greetings to thee, O ostrich, who is on the shore of the Winding Watercourse. 469 Open the way for N., that N. may pass. 470 Greetings to thee, O ox of R`, with four horns, 470 thy horn in the West, thy horn in the East, thy horn in the South, thy horn in the North. 470 Incline thy western horn for N., that N. may pass. 47 Art thou a pure westerner? I come from the falcon city. 471 Greetings to thee, O Marsh of my Offerings (or, O Marsh of my Peace); 471 greetings to the honourable ones (dead?) who are in thee. N. will honour those who are there. 471 Comfortable are the pure who are in me.

(336) 547 To say: Greeting to thee, ox of the oxen, when thou makest the ascension. 547 N. seizes thee by thy tail; N. takes thee by thy buttocks. 547 When thou makest the ascension, a Great One is behind thee, a Great One is before thee. 548 Greetings to thee, Great One among the gods, take N. to thee, he belongs to thee. 548 Thy heart is whole; as to the parts of the corpse of N., they are young.

(21) Who are they? Those who have gone before are Hu and Sau. May I be with their father Tmu, throughout the course of each day

(327) 535 To say: The messenger of Horus, whom he loves, was N., who has brought back to him his eye. 535 The messenger of Set, whom he loves, was N., who has brought back to him his testicles. 535 The messenger of Thot, whom he loves, was N., who has brought back to him his arm. 536 The Two Enneads tremble for themselves, 536 for they are the messengers, whom N. loves, who should bring N. to food. 536 They bring N. to food.