Popol Vuh

Popol Vuh (from Quiché: Popol Wuj 'Book of the Council' ) is the name of a bilingual compilation of mythical, legendary and historical narratives of the K'iche' or Quiché, the most populous Guatemalan indigenous people. This book, of great historical and spiritual value, has been called the Sacred Book of the Maya. In the contemporary kꞌicheꞌ spelling the book is called Popol Wuj, according to the standards of the Academy of Mayan Languages of Guatemala.

The Popol Vuh, also known as the Book of the Council, is a book that treasures much of the wisdom and many of the traditions of the Mayan culture, established mainly in what is now Guatemala. It is a complete compendium of aspects of great importance such as religion, astrology, mythology, customs, history and legends that relate the origin of the world and civilization, as well as the many phenomena that occur in nature.

History

The text of the Popol Vuh is preserved in a bilingual manuscript written by Fray Francisco Ximénez, who is identified as the transcriber (of the Quiché Maya version) and translator of an ancient “book”. Based on this, the existence of a work written around the year 1550 by an indigenous person who, after learning to write with Latin characters, captured and wrote the oral recitation of an old man, has been postulated. However, this hypothetical author "never reveals the source of his written work and instead invites the reader to believe what they want from the first folio recto", where he states that the original book is "no longer seen" 3. 4; and uses the expression "painted" to describe it. If such a document existed, it would have remained hidden until the period 1701-1703, when Ximénez became a priest of Santo Tomás Chichicastenango (Chuilá).

Popol Vuh

Cover

Preamble

Creation

The manuscript of Father Ximénez contains the oldest known text of Popol Vuh. It is written parallel in k'iche' and Spanish, as seen in the rectum and verse of the first folio.

Fray Francisco Ximénez transcribed and translated the text in parallel columns of k'iche' and Spanish. He later produced a prose version that occupies the first forty chapters of the first volume of his Historia de la provincia de Santo Vicente de Chiapa y Guatemala, which he began writing in 1715.

Ximénez's works remained archived in the Santo Domingo Convent until 1830, when they were transferred to the Guatemalan Academy of Sciences. In 1854 they were found by the Austrian Karl Scherzer, who in 1857 published the first Ximénez carving in Vienna under the primitive title The stories of the origin of the Indians of this province of Guatemala.

Abbé Charles Étienne Brasseur de Bourbourg removed the original writing from the university, took it to Europe and translated it into French. In 1861 he published a volume under the title Popol Vuh, le livre sacré et les mythes de l'antiquité américaine . It was he, then, who coined the name Popol Vuh.

Brasseur died in 1874 and left his collection to Alphonse Pinar. He did not show much interest in the Central American area and sold the collection in 1883 in order to raise funds for other studies. Ximénez's original manuscript was purchased by collector and businessman Edward E. Ayer, who resided in Chicago, United States. As a member of the board of trustees of a private Chicago library, he made the decision to donate his seventeen thousand-piece collection to the Newberry Library, a process that lasted from 1897 to 1911. Three decades later, Guatemalan ambassador Adrián Recinos located the manuscript in the library and published the first modern edition in 1947. Today, a facsimile of the manuscript is available online through a collaboration of the Newberry and The Ohio State University Library, under the direction of Professor Carlos M. Lopez.

The town of Santa Cruz del Quiché was founded by the Spanish to replace Q'umar Ka'aj, the former capital of the K'iche' kingdom. Juan de Rojas and Juan Cortés are mentioned in the book as the last members of the generation of K'iche' kings.

Origins of the stories

The first researchers assumed that the Popol Vuh had been written in the Mayan language with Latin characters, thus collecting the oral tradition existing in the 16th and 17th centuries. The mention in the genealogies of characters from the period after the conquest undoubtedly indicate that the work as it currently exists is also after the Hispanic presence in the area.

René Acuña, like other scholars, questioned whether the content reflected in the Popol Vuh was really Mayan, since he points out that «the Popol Vuh is a book designed and executed with western concepts. Its unity of composition is such that it gives rise to postulate a single collector of the narratives, it does not seem that this was a native spontaneous self-taught who wrote the memories of his nation." This theory is based on certain transcription errors made by Ximénez when translating the text, which reveals his ignorance of the K'iche' language. For example, the analogies with the biblical book of Genesis, although mixed with purely Mesoamerican concepts, have raised suspicions both of clerical intervention in its composition and of the result of a process of acculturation.

In this regard, Acuña points out: «If the fidelity with which Ximénez copied and translated the K'iche' were the criteria to establish the authenticity of the Popol Vuh, it would immediately have to be declared false [...] Listing in detail all the inaccuracies that Ximénez introduced could justify a work of pages whose number is not cannot quantify [...] Given the impossibility of carrying out here a detailed examination of the translations that Ximénez made of the Popol Vuh, I will have to limit myself to saying that they are unequal and very unfaithful and that the friar omitted to translate a high percentage of the text. My appreciation is based on the meticulous comparative analysis that I have carried out of the first 1,180 lines of the Popol Vuh with the two Spanish versions of Fray Francisco. But my intention is not aimed at discrediting the linguistic competence of this religious, but rather to show that, with little knowledge of the K'iche' that he possessed, it is natural that he should have disfigured the work by copying it."

When questioning Ximénez's ability to handle the Mayan language, the logical question arises as to whether the Popol Vuh is an original Mayan text, since currently only the version of religious saying. In this same order of ideas, John Woodruff, another critic, has reached the conclusion that «the measure of the interaction that Ximénez has with the text is not sufficiently established [...] and without discussing what could constitute a discourse authentic indigenous, at least some of the ideas contained in the first recto page can be identified as not totally indigenous". For his part, Canto López, comments that it is possible to question the existence of a book original of pre-Hispanic origin, which would lead to the logical conclusion that it was written with the support of oral tradition.

Some archaeologists, however, have endeavored to find traces of the Popol Vuh narratives in Maya hieroglyphics from the pre-Hispanic period.

Discovering of the Popol Vuh mural in El Mirador

Panel showing the twin heroes Hunahpu and Ixbalanqué discovered in El Mirador in 2009.

During investigations carried out in the city of El Mirador, a team of archaeologists led by Richard D. Hansen of Idaho State University discovered a panel with one of the oldest representations of creation beliefs according to the Maya: the Popol Vuh. The sculpture dates from approximately 200 BC. C. and shows the mythical twin heroes Hunahpú and Ixbalanqué, swimming in the underworld to recover the decapitated head of their father. The sculpture dates from the same period as some of the oldest work related to the Popol Vuh: the murals in San Bartolo and the stela from Nakbe, two nearby towns. Archaeologists installed a climate-controlled shed over the newly discovered area to prevent damage to the structure.

The sculpture decorates the wall of a canal intended to channel rainwater through the administrative area of the city; What's more, every roof and plaza in the city was designed to direct rainwater to the collection centers. This water collection system would have been one of the reasons why El Mirador would have become the first powerful Mayan kingdom and would represent one of the oldest samples of the myths described in the Popol Vuh.

Content

The Popol Vuh covers a variety of topics including creation, ancestry, history, and cosmology. There are no divisions of content in the Newberry Library holograph, but in general the popular editions have adopted the organization introduced by Brasseur de Bourbourg in 1861 for the purpose of facilitating comparative studies. The Guatemalan writer Adrián Recinos explains that: "The original manuscript is not divided into parts or chapters, the text runs without interruption from the beginning to the end. In this translation I have followed Brasseur de Bourbourg's division into four parts and each part into chapters, because the arrangement seems logical and in accordance with the matter and meaning of the work. As the version of the French abbé is the best known, this will facilitate the work of those readers who wish to make a comparative study of the different translations of the Popol Vuh".

Summary

Creation

1. The gods create the world.
2. The gods create the animals, but since they do not praise them they condemn one another to eat.
3. The gods create the clay beings, which are fragile and unstable and fail to praise them.
4. The gods create the first human beings of wood, these are imperfect and lacking in feelings.
5. The first human beings are destroyed, which become monkeys.
6. The twin heroes Hunahpu and Ixbalanqué try to kill the arrogant god Vucub Caquix, but they fail.
7. Hunahpu and Ixbalanqué kill Vucub Caquix.

Stories of Hunahpú and Ixbalanqué

1. Ixpiyacoc and Ixmukané beget two dwarfs
2. Hun Hunahpu and Ixbakiyalo were born to the Hunbatz and Hunchouén twins.
3. The lords of Xibalbá kill the Hun Hunahpu brothers and Vucub Hunahpu, hanging the head of the first (Hun Hunahpu) in a tree.
4. Hun Hunahpu and Ixquic begot the twin heroes Hunahpu and Ixbalanqué.
5. Twin heroes are born and live with their mother and paternal grandmother Ixmukané, competing with their half brothers Hunbatz and Hunchouén.
6. Hunbatz and Hunchouen become monkeys.
7. Hunahpu and Ixbalanqué use magic to cut trees.
8. A rat speaks to Hunahpu and Ixbalanqué and tells them the story of their ancestors.
9. The Lords of Xibalbá call the underworld Hunahpu and Ixbalanqué.
10. Hunahpu and Ixbalanqué survive the evidence of the underworld.
11. Hunahpu is dead by bats, but his brother raises him.
12. Twin heroes commit suicide in the flames and their bones are abandoned in a river.
13. Hunahpu and Ixbalanquis return to life and kill the Lords of the Underworld.
14. Hun Hunahpu returns to life through her children.

Creation of the Corn Men

1. The first four real men are created: Balam Quitzé, the second Balam Akab, the third Mahucutah and the fourth Iqui Balam. They're made of corn.
2. The first four women are created.
3. They began to have children and raise their generation.

Wait for dawn and stay in Hacauitz

1. Venus rises, followed by the birth of the sun, causing great joy.
2. The deities become of stone (only the leprechaun Zaquicoxol escapes).
3. The four k’iche men remain hidden in the mountain.
4. By order of Tohil, the patron god of the k’iche’, the abductions of other tribes begin to make human sacrifices before this deity.
5. The other tribes, desperate for kidnappings, send four beautiful girls to seduce men and achieve their defeat, but they are deceived by four magic robes.
6. The other tribes send an army to defeat the k’iche’s who hide in the mountain, but before they reach it, they are overcome by a dream induced by Tohil, and the four k’iche’ men steal their instruments of war.
7. Death and counsel of Balam Quitze, Balam Akab, Mahucutah, Iqui Balam.
8. Balam Quitze leaves his descendants, the k’iche’, the “Pizom Kakal”, or “Sacred Envoltoire” which will serve as a symbol of his power.

Stories of migrations

1. The children of the first k’iche parents return to Tula, where they receive the power symbols of Nacxit’s hands. Upon their return to Mount Hacauitz they are received with signs of joy.
2. They begin a migration in search of the hill where they will eventually settle and found a city. Some groups are divided in Chi Quix. They pass by Chi Chak, Humeta Ya, Qulba, Cauinal and Chi Ixmachi.
3. In Chi Ixmachi the first war breaks out, motivated by the deception of the Ilocab group to Istayul. Finally, the Ilocabs are reduced to slavery.
4. The power of the k’iche grows, causing the terror of the other peoples.
5. The three main tinamits of the K’iche Confederation are formed: Cauiquib, Nihaib and Ahau Quiché.

Foundation of Gumarcah and list of generations

1. They founded the city of Gumarcah, near the current Santa Cruz del Quiché, in the department of Quiché.
2. They founded the 24 “Casas Grandes”, becoming important units of socio-political organization.
3. The conquests made by Quikab and Gukumatz are narrated, of a prodigious nature.
4. The k’iche’ rubbers expand their territory, conquering the neighboring and distant peoples, who become tributaries.
5. The different Chinesemit and “Casas Grandes” are named, as well as their main rulers until Juan de Rojas, who already lived under Spanish rule.

Main characters

Tepeu-Gucumatz

Also called Tz’aqol-B’itol; Alom-K’ajolooom; Junajpu Wuch’-Junajpu Utiw; Saqinim Aq-Sis; Uk’ux Cho-Uk’ux Palo; Ajraxa Laq-Ajraxa Tzel. He is buried under quetzal feathers when Uk’ux Kaj comes to speak to him. It's what's before anything, between the darkness, palpitating. From it arises the creative force, it is the first deity that is then becoming more and more distant. Ask for advice from other deities: Uk’ux Kaj e Xmukane, when it comes to making the creations, since it does not know how to do it. The creative impulse arises from this deity, which later in the narrative is falling into oblivion.

Uk’ux Kaj-Uk’ux Ulew

It is also represented as Jun Raqan; Kaqulja Jun Raqan; Ch’ipi Kaqulja; Raxa Kaqulja (and Nik’aj Taq’aj). In this sense it is a triad, as the text says “was of three its essence, that of Uk’ux Kaj”. This deity is not present from the beginning, but “comes” to chat with Tepew-Q’ukumatz, so it can be considered to be after Tepew. Creation arises from the dialogue of the two. He remains active for more time in Tepew, since later in the story he helped Junajpu and Ixb’alamke.

Xpiyakok, Xmukane

Also called Grandma of the day, Grandma of the Clarity, Rati’t q’ij, rati’t saq. According to Sam Colop they were ajq’ijab’ (Mayan spiritual guides). They give advice on the creation of stick men (the second failed creation). Later in the narrative are the grandparents of Jun Jun Junajpu and Wuqub’ Junajpu. Although not mentioned directly, Xpiyakok contributes with Xmukane to the deception of Wuqub’ Kak’ix, saying they are doctors. They are wise, but also naive. Their grandchildren deceive them to get the ball attachments or when they turn their brothers into monkeys, for example. They give no indication of being prodigious, but they are religious specialists who guess and burn incense when it is favorable.

Wuqub’ Kak’ix-Chimalmat

Literally “Siete Guacamaya”. He grew up before creation. It was said to be the sun and the moon, but it was not true, it was only their riches that shone: their silver eyes, their precious stones, the green gems of their feathers. It is unclear whether it was a guacamaya or a man; it may have features of both, because it has a jaw, but at the same time it is indicated that it is “posa” (taqalik in the k’iche language) to eat the nances in the tree when it is torn (like a bird) by the boys’ wafer. He behaved as a great lord, but only his riches gave him his power, for when he is deceived, and these are taken away, he dies. It could be a metaphor for those who magnify themselves only by their material belongings, but it can also be (like their children) representative of pride error simply.

Zipaqna

First son of Buqub’ Kak’ix, Zipaqna created mountains and volcanoes in one night. The text says he literally played the ball with the hills. He was a fortune-teller, because he knew that the 400 boys wanted to kill him, whom he subsequently murdered. He is defeated by Junajpu and Ixb’alamke who bury him under whatever his pride was: a mountain.

Kabraqan

Literally “two feet” or “earthquake,” Kab’raqan shook the mountains, with his feet shaking the earth. It is deceived by the brothers Junajpu and Ixb’alamke with the promise of a mountain higher than all, which continues to grow. They give him a bird bound with chalk (white land), which subtracts his strength, and thus is buried under the earth, under that which gave him pride.

Junajpu, Wuqub’ Junajpu

Sons of Xmukane and Xpiyakok appear to be twins, although this is not explicitly mentioned in the text. Perhaps they were of a prodigious nature, but this is not clear, since they do not make any prodigy (except for the flourishing of the Moor tree in Xib’alb’a) and are easily deceived by the Xib’alb’a. Jun Junajpu begat two children with Ixb’aqiyalo. Apparently his only occupation was to play dice and ball. They had the title of rajpop achij. They were defeated in Xib’alb’a, in the House of Darkness and their bodies sacrificed and buried under the ball game, with the exception of the head of Jun Jun Junajpu, which was placed in a tree that later retouched and became a bit.

Jun B’atz, Jun Chowen

Children of Jun Jun Junajpu and Ixb’aqiyalo. They are flautists, artists, scribes, sages, connoisseurs, cerbataneros, sculptors and orfebres. They were envious and mistreated their brothers Junajpu and Ixb’alamke, so they were deceived by these and converted into monkeys. In the narrative it is mentioned that they were invoked by artists later as patronal or protective deities.

Ixkik’

Daughter of Kuchuma Kik’, a lord of Xib’alb’a, is a curious and impulsive maiden, who approaches the tree forbidden by the lords of Xib’alb’a and speaks with the fruit-head of Jun Jun Junajpu. He is also ingenious and courageous, when he finds a way to mock his own death and ascends to the earth to seek his mother-in-law. That proves she's a good daughter-in-law, because she does the impossible tasks that the mother-in-law asks for.

Xkik’ and the prodigious pregnancy Xkik’ heard the tale of the fruit of the tree, when it was counted by his father Kuchumalkik’, it is actually tasty the fruit of which it is spoken, of which she listens, so she walks alone and came to the foot of the tree planted in the field of the ball game, Ixki’k wondered about the fruit, about whether it was sweet the fruit, thought not to die. And then suddenly he spoke to him a skull between the branches of the tree, was the head of Jun Jun Junajpu who spoke to Xkik’, and asked him “Do you not want it?” “I investigate the head, but the girl said she wanted it, the head asked her to extend her right hand so I will see her,” she said. Xkik’ convinced spread his hand in front of the skull, so he squeezed out and a bone saliva came out and came directly into the girl’s hand and when he opened his hand there was no longer the bone saliva. The saliva wears its Junajpu offspring as a thinker, speaker, artist, ball player. When he returned to his house Xkik' carried Junajpu and Xb'alanke in his womb.

Junajpu, Xb’alamke

Sons of Jun Jun Junajpu and Wuqub’ Junajpu, are the main characters of the mythological section of Popol Wuj. Their main characteristic is cunning and humility, for even though they make great wonders they never boast of them; moreover, they do them more often in the form of simple barns, poor or beggars. They execute the wishes of Uk’ux Kaj, with whom they have constant communication. They are vindictive, as seen when they do not cease in their commitment to defeat those of Xib’alb’a until they are dismembered. They are prodigious by nature.

Jun Kame, Wuqub’ Kame

The two main lords of Xib’alb’a are evil and misleading. All of them and their kingdom are full of deceit for him who descends to him, even if he has been invited. They seek the destruction of Junajpu and Ixb’alamke, as they disturbed their rest with their ball game. Apparently they reigned over a lot of people, who were not necessarily dead, as they themselves seemed to be alive, despite their macabre titles. This is checked when they are killed by the twins. They are proud and arrogant, which ultimately causes their ruin.

B’alam Ki’tze’, B’alam Aq’ab’, Majuk’utaj, Ik’i B’alam

The first men created went to the mythical city of Tula, where their respective deities were given to them. Except for Ik’i B’alam, they are the grandparents of the three great divisions, or Amaq’, of the K’iche’: Kaweq, Nija’ib’ and Nima K’iche’. They are humble and obedient to the mandates of their respective deity, although on many occasions it is Tojil, the deity of the Kaweq, who speaks for all. They assure the submission of the other peoples by offering them fire in exchange for delivering their hearts. For this reason, they later kidnap the inhabitants of the other peoples to sacrifice them to their deities. Finally, they die leaving behind Sacred wrapping to his offspring. They are faithful in fulfilling the desires of their deities and finally die serenaly.

Tojil, Awilix, Jaqawitz, Nik’aj Taq’aj

Tojil is the guardianship deity that in Tula was given to B’alam Ki’tze’, the Ilokab’, Tamub’ and Rab’inaleb’ (with the name of Jun Toj). Awilix is the deity of B’alam Aq’ab’; Jaqawitz la de Majuk’utaj; and Nik’aj Taq’aj la de Ik’i B’alam. Nik’aj Taq’aj, like Ik’i B’alam, lack prominence and disappear into the later narrative. As for Awilix and Jaqawitz, although they are present throughout history, they are often not mentioned, replacing their names with Tojil only. They are vengeful deities, which demand the blood of the peoples as a tribute, and with it they become more powerful and young. They guide the pilgrimage of the k’iche’s and direct them in their wars against the other peoples.

As for their nature, they might be animated before dawn, because with the rays of the sun they become stone statues. If compared are the Saqik’oxol, a similar deity that escaped petrification, it becomes clear that they were supernatural beings similar to those known as leprechauns, with physical presence, but also immaterial, as the so-called owners of the current hills. In their mourning state, however, these deities also manifested themselves as human beings. This becomes evident since it is mentioned that they would bathe in the river, where they were seen by the peoples, who tried to lose them through fornication, which implies that they also had a physical nature.

K’oka’ib’, K’o’akutek, K’o’ajaw

Sons of the first three fathers, they go eastward where Nacxit gives them the emblems of power and authority. They are those who move to and reign in Chi K’ik.

Q’ukumatz-K’otuja

Q’ukumatz was a character who reigned alongside K’otuja. According to the text, it belonged to the fourth generation of another character also known as Q’ukumatz. It is a portentous being, takes form of serpent, eagle, jaguar and rested blood. It was the one who began a period of magnification of the k’iche’s.

K’ikab’, Kawisamaj

They extended the k’iche’ domain by conquering the kaqchikels and the rabinaleb’s. They extended their domains to Mam territory as well, in Xe’laju and Saqulew. They taxed the defeated peoples, cruelly repressing those who refused their expansion. They burned cities and ended with whole lineages. They also assured the peoples they were conquering so that they could not be taken again. They were great warriors and consolidated the expansion and image of the k’iche’s.

Snippets

Creation of the world and the first attempts to create men

The Popol Vuh recounts the non-existence of the world until the creator and shaper decided to generate life. His intention was that his own creations could speak to him and thank him for life. First the Earth was created, then the animals and finally, men. These were initially made of clay, but as the attempt failed, the great creator and shaper decided to extract them from wood. Once so many other families had been constituted, the creator and trainer, fearful that his creatures might be tempted by the idea of supplanting them in wisdom, diminished the eyesight and intelligence of the eight gods.

Creation

This is the relation of how everything was in suspense, all calm, in silence; all immobile, silent, and empty the extension of heaven.

This is the first relationship, the first speech. There was not yet a man, nor an animal, birds, fish, crabs, trees, stones, caves, rods, herbs or forests: only the sky existed.

The face of the earth was not manifested. Only the sea was calm and the sky in all its extension. There was nothing together, that made noise, or anything that moved, neither stirred, nor made noise in heaven. There was nothing standing; only the resting water, the peaceful sea, alone and quiet. There was nothing endowed with existence.

There was only immobility and silence in the dark at night. Only the Creator, the Former, Tepeu, Gucumatz, the Progenitors, were in the water surrounded by clarity. They were hidden under green and blue feathers.

So the word came here, and Tepeu and Gugumatz came together, in the darkness, in the night, and Tepeu and Gugumatz spoke to each other. They spoke, therefore, by consulting one another and meditating; they agreed, and gathered their words and their thinking. Then he manifested himself clearly, as they meditated, that when man was dawned he should appear. Then they set forth the creation and growth of the trees and the bejucos and the birth of life and clarity in action of man. Thus was set in the darkness and in the night by the Heart of Heaven, which is called Hurricane.

The first is called Caculhá Huracán. The second is Chipi-Caculhá. The third is Raxa-Caculhá. And these three are the Heart of Heaven.

Then came Tepeu and Gugumatz together; then they talked about life and clarity, how it will be done to clarify and dawn, who will be the one who produces food and sustenance.

- Do it like that! May this water withdraw and disobey the space, that the earth may rise and be affirmed! They said so. Make it clear, that it dawns in heaven and on earth! There will be no glory or greatness in our creation and formation until there is the human creature, the formed man. They said so.

Then the earth was created by them. That is how the creation of the earth was made:

- Land, they said, and instantly it was made.

As the fog, as the cloud and as a roar, was the creation, when the mountains came out of the water; and the mountains grew up instantly.

Only by a prodigy, only by magic art was the formation of the mountains and the valleys; and instantly the cypresses and pine trees sprouted together on the surface.

And so it was filled with joy, Gugumatz, saying,

- Good is your coming, Heart of Heaven; you, Hurricane, and you, Chípi-Caculhá, Raxa-Caculhá!

- Our work, our creation will be finished, they answered.

First the land, the mountains and the valleys were formed; the streams were divided, the streams ran freely among the hills, and the waters were separated when the high mountains appeared.

Thus was the creation of the earth, when it was formed by the Heart of Heaven, the Heart of the Earth, which so are called those who first fertilized it, when the sky was in suspense and the earth was immersed in the water..

In this way the work was perfected, when they executed it after thinking and meditating on its happy completion.

Then they made the small animals of the mountain, the guardians of all the forests, the geniuses of the mountain, the veins, the birds, lions, tigers, snakes, snakes, cantiles (shippers), guardians of the bejucos.

And the Progenitors said:

- Will there be only silence and immobility under the trees and bewitches? It's better for anyone to keep them.

So they said when they meditated and spoke immediately. To the point were created the veins and the birds. The venados and the birds were distributed to them immediately:

- You, deer, you'll sleep in the riverbed and the ravines. Here you will be among the weeds, among the herbs; in the woods you will multiply, in four feet you will walk and have you. And as he said, it was done.

Then they also designated their abode to small birds and older birds:

- You, birds, will dwell on the trees and the bescons, there you will make your nests, there you will multiply, there you will shake in the branches of the trees and the bescons. So it was told the deer and the birds to do what they should do, and they all took their rooms and their nests.

In this way the Progenitors gave their rooms to the animals of the earth.

And when the creation of all the quadrupts and birds was finished, it was told to the quadrupts and birds by the Creator and Former and the Progenitors:

-Speak, yell, chuckle, call, speak to each according to your kind, according to the variety of each. So it was said to the deer, the birds, lions, tigers and serpents.

- Then say our names, praise us, your mother, your father. Invoke Hurricane, Chipi-Caculhá, Raxa-Caculhá, the Heart of Heaven, the Heart of the Earth the Creator, the Former, the Progenitors; speak, summon us, worship us!, they said to them.

But it was not possible for them to speak like men; they only shouted, shuddered and greased; the form of their language was not manifested, and everyone shouted differently.

When the Creator and the Former saw that it was not possible for them to speak, they said to each other:

- It has not been possible for them to say our name, that of us, their creators and formators. This is not right, the Progenitors told each other. Then they were told:

- You'll be changed because you didn't get to talk. We have changed our minds: your food, your pasture, your room and your nests will have you, will be the ravines and the woods, for it has not been possible for you to worship us or invoke us. There are still those who worship us, we will make other beings that are obedient. You, accept your destiny: your flesh shall be crushed. It will. This will be your luck. So they said when they told their will to the small and large animals that are on the face of the earth.

Thus, a new attempt had to be made to create and train man by the Creator, the Former and the Progenitors.

- Try again! The dawn and the dawn are approaching; let us make the one who will sustain and feed us! How will we do to be summoned to be remembered on earth? We have already tried our first works, our first creatures; but it was not possible for us to be praised and worshiped by them. Let us now try to make obedient, respectful beings who will sustain and feed us. Thus they made human beings who exist on earth.

The twin gods: Hunahpú and Xbalanqué

The Popol Vuh also recounts the exploits of the twin gods: Hunahpú and Ixbalanqué, who descended to Xib'alb'a (underworld) and defeated the Ajawab, and became the Sun and the Moon. Here is a snippet of his birth story:

When the day of his birth came, he gave birth to the young woman named Ixquic; but the grandmother did not see them when they were born. In an instant the two boys named Hunahpu and lxbalanqué were given birth. There on the mountain were given birth.

Then they came to the house, but they couldn't sleep.

“Go and throw them out!,” the old woman said, “because it’s really a lot they scream. And then they went to put them on a tingling. They slept quietly there. Then they took them out of that place and put them on the thorns.

Now what Hunbatz and Hunchouén wanted was for them to die right there in the tingling, or to die on the thorns. They wish it this way because of the hatred and envy that Hunbatz and Hunchouén felt for them.

At first they refused to receive their younger brothers in the house; they did not know them and so they were raised in the field.Hunbatz and Hunchouen were great musicians and singers; they had grown up in the midst of many jobs and needs and passed through many sorrows, but they became very wise. They were at a time flautists, singers, painters and carvers; they knew everything.

They had news of their birth and also knew that they were the successors of their parents, who went to Xibalbá and died there. Great sages were, because Hunbatz and Hunchouen knew everything about the birth of their younger brothers. However, they did not show their wisdom, because of their envy, because their hearts were filled with evil will for them, without Hunahpu and Ixbalan who would have offended them in nothing.

The latter dealt only with the throwing of a barn every day; they were not loved by the grandmother or Hunbatz, or Hunchouen. They did not feed them; only when the food was finished and they had eaten Hunbatz and Hunchouen, then they came, But they were not angry, nor were they angry, and they were silently suffering, because they knew their condition and realized everything clearly. They brought their birds when they came every day, and Hunbatz and Hunchouen ate them, giving nothing to either of them, Hunahpu and Lxbalanqué.

The only occupation of Hunbatz and Hunchouén was to play the flute and sing.