eBook
Available on Compatible NOOK devices, the free NOOK App and in My Digital Library.
Related collections and offers
Overview
This text of the Popol Vuh — which is translated variously as "Book of the Community," "Book of Counsel," or, more literally, "Book of the People" — begins as pure mythology and gradually develops into pure history, progressing from heroic legends to the deeds of authentic historical figures. It tells of the gods who created mankind, as well as a great flood and other stories with intriguing parallels to the myths of different cultures. This edition features the classic translation by the distinguished folklorist Lewis Spence.
Product Details
| ISBN-13: | 9780486845005 |
|---|---|
| Publisher: | Dover Publications |
| Publication date: | 11/13/2019 |
| Series: | Dover Thrift Editions: Religion |
| Sold by: | Barnes & Noble |
| Format: | eBook |
| Pages: | 64 |
| Sales rank: | 766,178 |
| File size: | 759 KB |
Read an Excerpt
CHAPTER 1
THE POPOL VUH
[The numbers in the text refer to notes at the end of the study]
There is no document of greater importance to the study of the pre-Columbian mythology of America than the "Popol Vuh." It is the chief source of our knowledge of the mythology of the Kiché people of Central America, and it is further of considerable comparative value when studied in conjunction with the mythology of the Nahuatlacâ, or Mexican peoples. This interesting text, the recovery of which forms one of the most romantic episodes in the history of American bibliography, was written by a Christianised native of Guatemala some time in the seventeenth century, and was copied in the Kiché language, in which it was originally written, by a monk of the Order of Predicadores, one Francisco Ximenes, who also added a Spanish translation and scholia.
The Abbé Brasseur de Bourbourg, a profound student of American archæology and languages (whose euhemeristic interpretations of the Mexican myths are as worthless as the priceless materials he unearthed are valuable) deplored, in a letter to the Duc de Valmy,1 the supposed loss of the "Popol Vuh," which he was aware had been made use of early in the nineteenth century by a certain Don Felix Cabrera. Dr. C. Scherzer, an Austrian scholar, thus made aware of its value, paid a visit to the Republic of Guatemala in 1854 or 1855, and was successful in tracing the missing manuscript in the library of the University of San Carlos in the city of Guatemala. It was afterwards ascertained that its scholiast, Ximenes, had deposited it in the library of his convent at Chichicastenango whence it passed to the San Carlos library in 1830.
Scherzer at once made a copy of the Spanish translation of the manuscript, which he published at Vienna in 1856 under the title of "Las Historias del origen de los Indios de Guatemala, par el R. P. F. Francisco Ximenes." The Abbé Brasseur also took a copy of the original, which he published at Paris in 1861, with the title "Vuh Popol: Le Livre Sacré de Quichés, et les Mythes de l'Antiquité Américaine." In this work the Kiché original and the Abbé's French translation are set forth side by side. Unfortunately both the Spanish and the French translations leave much to be desired so far as their accuracy is concerned,* and they are rendered of little use by reason of the misleading notes which accompany them.
The name "Popol Vuh" signifies "Record of the Community," and its literal translation is "Book of the Mat," from the Kiché words "pop" or "popol," a mat or rug of woven rushes or bark on which the entire family sat, and "vuh" or "uuh," paper or book, from "uoch" to write. The "Popol Vuh" is an example of a world-wide genre — a type of annals of which the first portion is pure mythology, which gradually shades off into pure history, evolving from the hero-myths of saga to the recital of the deeds of authentic personages. It may, in fact, be classed with the Heimskringla of Snorre, the Danish History of Saxo-Grammaticus, the Chinese History in the Five Books, the Japanese "Nihongi," and, so far as its fourth book is concerned, it somewhat resembles the Pictish Chronicle.
The language in which the "Popol Vuh" was written was, as has been said, the Kiché, a dialect of the great Maya-Kiché tongue spoken at the time of the Conquest from the borders of Mexico on the north to those of the present State of Nicaragua on the south; but whereas the Mayan was spoken in Yucatan proper, and the State of Chiapas, the Kiché was the tongue of the peoples of that part of Central America now occupied by the States of Guatemala, Honduras and San Salvador, where it is still used by the natives. It is totally different to the Nahuatl, the language of the peoples of Anahuac or Mexico, both as regards its origin and structure, and its affinities with other American tongues are even less distinct than those between the Slavonic and Teutonic groups. Of this tongue the "Popol Vuh" is practically the only monument; at all events the only work by a native of the district in which it was used. A cognate dialect, the Cakchiquel, produced the "Annals" of that people, otherwise known as "The Book of Chilan Balam," a work purely of genealogical interest, which may be consulted in the admirable translation of the late Daniel G. Brinton.
The Kiché people at the time of their discovery, which was immediately subsequent to the fall of Mexico, had in part lost that culture which was characteristic of the Mayan race, the remnants of which have excited universal wonder in the ruins of the vast desert cities of Central America (Note 1). At a period not far distant from the Conquest the once centralised Government of the Mayan peoples had been broken up into petty States and Confederacies, which in their character recall the city-states of mediæval Italy. In all probability the civilisation possessed by these peoples had been brought them by a race from Mexico called the Toltecs (Note 2), who taught them the arts of building in stone and writing in hieroglyphics, and who probably influenced their mythology most profoundly. The Toltecs were not, however, in any way cognate with the Mayans, and were in all likelihood rapidly absorbed by them. The Mayans were notably an agricultural people, and it is not impossible that in their country the maize-plant was first cultivated with the object of obtaining a regular cereal supply (Note 3).
Such, then, were the people whose mythology produced the body of tradition and mythi-history known as the "Popol Vuh"; and ere we pass to a consideration of their beliefs, their gods, and their religious affinities, it will be well to summarise the three books of it which treat of these things, as fully as space will permit, using for that purpose both the French translation of Brasseur and the Spanish one of Ximenes.
CHAPTER 2THE FIRST BOOK
Over a universe wrapped in the gloom of a dense and primeval night passed the god Hurakan, the mighty wind. He called out "earth," and the solid land appeared. The chief gods took counsel; they were Hurakan, Gucumatz, the serpent covered with green feathers, and Xpiyacoc and Xmucane, the mother and father gods. As the result of their deliberations animals were created. But as yet man was not. To supply the deficiency the divine beings resolved to create mannikins carved out of wood. But these soon incurred the displeasure of the gods, who, irritated by their lack of reverence, resolved to destroy them. Then by the will of Hurakan, the Heart of Heaven, the waters were swollen, and a great flood came upon the mannikins of wood. They were drowned and a thick resin fell from heaven. The bird Xecotcovach tore out their eyes; the bird Camulatz cut off their heads; the bird Cotzbalam devoured their flesh; the bird Tecumbalam broke their bones and sinews and ground them into powder. Because they had not thought on Hurakan, therefore the face of the earth grew dark, and a pouring rain commenced, raining by day and by night. Then all sorts of beings, great and small, gathered together to abuse the men to their faces. The very household utensils and animals jeered at them, their mill-stones, their plates, their cups, their dogs, their hens. Said the dogs and hens, "Very badly have you treated us, and you have bitten us. Now we bite you in turn." Said the mill-stones (metates), "Very much were we tormented by you, and daily, daily, night and day, it was squeak, screech, screech, for your sake. Now you shall feel our strength, and we will grind your flesh and make meal of your bodies." And the dogs upbraided the mannikins because they had not been fed, and tore the unhappy images with their teeth. And the cups and dishes said, "Pain and misery you gave us, smoking our tops and sides, cooking us over the fire burning and hurting us as if we had no feeling. Now it is your turn, and you shall burn." Then ran the mannikins hither and thither in despair. They climbed to the roofs of the houses, but the houses crumbled under their feet; they tried to mount to the tops of the trees, but the trees hurled them from them; they sought refuge in the caverns, but the caverns closed before them. Thus was accomplished the ruin of this race, destined to be overthrown. And it is said that their posterity are the little monkeys who live in the woods.
THE MYTH OF VUKUB-CAKIX
After this catastrophe, ere yet the earth was quite recovered from the wrath of the gods, there existed a man "full of pride," whose name was Vukub-Cakix. The name signifies "Seven-times-the-colour-of-fire," or "Very brilliant," and was justified by the fact that its owner's eyes were of silver, his teeth of emerald, and other parts of his anatomy of precious metals. In his own opinion VukubCakix's existence rendered unnecessary that of the sun and the moon, and this egoism so disgusted the gods that they resolved upon his overthrow. His two sons, Zipacna and Cabrakan (earth-heaper (?) and earthquake), were daily employed, the one in heaping up mountains, and the other in demolishing thorn, and these also incurred the wrath of the immortals. Shortly after the decision of the deities the twin hero-gods Hun-Ahpu and Xbalanque came to earth with the intention of chastising the arrogance of Vukub-Cakix and his progeny.
Now Vukub-Cakix had a great tree of the variety known in Central America as "nanze" or "tapal," bearing a fruit round, yellow, and aromatic, and upon this fruit he depended for his daily sustenance. One day on going to partake of it for his morning meal he mounted to its summit in order to espy the choicest fruits, when to his great indignation he discovered that Hun-Ahpu and Xbalanque had been before him, and had almost denuded the tree of its produce. The hero-gods, who lay concealed within the foliage, now added injury to theft by hurling at Vukub-Cakix a dart from a blow-pipe, which had the effect of precipitating him from the summit of the tree to the earth. He arose in great wrath, bleeding profusely from a severe wound in the jaw. Hun-Ahpu then threw himself upon Vukub-Cakix, who in terrible anger seized the god by the arm and wrenched it from the body. He then proceeded to his dwelling, where he was met and anxiously interrogated by his spouse Chimalmat. Tortured by the pain in his teeth and jaw he, in an access of spite, hung Hun-Ahpu's arm over a blazing fire, and then threw himself down to bemoan his injuries, consoling himself, however, with the idea that he had adequately avenged himself upon the interlopers who had dared to disturb his peace.
But Hun-Ahpu and Xbalanque were in no mind that he should escape so easily, and the recovery of Hun-Ahpu's arm must be made at all hazards. With this end in view they consulted two venerable beings in whom we readily recognise the father-mother divinities, Xpiyacoc and Xmucane (Note 4), disguised for the nonce as sorcerers. These personages accompanied Hun-Ahpu and Xbalanque to the abode of Vukub-Cakix, whom they found in a state of intense agony. The ancients persuaded him to be operated upon in order to relieve his sufferings, and for his glittering teeth they substituted grains of maize. Next they removed his eyes of emerald, upon which his death speedily followed, as did that of his wife Chimalmat. Hun-Ahpu's arm was recovered, re-affixed to his shoulder, and all ended satisfactorily for the hero-gods.
But their mission was not yet complete. The sons of Vukub-Cakix, Zipacna and Cabrakan, remained to be accounted for. Zipacna consented, at the entreaty of four hundred youths, incited by the hero-gods, to assist them in transporting a huge tree which was destined for the roof-tree of a house they were building. Whilst assisting them he was beguiled by them into entering a great ditch which they had dug for the purpose of destroying him, and when once he descended was overwhelmed by tree-trunks by his treacherous acquaintances, who imagined him to be slain. But he took refuge in a side-tunnel of the excavation, cut off his hair and nails for the ants to carry up to his enemies as a sign of his death, waited until the youths had become intoxicated with pulque because of joy at his supposed demise, and then, emerging from the pit, shook the house that the youths had built over his body about their heads, so that all were destroyed in its ruins.
But Run-Ahpu and Xbalanque were grieved that the four hundred had perished, and laid a more efficacious trap for Zipacna. The mountain-bearer, carrying the mountains by night, sought his sustenance by day by the shore of the river, where he lived upon fish and crabs. The hero-gods constructed an artificial crab which they placed in a cavern at the bottom of a deep ravine. The hungry titan descended to the cave, which he entered on all-fours. But a neighbouring mountain had been undermined by the divine brothers, and its bulk was cast upon him. Thus at the foot of Mount Meavan perished the proud "Mountain Maker," whose corpse was turned into stone by the catastrophe.
Of the family of boasters only Cabrakan remained. Discovered by the hero-gods at his favourite pastime of overturning the hills, they enticed him in an easterly direction, challenging him to overthrow a particularly high mountain. On the way they shot a bird with their blow-pipes, and poisoned it with earth. This they gave to Cabrakan to eat. After partaking of the poisoned fare his strength deserted him, and failing to move the mountain he was bound and buried by the victorious hero-gods.
CHAPTER 3THE SECOND BOOK
Mystery veils the commencement of the Second Book of the "Popol Vuh." The theme is the birth and family of Hun-Ahpu and Xbalanque, and the scribe intimates that only half is to be told concerning the history of their father. Xpiyacoc and Xmucane, the father and mother deities, had two sons, Hunhun-Ahpu and Vukub-Hunahpu, the first being, so far as can be gathered, a bi-sexual personage. He had by a wife, Xbakiyalo, two sons, Hunbatz and Hunchouen, men full of wisdom and artistic genius. All of them were addicted to the recreation of dicing and playing at ball, and a spectator of their pastimes was Voc, the messenger of Hurakan. Xbakiyalo having died, Hunhun-Ahpu and Vukub-Hunahpu, leaving the former's sons behind, played a game of ball which in its progress took them into the vicinity of the realm of Xibalba (the underworld). This reached the ears of the monarchs of that place, Hun-Came and Vukub-Came, who, after consulting their counsellors, challenged the strangers to a game of ball, with the object of defeating and disgracing them.
For this purpose they dispatched four messengers in the shape of owls. The brothers accepted the challenge, after a touching farewell with their mother Xmucane, and their sons and nephews, and followed the feathered heralds down the steep incline to Xibalba from the playground at Ninxor Carchah. After an ominous crossing over a river of blood they came to the residence of the kings of Xibalba, where they underwent the mortification of mistaking two wooden figures for the monarchs. Invited to sit on the seat of honour, they discovered it to be a red-hot stone, and the contortions which resulted from their successful trick caused unbounded merriment among the Xibalbans. Then they were thrust into the House of Gloom, where they were sacrificed and buried. The head of Hunhun-Ahpu was, however, suspended from a tree, which speedily became covered with gourds, from which it was almost impossible to distinguish the bloody trophy. All in Xibalba were forbidden the fruit of that tree.
But one person in Xibalba had resolved to disobey the mandate. This was the virgin princess Xquiq (Blood), the daughter of Cuchumaquiq, who went unattended to the spot. Standing under the branches gazing at the fruit, the maiden stretched out her hand, and the head of Hunhun-Ahpu spat into the palm. The spittle caused her to conceive, and she returned home, being assured by the head of the hero-god that no harm should result to her. This thing was done by order of Hurakan, the Heart of Heaven. In six months' time her father became aware of her condition, and despite her protestations the royal messengers of Xibalba, the owls, received orders to kill her and return with her heart in a vase. She, however, escaped by bribing the owls with splendid promises for the future to spare her and substitute for her heart the coagulated sap of the blood-wart.
In her extremity Xquiq went for protection to the home of Xmucane, who now looked after the Young Hunbatz and Hunchouen. Xmucane would not at first believe her tale. But Xquiq appealed to the gods, and performed a miracle by gathering a basket of maize where no maize grew, and thus gained her confidence.
(Continues…)
Excerpted from "The Popol Vuh"
by .
Copyright © 2019 Lewis Spence.
Excerpted by permission of Dover Publications, Inc..
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.