2. Junajpu ub’i’ juun; One Blowgunhunter was the name of one; ‘the first named Hunahpu’ 3. Xb’alanke’ ub’i’ ukaab’; ‘and the second named Xb’alanke’.’ |
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Popol Vuh (Kaufman 1977 and Tedlock 1985)
1. Wa’e uxee’ uch’akatajiik, uyiikoxiik chi puch uq’iij Wuquub’ Kak’iix
This is its-beginning of the conquest and also the bringing low of the splendor of Seven Macaw
‘Here is the beginning of the defeat and destruction of the day of Seven Macaw’
kumaal e’ ka’ib’ k’ajolaab’
‘by the two boys,’
2. Junajpu ub’i’ juun; One Blowgunhunter was the name of one; ‘the first named Hunahpu’ 3. Xb’alanke’ ub’i’ ukaab’; ‘and the second named Xb’alanke’.’ |
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4. xa wi e’ k’ab’awiil
They were simply gods
5. rumaal itzeel xkiloh ri nimarisaj riib’ xraj ub’an
‘the two of them saw evil in his attempt at self-magnification’
ch uwach uk’u’x kaaj, xcha’ k’u ri k’ajolaab’:
‘before the Heart of Heaven. So the two boys talked:’
6. “ma wi utz ta ch uxoq:
“Not good (neg. fut.) that it come out
7. ma wi chi k’ase’ winaq waraal ch uwach uleew
‘without living people here on the face of the earth.”
8. keje’ k’ut chi qatij uhub’axiik;
Consequently, we will attempt his-blowgun_shooting
9. ch uwi’ reechaa’ chi qahub’aaj wi;
Above his-food is where we will shoot him;
10. chiri’ chi qakoj wi uyaab’;
there we will make his-sickness;
11. ta k’iisoq uq’inomaal,
then(fut.) gone will be his-rich-ness,
uxut, upuwaaq, uk’u’aal, uyamanuk ri kuq’aq’ab’eej
his-jade, his-silver, his-emeralds, his jewels with which he glorifies himself
12. keje’ k’ut ch ub’anoh ronojeel winaq
(If not) will do it(=same) all people
‘Everyone might do as he does,’
13. ma wi are’ chi winaqir wi q’aq’aal
Not there be self-glorification appearance
‘but it should not come to be that fiery splendor’
ri xa puwaq, ta ch uxoq”
just of silver that it come out”
‘is merely a matter of metal.’
14. x e’cha’ ri k’ajolaab’;
‘So be it, said the boys,’
15. jujuun chi huub’ kiteleem kikab’ichaal
each-one a blowgun they-shoulder-ed they-two together
16. wa’e k’ute u-wub’-a-x-iik Wuquub’ Kak’iix k-umaal ka’ib’ k’ajolaab’
‘And here is the shooting of Seven Macaw by the two boys.’
17. xchiqab’iij ki-ch’ak-ataj-iik chi ki-ju-jun-aal
‘We will explain the defeat of each one of those’
ri nimarisaj riib’
‘who engaged in self-magnification.’
18. are ri Wuquub’ Kak’iix jun nima che’ ri tapal,
This is the great tree of Seven Macaw, a nance
19. are ku recha’ ri Wuquub’ Kak’iix
and this is the food of Seven Macaw
20. are chu lo ri uwach tapal chaqan chuwi che’ jutaq q’ij
In order to eat the nance fruit he goes up the tree every day.
21. xiloma kut rechab’al kumal ri Junajpu, Xb’alanke
Since Junajpu and x B’alanke7 have seen where he feeds
22. kik’ak’alen chi k’ut chuxe’ che’ ri Wuquub’ Kak’iix
They are now hiding beneath the tree of Seven Macaw
23. e matzamoj ulo ri ka’ib’ k’ajolaab’ pa xaq che’
The two boys are keeping quiet here in the tree leaves
24. ta xopan k’ut Wuquub’ Kak’iix tak’al chuwi recha’ ri tapal.
And when Seven Macaw arrived perching over his nance meal
25. k’ate k’ut ta xuhub’axiik kumal ri Junajpu
It was then he was shot by Junajpu
26. takal u b’aq’ wub’ chu kakate’ churaquj uchi’
The blowgun shot went right to his jaw, breaking his mouth
27. ta xpe chuwi che’ tak’al chuwach ulew.
Then he went up over the tree and fell flat on the ground.
28. chimalmat k’ut ri Junajpu anim xb’ek
Suddenly Junajpu appeared running
29. qitzij wi xb’e uchapa’
He set out to grab him
30. k’ate k’ut ta xqupix ula uq’ab’ ri Junajpu rumal ri Wuquub’ Kak’iix
but it was the arm of Junajpu that was seized by Seven Macaw
31. jusuk’ xtzaq uloq, xmejo uloq tzam uteleb’
He yanked it straight back, he bent it back at the shoulder
32. ta xutzoqopij chi k’ut Junajpu ri Wuquub’ Kak’iix
Then Seven Macaw tore it right out of Junajpu
33. xawi utz xkib’ano
Even so the boys did well
34. ma nab’e kich’akatajik taj rumal Wuquub’ Kak’iix
The first round was not their defeat by Seven Macaw
35. uk’a’am chi k’ut uq’ab’ ri Junajpu rumal re Wuquub’ Kak’iix
Seven Macaw took the arm of Junajpu
36. ta xb’e chi rochoch
He went home
37. xa chi k’u ulotem ukakate’ xoponik
Holding his jaw very carefully, he arrived
38. naki pa mixk’amow chila? xcha’ k’u ri Chimalmat, rixoqil Wuquub’ Kak’iix
What hae you got there? said Chimalmat, the wife of Seven Macaw
39. naki pa ri’ ri e ka’ib’ k’axtok’
What is it but those two tricksters (=pain stab)
40. mixikiwub’aj!
They shot me!
41. mixsilib’ataj nukakate’ rumal xa kachuyu e we
My jaw is dislocated and because it is broken
42. kaq’oxow chik!
My teeth hurt!
43. mi nab’e mixnuk’am uloq chuwi q’aq’ k’ut chixeke wi
but once what I’ve got is hanging over the fire
44. chitzayab’a chuwi q’aq’
dangling over the fire
45. ta kulkik’ama’ chik qitzij chi e k’axtok’ xcha’ ri Wuquub’ Kak’iix
then those tricksters can just come and get it said Seven Macaw
46. ta xuxekeba’ uq’ab’ ri Junajpu.
then he hung up the arm of Junajpu
47. kina’ojinik chik ri Junajpu, Xb’alanke.
Junajpu and Xb’alanke were thinking
48. ta xkib’ij k’ut chi rech jun mama’
then they talked to a grandfather
49. qitzij saq chik rismal wi chi mama’
a truly white haired grandfather
50. jun k’u atit
and grandmother
51. qitzij kemel atit chik
a truly humble grandmother
52. xa keluq’ukila chik chi rijitaq winaq
just bent-over, elderly people
53. Saqi Nim Aq ub’i’ mama’
Great White Peccary is the name of the grandfather
54. Saqi Nima Tziz k’ut ub’i’ atit
Great White Coati is the name of the grandmother
55. xecha’ k’u ri k’ajolab’ chi ke ri atit mama’
the boys said to the grandmother and grandfather
56. kixqachb’ilaj taj
please travel with us
57. chib’etak’ama’ qaq’ab’ ruk’ Wuquub’ Kak’iix
when we go to get our arm from Seven Macaw
58. xa kojtere chi wij
we’ll just follow right behind you
59. k’i ri qamam ri qachb’ilan
Forgive us our grandchildren who travel with us
60. kaminaq kichuch, kikajaw
their mother and father are dead
61. k’eje k’ut ketere, kekotila wi chi qij
so they follow along there behind us
62. ta la keqasipaj wi
perhaps we should give them away
63. rumal xa elesan uchicopil eyaj kaqab’ano kixcha’
since all we do is pull worms out of teeth you say
64. k’eje k’u ri oj ak’alab’ chirilo ri Wuquub’ Kak’iix
we’ll seem like children to Seven Macaw
65. xawi oj kojyawik ina’oj xecha’ ri e ka’ib’ k’ajolab’
even though we’ll give you instructions said the two boys
66. utz b’a la xecha’ k’ut
very well they replied
67. k’ate k’ut ta xeb’ek
and so they went
68. tzamal k’u b’i ri Wuquub’ Kak’iix
and there was Seven Macaw
69. chuwach uq’alib’al
in front of his throne
70. ta xe’ik’owik ri atit, mama’
when the grandmother and grandfather passed by
71. ke’etzeyaj k’u ri e ka’ib’ k’ajolab’ chi kij
the two boys were romping behind them
72. ta xe’ik’ow chuxe’ rochoch ajaw
when they passed below the lord’s house
73. kuraquj k’u uchi’ ri Wuquub’ Kak’iix rumal we
Seven Macaw was yelling his mouth off because of his teeth
74. ta xril k’ut Wuquub’ Kak’iix ri mama’, atit kachb’ilan kib’
and when Seven Macaw saw the grandfather and gradmother tavelling with them
75. apa kixpe wi qamam xcha’ k’u ri ajaw
where are you headed our grandfather said the lord
76. xa oj tzuqub’ey qib’, lal ajaw xecha’ k’ut
we are just making our living your lordship they said
77. naki pa itzuqub’al ma iwalk’wal ri iwachb’ilan?
why are you working for a living? aren’t those your children traveling with you
78. maja b’i, lal ajaw, e qamam ri
no, they’re not, your lordship they’re our grandchildren
79. xere na re kaqatoq’ob’aj kiwach
it is just that we pity them
80. ri ya’axel jupir
the bit of food
81. ch’aqap kaqaya’ chi kech, lal ajaw xecha’ k’ut ri atit mama
the portion we give to them your lordship said the grandmother and grandfather
82. kutzin k’u ri ajaw rumal uq’oxom we
since the lord is getting done in by the pain in his teeth
83. xa kunimaq wachij chik kach’awik
it is only with great effort that he speaks
84. in ta b’a kanaj chi wech
I implore you
85. chitoq’ob’aj ta nuwach
take pity on me
86. naki pa ki chib’ano?
what sweets can you make?
87. naki on ki chikunaj xcha’ k’ut ajaw
what poisons can you cure said the lord
88. xa uchikopil eyaj chiqelesaj
we just pull worms out of teeth
89. xa k’u ub’aq uwach chiqakunaj
we just cure eyes
90. xa b’aq chiqawiqo lal ajaw xecha’ k’ut
we just set bones your lordship they said
91. utz b’a la chikunaj ta b’a we
very well please cure my teeth
92. qitzij kaq’oxowik juta q’ij
they really ache every day
93. mawi choq’itajik
it’s insufferable
94. maja b’i nuwaram rumal ruk’ ub’aq nuwach
I get no sleep with my eyes
95. xa xinki’ub’aj e ka’ib’ k’axtok’
the two tricksters just shot me
96. ta xtikarik mawi kinechajik rumal
ever since it started I haven’t eaten because of it
97. k’eje ta k’ut chitoq’ob’aj we nuwach
therefore take pity on me
98. xa kachuyub’ we je chik ri we
My teeth are just loose now
99. utz b’a la lal ajaw
very well your lordship
100. chikop b’a kaq’uxuwik
it’s a worm gnawing at the bone
101. xa chok ik’exel chel ri e la
it’s only a matter of replacing the teeth
102. ma b’a utz lo chel ri we rumal xere in ajaw wi
perhaps it’s not good for my teeth to come out since I am lord after all
103. nukawub’al ri we ruk’ ub’aq nuwach
my finery is in my teeth and my eyes
104. xchikakoj chik na k’ut uk’exel
we’ll put in a replacement
105. jok’om b’aq xchok chik
ground bone will be put back again
are k’ut jok’om b’aq xri xa saqi ixim
this ground bone is just white corn
106. utz b’a la chiwelesaj chito’ uloq xcha’ k’ut
very well take them out! give me some help here he said
107. ta xel k’u ri re Wuquub’ Kak’iix
and when the teeth of Seven Macaw came out
108. xa saqi ixim uk’exel re xokik
it was only white corn that replaced his teeth
109. xa chi k’u saq julujuj chi ula ixim pu chi’
just a coating shining white that corn in his mouth
110. jesu k’u xqaj uwach
his face fell at once
111. mawi ajaw chik xwachinik
he no longer looked like a lord
112. xk’is elik ri re k’uwal rax kawakoj pu chi’
the last of his teeth came out, the jewels that had stood out blue from his mouth
113. ta xkunax chi k’ut ub’aq uwach Wuquub’ Kak’iix
and when the eyes of Seven Macaw were cured
114. ta xcholik ub’aq uwach
he was plucked around the eyes
115. xk’is elik ri puwaq mana k’ax taj xuna’o
the last of his metal came off, he felt no pain
116. xawi xere kamukunik
he just looked on
117. ta xk’is k’u elik ri unimarisab’al rib’
as the last of his greatness left him
118. xawi kina’oj ri Junajpu, Xb’alanke
it was just as Junajpu and Xb’alanke planed
119. ta xkam k’ut ri Wuquub’ Kak’iix
and when Seven Macaw died
120. ta xuk’am k’ut uq’ab’ ri Junajpu
Junajpu got back his arm
121. xkam nay puch Chimalmat, rixoqil Wuquub’ Kak’iix
and Chimalmat, the wife of Seven Macaw also died.
Notes
Allen J. Christenson. 2007 Popol Vuh: Sacred Book of the Quiché Maya People. Electronic version of original 2003 publication. Mesoweb: www.mesoweb.com/publications/Christenson/PopolVuh.pdf
Here we are introduced for the first time to the twin heroes, Hunahpu and Xbalanque, who will be the central focus of much of the remainder of the mythological portions of the Popol Vuh. Hunahpu has generally been translated in the past as “One Master of the Blowgun” or “One Blowgun Hunter” on the assumption that pu is a shortened version of [p]ub’ (blowgun). This may well be the original etymology of the name. In this section of the text, Hunahpu is described as a great blowgun hunter. On the other hand, the authors of the Popol Vuh text consistently wrote the word for blowgun as ub’ or wub’, not pu. It is therefore unlikely that the Quiché authors of the text had “blowgun” in mind when they wrote the name of this deity. If the Quiché scribes had meant to make it clear that he was a “blowgunner,” they would have used the word currently in use at the time. I believe that they remembered the name as it was handed down to them over the generations and simply preserved the archaic spelling because that was simply his proper name. Hunahpu is treated as a single proper name elsewhere in the text, much like Taylor and Cooper are used as family names without necessarily calling to mind the professions of clothier or barrel maker. The father of the culture hero Hunahpu is named Hun Hunahpu, which if translated literally would mean “One One Master of the Blowgun,” a needlessly redundant reading unless Hunahpu were meant to be read as a single untranslated name. Schele and Mathews have proposed an alternative reading based on a Cholan-Maya language etymology, the language of the Classic Maya (ca. AD 250-900) that dominated the lowland region from Palenque and Calakmul as far south as Copan (Schele and Mathews 1998, 74, 295). Inscriptions from this period refer to the Central Mexican city of Teotihuacan as Puh (Place of Cattail Reeds). This is the Maya language version of Tollan (Nahuatl for “Place of Cattail Reeds), the legendary founding place of the arts and sciences, as well as of political power and legitimacy. This title was given to a number of major centers, including Teotihuacan, Cholula, Chichen Itza, and Tenochtitlan. It is likely that the concept is even older, dating to Olmec traditions in the southern Gulf Coast region, tied to legends of the birth of the world from the primordial sea. The reeds represent the first life to emerge from this place of origin (Schele and Mathews 1998, 200). If Hunahpu is related to this concept, the title could be interpreted as “One/First He of the Place of Cattail Reeds,” meaning that the deity pertains to the legendary founding place of Mesoamerican civilization, or the place of original creation. Hunahpu is also one of the named days of the 260-day sacred calendar still used by the Quichés. This day is associated with the underworld realm of the dead and with rebirth from that realm. I have chosen to leave the name untranslated, as it is used in this context as a proper name, rather than a descriptive term.
The derivation of the name Xbalanque is problematic. The prefix x- is a diminutive as well as a feminine indicator. Thus, depending on the context, it may mean “young, small, little,” or it may be used as a female title, such as “lady.” The latter usage has led to some speculation that Xbalanque may have been the twin sister of Hunahpu, acting as the female counterpart to the male powers of the hunter. This theory is not supported by the text, however, which consistently refers to the twins as “sons” or “boys.” Hunahpu himself often carries the x- prefix, although not as consistently as his brother (see lines 4307, 4550, 4576, 4586, 4646, 4725). B’alan is undoubtedly an archaic spelling of b’alam (jaguar), m/n letter substitutions being fairly common in Quiché. Indeed, Vico transcribed the name in his Theologia Indorum as Xbalamquej (Carmack and Morales Santos 1983, 6-8). Known for its ferocity and cunning, the jaguar is the largest predator in Mesoamerica. Rulers decorated their thrones with jaguar symbols and wore jaguar pelts to emphasize lordly power. In addition, the jaguar is associated with ritual powers of transformation and prophecy. The terminal ke is more difficult to interpret. The most likely derivations are kej (deer) or q’ij (sun or day). The latter possibility is intriguing. The Maya closely identified the jaguar with the sun, particularly in its journey through the underworld at night. The story of Xbalanque and his brother focuses on their passage through the underworld, where they defeat the lords of death, ultimately to become the apotheosed sun and moon in the sky. Father Bartolomé de las Casas was told in the sixteenth century that Exbalanquen was a god from the area of the Guatemalan Alta Verapaz who made war with the lords of hell and returned as a great ruler (Las Casas 1958, 427). The word for sun in the Kekchi-Maya dialect of the Alta Verapaz region is q’e, and Xbalamq’e is still remembered by the Kekchi as a sun god (D. Tedlock 1996, 239 n. 77). If this name is purely of Kekchi origin, Balamq’e may be read in that language as “hidden sun, or the night sun” (Ibid.). The most likely translation of the name would therefore be “Young Hidden/Jaguar Sun.”