(6) Now, toward morning, having prepared melted butter in the manner of the SthaHpaka, he takes of the Sthallpaka and makes a libation, saying: ' To Agni, hail! To Anumati, hail! To the god Savitri (' Enlivener/ the Sun), whose is true procreation z (satya-prasava), hail! ' Having made the libation, he takes and eats. Having eaten, he offers to the other [i.e. to her]. Having washed his hands, he fills a vessel with water and therewith spi inkles her thrice, saying: — 'Arise from hence, Visvavasut Some other choicer maiden seek! This wife together with her lord — '

(24) And Jacob sod lentil pottage, and Esau came from the field hungry. And he said to Jacob his brother: "Give me of this red pot- tage." • And Jacob said to him : " Sell to me thy [primogeniture, this] birthright and I will give thee bread, and also some of this lentil pottage."

(1) Verily, he had no delight. Therefore one alone has no delight. He desired a second. He was, indeed, as large as a woman and a man closely embraced. He caused that self to fall ( at) into two pieces. Theiefrom arose a husband (pati) and a wife (patnT). Therefore this [is true]: ' Oneself (sva) * is like a half-fragment/ as Yajnavalkya used to say. Therefore this space is filled by a wife. He copulated with her. Therefrom human beings were pioduced.

(4) Now that which has the form of a person in the left eye Is his wife, Viraj. Their meeting-place [literally, their common praise, or concord] is the space in the heart. Their food is the red lump in the heart. Their covering is the net-like work In the heart. The path that they go is that vein which goes upward from the heart. Like a hair divided a thousandfold, so are the veins called kita, which are established within the heart. Through these flows that which flows on [i. e. the food]. Therefore that [soul which is composed of Indha and Viraj] is, as it were, an eater of finer food than is this bodily self.

(1) He bethought himself: 'Verily, if I shall intend against him, I shall make the less food for myself.' With that speech, with that self he brought forth this whole world, whatsoever exists here: the Hymns (re) [i.e. the Rig- Veda], the Formulas (yajus) [i.e. the Yajur-Veda], the Chants (sdman) [i.e. the Sama-Veda], meters, sacrifices, men, cattle. Whatever he brought forth, that he began to eat. Verily, he eats ( Vad) everything: that is the adtti-oaiure of Aditi (the Infinite). He who knows thus the tf&fz-nature of Aditi, becomes an eater of everything here; everything becomes food for him.

(14) And Abram rejoiced, and made all these things known to Sarai his wife ; and he believed thathe would have seed, but she did not bear.

(19) She gave the body to those who had given it to her, and they were ashamed, while the dealers in bodies sat down and wept because they were not able to do any business with that body, nor did they find any (other) merchandise except it. They endured great labors until they had shaped the body of this soul, wishing to strike down the invisible soul. They were therefore ashamed of their work; they suffered the loss of the one for whom they had endured labors. They did not realize that she has an invisible spiritual body, thinking, "We are her shepherd who feeds her." But they did not realize that she knows another way, which is hidden from them. This her true shepherd taught her in knowledge.

(9) And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. And he would fain have filled his belly with the husks that the swine did eat; and no man gave unto him.

(8) So they did all eat, and were filled. They took up of the broken meat that was left seven baskets full. And they that had eaten were about four thousand, beside women and children. He sent them away.

(14) And the day passed, and Abram offered the pieces, and the birds, and their fruit -offerings, and their drink- offerings, and the fire devoured them.

(25) 'Who then knows where He is, He to whom the Brahmans and Kshatriyas are (as it were) but food, and death itself a condiment?'

(9) "Very well. Do you know, then, that the property of your parents Hun-Hunahpú and VucubHunahpú, as they were called, those who died in Xibalba, or rather the gear with which they played ball, has remained and is hanging from the roof of the house: the ring, the gloves, and the ball? Nevertheless, your grandmother does not want to show them to you for it was on account of these things that your parents died." "Are you sure of that?" said the boys to the rat. And they were very happy when they heard about the rubber ball. And as the rat had now talked, they showed the rat what his food would be. "This shall be your food: corn, chili-seeds, beans, pataxte, cacao; all this belongs to you, and should there be anything stored away or forgotten, it shall be yours also. Eat it," Hunahpú and Xbalanqué said to the rat. "Wonderful, boys," he said; "but what shall I tell your grandmother if she sees me?"

(11) As he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight.

(5) "Very well," the girl replied, and she went at once to the cornfield which Hunbatz and Hunchouén had planted. They had opened the road and the girl took it and so came to the cornfield; but she found only one stalk of corn; there were not two or three, and when she saw that there was only one stalk with an ear on it, the girl became very anxious. "Ah, sinner that I am, unfortunate me! Where must I go to get a net full of corn as she told me to do?" she exclaimed. Immediately she began to beg Chahal for the food which she had to get and must take back.

(12) "And what wonder is it," says Bion, "if the mouse, finding nothing to eat, gnaws the bag?" For it were wonderful if (as Arcesilaus argued in fun) "the bag had eaten the mouse."

(205) 120 To say: O ye who preside over food, ye who are attached to plentifulness (gb) 120 commend N. to Ftk.t, the cup-bearer of R`, that he may commend him to R` himself, 120 that R` may commend him to the chiefs of the provisions of this year, 120 that they may seize and give him, that they may take and give him barley, spelt, bread, beer. 121 a. For as to N., it is his father who gives, to him; it is R` who gives to him barley, spelt, bread, beer. 121 For he (N.) is indeed the great bull which smote Kns.t. 121 For to N. indeed belong the five portions of bread, liquid, cake, in the mansion, 121 of which three are in heaven with R`, and two on earth with the Ennead. 122 For he is one who is unbound, he is indeed set free; for he is one who is seen, he is one who is indeed observed. 122 O R`, he (N.) is better to-day than yesterday. 123 N. has copulated with Mw.t; N. has kissed Sw-.t; 123 N. has united with Nbw.t. 123 N. has copulated with his beloved, deprived of tbtb (grain?, seed?) and of ss. 123 But as to the beloved of N., she gives bread to N.; 123 she did well by him in that day.

(26) And he also made savoury meat, and brought (it) to his father, and said unto his father : " Let my father arise, and eat of my venison that thy soul may bless me."

(11) When they had devoured the milk Mâshya said to Mâshyôî thus: 'My delight was owing to it when I had not devoured the milk, and my delight is more delightful now when it is devoured by my vile body.'

(18) When what thou eatest is brought to thee, what I eat is brought to me. Thou eatest what is eaten by Seb and Osiris

(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."