(4) Certainly they crossed the sea when they came there to the East, when they went to receive the investiture of the kingdom. And this was the name of the Lord, King of the East, where they went. When they arrived before Lord Nacxit, which was the name of the great lord, the only supreme judge of all the kingdoms, he gave them the insignia of the kingdom and all its distinctive symbols. Then came the insignia of Ahpop and Ahpop-Camhá, and then the insignia of the grandeur and the sovereignty of the Ahpop and the Ahpop-Camhá. And Nacxit ended by giving them the insignia of royalty, which are: the canopy, the throne, the flutes of bone, the cham-cham, yellow beads, puma claws, jaguar claws, the heads and feet of the deer, dais, snail shells, tobacco, little gourds, parrot feathers, standards of royal aigrette feathers, tatam, and caxcon. All the foregoing they carried, those who came after going to the other side of the sea to receive the paintings of Tulán, the paintings, as these were called, in which they wrote their histories.

(10) "Let your nature be known, Hunahpú-Vuch, Hunahpú-Utiú, twice-mother, twice-father, NimAc, Nima-Tziís, the master of emeralds, the worker in jewels, the sculptor, the carver, the maker of beautiful plates, the maker of green gourds, the master of resin, the master Toltecat, grandmother of the sun, grandmother of dawn, as you will be called by our works and our creatures. "Cast the lot with your grains of corn and tzité. Do it thus and we shall know if we are to make, or carve his mouth and eyes out of wood." Thus the diviners were told.

(14) At once the three began to paint. First, Balam-Quitzé painted a jaguar; the figure was made and painted on the surface of the cape. Then Balam-Acab painted the figure of an eagle on the surface of a cape; and then Mahucutah painted bumblebees and wasps all over, figures and drawings of which he painted on the cloth. And the three finished their painting, three pieces they painted.

(11) By having meditated on the description of these blood-drinking deities, while in the human world, and by having performed some worship or praise of them; or, at least, by having seen their painted likenesses and their images, upon witnessing the dawning of the deities at this stage, recognition of them will result, and liberation. In this lieth the art.

(3) "Pity us! We shall not see the dawn here, when the sun rises and lights the face of the earth," they said at leaving. But they left some people on the road which they followed so that they would keep watch. Each of the tribes kept getting up to see the star which was the herald of the sun. This sign of the dawn they carried in their hearts when they came from the East, and with the same hope they left there, from that great distance, according to what their songs now say.

(7) Also, the Word of God attributes to the Heavenly Beings a likeness to Brass, Electron, and many-coloured stones. Electron, as being partly like gold, partly like silver, denotes the incorruptible, as in gold, and unexpended, and undiminished, and spotless brilliancy, and the brightness, as in silver, and a luminous and heavenly radiance. But to the Brass, according to the reasons assigned, must be attributed either the likeness of fire or that of gold. We must consider that the many-coloured appearances of stones denote either as white, the luminous; or as red, the fiery; or as yellow, the golden; or as green, the youthful and the full grown; and within each likeness you will find an explanation which teaches the inner meaning of the typical images. But since, I think, according to our power, this has been sufficiently said, let us pass to the sacred explanation of the Divine representations of the Heavenly Minds through wild beasts. We must consider that the shape of a Lion signifies the leading, and robust, and indomitable, and the assimilation, as far as possible, to the unutterable Godhead, by the concealment of the intellectual footprints, and by the mystically modest covering of the path, leading to It, during Divine illumination.

(2) For divinity does not fabricate all things, either through the celestial physical motions, or through a partial matter, or through powers thus divided; but he produces the worlds by conceptions, will, and immaterial forms, and through an eternal and supermundane soul. The maker of images, however, is said to elaborate them through the revolving stars. But the thing does not in reality subsist so as it appears to do. For since there are certain infinite powers in the celestial Gods, the last genus of all the powers in them is physical. But again, of this power one portion being inherent in spermatic reasons [or productive powers], and prior to these reasons being established in immoveable natures, essentially precedes generation. But another portion being inherent in sensible and visible motions and powers, and in celestial effluxions and qualities, has dominion over the whole visible order of things. This last power, therefore, in all these rules over the circumterrestrial manifest generation in places about the earth. Many other arts, however, as for instance, the medical and gymnastic, use this power, which has dominion over visible generation, and the qualities of the effluxions sent from the heavens employ it, and likewise all such arts as in their operations communicate with nature. And moreover, the image-making art attracts a certain very obscure genesiurgic portion from the celestial effluxions.

(10) Feed N. with you; let him eat what you eat, drink as you drink, sit as you sit, be mighty as you are mighty, navigate as you navigate. The tent of N. is woven in the field of Aarru, his running water is in the Garden of Hotepit. Offerings are made to him among the gods; the drink of N. is the wine of Rā

(18) O nobly-born, from the north [will dawn] the Blue Wolf-Headed Wind-Goddess, waving a pennant in the hand; and the Red Ibex-Headed Woman-Goddess, holding a pointed stake in the hand; and the Black Sow-Headed Sow-Goddess, holding a noose of fangs in the hand; and the Red Crow-Headed Thunderbolt-Goddess, holding an infant corpse in the hand; and the Greenish-Black Elephant-Headed Big-Nosed Goddess, holding in the hand a big corpse and drinking blood from a skull; and the Blue Serpent-Headed Water-Goddess, holding in the hand a serpent noose: [these], the Six Yoginis of the North, issuing from within [the northern quarter of] thine own brain, will come to shine upon thee; fear that not.

(8) The Great Circle of gods in Tattu is of Osiris, Isis, Nephthys and Horus the Avenger of his Father; and they who set up the Tat are the two arms of Horus, Prince of Sechem. They are behind Osiris as bindings of his raiment

(4) The same kind of imagery is still current in Europe. German authorities tell us about the ‘Wetterbaum,’ which in some places is called ‘Abraham’s Tree,’ in others, ‘Adam’s Tree.’ The Yggdrasill myth is supposed to have the same origin. The Rainbow is the heavenly Mountain Ash of a well known Swedish and Esthonian riddle. The water from heaven was supposed in Egypt to be especially refreshing for the dead

(4) Thus let it be done! Let the emptiness be filled! Let the water recede and make a void, let the earth appear and become solid; let it be done. Thus they spoke. Let there be light, let there be dawn in the sky and on the earth! There shall be neither glory nor grandeur in our creation and formation until the human being is made, man is formed. So they spoke. Then the earth was created by them. So it was, in truth, that they created the earth. Earth! they said, and instantly it was made. Like the mist, like a cloud, and like a cloud of dust was the creation, when the mountains appeared from the water; and instantly the mountains grew. Only by a miracle, only by magic art were the mountains and valleys formed; and instantly the groves of cypresses and pines put forth shoots together on the surface of the earth. And thus Gucumatz was filled with joy, and exclaimed: "Your coming has been fruitful, Heart of Heaven; and you, Huracán, and you, Chipi-Caculhá, Raxa-Caculhá!" "Our work, our creation shall be finished," they answered.

(6) But it was here where they multiplied, on the mountain, and this was their town; here they were, too, when the sun, the moon, and the stars appeared, when it dawned and the face of the earth and the whole world was lighted. Here, too, began their song, which they call camucú; they sang it, but only the pain in their hearts and their innermost selves they expressed in their song. "Oh pity us! In Tulán we were lost, we were separated, and there our older and younger brothers stayed. Ah, we have seen the sun! but where are they now, that it has dawned?" so said the priests and the sacrificers of the Yaqui. Because, in truth, the so-called Tohil is the same god of the Yaqui, the one called YolcuatQuitzalcuat. "We became separated there in Tulán, in Zuyva, from there we went out together, and there our race was created when we came," they said to each other. Then they remembered their older brothers and their younger brothers, the Yaqui, to whom dawn came there in the land which today is called Mexico. Part of the people remained there in the East, those called Tepeu Olimán, who stayed there, they say.

(2) "Let us go, let us go to search and see if our [tribal] symbols are in safety; if we can find what we must burn before them. For being as we are, there is no one who watches for us," said Balam-Quitzé, Balam-Acab, Mahucutah, and Iqui-Balam. And having heard of a city, they went there. Now then, the name of the place where Balam-Quitzé, Balam-Acab, Mahucutah, and IquiBalam and those of Tamub and Ilocab went was Tulán-Zuivá, Vucub-Pec, Vucub-Ziván. This was the name of the city where they went to receive their gods. So, then, all arrived at Tulán. It was impossible to count the men who arrived; there were very many and they walked in an orderly way. Then was the appearance of their gods; first those of Balam-Quitzé, Balam-Acab, Mahucutah, and Iqui-Balam who were filled with joy: "At last we have found that for which we searched!" they said.

(8) Then was the creation and the formation. Of earth, of mud, they made [man's] flesh. But they saw that it was not good. It melted away, it was soft, did not move, had no strength, it fell down, it was limp, it could not move its head, its face fell to one side, its sight was blurred, it could not look behind. At first it spoke, but had no mind. Quickly it soaked in the water and could not stand. And the Creator and the Maker said: "Let us try again because our creatures will not be able to walk nor multiply. Let us consider this," they said. Then they broke up and destroyed their work and their creation. And they said: "What shall we do to perfect it, in order that our worshipers, our invokers, will be successful?" Thus they spoke when they conferred again: "Let us say again to Xpiyacoc, Xmucané, Hunahpú-Vuch, Hunahpú-Utiú: 'Cast your lot again. Try to create again.'" In this manner the Creator and the Maker spoke to Xpiyacoc and Xmucané. Then they spoke to those soothsayers, the Grandmother of the day, the Grandmother of the Dawn, as they were called by the Creator and the Maker, and whose names were Xpiyacoc and Xmucané.

(4) These are only the principal tribes, the branches of the people which we mention; only of the principal ones shall we speak. Many others came from each group of the people, but we shall not write their names. They also multiplied there in the East. Many men were made and in the darkness they multiplied. Neither the sun nor the light had yet been made when they multiplied. All lived together, they existed in great number and walked there in the East. Nevertheless, they did not sustain nor maintain [their God]; they only raised their faces to the sky, and they did not know why they had come so far as they did. There they were then, in great number, the black men and the white men, men of many classes, men of many tongues, that it was wonderful to hear them.

(480) 992 To say: How beautiful indeed is the sight; how elevating indeed is the sight, 992 the ascension of this god, N., to heaven, like the ascension of father Atum to heaven, 992 his renown over him, his magic on both sides of him, his terror before him, 993 after he (Atum) has brought to N. the cities, assembled for N. the nomes, 993 united for N. the mm.w-lands! 993 He who had spoken concerning it is Geb, hereditary prince of the gods. 994 The regions of Horus, the regions of Set, the Marsh of Reeds-- 994 they praise N., as Dw.w, 994 as 'I, who is chief of the land of Upper Egypt, 994 as Ddwn, who is chief of the land of Nubia, 994 as Sopdu, (who lives) under his kb.t-trees. 995 They bring the ladder for N.; 995 they set up the ladder for N.; 995 they raise up the ladder for N. 995 The m.t-ladder comes; the p.t-ladder comes, thy name comes (as) the gods named (it). 996 Those who have ascended are come, those who have ascended are come; those who have climbed up are come, those who have climbed' up are come; 996 those who have lifted themselves up like Shu are come, those who have lifted themselves up like Shu are come. 996 N. ascends on the hips of Isis; N. climbs up on the hips of Nephthys. 997 The father of N., Atum, lays bold of the arm of N.; 997 he appoints N. as, chief of those gods, 997 the nimble, the wise, the imperishables. 998 Behold this which you have said, ye gods, that N. would not again be at your head. 998 Behold, N. remains as he who is at your head, as the surviving bull of the wild bulls.

(2) They assembled, came together and held council in the darkness and in the night; then they sought and discussed, and here they reflected and thought. In this way their decisions came dearly to light and they found and discovered what must enter into the flesh of man. It was just before the sun, the moon, and the stars appeared over the Creators and Makers. From Paxil, from Cayalá, as they were called, came the yellow ears of corn and the white ears of corn.

(6) And Noah ordained them for himself as feasts for the genera- tions for ever, so that they have become thereby a memorial unto him.