(5) They had the appearance of youths, when those who came to offer gifts saw them. Then the persecution of the young of the birds and of the deer began, and the fruit of the chase was received by the priests and sacrificers. And when they found the young of the birds and the deer, they went at once to place the blood of the deer and of the birds in the mouths of the stones, that were Tohil and Avilix. As soon as the blood had been drunk by the gods, the stones spoke, when the priests and the sacrificers came, when they came to bring their offerings. And they did the same before their symbols, burning pericón and holom-ocox.

(22) Each of the four walls had a small niche of the exact size of an amulet, which was lodged in it. We know it from the four oriented steles of Marseilles (Naville, Les quatre stèles orientées du Musée de Marseille ), where we find the text belonging to each wall, and also the niche cut in the stone for each amulet. On the North was a human figure, on the South a flame, on the East a jackal, on the West a Tat

(6) The symbols of each one were there where they had been placed on the top of the mountain. But they [the priests] did not live in their houses by day, but walked over the mountains, and ate only the young horseflies, and the wasps, and the bees which they hunted; they had neither good food nor good drink. And neither were the roads from their homes known, nor did they know where their wives had remained.

(27) And he took one of the stones of that place and laid it (at his head) under the tree, and he was journeying alone, and he slept.

(2) 'On that altar the Devas (or prânas, represented by Agni, &c.) offer the sraddha libation (consisting of water). From that oblation rises Soma, the king (the moon).

(11) North of the altar of incense was placed a table, on which there was "the exhibition of the loaves;" for the most nourishing of the winds are those of the north. And thus are signified certain seats of churches conspiring so as to form one body and one assemblage.

(18) O thou raised one, thou makest offerings on the altar, and thou washest thy feet upon the stone of ..., the banks of the divine lake; thou comest forth and thou seest Rā upon the four pillars which are the arms of the sky; on the head of Anmutef, and on the arms of Apuat who opens for thee the path; thou seest the horizon where are all the sacred things which thou desirest

(1) And now we shall tell of their stay and abode there on the mountain, where the four called Balam-Quitzé, Balam-Acab, Mahucutah, and Iqui-Balam were together. Their hearts mourned for Tohil, Avilix, and Hacavitz, whom they had placed among the air-plants and the moss. We shall tell now how they made the sacrifices at the foot of the place where they had carried Tohil, when they arrived in the presence of Tohil and Avilix. They went to see them, to greet them, and also to give them thanks for the arrival of the dawn. They were in the thicket amidst the stones, there in the woods. And only by magic art did they speak when the priests and sacrificers came before Tohil. They did not bring great gifts, only resin, the remains of the gum, called noh, and pericón, they burned before their gods.

(1) Land of the Rod, of the White Crown of the Image, and the Pedestal of the gods

(1) WE SHALL NOW TELL OF THE HOUSE of the God. The house was also given the same name as the god. The Great Edifice of Tohil was the name of the Temple of Tohil, of those of Cavec. Avilix was the name of the Temple of Avilix, of the people of Nihaib; and Hacavitz was the name of the Temple of the God of the people of Ahau-Quiché. Tzutuhá, which is seen in Cahbahá, is the name of a large edifice in which there was a stone which all the lords of Quiché worshiped and which was also worshiped by all the tribes.

(5) Immediately afterward Tohil, Avilix, and Hacavitz were turned to stone, together with the deified beings the puma, the jaguar, the snake, the cantil, and the hobgoblin. Their arms became fastened to the trees when the sun, the moon, and the stars appeared. All alike, were changed into stone. Perhaps we should not be living today because of the voracious animals, the puma, the jaguar, the snake, and the cantil, as well as the hobgoblin; perhaps our power would not exist if these first animals had not been turned into stone by the sun. When the sun arose, the hearts of Balam-Quitzé, Balam-Acab, Mahucutah, and Iqui-Balam were filled with joy. Great was their joy when it dawned. And there were not many men at that place; only a few were there on the mountain Hacavitz. There dawn came to them, there they burned their incense and danced, turning their gaze toward the East, whence they had come. There were their mountains and their valleys, whence had come Balam-Quitzé, BalamAcab, Mahucutah, and Iqui-Balam, as they were called.

(4) But since again the simple and variegated wisdom both clothes the naked, and distributes certain implements to them to carry, come, let us unfold, according to our power, the sacred garments and implements of the celestial Minds. The shining and glowing raiment, I think, signifies the Divine likeness after the image of fire, and their enlightening, in consequence of their repose in Heaven, where is the Light, and their complete illuminating intelligibly, and their being illuminated intellectually; and the sacerdotal robe denotes their conducting to Divine and mystical visions, and the consecration of their whole life. And the girdles signify the guard over their productive powers, and the collected habit of being turned uniformly to It, and being drawn around Itself by an unbroken identity, in a well-ordered circle.

(17) Differently, the stones might be the various phases of salvation; some occupying the upper, some the lower parts of the entire body saved. The three hundred and sixty bells, suspended from the robe, is the space of a year, "the acceptable year of the Lord," proclaiming and resounding the stupendous manifestation of the Saviour. Further, the broad gold mitre indicates the regal power of the Lord, "since the Head of the Church" is the Savour. The mitre that is on it [i.e., the head] is, then, a sign of most princely rule; and otherwise we have heard it said, "The Head of Christ is the God and Father of our Lord Jesus Christ." Moreover, there was the breastplate, comprising the ephod, which is the symbol of work, and the oracle logion; and this indicated the Word logos by which it was framed, and is the symbol of heaven, made by the Word, and subjected to Christ, the Head of all things, inasmuch as it moves in the same way, and in a like manner. The luminous emerald stones, therefore, in the ephod, signify the sun and moon, the helpers of nature. The shoulder, I take it, is the commencement of the hand.

(48) But of us mortals, many erring far In heart, as solace for our woes, have raised Images of gods - of stone, or else of brass, Or figures wrought of gold or ivory; And sacrifices and vain festivals To these appointing, deem ourselves devout."

(9) Seizing me, he led me down to the House of Darkness, the dwelling of Irkalla, to the house where those who enter do not come out, along the road of no return, to the house where those who dwell, do without light, where dirt is their drink, their food is of clay, where, like a bird, they wear garments of feathers, and light cannot be seen, they dwell in the dark, and upon the door and bolt, there lies dust. On entering the House of Dust, everywhere I looked there were royal crowns gathered in heaps, everywhere I listened, it was the bearers of crowns, who, in the past, had ruled the land, but who now served Anu and Enlil cooked meats, served confections, and poured cool water from waterskins. In the house of Dust that I entered there sat the high priest and acolyte, there sat the purification priest and ecstatic, there sat the anointed priests of the Great Gods.

(100) And they who worship stones, and grave images of gold and silver and wood 〈and stone〉 and clay, and those who worship impure spirits and demons, and all kinds of idols not according to knowledge, shall get no manner of help from them.

(3) "How is this?" was the answer; "should one wish To mount by night would he prevented be By others? or mayhap would not have power?" And on the ground the good Sordello drew His finger, saying, "See, this line alone Thou couldst not pass after the sun is gone; Not that aught else would hindrance give, however, To going up, save the nocturnal darkness; This with the want of power the will perplexes. We might indeed therewith return below, And, wandering, walk the hill-side round about, While the horizon holds the day imprisoned." Thereon my Lord, as if in wonder, said: "Do thou conduct us thither, where thou sayest That we can take delight in tarrying." Little had we withdrawn us from that place, When I perceived the mount was hollowed out In fashion as the valleys here are hollowed. "Thitherward," said that shade, "will we repair, Where of itself the hill-side makes a lap, And there for the new day will we await." 'Twixt hill and plain there was a winding path Which led us to the margin of that dell, Where dies the border more than half away.

(5) The solemn ceremony of Kindling the Light for the dead is repeatedly mentioned in the Siut inscriptions of Hapit’efae

(83) But seeing it has been the most excellent rising up and generating in the holy heavenly nature, therefore also it is loved by man above all other things in this world. For nature has indeed written in man's heart that it is better than other stones and earth; but nature could not reveal or manifest to him the ground thereof, from whence it is come or proceeded, whereby now thou may observe the Dayspring or Morningredness.