(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

(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.

(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.

(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.

(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.

(98) For the angels play before and in God, as little children play before their parents, whereby the divine joy is increased.

(5) "If you desire either to see or hear," The terror-stricken recommenced thereon, "Tuscans or Lombards, I will make them come. But let the Malebranche cease a little, So that these may not their revenges fear, And I, down sitting in this very place, For one that I am will make seven come, When I shall whistle, as our custom is To do whenever one of us comes out." Cagnazzo at these words his muzzle lifted, Shaking his head, and said: "Just hear the trick Which he has thought of, down to throw himself!" Whence he, who snares in great abundance had, Responded: "I by far too cunning am, When I procure for mine a greater sadness." Alichin held not in, but running counter Unto the rest, said to him: "If thou dive, I will not follow thee upon the gallop, But I will beat my wings above the pitch; The height be left, and be the bank a shield To see if thou alone dost countervail us." O thou who readest, thou shalt hear new sport! Each to the other side his eyes averted; He first, who most reluctant was to do it.

(1) Of old, Wên Wang of Chao loved sword-play. Swordsmen thronged his halls, to the number of three thousand and more. Day and night they had bouts before the prince. In the course of a year, a hundred or so would be killed or wounded. Yet the prince was never satisfied. Within three years, the State had begun to go to rack and ruin, and other princes to form designs upon it. Thereupon the Heir Apparent, Li, became troubled in mind; and said to the officers of his household, "Whosoever shall persuade the prince to do away with these swordsmen, to him I will give a thousand ounces of silver." To this his officers replied, "Chuang Tzŭ is the man." Thereupon the Heir Apparent sent messengers to Chuang Tzŭ with a thousand ounces of silver, which he would not accept, but accompanied the messengers back to their master. "What does your Highness require of me," asked Chuang Tzŭ, "that you should bestow upon me a thousand ounces?" "I had heard," replied the young prince, "that you were a famous Sage, and I ventured to send this money as a present to your servants.

(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.

(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."

(3) "I will accustom myself to the dress," replied Chuang Tzŭ; and after practising for three days, he went again to see the young prince, who accompanied him into his father's presence. The latter drew a sharp sword and awaited Chuang Tzŭ's approach. But Chuang Tzŭ, when he entered the door of the audience chamber, did not hurry forward, neither did he prostrate himself before the prince. "What have you to say to me," cried the prince, "that you have obtained your introduction through the Heir Apparent?" "I have heard," replied Chuang Tzŭ, "that your Highness loves sword-play. Therefore I have come to exhibit my skill." "What can you do in that line?" asked the prince. "Were I to meet an opponent," said Chuang Tzŭ, "at every ten paces, I could go on for a thousand li without being stopped." "Bravo!" cried the prince. "There is not your match in the empire." "When I fight," continued Chuang Tzŭ, "I make a show of being weak but push a vigorous attack. The last to start, I am the first to arrive. I should like your Highness to make trial of me."

(3) Thus Hu Pu Hsieh, Wu Kuang, Poh I, Shu Ch'i, Chi Tzŭ Hsü Yü, Chi T'o, and Shên T'u Ti, were the servants of rulers, and did the behests of others, not their own. The pure men of old did their duty to their neighbours, but did not associate with them. They behaved as though wanting in themselves, but without flattering others. Naturally rectangular, they were not uncompromisingly hard. They manifested their independence without going to extremes. They appeared to smile as if pleased, when the expression was only a natural response. Their outward semblance derived its fascination from the store of goodness within. They seemed to be of the world around them, while proudly treading beyond its limits. They seemed to desire silence, while in truth they had dispensed with language. They saw in penal laws a trunk; in social ceremonies, wings; in wisdom, a useful accessory; in morality, a guide. For them penal laws meant a merciful administration; social ceremonies, a passport through the world; wisdom, an excuse for doing what they could not help; and morality, walking like others upon the path. And thus all men praised them for the worthy lives they led.

(2) When Wên Po Hsüeh Tzŭ was on his way to Ch'i, he broke his journey in Lu. A certain man of Lu begged for an interview, but Wên Po Hsüeh Tzŭ said, "No. I have heard that the gentlemen of the Middle Kingdom are experts in ceremonies and obligations, but wanting in knowledge of the human heart. I do not wish to see him." So he went on to Ch'i; but once more at Lu, on his way home, the same man again begged to have an interview. "When I was last here," cried Wên Po Hsüeh Tzŭ, "he asked to see me, and now again he asks to see me. Surely he must have something to communicate." Whereupon he went and received the stranger, and on returning gave vent to sighs. Next day he received him again, and again after the interview gave vent to sighs. Then his servant asked him, saying, "How is it that whenever you receive this stranger, you always sigh afterwards?" "I have already told you," replied Wên Po Hsüeh Tzŭ, "that the people of the Middle Kingdom are experts in ceremonies and obligations but wanting in knowledge of the human heart. The man who visited me came in and went out as per compasses and square. His demeanour was now that of the dragon, now that of the tiger. He criticised me as though he had been my son. He admonished me as though he had been my father. Therefore I gave vent to sighs."

(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.

A certain king had three sons, who were the light of his eyes, and, as it were, a fountain whence the palm tree of his heart drank the water of bliss. One day he called his sons before him and commanded them to travel through his realm, and to inspect the behavior of the governors and the state of the administration; and he strictly charged them not to go near a particular fort which he named. But, according to the saying, "Man hankers after what is forbidden," the three princes disobeyed their father, and, before going anywhere else, proceeded to visit this fort. The result was, that they fell into calamities, and had occasion to repeat the text, "Had we but hearkened or understood, we had not been among the dwellers in the flame." The fort was full of pictures, images and forms, and amongst them was a portrait of a beautiful damsel, the daughter of the King of China, which made such a deep impression on the three princes that they all became distracted with love and determined to journey to the court of the King of China and sue for the hand of his daughter.

(2) The Prince was greatly pleased and smiled. But when Hsü Wu Kuei went out, Nü Shang asked him, saying, "What can you have been saying to his Highness? Whenever I address him, it is either in a pacific sense, based upon the Canons of Poetry, History, Rites, and Music; or in a belligerent sense, based upon the Golden Roster or the Six Plans of Battle. I have transacted with great success innumerable matters entrusted to me, yet his Highness has never vouchsafed a smile. What can you have been saying to make him so pleased as all this?" "I merely told him," replied Hsü Wu Kuei, "how I judged of dogs and horses." "Was that all?" enquired Nü Shang, incredulously. "Have you not heard," said Hsü Wu Kuei, "of the outlaw of Yüeh? After several days' absence from his State, he was glad to meet any one he had known there. After a month, he was glad to meet any one he had even seen there. And after a year, he was glad to meet any one who was in any way like to his fellow-countrymen. Is not this a case of absence from one's kind increasing the desire to be with them? "Thus a man who had fled into the wilderness, where bishop-wort chokes the path of the weasel and stoat, now advancing, now stopping,—how he would rejoice if the footfall of a fellow-creature broke upon his ear. And how much more were he to hear the sound of a brother's, of a relative's voice at his side. Long it is, I ween, since his Highness has heard the voice of a pure man at his side!"

(6) The Navarrese selected well his time; Planted his feet on land, and in a moment Leaped, and released himself from their design. Whereat each one was suddenly stung with shame, But he most who was cause of the defeat; Therefore he moved, and cried: "Thou art o'ertakern." But little it availed, for wings could not Outstrip the fear; the other one went under, And, flying, upward he his breast directed; Not otherwise the duck upon a sudden Dives under, when the falcon is approaching, And upward he returneth cross and weary. Infuriate at the mockery, Calcabrina Flying behind him followed close, desirous The other should escape, to have a quarrel. And when the barrator had disappeared, He turned his talons upon his companion, And grappled with him right above the moat.

(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.

(46) And when they come home, they shew them to their parents; and the parents also rejoice in their children, and are merry and cheerly with them.

(560) advising or rebuking him, then there arises in his soul a faction and an opposite faction, and he goes to war with himself. It must be so. And there are times when the democratical principle gives way to the oligarchical, and some of his desires die, and others are banished; a spirit of reverence enters into the young man’s soul and order is restored. Yes, he said, that sometimes happens. And then, again, after the old desires have been driven out, fresh ones spring up, which are akin to them, and because he their father does not know how to educate them, wax fierce and numerous. Yes, he said, that is apt to be the way. They draw him to his old associates, and holding secret intercourse with them, breed and multiply in him. Very true. At length they seize upon the citadel of the young man’s soul, which they perceive to be void of all accomplishments and fair pursuits and true words, which make their abode in the minds of men who are dear to the gods, and are their best guardians and sentinels. None better. False and boastful conceits and phrases mount upwards and take their place. They are certain to do so. And so the young man returns into the country of the lotus-eaters, and takes up his dwelling there in the face of all men; and if any help be sent by his friends to the oligarchical part of him, the aforesaid vain conceits shut the gate of the king’s fastness; and they will neither allow the embassy itself to enter, nor if private advisers offer the fatherly counsel of the aged will they listen to them or receive them.