THE ANNALS OF THE CAKCHIQUELS. (continued 2)

11. atea ok xoh pe oh ahpop tok xoh pixabax chia pe ruma katee ka tata: ohix a, yxnumeal, yxnuahol, mixebe a hay a chinamit. Maqui xaquere xcat xambeyah, athipil al; kitzih nim a ih tux re a a tzuku hee xucheex pe ri chee abah Belehe Toh ru bi; ri abah Huntihax chi a ru bi hunchic, huhunti vikah xoh ucheex pe, quecha. 11. Thus, therefore, came we, the rulers, and then we were ordered by our mothers and fathers: “Go, my daughters, go, my sons, your houses, your clans, have departed. Not thus shalt thou always follow, thou, the youngest son; truly, great shall be thy fortune, and thou shalt be maintained, as is said by the idols called, the one, Belehe Toh, the other Hun Tihax, to whom we say each pays tribute,” as is related.

12. Re a ti voqueçah e ha, pocob, achcayupil, uum, çahcab rach yaic aperi avonon, açital, xool, ekal, hab, çu, moyeuh, ok xoh pixabax pe ree: kitzih nim xtivikah; mani quix var vi, quix hacatah vi, mani quix yeetah vi, yxnuahol, ha quix aar quix tepevar vi, hati ohe vi y vux la ree çeteçic chee iomah, ha,[76] pocob. Vuetah mixi vikah ree xit, puak, uuraxom, bix yeetah, ruma xavi a y vichin tux, yxquix i chi nan, quix çao ru vach: ri xit, puak, uuraxom, ibanic, otonic, ronohel ri mix rikah vuk ama, a chila a xtiçavi ru vach chi huyubal, ti vulaah ronohel, ti ça a ru vach ri y ha, y pocob, hun nabeyal huna hipilal chivichin, yx oxlahuh chi ahlabal, yxa oxlahuh chi ahaua, chi yx ahpop ti hunamah y ha y pocob mixnuyael. Cani ca tibe y ça ru vach ree y vikan y ha y pocob; ohun labal chila chi relebal ih, Çuyva rubi; chi ri a tibe y tihavi y ha y pocob ree mixnuyael, vhix a, yxnuahol; xohucheex ape okxoh pe pa Tullan, xmier ok a tipe vuk ama ahlabal; ok xohpe ul pa Tullan, kitzih a ti xibin ok xoh pe kachpetic a ri avonon açital, çu, moyeuh, xool, ekal, hab; ok xohpe ul pa Tullan. 12. Then they put on their bows, their shields, their lances, their feathers, and their paint, given (as a defence) against the bugs, the dirt, the boding owls, the blackness, the rain, the fogs, the clouds; then we were commanded: “Great shall be your burden; sleep not, sit not, be not cast down, you, my sons; you shall be rich, you shall be powerful; let your rounded shields be your riches, your bows, your bucklers. If you have given as tribute jade, silver, feather work, hated songs, on that account they[77] shall be given you; you shall receive more than others; you shall lift up your face; for jade, silver, painted articles, engraved articles, all the seven nations have paid as tribute; but there, in those hills you shall lift up your faces, there is a refuge for all of you, there you shall lift up your faces, your bows, your bucklers. One shall be your first chief, and one his junior, of you the thirteen warriors, you the thirteen princes, you the thirteen equal chiefs, to whom I shall give the bows and bucklers. Soon you shall lift up your face and have your burden, your bows and bucklers; there is war there toward the east, at the place called Zuyva; there you shall go, there is the place for your bucklers which I shall give you, you indeed, you my sons.” So it was spoken to us when we came to Tullan, before the warriors of the seven villages; and when we arrived at Tullan, truly our coming was terrifying, with our accompaniments against the bugs, the dirt, the clouds, the fogs, the mud, the darkness, the rain, when we entered Tulan.

13. Cania chiri xtiquer vipe ri labalinic; xo pe hun chicop chahalcivan ru bi chu chi Tullan, ok xohelpe pa Tullan; quix cam, quix çach, yn ylab, xcha ri chicop chi kichin; mani a xkoqueçah? Xax avoebal vi ri tux, xoh cha can chire ri chicop, quecha. 13. And soon the divination began with them. A bird called “the guard of the ravine,” began to complain within the gate of Tulan, as we were going forth from Tulan. “You shall die, you shall be lost, I am your portent,” said this brute to us. “Do you not believe me? Truly your state shall be a sad one.” Thus spake to us this brute, as is related.

14. Ok xo chi a hun chicop Tucur ru bi chacal pe chuvi caka chee, xhao pe chi ri: Yn ylab; xcha: Mani at kalab, xaoh tavaho, xucheex can tucur. Xavi a e oh qui çamahel ri xeyaope ri chee abah chikichin, quecha ka tata, ka mama oher. Ok xo chi a pe hun chicop chicah anixt ru bi, xavi cha chic: Yn ylab, quixcam; xoh cha chire ri chicop, mani tabijh xaat retal çaih tux. Nabey cat o oktel çaih, haok titan a hab, cato; xoh cha can chire. 14. Then another bird called “the owl,” seated on a red tree, complained and said thus: “I am your portent,” he said. “You are not our portent, although you would like to be,” we answered this owl. Such were the messengers who gave them their idols, said our fathers, our ancestors of old. Then another bird called the parroquet complained in the sky, and said: “I am your portent; ye shall die.” But we said to the brute, “Do not speak thus; you are but the sign of spring. You wail first when it is spring; when the rain ceases, you wail.” Thus we spoke to him.

[78]15. Ok xoh ul a chu chi palouh. Xaa eoh chi ri xaa e mulan conohel ama ahlabal chi palouh; ok xekil xatak içinak quiux. Mani tan ti qui ovibeh pe, mani tucheex yovem pe chuvi palouh, xecha a ri conohel ahlabal vuk ama chikichin; chinak koh u cheen, chinak tikiovibeh, at kacha, xa at chic at koyobem, xecha conohel. Xoh cha a chique: Yx quixbe, chijl, yx kanabeyal; chinak tik iovibeh, oh an vae, konohel xoh cha, atea xe cha chic conohel: ta hoyevah kavach, atkacha, xa vipe kotee vave chu chiya palouh, mahatikil ka huyubal ka taahal. Xape cani xkovar, xko hacatah oh cay chial, oh ru vi oh ru holom oh runabey ahlabal vuk ama, at nu cha, vueta xko yo cani tikaet ru vach kikan mix yape rumal ka tee ka tata, at nucha. Xcha ari. Xeboço echevinak, chikichin quecha ri a mama aavitz, Çactecauh; xoh cha a chique: katiha na, yx ka nimal; maxa vi pe xkoohe xkotee vave chuchij palouh, maqui pe mahatikil ka huyubal oh a tucheex xtiet, yxahlabal, yx vuk ama, xkahio vacami, xoh cha. Cani a xe quicot conohel. [79]15. Then we arrived at the sea coast. There were gathered together the warriors of all the seven villages at the sea. A great number perished, devoured by sorrow. “There is no means of passing, nor is it told of any one who has passed the sea,” said all the warriors of the seven villages. “Who can, who will find means to pass the sea? In thee alone, my brother, in thee alone have we hope,” said they all. We said to them, “You may go on; you may be first. Who will find the means of crossing, while we are here?” All of us spoke thus, and then all of them said: “Have pity on us, our brother, since we are all stretched on the shore of the ocean without seeing our hills and plains. As soon as we were asleep, we were conquered, we the two oldest sons, we the chiefs and guides of the warriors of the seven villages, oh my brother. Would that we had passed, and could see the burdens given us by our mothers and fathers, oh my brother!” So they spoke. At that time the Quiche nation had increased. Our ancestors, Gagavitz and Zactecauh, said: “We said to them, ‘we suffer also, our brother, we do not live stretched out on the shore of the ocean, where we cannot see our mountains where they are, as you say, oh you warriors, you people of the seven villages. We shall pass over at once. Thus we spoke; and soon all of them rejoiced.’”

16. Xaa hun chi caka chee ka hamey ok xoh pe xio kaamape chu chi Tullan, querea ka binaam vi Cakchiquel vinak ri, yxkaahol, quecha can ri aavitz, Çactecauh. Xaa ru xe ka hamey xutobeh oc çanayi chupam palouh; cania xok pi tah palouh ruma çanayi, haxi atzin viri cakachee xkaampe chu chii Tullan. Xa chuvi cholo chic çanayi xoh io vipe; haok xahar can ru xe palouh ru vi palouh. Cani a xequicot conohel, ok xiet çanayi chupam palouh, cani a xepixaban quij, a chi la ko oyobem vi ki, chuvi nabey huyu, chiri komolo viki, xe cha, xavia xere ka cholanem ok xohpe pa Tullan. 16. Now there was a red tree, our staff, which we had taken in passing from the gate of Tulan, and therefore we are called the Cakchiquel people, oh our sons, said Gagavitz and Zactecauh. The root of this, our staff, was pushed into the sand of the sea, and soon the sea was separated from the sand, and for this the red tree served which we brought from Tulan. Soon the sand was as a line, and we passed out; it became wide above the sea and below the sea. Then all rejoiced, when they saw sand in the sea, and many counseled together. “There indeed is our hope, we must gather together on these first lands,” they said; “here only can we arrange ourselves since leaving Tulan.”

[80]17. Xebokotah a pe xey ope chuvi çanayi xavia que re xambey xohpe chic chi palouh, xohel ape chuchij ya. Xe a cani xu xibih ri vuk ama ronohel; quere xubijh ahlabal ronohel, ok xe cha a ri vuk ama: Xere an kikan ree mixiet; mia xka çaruvach yvukin, yxahaua, yx ahlabal, maqui xkobe yvuin relebal ih, xati ka canoh can ka huyubal ka taahal, xere kikan ree mixiet u, raxom, ubul, xe cha ri vuk ama xe pixa: Utzan, xeucheex, a vuk ama xutzin a qui poponic. Ok xepe a chuvi huyu Deoçacvancu; xpe a ronohel xeul chia chuvi hunchic huyu, Meahauh rubi. Chiri xemolo chivri quij, xeel chi a chiri chuvi Meahauh, xeapon chic chuvi huyu Valval Xucxuc ru bi xeuxlan chivi; xemolo chi na quij xeel chi ri xe apon chica chuvi huyu Tapcu Oloman ru bi. [81]17. They rushed forth and passed across the sand, and following one another we came to the shore of the sea, and we arrived at the edge of the water. Then all the seven villages began to fear, and all the warriors spoke, and then the seven tribes spoke: “Do you not see our burdens? Yet it is not long since we lifted up our faces with you, ye rulers, ye warriors; did we not come from the sun rising with you, that we might seek our hills and valleys? Have you not seen the burden, the green feathers, the garlands?” So spake the seven tribes, and commanded and said, “It is well,” and the seven tribes took counsel what to do. Afterwards they went on to the place Deoçacvancu; and then they all went on to another place called Meahauh. There many gathered together; having thus arrived at Meahauh, they thence departed for the place called Valval Xucxuc, and there they rested. There many gathered together, and departing they arrived at the place called Tapcu Oloman.

18. Xemolo chia qui conohel chi ri xoh popon chi vi a chi ri, que cha a ri ka tata ka mama aavitz, Çactecauh, a chiri a xoh vi ko viel ki, chi ri navipe xkaquir vi kikan. Xcha a ri ahlabal ronohel: Chinak ti kaban xere kavach vae oh ah chay, oh ah am, oh çaol ru vach kikan, at kacha kanimal, xecha a chikichin. Xoh chaa chique: Mian xnakahar kalabal xaka vika kij, xaka cauh kij, ko uumah, kaquira kikan. oh na vipe kikan, xpage ruma ka tee, ka tata, ko uumah, yn yn etamayom. Xoh cha chique, ok xkaquir a kikan, ohoh o kikan, ri uum, çahcab, ha, pocob, achcayupil. 18. Then all gathered together there, and we took counsel there, said our fathers and ancestors, Gagavitz and Zactecauh; and it was after we had arrived there that we first unloosed our burdens. All the warriors said: “Whom shall we make to be our head, we the masters of arms, the masters of booty, the assignors of tribute, oh thou, our younger brother, and thou, our older brother?” So said they to us. Then we said to them: “It is but a little while that we looked to make war, and already we are prepared, our standards are ready, our burdens are loosed; they are the burdens which were given us by our mothers and fathers; here are our standards; I, I am the Sage.” Thus we spoke when we unloosed our burden, our loads of maize, our standards, our paints, bows, shields, and double-headed lances.

19. Xkaut a vi koh ri chiquivach conohel, oh nabey xoh vikokij, chi ha, chi pocob, chi achcayupil, chi uum, chi çahcab, xvikan a ronohel, xoh cha a chiquichin: Coan chivichin, yx kacha, yxkanimal, kitzih[82] vi chitan al ahlabal xtikoquibeh, xtikatih vi ka haa, ka pocob. Xahala chic xatakobe, ti ama kabey, xoh cha chique. Maqui xcaho amoh bey, xecha, ta ama ka bey, at kacha, at etamayom, xecha chike. Oh a xoh amo bey xoh cha chia chique. Xavi vave komolo chivikij, xoh be a ok xkaul vachih a hu hob labal, Ah Nonovalcat, Ah Xulpiti qui bi. He oh chuchi palouh, pa hucu e oh vi. 19. Thus we showed ourselves before the face of all; first we adorned ourselves with our bows, our shields, our two-headed lances, our feathers, our paints; we put them all on, and we said to them, “On with you, you our younger brothers, you our elder brothers, truly this[83] war is certain, we must enter upon it, we must test our bows, our shields. It makes little difference which way we go; choose ye the road,” said we to them. “It is not for us to choose the road,” said they. “Choose thou the road, thou our younger brother, thou our teacher,” said they to us. Then we chose the road, and we told it to them. All of us then gathered together, and soon we met face to face a party of warriors, called those of Nonovalcat and those of Xulpit. They were on the border of the ocean; they were there in their boats.

20. Kitzih ti xibin que habin, quetzalo, hucumah a xepax kumari, xetzalo chipe hakap pahucu; ok xe paxin Ah Nonovalcat, Ah Xulpiti, xecha chia conohel ahlabal: Chinak ti kiovibeh chuvi palouh, at kacha, xecha. Xoh cha chia: chique hucu tikiovibeh mahatikil kalabal. Xavia pa qui hucu Ah Nonovalcat xohoc vi, ok xohbe relebal ih, haaok xohoc apon. Kitzih tixibin chi tinamit, chi hay ovi Ah Çuyva, chila relebal ih, xoh ocnaek a apon tzamhay, quere bila xbe katoo, ok xohoc apon, kitzih ti xibin ok xpeul chucohol hay, kitzih tibirbot, xpalah poklah ok xpeul, xtzalo cochoch, xtzalo a quiij, ca, xtzalo conohel cavah, xahuye, xacayek xkaban ohxoh paxin ki oh xbe chicah, oh xkapan uleuh, oh x xule xhote, chikichin konohel, haok xuut ru naval ru halebal. Ronohel ahlabal, huhunal, chia xeul chuvi huyu Tapcu Oloman, pam pokon chic xoh molokij, chiri xoh uumah viel, xoh vikon viel, yx kaahol, que cha ri aavitz, Çactecauh. Tok xka utubeh a ki, ba xa colovi avi, xoh cha chi re Qeche vinak: Xaqui tohoh quihilil xibe chicah, xa chicah xbe nucolo vivi, xcha, querea xubinaah vi Tohohil ri: xcha chia Çoil vinak, xaxi ohe can chiri, xaxi colovi pa ru chij cakix, xcha;[84] querea xubijnaah vi Cakix can ri. Xoh cha chia oh Cakchiquel vinak: xa niah taah xnucol vivi, xaxi kapon uleuh; querea xubinaah vi Chitaah ri, ucumatz tucheex hunchic, xa paya xucol viri. Xcha chia Tukuchee vinak, xaxi colovi ahcic chupam hun ama, xcha: querea xubinaah vi Ahcic amari. Xcha chic Akahal vinak: xaxincol vi chumpam akah, xcha; querea xubinaah vi Akalahayri. Querea xebinaah vi conohel vi iy chi; maqui xtivoqueçah xecolo vi quij; maqui naek xaka meztam, chirelebal ih xbe oc vipe quibi conohel, axto a xoh paxin vi ul ki, que cha ri aavitz, Çactecauh. Xoh chaa oh ankatucu rupam ka huyubal, ka taabal: Mixbe ka tiha ka ha ka pocob, vue bala o chivi kalabal, oh a kacanoh ka huyubal ka taahal, xoh cha a. Ok xoh paxin kij chuvi huyu, ok xoh pe a konohel hutak hob, chu bey xux, xa chi vi ha qui bey. Ok xetzolih chipe chuvi huyu Valval Xucxuc, xe yoape chuvi huyu Memehuyu, Tacna huyu ru bi, xeul chic chuvi Çakiteuh, Çakiuva, ru bi. Xeel chipe chuvi Meahauh Cutam chah, a chilaa xebe tzolih chivipe chuvi huyu Çakihuyu Tepacuman ru bi; Tok xio qui eta qui huyubal, qui taahal; okxe yope chuvi huyu Toohil xçaker vi Qeche vinak. Xe io chipe Pantzic, Paraxon xoh çaker vi, yxkaahol, que chaa ri henabey katata kamama aavitz Çactecauh. Haari huyu taah xeyo vi xemeho vi, maqui xtiiz kaahartiçah xananoh xkabijh, maquina xakameztam, kitzih vichi iya huyu xoh io vi, quecha ri oher katata kamama. 20. Truly it was fearful, the arrow-shooting and the fighting; but soon they were routed by us, and half the fighting was in the boats. When those of Nonovalcat and Xulpit had been routed, all the warriors spoke: “How shall we cross over the sea, our younger brother?” they asked. And we said to them: “We shall cross in the boats, while our battle is not yet known.” Then we entered into the boats of those of Nonovalcat; when we came from the east then we entered them. Truly, it was fearful in the town and houses of those of Zuyva, there in the east; for when we entered at the furthest house, they could not understand how we had entered. Truly, it was fearful there among the houses; truly, the noise was great, the dust was oppressive; fighting was going on in the houses, fighting with the dogs, the wasps, fighting with all. One attack, two attacks we made, and we ourselves were routed, as truly they were in the air, they were in the earth, they ascended and they descended, everywhere against us, and thus they showed their magic and their sorcery. All the warriors, each one by himself, returned to the place, Tapcu Oloman; we gathered together in sadness, there where we had put on our feathers, where we had adorned ourselves, oh you our children, as was related by Gagavitz and Zactecauh. When we asked each other where our salvation was, it was said to us by the Quiche men: “As it thundered and resounded in the sky, truly in the sky must our salvation be;” so they said, and therefore the name Tohohil was given to them. The Zotzil nation said that really[85] there was salvation in the mouth of an ara, and so the name Cakix was given to them. We, the Cakchiquels, we said: “Truly, in the middle of the valley lies our salvation, entering there into the earth.” Therefore the name was given, Chitagah. Another, who said salvation was in the water, was called Gucumatz. The Tukuche said salvation was in a town on high, so they were called Ahcicamag. The Akahals said, “We may be saved in a honeycomb,” therefore they were called Akalahay. Thus all received their names. Do not believe, however, that many were saved. Do not forget that all these names came from the east. But the Evil One scattered us abroad, said Gagavitz and Zactecauh. Thus we spoke when we turned about in our hills and valleys: “We lately took up our bows and shields, if anywhere there was war; let us now seek our hills and valleys.” Thus we spoke. Then we were scattered about in many places; then we all went forth, each division its own way, each family its own way. Then a return was made to the place Valval Xucxuc, and they passed on to the places called Meme and Tacna, and they arrived at the places called Zakiteuh and Zakiquva. They went on to Meahauh and Cutamchah, and there they turned about and came to the places called Zakihuyu and Tepacuman. Then it was they could see their own hills and vales; and they came to the place called Togohil, where the Quiche men made a beginning. As they returned to Pantzic and Paraxon, we made a beginning, oh you our children, as said our first fathers and ancestors, Gagavitz and Zactecauh. Such were the hills and vales through which we passed and turned about. “Let not the praise due us for these our words cease, nor let it be forgotten that truly to you we gave the places we passed over.” Thus spoke of old our fathers and our ancestors.

21. Ree chia huyue xey ovi chuvi Popo abah, xeka chuvi Qhopiytzel, pa nima oxom, xe nima chah, xeka chila mukulic ya molomic chee. Ok xilitah a ri oxahil,[86] obakil, rubij, Chiyol Chiabak ru bi huyu xilitah vi, xavi Bacah, xahun chi lol, ru halebal. Ok xilitah xutux a: chinak catux, xucheex. Xcha a ri oxahil, obakil: At ahauh, maqui quina camiçah, xa yn acha animal, xa yn cachinak can ruma Bacah Pok, Bacah Xahil, xaquin ikan a tem a hacat, at ahauh, xecha. Xecha chia ri aavitz Çactecauh: Maquian at nu hay nu chinamit catux. Kitzih vi chi at nucha, nunimal, xucheex a; xaa cha ri e chinamital, xeucheex, heari Telom Cahibak quibi. Ok xel chia chiri Chiyol Chiabak, xeçolochic rucamul cakan xeio chucohol huyu boleh chia chi Hunahpu, chiria xquiul vachih vi ruux huyu, chia Çakioxol rubi; kitzih iy ru camiçam vi Cakioxol, kitzih tixibin tivachin, xa eleon, quecha. 21. These are the places over which they passed to Popoabah, whence they descended to Qhopiytzel, among the broken rocks, among the great trees; then they descended to Mukulicya (the hidden waters) and Molomic Chee (the stacked-up wood). There they met the Qoxahil[87] and the Qobakil, as they were named, at the places called Chiyol and Chiabak, there they met them, the only survivors of the Bacah, by their magic power. When they met them, they asked and said, “Who art thou?” Qoxahil and Qobakil answered: “O thou our lord, do not kill us; I am thy brother, thy elder brother. We two alone remain from the Bacah Pok and the Bacah Xahil. I am the servant of your throne, your sovereignty, O thou our lord.” So spoke they. Then spoke Gagavitz and Zactecauh: “Thou art not of our house; thou art not of our tribe.” But later it was said by the tribes: “Truly thou art our brother, our elder.” They are those called Telom and Cakibak. When they went forth from Chiyol and Chiabak, twice they turned their steps and passed between the mountain ranges to the fire, to Hunahpu; and they met face to face in the spirit of the forest, the fire called Zakiqoxol. Truly, this Zakiqoxol kills many men. Truly, he is fearful, a robber, they say.

22. Chiri a chucohol huyu, chi a ruchahim vi quibey, ok xeel apon, tok xuban a ri Cakioxol: Chinak ri mak alabon oh et, xecha a. Ok xtak ari oxahil obakil, xbe ru etalol ru halebal, xcha a ok xul kitzih ti xibin ti vachin, xa naek hun maqui e iy xcha, kaeta na, chinak tux bay xibih yviho, xecha aavitz Çactecauh. Xucheex a ok xet: chinak catux xcat ka camiçah, nak rumal tachahih bey, xucheex, xucheex a. Xcha a: Maqui quina camiçah, xavi vave ynovi, xa yn ru ux huyu. Xcha ok xutux ari roqueçam; xataya chuvichin ri avoqueçam. Ok xuyape ri roqueçam, halizm xahpota qui, xahabi qui, ru camiçabal Çakioxol. Xere xucolbeh pe ri, xel a chiri xekah apon xehuyu. Tok xemih chia ruma chee ruma iquin, quere tihao chee xcaaxah, xxuban chia pe iquin. Xecha a, ok xcaaxah: Chinak ri[88] ti kaaxah na, chinak tux, xecha. Xaa hari chee rutunum ri, hari ti ki i, pa echelah, haa ri balam iquin xxuban, querea xo vi can ru bi huyu ri hitabal. 22. Going on, they arrived in the middle of the woods at a fire built by one guarding the road, and it was made by Zakiqoxol. “Who are these boys whom we see?” said he. Then were sent forward the Qoxahil and the Qobakil, with their mysterious vision and magical power; they spoke when they arrived. One of them spoke, not many [at once], as it was truly terrible to look upon, and he said: “Let us see what kind of a hideous mole are you?” So said Gagavitz and Zactecauh. Thus they spoke when they saw him, and they said: “Who art thou? We shall kill thee. Why is it that thou guardest the road here?” So they said and spoke thus. Then he said: “Do not kill me; I, who am here, I am the heart of the forest.” Thus he spoke, and then asked that he might clothe himself. “They shall give to thee wherewith to clothe thyself” [said they]. Then they gave him wherewith to clothe himself, a change of garment, his blood-red cuirass, his blood-red shoes, the dying raiment of Zakiqoxol. By this means he saved himself, descending into the forest. Then there was a disturbance[89] among the trees, among the birds; one might hear the trees speak and the birds call. They said, when one listened: “What is this that we hear? Who is this?” said they. And the branches of the trees in the forest murmured, and the tigers and birds called one to another. Therefore that spot is called hitibal, “The Place of Disquiet.”

23. Xeel chia chiri, xahun xtika yukuba vi ru bixic huyu vae, Beleh chi a, Beleh chi Hunahpu, Xeçuh, Xetocoy Xeuh, Xeamatal chij, unun choy Xecucu huyu unun huyu, Xiliviztan, Çumpancu, Tecpalan, Tepuztan, xekah a apon hol ama, Çuquitan, kitzih a yeuh que hao, xa chicop etamayom qui habal; xachire chicop heri Loxpin, Qhupichin, qui bi, xkayot vi, xoh cha a chique xoh apon: vaya vaya ela opa. Cani xe macamo ok xka habeh ri quih bal chique ahholama, xacani xqui xibih quij, xa utz quitzil xoh apon. 23. They departed thence. Once for all we shall mention the names of these various places: Belehchigag, Belehchi Hunahpu, Xecuh, Xetocoy, Xeuh, Xeamatal Chii, Tzunun Choy, Mount Xecucu, Mount Tzunun, Xiliviztan, Zunpancu, Tecpalan, Tepuztan. They then descended to Cholamag and Zuchitan. Truly, the language there was difficult, and the barbarians alone knew to speak their language. We inquired only of the barbarians, Loxpin and Chupichin, and we said to them when we arrived: “Vaya, vaya, ela, opa.” They were surprised when we spoke their language to those of Cholamag, and many of them were frightened, but we received only good words.

24. Xeapon chia chuvi huyu Memehuyu Tacnahuyu, rucamul cakan; maqui alah quehao, quere xae mem. Kitzih naek e utzilah vinak. Xaka hal xoh miho, xoh yaloh chiri xketamah quihabal. Quecha a chikichin: At auh, mixatul, kuin, xaoh acha animal, xata vave cat ohe vi kuin, quecha, xrah hameztah ri kahabal, xax kabah chic kaux, ok xpeul cuin. 24. They went to the places, Meme and Tacna, for the second time. They could not speak well, hence the name Mem. Truly, they were good people. They spoke to mock us, and we remained to learn their language. They said to us: “Thou our lord, remain with us; we are thy elder and younger brother; abide with us,” said they. They wished us to forget our speech, but our heart was as a stone when we arrived with them.

25. Ree chia hakap rubi huyue, xel chivi Çakiteuh Çakiqua, niah Çubinal, niah Chacachil, ulahauh, xba cah, niah Nimxor, niah Moinal, niah Carchah; xe io a pe ruin valil ahol unun ahol: xeel chic ruin Mevac, Nacxit, kitzih chinima ahauh, ha ki a rikan ri que chapbex ahaua ahpop, ahpopamahay. ha [90]roqueçam ri Orbal tzam ri tiquiyo ru bi ha a ti Cinpual Taxuch. Kitzih lo chique iz yovinak pe ronohel ahlabal chiri xe ucheex conohel ruma ahauh Nacxit: Xati hotoba can ree vapal abah toc chuvi vochoch, tin ya a chivichin ree vahauarem, tiquiyo Çinpuval Taxuch, xe ucheex conohel ahlabal, xax mani vi a xquiho abah chique, xavi a xe ucheex chic, atea xehotobaan can ri vapal abah, querea xiz ruya vipe rahauarem vach Nacxit vi xepoo chia chiri. 25. These were also a part of the names of the places: they went to Zakiteuh and Zakiqua, the midst of Tubinal, the midst of Chacachil, Tzulahauh which reaches to the sky, the midst of Nuüxor, the midst of Moinal, the midst of Carchah. They passed over with the sons of Valil and the sons of Tzunun. They went forth from Merac and Nacxit. Truly this one (Nacxit) was a great lord, and the vassals who aided him to seize the sovereignty[91] were themselves rulers and chieftains. He invested Orbaltzam, and said that his name should be Cinpual Taxuch. Truly he finished by making himself the most dear of all men to all the warriors by the words spoken to all by this lord Nacxit: “You have come to be the stone framework, the support of my house; I will give to you sovereignty, and give you Cinpuval Taxuch.” So said he to all the warriors. “I have not placed the stones of the others,” so said he to them. And thus they came to erect the stone framework. Therefore, Nacxit completed the appointment of a companion in the sovereignty, and they cried out aloud with joy.

26. Ok xilitah chiari Ah Mimpokom Ah Raxhih pa Çaktzuy rubi huyu, tantu çavi ruvach rikan ronohel Pokoma; tantiban xahoh, xman queh, xman iquin, raal akol queh, xu: tzara xaxere rikan Ah Raxhih, Ah Minpokom ri, xa vuk ama chinaht xet vi. Ok xtak a el ri chicop Çakbim, xbe eto quichin, xetak chi navipe ri oxahil obakil lol, ru halebal. Ok xpe ru eta, xe ucheex a xebe: Oh yeto naktux ri quixapon nakah, vue kalabal, xeucheex el. Xe ul a he Ah Mukchee, mani xqui ut quij, maqui xquina xebe et. Xpe a retal ruma Çakbin ru aan Huntzuy tzara xul. Yn cheel xbe yeta, xeucheex, kitzih nima aal, nima xahoh tantiban, iy a chu ohlem, que cha xeul. Xe cha ari aavitz Çactecauh, chiquichin rachbiyil; quix vikon, vue kalabal, quecha. Xevi ko a quij, chi ha, chi pocob, he cautal xe be xeet a ruma Pokoma. Xa cani ru xibih ri Pokoma, xeel cania xam cokotaxic. 26. Then they met those of Mimpokom and Raxchich, at the place called Tzaktzuy. They met all the subjects of the Pokomams. They dance their ballet, but it is without deers, without birds, without pheasants, without the trappers and their nets. The subjects of Raxchich and Mimpokon gather together; but the seven nations look on at a distance. They sent out the brute Zakbim as a spy; and on our side were summoned the Qoxahil and the Qobakil, magicians, enchanters. On their departure, they were told: “Let us see who are approaching, and if we are to fight.” So it was said. Those of Mukchee arrived, but they were in no great number, nor had they come to spy out. The signal was given by Zakbin, while Huntzuy came into line. “Now I see them,” they said. “This is really a wonderful thing, a wonderful dance they are making; there are many under the trees.” So spoke they on arriving. Thus said Gagavitz and Zactecauh to their companions: “Let us take up our arms if we are to fight.” Immediately all took up their bows and shields, and thus arrayed showed themselves to the Pokomams. At once terror struck the Pokomams, and ours rushed forth to seize them in their disorder.

27. Ok xeilitah a ri e cay Loch rubi hun, Xet rubi rucam, a chila xeilitah vi xe Cucuhuyu ununhuyu,[92] que cha a ok xeilitah: Maqui koh acamiçah, at ahauh, xa kohikan a tem a hacat; xecha, halal oc quikan, xahuhun chi habitun cuaam; xe tzolih chipe, xquitzak chi can hun ru tzuyil, qui tzara chiri xepax vi, querea xubinah vi huyu Tzaktzuy, ri retal xamvi Ahquehay, heri nabey qui tata qui mama xeboço Ahquehayi. Yncheel ruamic vue, quixcha, ohe rubi huyu. Xeam vi ri hakap chinamit, yxkaahol, quere can kitzih he nabey ka tata ka mama xoh boz vi xoh vinakir vi, oh Cakchiquel vinak. 27. Then they encountered the two, Loch and Xet by name; they encountered them there at the foot of the mountains Cucu and Tzunun. These said when they[93] were encountered, “Do not kill us, O thou our lord; we will be the servants of your throne, of your power.” So they said, and entered at once as vassals, each one carrying the bows and drums. Going on, a return was made, and they were hindered by some calabash vines, and were ensnared and scattered. Therefore, that place was called Tzaktzuy, and the Ahquehay took it as their sign, that is, those first fathers and ancestors who brought forth the Ahquehay. This is why they took it, it is said, and such is the name of the place. They chose a portion of the tribe, oh you my children, and truly thus it was that our first fathers and ancestors brought us forth and gave us existence—us, the Cakchiquel people.

28. Ok xeulu chi a qui chuvi huyu Oronic Cakhay, xul chic ronohel vuk ama ahlabal. Xcha ari aavitz, Çactecauh chirichin Qeche vinak: koh io pa huyu konohel, ka haca ru ih ronohel vuk ama Tecpan, ka umah chiqui ux; at catahilan can quivach, cat pa e can chuvi Cakay, yn a quinoc chupam huyu Cakay, yn quihaco quichin, ti umah chi qui ux, chupam huyu ba o vi ti hacatah, baovi maqui ti hacatah; xe cha a, ok xcam quitzih, xoh pa Cakhay, ok xtiquer riovic ronohel, chiri a chupam huyu xumax vi chi qui ux. Ok xuna a ri ul ya, ul chahom, maqui xio chupam huyu. Xcha: At ahau, xa tin ya queh cab chi vichin, yn ahqueh, yn ahcab quinux, maqui quin io, xcha ri yuquite chahom. Querea xrelahih vi queh cab, yuquite chahom ri. Xeel chi a chiri xeyo chipe chuvi, Tunacoih ahinak abah. Chiria xquitih vi qui habi tun Loch Xet, xacoiham qui tun, querea xubinaah vican huyu Tunacoih ri. 28. Then they went forth to meet those at the place Oronic Cakhay, and all the warriors of the seven villages arrived. Then spoke Gagavitz and Zactecauh to the Quiche men: “Let us all go to the place. Let us conquer the glory of all the seven villages of Tecpan, let us weaken their hearts; do thou count their faces, do thou stand here at the place Cakhay; I shall enter the place Cakhay; I shall conquer them; their heart shall be weakened; there, in the place, they shall be conquered, where they never before were conquered.” Thus they spake when they ordered the slaughter, when they were in Cakhay; then it began with all of them in the place, and their hearts were weakened. But on account of the defence with water, and the defence with cinders, they could not enter the place, and their hearts were weakened. Then it was said: “O thou lord, I will give thee the venison and the honey. I am the lord of the venison, the lord of the honey; but I have not passed because of the cinders,” it was said. Thus the venison and the honey were protected by means of the cinders. They went from there to Tunacotzih, “the sounding stone.” There Loch and Xet made trial of the bows and drums, and they beat their drums; therefore the name of that spot is Tunacotzih, “the Drum-beating.”

[94]29. Ok xilitah chi a ri Cavek chiri xenima chah, Ximbal xu rubi huyu. Ok xaaxax a roebal çak corovach xe nima chah, ru halebal ri cavek. Que cha a ri aavitz Çactecauh: chinak tux ri, chinak chi kucheeh, quecha. Ok xcha a ri Loch, Xet: o vikan, at ahval, ha ti koqueçah, xecha. Ox xquiz a quikan; xa a xu, çakquiy, xabanbal xahab quikan, mani quikan xae ru ka xbachican quehay, umhay; quere quibinaam vi Ahquehayi ri. Ok xrip ari xu chuvi chee, xambex richin çakcorovach xe nima chah, ok xuya arij chupam xu ri çak corovach, xcha a ok xuya ri: At ahauh, maqui quin a camiçah. Chinak na a catux, xucheex. Xchaa: Xa xoh çachcan ruma ahauh Qechee, xa oh acha animal, oh Cavek, xakotien atitil, aana abah, xecha a ri ok xquiya quij, qui tata qui mama Caveki. He cay chi achi Totunay ru bi hun, Xurcah ru bi hun chic, oh quikan Cavek Paoh ru bi, xeucheex a ruma aavitz, at rucah nu chinamit catux, ekauch, Baahol, Cavek Cibakihay, qui xucheex, kitzih vi chi at nu cha nu nimal. Xavi a xu cheex chic Ahquehay, chirih nu chinamit cat ahilax vi, at rikan kaak kibah catux, huruma ri mani rikan, xere vi ri xu, xambex Cavek, que a xakat vi chinamit ri, que cha oher ka tata ka mama, yxkaahol, xa maqui hemezta ytzih ha e ahaua vi. [95]29. At this time they met the Cavek under the great pines, at the place called Ximbalxug. They heard the plaint of the doves beneath the great pines; the enchantment of the Cavek. Gagavitz and Zactecauh said: “Who art thou? What is that we hear?” Then said Loch and Xet: “They are our vassals, oh our lord, they obey us.” They began to show their burdens; bird nets, maguey, tools for making shoes, were their burdens—no other burdens, for their houses were of deer skins and hides; hence they were called Ahquehay. Then they carried the nets to the woods; they caught doves in them beneath the great pines, and they brought many of these doves caught in the nets, and said: “Oh our lord, do not slay us.” “Who art thou?” was asked. They answered: “We have been ruined by the Quiche men, we your brother, your kinsman, we the Cavek; they have diminished their regal dignity.” So spoke they, and gave many gifts, they the fathers and ancestors of the Cavek. There were two heroes, Totunay the name of one, Xurcah of the other, the vassals of Cavek Paoh; they were addressed by Gagavitz: “Thou art the fourth of our tribes, Gekaquch, Baqahol, Cavek, and Cibakihay.” Thus he addressed them: “Truly thou art my brother, my kinsman.” Thus he spoke to those of Ahquehay: “Thou art counted in my tribe, thy vassalage shows that thou art of our ancient home, no longer art thou a vassal nor carriest the net. The Caveks are received, and form part of our tribe.” So spoke of yore our fathers and ancestors, oh my children, and we must not forget the words of these rulers.

Qui hacbal a ka mama, ok xcam. The Victory of Our Forefathers, After One Had Died.

30. Xeapon chia chuvi huyu hopi ytzel, xcha aavitz chire Çactecauh: koax chuvi çivan.​—​Utzan, xcha. Ha a nabey xax ri aavitz, ok xrah a xax chic ri Çactecauh; maqui a xax, xtzak ka pa civan:[96] equrea xcam vi can hun ka mama rij, xhachatah qui vach, xahun chic xohboço, oh Xahila, ri aavitz. 30. Having arrived at the place, Qhopiytzel, Gagavitz said to Zactecauh: “Let us cross this ravine.” “Good,” said he. Gagavitz first crossed, and then Zactecauh wished to cross. But he did not cross, but fell into the ravine. Thus died one of our ancestors, and their pos[97]sessions were divided; but the other, that is, Gagavitz, brought us forth—us, the Xahila.

31. Xeapon chia chuvi huyu, Çakihuyu, Teyocuman, ru camul cakan; chiri a xi et vi el ru aal huyu, a xanul ru bi, kitzih ti xibin ru aal tipe chupam huyu; tool ruaal chinaht. Xmani vi tucheex roquebexic, xaa huna huyu axanul oh ru aal; xmani vi tipe vi a, xaporinak chia ronohel ahlabal vuk ama xe huyu, mani tanti cucheex, kitzih tan ok qui ux, mani tan tucheex ru amic ru aal, xa xeho chic ho oyobem, quecha ri ka mama ri aavitz, xeapon a xe huyu, xecha a conohel ahlabal: At kacha, mixatul xa at chic at koyoben, chinak tu cheex ru amic kaa, mix katih tatiha ka ihil at kacha, xecha conohel, xoh chaa chique: Nak tahoon tin canah nutihana, hari achih ru ux, maqui tu xibih rij, yn quinabeyah, xcha aavitz chiquichin, mani xahoon xa canih xquixibih qui. Kitzih ti xibin ru aal huyu; ok xraho a ri hun Çakiunun rubi. Yn quibe avuin, xcha ri Çakiunun, xcha chire aavitz.​—​Tok xvikon a xquicauh, xqui cha a qui quicabichal: Maquina chi ha, chi pocob. Xa xet tule xa imah vi, xa bolol, raxah ru bi, hari çaul tel chi ya; xquivikbeh quij, xoc pa qui vi, xoc chi qui kul, chi qui huc, chi qui a, chi cakan camiçabal richin a, quecha. Ha a xka chupam a ri aavitz, ha a Çakiunun, xyaan can ru vi a, xa rax yxim xpu ka pa ya xyabex ruvi a: kitzih a tixibin ok xkah chupam huyu, ok xpax ru aal huyu, xtoe rucibel chinaht, xoc ekum aa. Xepax conohel ri e oh xe huyu, xqui xibih qui. Xbe yaloh pa huyu ri aavitz, xqui tzakah ru ih, xcam chi qui ux. oh xamo a, oh mani xamo chiquichin;[98] halatak oc ru bix a xkaul xe huyu; oh xilon, oh maqui xilon chique, ok xel a pe chupam huyu. Kitzih ti xibin chic ru vach, ok xel pe pa huyu axanul, xecha a ronohel ahlabal vuk ama: Kitzih tixibin ru puz ru naval, ru aal ru tepeval, xcam xkana, quecha. 31. They then arrived at the white hills called Teyocuman, coming there for the second time. There they saw the fire of the mountain called Gagxanul. Truly it was frightful to see the fire coming from the mountain, the fire shooting forth afar off. No one could say how it could be passed by, as the mountain Gagxanul was on fire for a whole year, after which fire did not come forth. When all the warriors of the seven villages had arrived at the foot of the mountain, no one spoke; truly, they grieved at heart, nor could one say how the fire could be captured. They could but go on hoping. When he arrived at the mountain they spoke to our ancestor, Gagavitz, and all the warriors said to him: “Thou our brother, thou hast arrived, thou in whom is our hope. Who will go down to the capture of this fire? Who will descend for us, who are seeking our fortune, oh thou our brother?” So said all; and we replied: “Who of you wishes that I shall try my fortune? He has a heart of a hero, that fears not. I will go first.” Thus spoke Gagavitz to them: “You must not fear so soon.” Truly, the fire of the mountain was terrible. Then there was one named Zakitzunun, who wished to go with him. “I will go with you,” said Zakitzunun, speaking to Gagavitz. Then they were armed and their ornaments put upon them. But the two said together: “There is no use of bows or shields.” They laid them aside; they took pointed instruments and dug a trench, and they placed by the water those banana trees called raxah. When these things were in order, they entered first with their heads, then with their necks, then with their arms, with their hands, with their feet, so as to destroy the fire, as they said. Then Gagavitz descended into the fire, while Zakitzunun conducted the water to the fire, and the green grass and maize mixed with the water flowed upon the fire. Truly, it was fearful when it descended into the mountain, when it scattered the fire of the mountain, when the smoke burst forth afar and darkness and night[99] entered on the scene. All who were at the foot of the mountain fled, as they were greatly frightened. Gagavitz remained in the mountain. The day drew to a close, and their courage died in their hearts. The fire was captured, but it was not captured for them. A few sparks of the fire descended from the mountain. It reached some, but it did not reach them. Then he came from within the mountain. Truly, his face was terrible when he came from within the mountain Gagxanul. All the warriors of the seven villages said: “Truly his power, his knowledge, his glory and his majesty are terrible. He died, and yet he has come down.” So said they.

32. ateaok xhocobax chuvi hacat, ok xkaul, kitzih xquininah, xe cha a conohel: At kacha, mix akaçah ru aal huyu, mi xaya ka a; yx cay chi al, hun nabey al, hun xambey al chivichin, yx ka vi, yxka holom, xecha conohel ahlabal vuk ama, chirichin ri aavitz. Ok xcha a chiquichin: Xpeul ru ux huyu nu teleche nu cana, yx nucha, nunimal. Ok xquir a ri ru ux huyu, xaoloic a chi abah, hari abah çakcho rubi, maqui raxa abah, oxlahuh a oh o ru in ri abah, haa rixul ru ux huyu axanul; xa a cha ri couh ru xahic rixul, i ya hob, tuban maqui ahilam reanibal. 32. Therefore, when he had arrived they seated him on the throne, and truly made much of him, and all said: “Oh our brother, you have conquered the fire of the mountain; you have reduced for us the fire. Ye are two heroes; one is the first hero, and one follows him. Ye are our heads, our chiefs.” So said all the warriors of the seven villages to Gagavitz. Then he said to them: “The heart of the mountain has come as my slave, my captive, oh you my brethren, my kinsmen.” When the heart of the mountain is opened, the fire separates from the stone, even the stone called Gak Chog. It is not a green stone, and there are thirteen others with it, and hence comes the dance called “the heart of the mountain Gagxanul.” They say this dance is executed violently, with many troops (of dancers), nor can one count those who join the noise.

33. Xepe chia chiri xeio chipe Çeçic Ynup rubi, xaceel chuvi choy; ri ynup maqui na tiquil, mani ruxe ri ynup, xatibilan chuvi ya. Querea ru binaam vi Çeçic Ynup ri xey o chipe chuvi huyu, alalapacay ru bi; xax al he ru xak pacay xquihacatih. Querea xubinaah vi alalapacay ri, quecha ka mama. 33. They went from there and passed over to Cecic Ynup, as it is called, and they rowed on the lake. There was no ceiba tree rooted in the soil, nor did they go under a ceiba tree, but they went upon the water. Therefore, they called that place Cecic Ynup, “the buried Ceiba.” And they passed on to the place called Qalalapacay. There they twined the leaves of the anonas for the royal seat. Therefore, they called that place Qalalapacay, “anona garlands.” So say our ancestors.

[100]ambal richin Ykoma vae. [101]The Conquest of the Ikomagi.

34. Ok xet chia chinaht ri Cakixahay ubulahay ru bi, rikam Ykomai, cani xamar rokotaxic cuma, runah a xilitah Chialibal rubi huyu; xuya vi ri hoye vi quivach, ok xilitah, xaxu aba chic rij. Querea xubinaah vi huyu, Chialibal ri. Xcha a ok xu ya ri: Xa yn acha animal, xa mixihacatah, xaquin ikan a tem, a hacat, yn huvi chi vinak o vikan. Xcha ri Ykomai, he a rikan ri Cakixahay, ubulahay; querea ruamic Ykoma ri, xere a xcolotah. Chic ri xeboço chic Çoil vinak, qui tata qui mama ri Ahpoçoil Qulavi çochoh, ula vi anti quibi; xaqui vinakil xeel chic mani chic quikan. 34. Then they saw at a distance those called the Cakixahay and the Qubulahay, subjects of the Ikomagi. They were captured after they had been routed by a surprise, when they were not far from a place called Chigalibal. They were pardoned when they arrived, and our warriors extended their hands to them. Hence that place was called Chigalibal. They said, in yielding: “I am your brother, your elder. You are the conquerors. We are the subjects of your throne and your power. I swear it before these who are my subjects.” Thus spoke the Ikomagi, and thus their subjects, the Cakixahay and the Qubulahay. Thus did Ikomag submit and save his life. With them the Zotzils brought forth those fathers and elders, the Ahpozotzils named Qulavi Zochoh and Qulavi Qanti. But only their families, not their vassals, proceeded therefrom.

35. Ok xeapon chia chuvi huyu akbaulu, ok xilitah chia ri Tolom rubi. Kitzih tixibin o vi, tinicnot huyu o vi ri akbaulu. Nabey a xe iz apon ronohel ahlabal, tanti qui xibih quij, maqui tan quetiquer chu camiçaxic. Tok xeapon, xecha a ri ahlabal conohel: Mian xatul at kacha, bila tux ree, kitzih ti xibin o vi, quecha. Xecha a vi he ka mama aavitz; chinak na pe tux, yx ahlabal? xtia et an ru vach. Maquian ka labal, maqui ha, pocob, tikoqueçah, yx oh yx ka nimal, xecha, xetak conohel chu chapic Tolom. Ok xe cha a: Nak naa tucheex, at kacha, mixkatih kitzih tixibin o vi, at cabe chiil, xecha conohel. Tok xpe a rueta ri Tolom, xapon kitzih ti xibin o vi tinicnot huyu o vi. Xcha a chire Tolom: Chinak catux? maat nucha nu nimal. Chinak catux? vacami xcat nucamiçah. Cani a xa xibih rij, xcha a: Yn ral habak nicnic, xa vi vochoch vae yn[102] o vi, at ahauh, xcha. Catoho, bat tiquic, xucheex a ri Tolom. Ok xu ya rii, xchapatah, xpe a ru chapon chic xul cuin, xeucheex a ri ahlabal vuk ama, ok xuya ri Tolom: xtikaahartiçah can vae huyu, yx quixçao ru vach nu telechee nu cana; xtikaquiyah, xtika atohih ru vi nu telechee, xtikeabeh xtikaak, xtikaahartiçah can rubi vae huyu akbaulu tucheex ruma vinak ak, yx ahaua, xeucheex a conohel ahlabal. 35. After this they arrived at the place Qakbatzulu, where they met the one named Tolgom. Truly, terror was there, and the place Qakbatzulu trembled. At first all the warriors began to arrive; but fear was upon them lest they should there meet death. When he (Gagavitz) reached there, all the warriors said: “Thou arrivest, our brother. What is this? Truly it is fearful.” So said they; and to them said our ancestor, Gagavitz: “Who are ye, oh warriors? Let us look at his face. Can we not fight? Have we not bows and shields to effect an entrance, oh you who are my brethren?” So he spoke, and he sent all the warriors to seize Tolgom. Then they said: “What speech is this, oh brother? Is it not said that a great terror is there? Go thou and see.” So said they all. Then he went forth to see Tolgom, and truly he arrived at the place of the terror and where the hill trembled. At once he cried to Tolgom: “Who art thou? Thou art neither my brother nor my elder. Who art thou? This very day I shall slay thee.” Instantly was Tolgom filled with fear, and he replied: “I am the son of the Mud that Quivers. This is my house[103] where I dwell, oh my lord.” So he said. “Go forth from here and live elsewhere,” was it answered to Tolgom. Then he submitted and was made prisoner, and his body was taken with him. Gagavitz said to the warriors and the seven towns when Tolgom gave himself up: “We have made this spot glorious. Show forth the face of my prisoner, my captive. We will adorn and sacrifice my captive. We will be friends with him and stand in front of him, and thus celebrate the name of this spot, Qakbatzulu, as it is called by a joking people, oh chieftains.” Such were the words addressed to all the warriors.

36. Querea xquibijh vae: At kaçha, hun nabey al, hun a hipil al chikichin, xtiketah ih çak chi popol vach oh oxlahuh chi ahlabal, xti ka ya a muh a alibal, a tem, a hacat, avahavarem. He ree cay chi al Çoil Tukuche que ucheex, xcat kachi quicohol Ahpoçoil Ahpoxahil, qui xucheex xa chiri taban vi, at naek huvi chi ahlabal, la naek acha animale, Bacah Pok, Bacah Xahil; qui xucheex naek xa hunam aal tepeval, at kacha, xucheex a; tok xelahibex ru vach, ok ru yaic ri Ahpoçoil Ahpoxahil, maqui naek oh Çoil Tukuche la naek, kacha ka nimal lae Bacah Pok, oh a Bacah Xahil, yxkaahol. Quecha ri e oher katata kamama: Oh huvi chi ahlabal xa ruma ri nim qui puz qui naval, he navipe hei kayom, ri ha pocob. Querea xelahibex vi quivach, a nabey ka mama ri, ruma ri iy xukaçah ru ih ralaxic. 36. Therefore, they spoke thus: “Our brother, one child is the first and another the second among us. Hereafter we shall make this appear before the council, we the thirteen warriors. We will give to thee thy canopy, thy royal seat, thy carpet, thy throne, with power. These shall be called the two children of the Zotzil Tukuches, but thou shalt be the first man among the Ahpozotzils and the Ahpoxahils. They shall call thee forth to act; thou shalt be first among the warriors, thy brothers and thy elders, the Bacah Pok and the Bacah Xahils. They shall name thee equal to any in power and majesty, oh my brother.” Thus they said, and his head was lifted above the others, and he was given the power by the Ahpozotzils and the Ahpoxahils, but not by us, the Zotzil Tukuches, nor by our brother and elder, the Bacah Pok and the Bacah Xahil, my children. Our fathers and ancestors said of old: “We have been chosen by the warriors in their great skill and wisdom; their bows and shields have created us.” It was thus that our ancestors were first exalted by overcoming the greatness and the birth of many.

37. Ok xtiquer a ru camiçaxic ri Tolom, xvikitah na, xoc na ru cauh, ate aok xrip rua chuvach chee lama xak vi. Ok xtiquer a xahoh ruma ronohel ahlabal, xavi Tolom rubi bix. Xquixah ok xtiquer a[104] ruakic; maqui a hari haa tel pa am, xahari nahtik çimah chee xakbex chuvi huyu akbaulu xakvi xbe na qui haa conohel. ate ok xbe ru ha ri kamama aavitz, cani xio chupam huyu hari Chee ulu rubi, xuakbeh Tolom: aha xcamiçan he ari conohel ahlabal, halatak oc qui ha, xoc chinaht xqui ak vi. Quere ri vinak ok xcam iy ru quiel xel chirih che lama: ok xpeh a xiz çipax chuvach ronohel vuk ama ahlabal, xquiyax, xatohix rucamic haok xahar ri uchum, tio huhun huna, xati ban vaim uaam, xa que habin auala xa tunay chic ru exevach tiqui ak, bila a tux ri Tolom, quecha ka mama oher, yxkaahol. Querea xkaam viki ri ruin Çoil Tukuche ruma a ru puz ru naval, ru aal, ru tepeval; xelahibex vi ru vach ka tata ka mama oh Cakchiquel vinak, mani hacat ahinak vi ru ih ralaxic e oher ka mama. 37. Then began the execution of Tolgom. He arrayed himself and entered suddenly. His arms were extended in front of a tree, to be shot with arrows. A dance was begun by all the warriors, while Tolgom began his song. They still danced, when they commenced to shoot their arrows. But not one of the arrows reached the cord; for[105] it was far to the tree where he was shot at, on the hill Qakbatzulu, where they shot at him and where all the arrows fell. At length the arrow of our ancestor Gagavitz was discharged. It passed rapidly over the place named Cheetzulu, and pierced Tolgom. All the warriors then slew him, some arrows piercing, him from near and others from afar. The man being thus killed, a great stream of blood came forth behind the tree. His body was cut in pieces and divided among all the seven towns. This gift and this sacrifice of his death were what founded the festival of (the month) Uchum. At that festival all were equal; there was eating and drinking; little children were killed by being shot with arrows, their heads being adorned with elder flowers, as his substitute, as if they were Tolgom, as say our fathers of yore, oh my children. In this manner we obtained power with the Zotzil Tukuches, by knowledge and occult science, by power and majesty; thus did our fathers and ancestors, we the Cakchiquels, lift our heads above others, nor our ancestors lower their glory and their birth.

38. Ok xepe chia chiri chu vi huyu akbaulu, xutzak ka hakap Tolom chupam choy: ok xahar can ri tzam tzakbal Tolom. Ok xe cha a koyo chupam ree choy, xaa ahilam xio xquixibih qui conohel ok xquituc rupam ree choy. Chiri xetzako vi quij pan pati payan chocol ru bi, quetabal quinaual; chila xe el vi beleh tulul, ha ri pa Chitulul. Ok xtiquer a ri ovic pa choy ronohel ahlabal, xavi xambey chic xbe ri aavitz, hun a rana Chetehauh ru bi. Xohe can chiri xetzako vi qui ha ri tzam abouil Abah ru bi. Vacami tok xbe ari aavitz, kitzih tixibin ok xebe pa ya Çuu cumatz xuhalibeh: cania xekumar ru vi ya, canix pa e caik, cakçut cum chuvi ya, xiz a ru tuc[106] ru pam choy. oh xraho, xukaçah tah ru ih utuhile xraho: xu et a ronohel vuk ama tok xel a apon chi ya, eo vi xcha a chire xeboço Ahiquinahayi: Mian xkatuc rupam ka choy ka palouh, at ka nimal, huam a choy, huaam a a uzum, avokok, a tap, a car, tux, xucheex; xuuluba a: Utzan, at nucha, hakap a choy, hakap a a uzum, a vokok, a tap, a car, hakap a a hupup, a raxah tux, xa xere mixaaba vinak oh ti camiçan chupam chachux, xcha Ahiquinahay chire. Xepe chic, xepaxin chic qui, xavi tzolih chipe, xrah yo ru ama rana; mani chia xamom ruma niah coon, mani chic rana xelpe, mani chic tuna. Xcha: ba xcha vi vana, nak mix amo? Kitzih ti be nu canoh ti vil na xchax be labal chic ruux. Xe vikon, kitzih tixibin ok xebe canoy rana: cania xuxibih ri ama utuhile, xcha a xapon: Nak mixamo pe vana xachi ulu labal chic nu ux? Xcha chire ama utuhile cooni ununaa. Cania ha xhao ri Ahiquinahay chirichin: At ahauh, at nucha, nu nimal, xa vave tuban vi a vana, mixkahach ka choy, huaam a choy, huaam a nu choy tux, xcha, he pokon xe runa ri ahlabal, xa cha xelah ri Ahiquinahay. Xcha chi a ri ka mama aavitz: Nak ruma tiqui am pe vana utz a xtiohe can ruin niah coon; xax ti vaaxah atzih, at nucha, qui ru hac pe ri niah coon, oh ta xtinuban chire. Xcha chi xa e Ahiquinahayi. Querea ruhachic choy ri queçha ka mama, quere navipe kacha kanimal vi ki ri ruin utuhile; oh chia maqui xtikoqueçah. Xeyo vi, xemeho vi e nabey ka tata ka mama ri aavitz, Çactecauh a chi ekum a chi aa ok: ok xquiban ree, mehaok tiçaker, quecha, xaa[108] halachic matiçaker chiri. Xeapon chia chuvi huyu Pulhih, chiri a xetak viel. 38. When they were on the hill Qakbatzulu, they threw a part of the body of Tolgom into the lake. Thus began the festival of “throwing the nose of Tolgom.” Then, it is said, there was heard a noise in the waters, and at its passage all were terrified when there were these movements in the waters of the lake. Many on these occasions assembled at the spot called “the common baths” (Payanchocol). They practiced many magic arts. Nine zapotes were found at the spot called Chitulul. At that time the warriors began their passage over the lake. Gagavitz followed them with his sister, named Chetehauh. They established themselves, and settled on the point called after the god Abah. A little while after the arrival of Gagavitz, truly a fearful thing took place when he entered the water, having changed himself into Zutzucumatz. It suddenly darkened on the water, a wind rose, and a white cloud rested on the surface, making a circuit of the water in the lake. They desired to remain there; but it was first necessary to reduce the power of the[107] Tzutuhils. All the seven nations looked about and then descended to the water. Those who were there then said to the children of the Ahtziquinahay: “We have scarcely made the circuit of this lake of ours, this sea, oh my brother. But let one-half of the lake be yours, and one-half of the fruits, of the wild geese, of the crabs, of the fish.” Thus he spoke, and the others took counsel: “It is well my brother, that the half of the lake be ours, and a half of thy fruits, of thy wild geese, of thy crabs, of thy fish, a half of thy acorns, and a half of thy bananas be ours, and of all living things you kill in or below the waters.” Thus did the Ahtziquinahay reply to them. Then they separated and went away, but soon returned, desiring to obtain wives, for none of them were married, owing to the absence of women; neither their mothers nor sisters having accompanied them. They said: “Where speaks my girl? Whom shall I take as wife? Truly, let us go forth and seek where there is said to be a war for hearts.” They put on their armor, and were really terrible when they went forth in search of women. The Tzutuhils were frightened, and to them the Cakchiquels said: “Whom shall I take for my woman? Who has declared war against my heart?” So they spoke to the Tzutuhil people, to the women of Tzununa. Thereupon the Ahtziquinahay spoke to them: “My lord, my brother, my elder, here indeed is thy maiden. You have divided with us the waters; half of the lake is thine, half is ours.” Thus he spoke, and his warriors were afflicted at his words, when the Ahtziquinahay spoke thus in conclusion. Then Gagavitz, our ancestor, said: “Who of you comes to take wives? It were well that you remain with the organs of women. But I hear thy words, oh my brother; their victory is by the organs of their women. Remaining, I shall do this.” Thus he spoke to the Ahtziquinahays. In this manner, say our elders, the lake was divided, and in this manner our brother and elder remained with the Tzutuhils. None other of ours remained. Our first fathers and ancestors, Gagavitz and Zactecauh, passed on, and went back to the[109] darkness and the night. At that time their dawn had not yet come; but not long after they did this it began to shine. They went upon the mountain Pulchich, and thence they set out.

Qui çakeribal vae. This Is Their Day-Breaking.

39. Nabey, a xepe ekaquch, Baakol, Cibakihay, Cavek xetak pe. Quixnabeyah, yxnuhay nu chinamit, tibana apon, kaak kibah, xa hala chic ma tiçaker, vhix, xeucheex, xepe a xeul chiri pa çakeribal, Pantzic, Paraxone, Çinahihay, Paçibakul, Pacavek Quehil rubi huyu; xeçaker vi, xtiquer a rubanic ak cuma, ulbal richin cahpop Nimahay rubi. Nabey quiak he a nabey xeul ri ekaqueh, Cibakihay, Cavek, xambey chic xul ri Baahol, xtiquerinak ak xul: xcha a ok xul ri Baahol chire ekaquch: Yn yn ahpop, quin a ulu, xcha chi re ekaquch. Ok xul xrah ru hiuh, ah popol, xucheex a cuma: Maqui atat kah pop, ma hatul kah pop, xecha chire. Tok xrelahih a abah uval, xcha: Tin ya chivichin ree uval cah a rakan, tuvic rakan, yn yvahpop, xcha. Maqui xahox chire. Tok xtiquer a chubanic ru ak, xutzin yantah ruak xraho ahpopol tantu hiuh chire. Ok xtak ape chuluc balam yohol ruak ruma aavitz, ytzel chic ruux aavitz Baahol tan tiraho ahpopol. Querea xul yoh vi ru ak ri ruma chicop chuluc balam, tok xpe a aavitz chuvi huyu Puhuhil, Paraxone xahun chi raxon ru halebal; tok xpeul, ok xul Pantzic Paraxone, çakerinak chic. 39. The first who went forth were Gekaquch, Baqahol, Cibakihay and Cavek, who came together. You were the first, oh my house, oh my tribe, to bring about our day-breaking, our ancient nation, some time before the dawn. “Go forth,” was said to them. Then they came to the place where their dawn was to be, to the mountains named Pantzic, Paraxone, Cinahihay, Pacibakul, and Pa Cavek and Quehil. There their dawn appeared, there they built houses, there took place the marriage of their chief named Nimahay. The first who built houses were those who came first, the Gekaquch, the Cibakihay and the Cavek. The last who arrived was Baqahol, and they had already commenced to build when he arrived. After he had come, Baqahol said to Gekaquch: “I, I am king, I received you.” So said he to Gekaquch. At his arrival he had ardently desired the leadership. The others answered him: “Thou! no, thou art not our king; we do not wish you to be our king.” So said they to him. Then he showed them a precious stone and said: “I will give you this precious stone carved with four feet, and hands and toes, if I am your chief.” So he said. But that suited them not. Then he began to build himself a stronghold, and in a little while the labor was completed, for he ardently desired power and coveted it. For this reason his constructions were destroyed by the Chuluc Balam sent by Gagavitz, because Gagavitz liked it not that Baqahol desired the leadership. Therefore the constructions were destroyed by the animals Chuluc Balam when Gagavitz came to the places called Puhuhil and Paraxone, each of which was clothed with changing green. After that he arrived on Pantzic and Paraxone, and on his arrival the day-breaking took place.

[110]40. Elenak chi pe ih, quecha e oher tata mama, xul a chiri pa çakeribal, he a banoninak chic rutee runam ri ekaquch, Cibakihay, Cavek, Ahquehay; maqui utz tuna chiri Baahol, xuhih chi oc ri chi tee, chi nam ok xquiul cahpop; xil a el xucheex: maqui quina ul, at Baahol, hari mixacha, yn ahpop cacha, mixavelahih auval chiqui vach he tee e nam, ahpop Baahol ma xa tucheex tava, maqui at nutee at nunam, xucheex, a xax cha chic xuuluba: Mani chic xubijh, Yn atee yn anam. At vah pop, xa xcha chic, xa xu hih chic rij. [111]40. The sun had already risen, said our fathers and ancestors of old; the dawn had appeared, when were formed the families of Gekaquch, Cibakihay, Cavek and Ahquehay. Baqahol had not been well received, as he had forced the families to accept him as their ruler. When he forced them to this, they said: “I shall not go forth to meet you, Baqahol. Do you not come to say: ‘I am the chief, I say it?’ And do you not come to show your precious stone to the eyes of the families? Have you not called youself the Counselor Baqahol? And have you not called yourself the head of our house?” Thus they spoke; but those who were with him answered: “No one has said, ‘I am the head of your house.’” “Be thou our ruler,” they cried, and thus he succeeded.

41. Cani ax quetah cahpop chi ahauarem, xcukubax chuvi ru tem ru hacat, cani xatiniçax chupam atinibal çel, cucu; cani xya pa ul pan paz, pa cuçul, pa tah vi, xoc a ru titil, ru aha abah, ru xak, ru caka uleuh, xiz oc rahauarem vach, cuma ruhay ru chinamit, quecha y mama yxnuahol. Querea tee nam vi chinamit ri huma ohoh ahpop; Xavi a quere tantuban ronohel ahlabal chupam he ru çakeribal, xavi tantetax rahauarem ruma ru hay ru chinamit. Xamulumuxinak chic chupam ruçakeribal; oxhob a chi ama xçaker chiri, Çoil vinak, Cakchiquel vinak, Tukuchee vinak; Ahkahal xahalatak ru cohol huyu, xe çaker viri oxhob chi ama. Chuvi a huyu Tohohil xçaker vi eche vinak, chuvi a huyu Çamaneb xçaker vi Rabinale; ahiri a xrah çaker vi utuhile pa ala; xa maha tutzin ru ak tok xçaker cuma ruchinamit. Maqui a xmecho chic chiri pa ala, xaxio chic chicah, chiri chuvi huyu chi eletat, çaktihaxic, xtzakovi el ri, cani xapon chila Xepoyom. Cani xe rucanah rahlabal ruchinamit, maqui xbanatah xuban,[112] cani tah ula xulaabeh ru chi choy xraho; cani xemacamo ruchinamit ok xio chi cah uucot, ru halebal, xati vi nin chic roebal xio chi cah xe aaxah ru chinamit. Querea xohe vican cooni ununaa, Tzololaa, Ahacheli, Vayça; rixcote can chi ya ru chinamit hakap a xbe ruin. 41. Immediately they gave him, as their chief, the signs of royalty. They seated him on the seat and royal throne. They washed him in the bath, the painted vessel. They clothed him with the robe, the girdle and green ornaments. He received the colors, the yellow stone, the paint, the red earth, and thus he obtained the signs of royalty from the other families and tribes, as said our ancestors, oh my children. Thus was constituted the family by us the ahpop; all the warriors did likewise in the place of their dawn; thus was established the royalty by the families and tribes. They became more numerous in the place where their dawn had appeared. Three tribes of our nation had seen the dawn appear, the Zotzils, the Cakchiquels and the Tukuches. As to the Akahals they were but a little distance from the place when the dawn appeared to the three nations. At the spot called Tohohil the Quiches saw their dawn, and those of Rabinal saw it shine at the spot Zamaneb, and the Tzutuhils sought to see their dawn at Tzala. But their labors had not been completed by this tribe when the sun arose. They had not as yet finished drawing their lines in Tzala when it rose in the sky, precisely above the place Geletat. It continued to spread its light along its course, and at last set at the place called[113] Xepoyom. Immediately the warriors quit those places without finishing their labors, and they all agreed to go and dwell on the borders of the lake. At that time the tribes were filled with terror when the eagle with green plumage passed through the sky, Gucucot, the enchanter, and sadness covered the tribes like a shadow when they heard him pass in the sky. Thus he appeared to the women of Tzununa, of Tzolola, of Ahachel and of Vayza. He soared above the shore and half the people went with him.

Va a ru pokonal quitzihe ok xeohe chiri. The Sufferings That They Endured During Their Sojourn Here.

42. Kitzih vi chi pokon ok ix ka laabeh xohul chi ka huyubal, quecha e oher ka mama, yx nuahol; xmani vi tipe vi techaax ti ux ti vayx tuaax, mani navipe tipe vi ti uux ti chinax. Ronohel mani, xa ru hometal chee xoh açevi, xa a ti ka çek ru xe ka hamey ti cuker vi ka ux ruma. Ha a ri ok xtiquer avanuhic, xahari ukutahinak vi chee atinak xya vika yhatz, xohe vi halatak echa, ha navipe ri ka u, xa rihlay, xa çakquiy xka hay xkauuh. Haa ri ok xohe halal echa, tio na ri chicop queh chicah titzak nape hicuy, ate tikatih halal vay, quecha oher vinak, mani navipe quixhayil ok xeul chiri. 42. Truly it was a time of suffering when we came to establish ourselves in our places, said our ancestors of old, oh my children. There was nothing to eat and there was no relish for what had been brought along, nor was there material for clothing. All was lacking; we lived on the bark of trees and we rested our hearts under the shadow of our lances. At that time the people began to prepare the soil for the planting of corn; the woods were cleared and the brush burned, to prepare for the planting. Thus we came to have a little to eat, and we worked in the bark of trees and the maguey. When there was still some food the vultures passed in the air. At first they took a bird; then they ate some of our food, say the people; but none of them remained when they came.

Qui ambal yxok vae. They Took Wives.

43. Tukuchee xpe vi ri xhayil ri ka mama aavitz, omakaa rubi nabey ka tit ri xoh boço, oh Xahila; i xeule a kitzih: a chi nim qui xahan chire ulubic; chi xatini ahar qui ni ahal toc, ba at ru xe ki hatz; xahan ri tiiz oc i quecha, xahan navipe camul tiban,[114] tixhaylax ha hac virih ruvach talqualax, quecha oher vinak. 43. The Tukuches having arrived and settled, our ancestor Gagavitz married Gomakaa, our first ancestress, who brought us forth—us, the Xahila. Many others also married; for there had been a stringent prohibition with regard to marriage; so that when they went in to bathe, their organs gave way and they spilled their seed. Many were thus prohibited, it is said, and the prohibition was made a second time, because they had carnal rela[115]tions both naturally and unnaturally, as the old traditions say.

44. Haa ri tok xtiquer rutzukic axto, xahu vuk chi ih, xaa oxlahuh chi ih ti tzukbex ri, xa navipe rax ol rax ru vachah, rax hox, rax homet, xa a ral chicop mez retal aa tiat chuvach, xa a hari chee holom ocox tiqui izbeh qui xiquin; maqui na nim ru vach ti tzukbex richin ri chay abah oher, quecha xaa xnimar ruvach tzukbal re axto, xa xnimar na ruvach çak ama. ate ok xoc ri nimak ru vach, quecha oher tata mama, ri aavitz, a nakah ok a que ul chiri Pantzic, Paraxone, Çimahihay, Paçibaul, Pacavek quehil. 44. Then also they began to adore the Demon. On each seventh and thirteenth day an offering was made to him of fresh resin, and freshly gathered green branches and new bark; and also of a cat, the image of night, which were burned before him. To these were added thorns of the gourd tree with which they drew blood from their ears. They had not yet began the worship of the great idol of the ancient Chay Abah. It is said that the worship of the Demon increased with the face of our prosperity. Afterwards the principal idols were set up, as said of yore our father and ancestor Gagavitz, at the time they approached Pantzic, Paraxone, Cinahihay, Pacibaqul, Pacavek and Quehil.

45. Tok xutun ahun quilabal Ahcupilcat, Ah Canalakam quibi, bala xpevi, ok xquiyal a ruvach huyu, xoc vi balbaxin chee, xhaybex quichin Ah Cupilcat, xeoc na apon chiri labal quitakom iy chubinem, tox xpe a ri balbaxin chee chuvach huyu, xeyaar a chi camic ri Ah Cupilcat, Ah Canalakam, ruma ka mama. Chiri a xquiban vi pa ru çakeribal Baahol; tok xahar can ru bi huyu, Yalabey, Çimahihay, Motzoray tucheex; xa a e cay xeaçe, quecha; hun a xbe eche ri Ahcupilcat, ha ki xtihbex holoh chiri. 45. At that time some of the natives of the places called Cupilcat and Canalakam, offered combat when they (the Cak.) had arrived before their city. Withdrawing from before the city (our men) entered a very dense woods where those of Cupilcat were destroyed. Others arrived at the spot to continue the battle, and some calling to others, they entered the dense woods, before their city, and then these men of Cupilcat and Canalakam were destroyed by our ancestor. There the family of Baqahol began its fame, and the name of the place became celebrated. Cimahihay and Motzoray, the only two said to have survived, abandoned the place; and another from Cupilcat came to Quiche and there met his death.

46. Xepe a chiri Pantzic, Paraxone, xqui toloba can ri, xeul chic Pan che Chiohom ru bi, a chiri a xquitih vi halal qui pokob, ka chunah rupam ree chee i quecha chirichin chee, xa orocom rupam chee xqui chunah, xaa rachak chicop cot balam, xqui chunabeh rupam chee. Ok xlaabex a, xya chupam ri axto,[116] Chay Abah, xaa chicop el, cuyuh xulabalibeh rochoch ri axto cuma: querea xubinaah vi pan che Chiohom ri xe yaloh a chiri, xaa e cay xeruaholah ri aavitz, Caynoh rubi hun, Cayba rubi hunchic, e cay chi achi. 46. Having abandoned Pantzic and Paraxone they arrived at the forest called Chiqohom, and there suffered some deprivations. But they made dwellings in the trees, each choosing a tree and whitewashing its interior with lime obtained from the excrements of eagles and tigers. When they were settled there, they set up the idols of the Demon and Chay Abah; and in the house[117] of the Demon were placed parroquets and parrots. Therefore they called that place Chiqohom. After having lived there awhile, Gagavitz begat two infants, the first named Caynoh, the second Caybatz, both boys.

47. Xcam a ri ahauh aavitz, ri ki xpe pa Tulan, ki a e hutik ahola ri ka mama Caynoh, Cayba, ok xcam qui tata, xavi chiri xemuke vi can, chupam qui çakeribal Paraxone. 47. At that time the king Gagavitz died, the same who came from Tulan; his children, our ancestors, Caynoh and Caybatz, were still very young when their father died. They buried him in the same place where their dawn appeared, in Paraxone.

48. Bala a xeye vi e cay chiachi, xeul chiri quecha a ok xeul chiqui chin ekaquch, Baahol, Cibakihay: Mixoh ul, yxkatee, yxkanam, oh vae oh alel Xahil, ahuchan Xahil kohucheex, oh y alel, oh yvahpop. i quecha ok xeul, mani a natal xepe vi vue pe he ret ri Çactecauh, ri xcam can chupam çivan hopiytzel; i xe cha chic e ka tata e ka mama, yxnuahol. 48. Thus were the two boys left. Then Gekaquch, Baqahol and Cibakihay arriving, said to them: “We have come; we are your mothers and sisters; we are here, we the Galel Xahil and the Ahuchan Xahil, as we are called; we are your Galel; we are your Ahpop.” Thus many of them came and spoke, not remembering the sign of Zactecauh, who had died in the ravine of Qhopiytzel. Thus spoke many of our fathers and ancestors, oh my children.

49. i nabey a xaar Tepeuh, rahaual Cauke. Cuztum hixnal ru bi huyu; xban vi ti xibin ru naual ri Tepeuh, tibirbot huyu o vi, xpatanih a ronohel ama chuvach Tepeuh. 49. The first who ruled with glory was Tepeuh, the king of Cauke. Cuztum and Chixnal were the names of his strongholds. The magic power of Tepeuh inspired terror, he caused the mountain to tremble where he lived, and all the tribes paid tribute to Tepeuh.

50. He a ri alel Xahil ahucham Xahil xtakex quitzih ruma ekaquch Baahol: i xecha ri alel Xahil ahuchan Xahil; Que be tah ru nabey ka patan ri Caynoh, Cayba, oh oh oh yvahpop, i xecha chique chinamit, i xtakex a quitzih ruma chinamit. 50. Now these Galel Xahil and Ahuchan Xahil caused these words to be carried by Gekaquch and Baquhol: “The Galel Xahil and Ahuchan Xahil say thus, ‘Let Caynoh and Caybatz go forth first as our tribute, for as for us, we are the rulers.’” So said they to the clans. And the boys were sent with the message for the clans.

[118]Qui benebal vae ruin Tepeuh. [119]Their Interview With Tepeuh.

51. Xebe a ri ka mama Caynoh, Cayba ruin Tepeuh, he huiçic xebe, xax quiyonih chicam ri alel Xahil, Ahuchan Xahil; xeapon a ruin Tepeuh. Chinak qui xux, xeucheex ruma Tepeuh oh ru ahol aavitz, i xecha ari Caynoh, Cayba; i xmacamo a Tepeuh, ok xraaxah quitzih, querea xeaçe vi ri ruma Tepeuh he ta camel ok xebe ruin. 51. Our ancestors Caynoh and Caybatz came to Tepeuh. They entered alone while the Galel Xahil and Ahucham Xahil remained alone without, When they reached the presence of Tepeuh: “Who are you?” was said to them by Tepeuh. “We are the sons of Gagavitz,” replied Caynoh and Caybatz.” Tepeuh marveled greatly when he heard their words: therefore they were strengthened by Tepeuh as theywere humble before him.

52. Tok xetak a chi amoh patan rumal Tepeuh, xe be amo ru patan ama. Mani a xe cam vi chuvi tak ama chi amoh patan; kitzih chi ronohel tixibin qui puz qui naval ri Caynoh Cayba; tihulhut que ohe vi chaa quere ri a, tibirbot a quere ri Cabrakan; qui querea tu xibih vi ri ama ri, ok que apon chuvi tak ama, ronohel a xya chique rumal ama, qui ambal patan. Chila a relebal ih, xpuvakix vi pe qui xet, puvak, babal qui xet xux, rumal ama qui ambal patan; xnimax quitzih, quere xae ru ahol Tepeuh xux ruma ri xbanatah xqiban, kitzih elo xeux ruma. 52. They were then sent by Tepeuh to collect the tribute, and they went forth to take the tribute from the tribes. No one of the many people died while they were taking the tribute. Truly all feared the magic power and wisdom of Caynoh and Caybatz. Where they were at night it shone like fire, and there was trembling as of an earthquake. Therefore all the people were in fear when they came among them, and they were given all things by the people when they came to take tribute. Quite to the far East they were paid what they demanded, precious metals and spun stuff as they demanded, by the tribes from whom they took tribute. Mighty were their words. Therefore by these actions they became the sons of Tepeuh, and by them truly they became illustrious.

Ri yabal quixhayl vae. They Are Given Women.

53. Xebe chia e amol patan chi Ahiquinahay, i xerihix a chi aholal kamama. Chila a chi Ahiquinahay xbeya vipe quixhail, xaa quixet xrayix, puak babem quixet. Ok xe apon i xchaa Ahiquinahay: quekahiah ree ru çamahal Tepeuh, kitzih tixibin qui naval; kaya quixhayil, ka ama can qui xet; xecha, maqui a xel qui chi ahaua chique Caynoh, Cayba; xquixibih qui oh cuxla xquina xaa xbe eleaxel[120] quixet chaa, cuma quimeal ahaua; xa eleal xbe çelel quixet tan quevar; ha a quimeal ahaua hun Çununanel Mayahauh, Puci ahauh xequiam ri Caynoh, Cayba qui bi quixhail vae Bubao ru bi hun, Ycxiuh rubi hunchic. Mani chi a quixet xquina ri ka mama xe macamo, i xe cha a: Mixoh y alaba, at Ahiquinahay, xtoyevar Tepeuh ckikih; Xecha:​—​Ba y xibih yvij, xtika ya yvix hayil, xquixkahiah, maquina ytzel xtikaban, quixbe bijx chire Tepeuh, xmaqui chivi xeucheex. Tok xya a chiquichin ri quixhail, xebe a bijx chire Tepeuh. Xax maqui chi vi xebe, xquixibih qui chuvach Tepeuh, cani xquevah qui chupam pec, xeyaloh chupam pec, chi e van ri xubinaah Pecparu pec, Caynoh tucheex. 53. At length they arrived to collect the tribute from the Ahtziquinahay, who are also descended from our ancestor. They came to where the Ahtziquinahay were with their women, and designating what they desired, they designated metals and spun stuff. When they came, the Ahtziquinahay said (among themselves): “Let us make these messengers of Tepeuh our sons-in-law. Truly their magic power is terrible. But we will give them women, and we will take back what they have designated.” So they said, and none of the chiefs went[121] forth to Caybatz and Caynoh. These were frightened, lest some should come during the night and the treasures they had collected be stolen by the daughters of the chiefs. And indeed, these did come secretly and stole the jar of treasures while (the brothers) slept. They were the daughters of the chiefs Zunçunqun, Ganel, Mayahauh and Puciahauh. Caynoh and Caybatz took them as wives; Bubatzo was the name of one, Icxiuh of the other. Our ancestors not seeing their treasure were filled with fear. They cried out: “You have indeed, ruined us, oh ye Ahtziquinahay! Tepeuh will be angered against us.” They answered: “Be not frightened. We shall give you wives; you shall be our sons-in-law; we will do you no evil; you will go speak to Tepeuh and nothing will be said to you.” Then wives were given to them, and they went to speak with Tepeuh. But they did not reach there, they feared to come before Tepeuh; so they hid themselves in a cavern, and they retired into the cavern. The place where they hid was called by Caynoh Pecparupec (a cave within a cave).

Canobal quichin vae. The Search For Them.

54. Tok xe canox a ruma chinamit: Oh e ka canoh kah pop, ba tan e o vi, xkaalabaki, xkaaxah quitzih ree xa maqui paal qui tee qui tata, i xechari ekaquch, Baahol, Cavek, Cibakihay chique Caynoh, Cayba. Tok xe canay a pa pec, que cha ri canoy quichin xe apon: Oh canoy yvichin, yxkahpop, kitzih vi tan hoye ka vach, xecha. Cania xecha ri Caynoh, Cayba; Mani ko be maqui pe oh yvahaual alel ahuchan, chinak la a tiraho chike? maqui pe oh camel xoh be ruin Tepeuh, mani a kobe quecam; na ri xitakeh quitzih, kobe na a hiquibax chi ree Tepeuh; ate kobe; xecha, xaa cani xutakeh chinamit; cani xbe çamahel hiquibaay quichin chire Tepeuh; cani xquicot Tepeuh tok xraaxah[122] qui tzihol, xquicot navipe Cakchequele, Çoil Tukuchee, xquicot a Ahiquinahay; tok xe canay ka mama. 54. Then they were sought for by the tribe. “We seek our rulers. Where are they? We are truly afflicted; for we have heard their voices. Neither their mothers nor their fathers wish to leave them!” so spoke Gekaquch, Baqahol, Cavek and Cibakihay concerning Caynoh and Caybatz. At length they searched in the cavern, and those who had spoken met them coming: “We seek you, oh our rulers, and truly we are unhappy,” said they. Caynoh and Caybatz answered: “We shall not come if your rulers, the Galel and Ahucham, are not there. Who would be with us? Are we not humbled if we return before Tepeuh? We shall not come that they may kill us. Let them take these words, that we may go forth and be reconciled with Tepeuh. Then we will come.” So said they, and immediately it was carried to the people. A messenger was sent to report to Tepeuh.[123] When Tepeuh heard the report he rejoiced, and the Cakchiquels rejoiced, and the Zotzil Tukuches and the Ahtziquinahay rejoiced. Then they went forth to seek our ancestors.

Caponibal chic vae panche Chiohom. The Arrival Again at the Woods Chigohom.

55. Xe apon a chiri cachbilam chic quixhayil, quere bila xet qui vach xquicot ronohel ama, tok xeapon chic. Cani a xehiax xecam ri alel Xahil Ah ucham Xahil, ronohel tzih tok xecam. 55. Returning, they arrived together, where were their wives. Therefore all the tribes rejoiced on seeing their faces, when they returned. Immediately they caused to be hanged and executed the Galel Xahil and Ahucham Xahil, and all their fame perished with them.

56. Xeoc a chi ahauarem, Ahpop Xahil xux ri Caynoh, Ahpop amahay xux ri Cayba, e cay chi ahaua xeux humah tzih ok xeoc chi ahauarem. 56. Then they entered in possession of the royal power. Caynoh was made Ahpop Xahil, and Caybatz was made Ahpop Qamahay. Both were kings, and their words were as one, when they assumed the royal power.