131. The counselor Balam, the oldest son of the king Hunyg, was already distinguished before the face of the chieftains when he died by the great plague.

132. Ahmak rubi rucam al, ha ru[c]ahol can ri Don Pedro Solis. Tohin [c]a rox al, mani retal ri he [c]a xecam ru[c]in ahauh ri e oxi ka tata.

132. Ahmak was the name of the second son. His son is Don Pedro Solis. Tohin was the third. There is no record of him, as he died with the king and our three fathers.

133. Ha [c]a ka tata Francisco rahpop achi çian rucah al.

133. Our father Francisco, the counselor Tzian, was the fourth son.

134. Balam voo al, mani [c]a retal ri.

134. Balam was the fifth son; there is no record of him.

135. Ahçalam Hunahpu ru vakak al, he [c]a xecolotah chic ri he oxi ka tata ruma [c]hac; [c]aoh ok, ok [c]a [c]hutik konohel cu[c]in ok xoh canah, xka çet [c]a ronohel ri yavabil, ix nu[c]ahol; ha [c]a ri rubi ka tit; nabey rixhayil ahauh Huny[t], Chuvyçut ru bi xo[t]ohauh, he oxi xerelah, ha ri ka tata, he[c]a ri ru tata Don Pedro Solis, mani [c]a ru [c]ahol rij Tohin: xcam [c]ari xo[t]ohauh Chuvy çut, xoc chipe xo[t]ohauh X[t]eka[c]uch Açiquinahay, ha quite rahpop achi çian Balam, xa e cay ral.

135. Ahtzalam Hunahpu was the sixth son. He was saved from the plague with our three other ancestors. As for us, we were then little children, and we all escaped, and we saw all the pestilence, O my children. These are the names of our female ancestors: the first wife of king Hunyg was the queen Chuvytzut; she had three sons, our father, the father of Don Pedro Solis, and Tohin, who left no children. The queen Chuvytzut being dead, the queen Xgekaqueh, the female Ahtziquinahay, took her place. She was the mother of the Counselor Tzian Balam, and these were her two children.

136. [c]a vo vinak ok [c]a quecam ahaua Huny[t] Lahuhnoh, ok xechap chic ahaua Cahi Ymox Belehe[c]at, chi hun Can; xa[c]a hun chioc ri Belehe[c]at xcolotah, xa[c]a kayon chicoc a[c]uala mani hunchic ka tata xcolotah, [c]a e ok [c]hutik ri çian Balam, ri ki ok retal ahauh Huny[t]. Quere[c]a xahauar vi Belehe[c]at rij, xa huna [t]alel [c]amahay; chioc x[c]hao rahauarem maqui [c]a xrah raho ahauh atzih vinak Ba[c]ahol: vo quic chi ahauarem ri Belehe[c]at; hatah xoc chi ahauarem ri ka tata rahpop achi çian xraho ahauh atzih vinak Ba[c]ahol, quere[c]a roquic chi ahauarem ri.

136. A hundred days after the death of the kings Hunyg and Lahuh Noh, there were elected as kings Cahi Ymox and Belehe Qat, on the day 1 Can. For Belehe Qat alone remained. As for us we were little boys and our elders did not choose any of us. Tzian and Balam, the only other descendants of Hunyg, were also young. Belehe Qat was therefore chosen to rule but only as heir apparent, the orator Baqahol declaring that it was not proper that he should take the supreme rule. The honor of the royalty was decreed to Belehe Qat; but the orator Baqahol desired that the real chief should be our ancestor Tzian; therefore he entered into power.

Xavi [c]a chupam ru vaka vae.

What Took Place in the Sixth Year.

137. [c]a huvinak ok [c]a que chap ahaua, ok xban yuhuh chi Ahçiquinahay; chi lahuh Queh xban xeul coloel qui ahaua Ahçiquinahay [c]icihay chi Yximchee ruma yuhuh, xul qui yaca el achiha.

137. Twenty days after the chiefs began to rule there was an insurrection against the Ahtziquinahay. It occurred on the day 10 Queh, and the chiefs Ahtziquinahay and Qicihay went to Iximche on account of the revolt, coming to raise soldiers.

138. Xa[c]a ru cablah xcam chic ama[t] çutuhile, ruma Coçil Tukuchee chi hulahuh Ymox, xyaar çutuhile chi camic, xeyaar Ahçiquinahay, conohel tzatz chi teleche chicana, quere[c]a xit puak tixibin chi camic xuban çutuhile, xka tinamit xepoyom. Cani [c]a xetzolih ka ahaua Tepepul Ahçiquinahay çicihay chi cochoch.

138. Twelve of the Tzutuhil villages were destroyed by the Tzotzil Tukuches on the day 11 Ymox and the Tzutuhils were slain. Very many were taken prisoners. Therefore the Tzutuhils in fear of death were made to give up their treasures and the town of Xepoyom was taken. Then returned the chiefs Tepepul Ahtziquinahay and Tzizihay to their homes.

139. Tok xebokotah chi [c]ape Ah Xecaka abah ronohel, xul colo chi el rij Cakchiquel, tzatz chiçutuhile xel pe oher pa tinamit, he chi [c]arah xquiban labal chirih Ah çiquinahay, Ah Pavacal, xrah cach[c]ul chijh chic cuma, xa[c]a xboy chijx achiha ruma Ah Pavacal.

139. At that time the people of Xecaka abah, all of whom had been driven forth, were aided by the Cakchiquels. Many Tzutuhils also came to the villages to make war against the Ahtziquinahay, and those of Pacaval, and wished to join forces, their warriors having been provoked by the people of Pacaval.

140. Chi belehe Baç, [c]a xban camic chuvi Lakanabah, pa Chitulul, mani [c]a nimak achiha xcanah. Xaki ruyon vinak Belehe[c]at, Cahi Ymox xebano.

140. On the day 9 Batz there was slaughter at the rock of Lakam at Chitulul. Not many warriors took part. Only the men of Belehe qat and Cahi Ymox were engaged.

Chi hulahuh Ah, xel humay vaka yuhuh.

On the day 11 Ah there were 26 years from the Revolt.

141. Mixka [c]iz can vae huna xeyaar vi katata ka mama ruma camic [c]hac.

141. Then was completed one year since our fathers and ancestors died of the plague.

142. Chupam huna ok xoh [c]ule ru[c]in xtee, yxnu[c]ahol, xhunabir ok quecam y mama; chi cablahuh Toh xoh [c]amo yxok.

142. In this year we married your mother, O my children, one year after the death of your grandfather. We took her to wife on the day 12 Toh.

Chi vahxaki Ah xel ru vuka vuhuh.

On the day 8 Ah was completed the 7th year from the Revolt.

143. Chupam huna xorotah vi labal [c]echee, [c]a ru hulauha xorotah labal [c]echee.

143. During this year the Quiche war ceased; the Quiche war ceased on the 11th.

Chi voo Ah xel humay vahxaka.

On the day 5 Ah was the eighth year of the first cycle.

Culibal Castilan vinak Xetulul vae.

The Arrival of the Castilians at Xetulul.

144. Va[c]a te chupam huna ok ki xeul Castilan vinak; xcavinak ok rubeleha, ok xeul Castilan vinak Xepit Xetulul; chi hun [t]anel xcam [c]echevinak chiri ruma Castilan vinak, Tunatiuh Avilantaro rubi, cahaual ri ki xkacan ronohel ama[t]; mahaok tetamax vi quivach [c]a tahinok ti [t]ihalox chee, abah.

144. It was during this year that the Castilians arrived. Forty-nine years have passed since the Castilians came to Xepit and Xetulul. On the day 1 Ganel the Quiches were destroyed by the Castilians. Tunatiuh Avilantaro, as he was called, conquered all the towns. Their countenances were previously unknown and the people rendered homage to sticks and stones.

145. Xul chi[c]a Xelahub, xeyaar chic [c]eche vinak chi camic chiri, tok xbokotah chi[c]a el [c]eche vinak, ronohel [c]ulelaay richin Castilan vinak, okix yaar chic [c]eche vinak chuvach pe Xelahub.

145. On their arrival at Xelahub, the Quiche nation was routed and destroyed. All of them had hastened there to oppose the Castilians; and there the Quiche nation was destroyed, in front of Xelahub.

146. Tok xul [c]a ha tinamit [t]umarcaah, cani [c]a x[c]ul cuma ahaua ahpop ahpop [c]amahay, cani xya patan ruma [c]eche vinak; xa[c]a cani xeoc ahaua pa [c]hi[c]h ruma Tunatiuh.

146. He then went to the city Gumarcaah, and there came before him the chiefs, the king and the next in rank, and tribute was paid by the Quiches; and the chiefs suffered many torments from Tunatiuh.

147. Chi cahi [c]at [c]a xepe rox ahaua ahpop, ahpop [c]amahay ruma Tunatiuh, maqui y[c]o vinak ru [c]ux Tunatiuh chi labal. Cani [c]a xpe ru camahel Tunatiuh cu[c]in ahaua, takol richin achiha: tipe ul rachihilal Ahpocoçil Ahpoxahil, tu camican [c]eche vinak, xcha ru camahel Tunatiuh chique ahaua. Cani [c]a xtakex ru tzih Tunatiuh, ok xbe [c]a vomu[c]h achiha camicay richin [c]echevinak, xa[c]a ruyon ahtinamit xbe maqui xcaho achiha conohel chique ahaua, xa[c]a oxmul xbe achiha, xoc patan ruma [c]eche vinak, oh [c]a xoh be [c]amo richin Tunatiuh, yxnu[c]ahol.

147. On the day 4 Qat three chiefs, the king and the next in rank were burned alive by Tunatiuh, nor was the heart of Tunatiuh satisfied with war. Soon a messenger from Tunatiuh came to the chiefs that they should send him warriors: "Let the warriors of the Ahpozotzils and Ahpoxahils come to the slaughter of the Quiches!" So spoke the messenger of Tunatiuh to the chiefs. Immediately the words of Tunatiuh were published, and 400 men went forth to the slaughter of the Quiches; but they were only those of the city, the other warriors refusing to obey the chiefs. Only three times did the warriors go forth to enforce the tribute on the Quiches; then we also were taken by Tunatiuh, O my children.

Haok ki xul chi Yximche vae.

How They Now Came to Iximche.

148. Ha [c]a chi hun Hunahpu, toki xul Castilan vinak pa tinamit chi Yximchee, Tunatiuh ru bi cahaval; cani [c]a xbe [c]ulel Tunatiuh cuma ahaua Belehe[c]at, cahi Ymox. Utz [c]a ru [c]ux Tunatiuh chique ahaua toki xul pa tinamit, mani labal, xati quicot Tunatiuh ok ki xul chi Yximchee. Quere[c]a tok xul Castilan vinak ri oher, yxnu[c]ahol, kitzih tixibin ok xeul, mani etaam vi quivach, he [c]abouil xe quina ahaua. Xka na [c]a oh ytata, oh kixoh çeto culic chi Yximchee chupam Tzupam hay xvar vi Tunatiuh; chuca [t]ih [c]a xvachi[c] ahauh, tixibin chi achiha, xul ru[c]in pa ru varam xe ru tak [c]a ahaua: Nak ruma xtiban labal vu[c]in [c]o pe tan tin ban chive, xcha. Maquian, quere xa rumal [c]iya achiha caminak, vave he[c]a mixe a çet vae pa hul [c]o vi qui ni[c]ahal, xecha ahaua, quere [c]atok xoc pa rochoch ahauh [c]hicbal ri.

148. It was on the day 1 Hunahpu when the Castilians arrived at Iximche with their chief, Tunatiuh. The people went forth to meet Tunatiuh with the chiefs Belehe Qat and Cahi Ymox. Good was the heart of Tunatiuh when he entered the city with the chiefs. There was no fighting and Tunatiuh rejoiced when he entered Iximche. Thus did the Castilians enter of yore, O my children; but it was a fearful thing when they entered; their faces were strange, and the chiefs took them for gods. We, even we, your father, saw them when they first set foot in Iximche, at the palace of Tzupam, where Tunatiuh slept. The chief came forth, and truly he frightened the warriors; he came from his chamber and called the rulers: "Why do you make war with me, when I also can make it?" said he. "Not at all. Why should so many warriors find their death? Do you see any pitfalls among them?" So replied the chiefs, and he went to the house of the chief Chicbal.

149. Cani[c]a labal xu[c]utuh Tunatiuh chique ahaua, xecha [c]a ahaua: cay [c]ovi nu labal çutuhil, Panatacat, at [c]abouil, xucheex [c]a cuma ahaua. Xa[c]a hunobix xi[c]o rubana Tunatiuh pa tinamit; tok xcam çutuhile ruma Castilan vinak, ha chi vuku Camey xcamicax çutuhile ruma Tunatiuh.

149. Then Tunatiuh agreed to join the chiefs in their wars, and the chiefs said to him:—"O thou God, we have two wars, one with the Tzutuhils, one at Panatacat." Thus spake the chiefs. Only five days after, Tunatiuh went forth from the capital. Then the Tzutuhils were conquered by the Castilians. It was the day 7 Camey that the Tzutuhils were destroyed by the Castilians.

150. Xe[c]a huvinak voo chi [t]ih xi[c]o rubana pa tinamit, ok xbe Tunatiuh Cuzcatan xi[c]o cam apon Atacat; ha chi cay Queh xcam Atacat ruma Castilan vinak ronohel [c]a achiha; xebe ru[c]in Tunatiuh camicay richin Yaqui.

150. Twenty-five days afterwards Tunatiuh went forth from the capital to Cuzcatan going there to destroy Atacat. On the day 2 Queh, Atacat was slain by the Castilians, with all his warriors. There went with Tunatiuh all his Mexicans to this battle.

151. Ha [c]a chi lahuh Hunahpu, xul chic ok xpe Cuzcatan, xa ru cavinak xbe ru bana Cuzcatan, ok xul chic pa tinamit. Tok xu[c]utuh [c]a Tunatiuh hun quimeal ahaua, xya [c]a chirichin Tunatiuh ri cumal ahaua.

151. On the day 10 Hunahpu he returned from Cuzcatan. He had been absent only 40 days to make the conquest at Cuzcatan when he returned to the capital. Then Tunatiuh asked for a daughter of one of the chiefs, and she was given to Tunatiuh by the chiefs.

Qutubal [c]a puak vae.

A Demand for Money is made.

152. Tok x[c]utux [c]a qui puvak ahaua ruma Tunatiuh; xrah naek [c]a yari xaki molom puvak xa tzimay, xa [c]al vach: maqui [c]a xu[c]am xacani xcakar Tunatiuh chique ahaua, xcha: Nak rumal maqui ti ya puvak chuvichin, maquipe vave ulinak vi ru puak ronohel ama[t] avu[c]in, tauaho pe cat nu poroh, cat nu hiçah, xeucheex ahaua.

152. Then Tunatiuh began to ask the chiefs for money. He wished that they should give him jars full of precious metals, and even their drinking cups and crowns. Not receiving anything, Tunatiuh became angry and said to the chiefs: "Why have you not given me the metal? If you do not bring me the precious metal in all your towns, choose then, for I shall burn you alive and hang you." Thus did he speak to the chiefs.

153. Tok xu[t]at [c]a Tunatiuh oxo[t]opeto chi [t]ana puvak, xquitih chi[c]a ahaua ru [t]ipuxic, xeo[t] ahaua chuvach; xax maqui vi xraho chic Tunatiuh, xa xcha: Ti vechaah pe ri puak obix tiya. Vue [c]a maqui ti ya chiri, ti vetamah [c]a nu [c]ux, xeucheex ahaua. Cani xçak can xca retal, tok xquimol [c]a ahaua qui puak ronohel [c]a ru mam ahauh ru [c]ahel ahauh, xu ya ru puak, xutih ru [t]ih vinak ruma ahaua.

153. Then Tunatiuh cut from three of them the gold ornaments they wore in their ears. The chiefs suffered keenly from this violence, and wept before him. But Tunatiuh was not troubled, and said: "I tell you that I want the gold here within five days. Wo to you if you do not give it. I know my heart." So said he to the chiefs. The word was then given. The chiefs gathered together all their metals, those of the parents and children of the king, and all that the chiefs could get from the people.

154. Ki [c]a tini[c]ahar ru yaic puak chire Tunatiuh, tok x[c]utun hun achi [c]axto[c]: Yn cakolahay, tincamicah Castilan vinak, xcha chique ahaua; xa pa [t]a[t] queyaar vi, tin [t]ocih tinamit que el [c]a el ahau [c]haka ya, ha [c]a chi vuku ahmak tinban, xcha achi ri [c]axto[c] chique ahaua. Kitzih [c]a xqui na ahaua, xoquecax ru tzih achij cuma, ki [c]a ti ni[c]ahar can ru yaic puvak ok xoh pax.

154. While they were gathering the gold for Tunatiuh, a priest of the Demon showed himself: "I am the lightning; I will destroy the Castilians." So said he to the chiefs. "I will destroy them by fire. When I beat the drum let the chiefs come forth and go to the other bank of the river. This I shall do on the day 7 Ahmak." Thus did this priest of the Demon speak to the chiefs. Truly the chiefs thought that they should trust in the words of this man. It was when they were gathering the gold that we went forth.

Haok ki xoh pax pa tinamit vae.

How We went forth from the City.

155. Chi vuku Ahmak [c]a xban paxic. Haoki xtole can tinamit chi Yximchee, xa[c]a ruma ri achi [c]axto[c], ok xeel ahaua; vue kitzih xticam Tunatiuh, quecha; tan mani labal chu [c]ux Tunatiuh, tan ti qui cot ruma puvak tan ti ya. Xa rumal achi ri [c]axto[c], tok xtole can ka tinamit, chi vuku ahmak, yx nu[c]ahol.

155. The day 7 Ahmak was that of the going forth. They deserted the city of Iximche on account of the priest of the Demon, and the chiefs left it. "Yes, truly, Tunatiuh shall die," said they. "There is no more war in the heart of Tunatiuh, as he now rejoices in the gold given him." Thus it was that our city was abandoned on the day 7 Ahmak on account of a priest of the Demon, O my children.

156. Xe na chi vi naek [c]a ahaua ruma Tunatiuh; xlauheher ok kopax pa tinamit, oki xtiquer labal ruma Tunatiuh; chi cahi Camey xtiquer ka camic ruma Castilah vinak, haok xtiquer pokonal chikih; xoh pax xe chee, xe[c]am, yxnu[c]ahol, ronohel [c]a ama[t], xoh camican ru[c]in Tunatiuh; haok xti[c]e xeapon ri Castilan vinak, xel [c]a pa tinamit xu tolobacan. Tok xe[c]ulelax [c]a Castilan vinak cuma Cakchiquel vinak, xban he [c]otoh, xban [c]a hulqueh, cimah xecamicabex, xa ki labal chic xban ruma vinak. He [c]a [c]iy Castilan vinak xecam, quere[c]a queh xcam pa hul queh, xyaar [c]a ri [c]echevinak, çutuhile, quere[c]a ronohel ama[t] xyaar ruma Cakchiquel vinak. Quere[c]a x[c]ohe vi ruxla ri ruma Castilan vinak, x[c]ohe navipe ruxla ruma ama[t] ronohel; xbeleh vinak ok [c]a ko pax pa tinamit chi Iximchee, ok xel ru beleha.

156. But what the chiefs did was soon known to Tunatiuh. Ten days after we had left the city, war was begun by Tunatiuh. On the day 4 Camey began our destruction. Then began our misery. We scattered in the forests; all our towns were taken, O my children; we were slaughtered by Tunatiuh. The Castilians entered the city and they arrived as to a deserted spot. From that time the Castilians were hated by the Cakchiquels. They made trenches, they dug pitfalls, that the horses might be killed, and war was waged by their men. Many men of the Castilians were slain, and many horses killed in the pitfalls. The Quiches and Tzutuhils were destroyed and all their villages ruined by the Cakchiquels. Only thus did the Castilians let them live, and only thus were they let live by all the villagers. One hundred and eighty days after the desertion of the city of Iximche was completed the ninth year (of the second cycle).

Chi cay Ah, xel humay beleha ru banic yuhuh.

On the day 2 Ah was completed the 29th year after the Revolt.

157. Chupam ru lauha vae ki tan tiban labal ru[c]in Castilan vinak, tanti [c]ilibem Xepau ruma Castilan vinak chiri chupam ru lauha, kitan ti yao ri labal xu[c]am ru covil vinak.

157. During the tenth year the war continued with the Castilians. But the Castilians having received aid in this tenth year at Xepau, carried on the war with such vigor that they destroyed the forces of the nation.

158. Ok xbokotah [c]a el Tunatiuh Xepau, xax coco ok xel mani xelah vinak chuvach; xvakvinak ok ru caba kopax pe pa tinamit ok xtolecan xbenam [c]a richin ok xi[c]o ru [c]ata can tinamit Tunatiuh, chi cahi Camey xuporoh can tinamit, vak vinak ru caba chi labal xbanok xtzolih.

158. Tunatiuh then went forth from Xepau, and so harassed us that the people would not come before him. There were lacking one hundred and twenty days to complete two years since we had abandoned the capital, now deserted, when Tunatiuh came there on his march in order to set fire to the city. On the day 4 Camey, two years less six months after the beginning of the war, he set fire to the capital and returned.

Chi cablahuh Ah xel humay lauha yuhuh.

On the day 12 Ah was completed the 30th year after the Revolt.

159. Chupam huna vae xuxlan vican halal ka [c]ux xavi e [c]oh ahaua conohel Cahi Ymox Belehe[c]at, mani xtzak chuvach Castilan vinak, tan [c]a oh [c]oh chila Holom Balam, yxnu[c]ahol.

159. In the course of this year we breathed for a little, as did also the kings Cahi Ymox and Belehe Qat. They had not lost all hope before the Castilians, and they maintained themselves at Holombalam, O my children.

160. Xhunabir ok [c]a ru[c]in huvinak, titole can ruma Tunatiuh ok xul chic Castilan vinak Chij xot; chi hun Caok, xtiquer chic ka camic ruma Castilan vinak, x[c]ulelaax chic ruma vinak, xyaloh chic labal xban. Xavi x[c]hub chic chi camic, mani xyao patan ronohel huyu, xa hala chic matel humay hulauha yuhuh ok xul chic Chij xot.

160. One year and twenty days had passed since the places had been made desolate by Tunatiuh, when the Castilians arrived at Chiixot. On the day 1 Caok our slaughter by the Castilians began. They fought with the nation and persisted in war. Death ravaged us again, but the whole country continued to refuse tribute. There was not much lacking of the 31st year after the revolt when they came to Chiixot.

Chi belehe Ah, [c]a xel humay hulauha yuhuh.

On the day 9 Ah was completed the 31st year after the Revolt.

161. Chupam huna chic vae, xavi tanti tahin labal ruma Castilan vinak xutuloba chi can Chij xot, haok ki xla[t]abex Bulbuxya ruma Castilan vinak, vave chupam huna ki xyaloh vi labal xmani vi xyao patan ruma ronohel huyu.

161. In the course of the following year, while the Castilians were engaged in war, Chiixot was abandoned. Then Bulbuxya was occupied by the Castilians. During this year the war was continued, but the whole country refused the tribute.

Roquebal [c]a patan vae.

The Beginning of the Tribute.

162. Xvolahuvinak ok ti [c]utun Chij xot, ok xoc patan chuvach capitan cuma [c]hinta Queh, vove chuvi Tzolola chi vakaki çi [c]a xoc patan, haok xalax nu [c]ahol Diego Pabo Cotanoh [c]ovi, ok xatalax chi vakaki çij, at nu[c]ahol, haok xtiquer chic patanihic; huley chivi chi pokon xka[c]am chic, xkacolah can ri labal. Camul ki chi nimak chi camic xkaban.

162. Three hundred days after Chiixot was taken, began the payment of tribute to the Captain by Chinta Queh. It was here at Tzolola, on the day 6 Tzi, that the tribute began. At that time was born my son. Diego Pabo Cotanoh. Thou wert born, O my son, on that day, 6 Tzi, on which the tribute began. Deep, indeed, were the sufferings we underwent to escape from the wars, and twice we were on the point of losing our life.

Chi vakaki Ah, xel humay cablauha yuhuh.

On the day 6 Ah was completed the 32d year after the Revolt.

163. Xvahxak vinak ok ru caba, toc patan ok xcam ahauh Ahtun Cuc Tihax, chi vakaki Akbal xcam. Xavi [c]a maha que [c]utun ahaua Ahpopcoçil, Ahpopxahil chiri.

163. It was two years less one hundred and twenty days after the beginning of the tribute when died the chief Ahtun cuc Tihax. He died on the day 6 Akbal. The chiefs Ahpopzotzil and Ahpopxahil had not yet submitted.

Chi oxi Ah, xel humay oxlauha.

On the day 3 Ah was completed the 33d year.

164. Chupam huna ok xe[c]utun chic ahaua, ahpop Coçil ahpop Xahil, chuvach Tunatiuh, cahvinak ruvaka xquiban ahaua xe chee xe[c]am, maqui [c]a xax cutzih ahaua xeba, [c]hi[c]h tal qui[c]amic ruma Tunatiuh, xax [c]atun qui tzihol ahaua chuvach Tunatiuh. Ha [c]a chi vuku Ahmak xebokotah el ahaua, xeapon Paruyaal Chay, tzatz chi ahaua xcuchu ri ronohel [c]a ru mam ahauh, ru [c]ahol ahauh, xbe tzatz chi vinak cachbiyil ahaua. Chi vahxaki Noh [c]a xeapon Panchoy, xa[c]a tiquicot Tunatiuh chique ahaua, tok xçet chic quivach ruma Tunatiuh.

164. In the course of this year the chiefs Ahpopzotzil and Ahpopxahil came before Tunatiuh. For eighty-six days these chiefs had hid in the woods. Not only did they wish to come forth, but their labors and sufferings were known to Tunatiuh, and the memory of these chiefs came to Tunatiuh. On the day 7 Ahmak the chiefs decided to come forth. When they arrived at Paruyaal chay, many chiefs, all the fathers of the chiefs and their sons, and a multitude of people accompanied the chiefs. On the day 8 Noh they reached Panchoy. Then Tunatiuh rejoiced with the chiefs, when their faces were seen again before Tunatiuh.

Chi oxlahuh Ah xel humay cahlauha yuhuh.

On the day 13 Ah was completed the 36th year after the revolt.

[I append the translation of the remainder of what I believe to be the original work (see Introduction, page 58); but as its contents are of little general interest, I omit the text.]

165. During this year frightful imposts were levied; they paid gold and silver before the face of Tunatiuh, and there were demanded as tribute five hundred men and five hundred women to go to the gold washings; all the people were busy seeking gold. Five hundred men and five hundred women were also demanded by Tunatiuh to aid in building Pangan for his princely residence. All that, yes, all that, we ourselves witnessed, O my children.

On the 10th Ah was completed the 35th year after the Revolt.

166. Forty days were lacking to complete three years from the date of the submission of the kings when Belehe Qat died. He died on the 7th Queh, when employed in washing for gold and silver. As soon as he was dead Tunatiuh set to work to appoint his successor. The prince Don Jorge was appointed by the sole command of Tunatiuh. There was no council held nor assembly to confirm him. Tunatiuh gave his orders to the princes and they obeyed him; for, truly, he made himself feared.

On the 7th Ah was completed the 36th year after the revolt.

167. Three hundred and forty days after the death of Belehe Qat the princes were forced to place Don Jorge in possession of the throne. His father was Don Juan Xuares.

Oh[TN-23] the 4th Ah was completed the 37th year after the revolt.

168. In the course of this year the king Cahi Ymox Ahpozotzil withdrew and went to inhabit the capital. He intended to separate from the others, because the tribute had been imposed on all the chiefs, even on the king himself.

On the 1st Ah was completed the 38th year after the revolt.

169. During this year Tunatiuh departed for Castile, making new conquests on his road. Thus he destroyed those of Tzutzumpan and of Choloma; and many other towns were destroyed by Tunatiuh. There occurred an unheard of event at Tzutzumpan. I saw Hunahpu tremble a litle[TN-24] while before the prince Mantunalo arrived here. Tunatiuh went to Castile, leaving Tzutzumpan.

On the 11th Ah was completed the 39th year after the revolt.

170. In the course of the year, on the 11th Noh, Prince Mantunalo arrived. The prince Mantunalo arrived to relieve the nation from its sufferings; the washing for gold and silver promptly ceased, and the tribute of young men and women ceased; the burnings alive and the hangings ceased, and, indeed, all the various acts of violence of the Castilians and the imposts which they had forcibly laid upon us. The roads were once more frequented by travelers when the Prince Mantunalo arrived, as they had been eight years before, when the imposts were first laid upon us, O my children.

On the 8th Ah was completed the 40th year after the revolt.

On the 5th Ah was completed the first year of the third cycle.

171. Before the close of the second year of the third cycle, the prince Tunatiuh arrived, landing at Porto Cavayo. When Tunatiuh came back from Castile with the position of commander, each of us went before him to receive him, O my children. It was then that he killed with his sword the Ah-tzib Caok on account of his lineage; it was on the day 11 Ahmak that he killed the Ah-tzib.

On the day 2 Ah was completed the second year of the third cycle.

172. One hundred and twenty days after the death of Ahtzib and of the return of Tunatiuh to Panchoy, the prince Mantunalo departed, leaving Tunatiuh in command. Two hundred and sixty days after his return, Tunatiuh hanged the king Ahpozotzil Cahi Ymox, on the day 13 Ganel. They hanged with him Quixavit Caok, by order of Tunatiuh.

On the day 12 Ah was completed the third year of the third cycle.

173. Two hundred and eighty days after the execution of the king Ahpozotzil he hanged Chuvy Tziquinu, prince of the city, who had angered him. They hanged him on the day 4 Can at Paxaya. They seized him on the road and executed him secretly. Seventeen other chiefs were hanged at the same time. On the day 4 Ig[TN-25] the chief Chicbal, who had caused the death of Chuvy Tziquinu, was hanged in his turn, and with him Nimabah and Quehchun. Meanwhile, Tunatiuh had left for Xuchipillan, appointing as his lieutenant and to see to the hangings, Don Francisco, who attended to them. One hundred days after the prince Chicbal had been hanged, came the news that Tunatiuh had met his death at Xuchipillan.

On the day 9 Ah was completed the fourth year of the third cycle after the revolt.

174. In the course of this year there was a great disaster which destroyed the Castilians at Panchoy. On the day 2 Tihax the waters burst from the mountain Hunahpu, rushing out from the interior of the mountain, and enveloped the Castilians in destruction. The wife of Tunatiuh was then drowned.

When Our Instruction Began.

One hundred and sixty days after this disaster there arrived at our house our fathers of St. Dominic, Brother Pedro Anculo and Brother Juan de Torres. They arrived from Mexico on the day 12 Batz, and we began to receive instruction from our fathers of St. Dominic. Then also appeared the Doctrina in our language. Our fathers, Brother Pedro and Brother Juan were the first who taught us the word of God. Until that time the word and the commandments of God were unknown to us; we had lived in darkness, for no one had spoken to us of the doctrine of God. There were also the fathers of St. Francis, Father Alamicer and Father Clerico, with those of St. Dominic, who spoke to us. They translated the Doctrina into our language, and we were soon instructed by them.

On the day 6 Ah was completed the fifth year of the third cycle.

On the day 3 Ah was completed the sixth year of the third cycle after the revolt.

On the day 13 Ah was completed the seventh year.

175. In the course of the year our fathers of St. Dominic separated from those of St. Francis, on account of ashes; the latter went away. Ashes were not given by our Fathers of St. Dominic; therefore, those of St. Francis went away.

On the day 10 Ah was completed the 8th year of the third cycle.

On the day 7 Ah was completed the 9th year of the third cycle after the revolt.

176. In the course of the year the licentiate Don Juan Roxer arrived.

They Begin to Group the Houses.

One hundred and six days after they had really begun to teach us the word of God, then they commenced to gather together the houses in groups, by order of the ruler, Juan Roser, and the people came forth from their caves and ravines. On the day 7 Caok the capital was repeopled, and we were there with all the tribes.

On the day 4 Ah was completed the 10th year of the third cycle after the revolt.

On the day 1 Ah was completed the 11th year of the third cycle after the revolt.

177. In the course of the year the President Cerrado arrived, while the licentiate Pedro Ramirez was still here. When he arrived he condemned the Castilians; he set free the slaves and prisoners of the Castilians, diminished by one-half the imposts, put an end to forced labor, and obliged the Castilians to pay all for their work, little or great. This Prince Cerrado truly solaced the afflictions of our nation; for I, myself, O my children, was a witness of the many miseries which we endured.

On the day 11 Ah was completed the 12th year of the third cycle.

On the day 8 Ah was completed the 13th year of the third cycle.

178. In the course of the year died the Ahtzib Juan Perez; he died on the day 12 Tihax. Eighty days after the death of the Ahtzib, there was an eruption of the mountain Chigag; it was on the day 9 Ah that the fire appeared in the mountain.

On the day 5 Ah was completed the 14th year of the third cycle.

179. During this year arrived the iron bell; it came from the emperor of Castile; it reached us on the day 3 Hunahpu, which was on a Friday. Twenty days after the arrival of the iron bell, the licentiate Ramirez tried to kill the prince bishop at Pangan, the governor Cerrado being present. The door of the church was forced by Ramirez. This took place on a day 2 Can, on a Thursday. One hundred and sixty days after these leaders had come to blows at Pangan, all our fathers of St. Francis and St. Dominic came to blows in their turn at Xelahub, the former having tried to wrest Xelahub from the Dominicans.

On the day 2 Ah was completed the 15th year of the third cycle.

180. In the course of this year the locusts (grasshoppers) reappeared. It was on the day 12 Tziquin, the day after the Visitation, that the grasshoppers came. They passed over all parts of the country, and we saw them with you, my children.

On the day 12 Ah was completed the 16th year of the third cycle.

181. During the course of this year arrived the President Doctor Quexata; it was on a day 2 Hunahpu that that ruler arrived here, coming from Mexico. They were celebrating the feast of the circumcision. The governor Cerrado was here when he arrived. When the Doctor Quexata had almost arrived, the President Cerrado died. There was but little between them. Then the Doctor Quexata died. He did not condemn any one, because he had no time. But the ruler Cerrado condemned (the Castilians), for he did what was right. About the same time died the chief Don Francisco Ahpozotzil; it was on the day 1 Can, a Monday, the 14th day of the month October, that he died. It was in this year that he died that the nativity of our Saviour Jesus Christ came on the day 1 Batz.

On the day 9 Ah was completed the 17th year of the third cycle.

182. Forty days after the death of the chief Don Francisco, died our Father Fray Domingo de Vico in Acalan. Truly, with great tortures was he put to death by the tribe. Twenty days after the death of our father in Acalan, Father Fray Francisco de la Para was exiled by the bishop and the ruler Ramirez. This took place on Easter day.

On the day 6 Ah was completed the 18th year of the third cycle.

183. At this time died Alonzo de Pazon, the day 12 Ganel.

In the 13th month of the year, the day of Sanctiago at Pangan occurred on the day 1 Tziquin. On that day the Castilians at Pangan had great rejoicings, because on that day was inaugurated as supreme monarch over in Castile the Emperor Don Peliphe. There were then three rulers, the Prince Ramirez, the Doctor Mercia and Louaisa. They held court at Panchoy. In the 14th month of the year, after this day of Sanctiago, there came an order from Ramirez. He imposed a tribute on members of the nobility among the people. He also made provision for the surplusage of the tribute. There had never been a surplus under the chiefs; it was known to be stolen, but no one knew by whom. The maize tax was reduced and that of roast fowls, and none of the chiefs could steal anything from the surplus. This order of Ramirez was promulgated on the day of St. Francis, a Monday, the day 7 Camey. Twenty days after the promulgation of the order of Ramirez, the Book of the Doctrina was published, on the day of Saints, a Monday; but many would not accept the Doctrina, but refused it.

On the day 3 Ah was completed the 19th year of the third cycle after the revolt.

184. The Alcaldes in the year 1557 were Don Juan Juarez and Don Francisco Fez.

In the course of the year an incursion was made to destroy the Lacantuns. It was on the day 5 Ey that the ruler Ramirez sallied forth as general, and Don Martin went also as general, twenty days before the close of the third cycle.

Don Juan Juarez and Francisco Pez Martin were chosen as Alcaldes, to issue orders. (Note by a later writer: These were the first Alcaldes, and with them began the elections.)

On the day 13 Ah was completed the third cycle since the Revolt was made. The third cycle was completed in the year 1558.

185. When we were in the eleventh month of the year, a President Royal arrived, on the day 3 Qat. When he arrived at Pangan on 1 Akbal, Don Diego Pez was inaugurated as chief by the ruler Ramirez.

Six months after the arrival of the President at Pangan, began here again the pestilence which had formerly raged among the people. It came from a distance. It was truly terrible when this death was sent among us by the great God. Many families bowed their heads before it. The people were seized with a chill and then a fever; blood issued from the nose; there was a cough, and the throat and nose were swollen, both in the lesser and the greater pestilence. All here were soon attacked. These maladies began, O my children, on the day of the Circumcision, a Monday, and as I was writing, we also were attacked with the disease.

Diego Ernandez Xahil and Francisco Ernandez Galel Bagahol were Alcaldes in the year 1559.

The first year of the fourth cycle since the revolt was completed on the day 10 Ah.



NOTES.

1. The author begins by stating his purpose in a few lines.

xtinuçibah, future of çibah, to write, originally to paint.

xeboco, past tense, third person, plural, of the absolute form of boc, here, as often, used actively. Compare Gram., p. 49.

la[t]abex, passive of la[t]abeh, to inhabit, to settle.

huyu ta[t]ah, hills and plains, or, the interior and the coast; an expression meaning the whole country.

que cha, they say, used as the French on dit, indicating that the writer is reporting the words of another.

ki, an intensive or affirmative particle, thrown in to add strength to the expression.

ka tata, our fathers, ka mama, our grandfathers and ancestors more remote than fathers. These terms are to be understood in a general sense.

yx nu qahol, you my sons, or yx ka qahol, you our sons, intimates that this account was prepared for the family of the writer.

pa Tulan. The prep. pa (before a vowel pan) means in, at, to, and from. Torresano (MS. Gram.) renders it by the Latin ad, pro, absque, ab, de, e, ex. Brasseur translates these words "being still in Tulan," which does not make sense.

2. [t]a[t]avitz, Zactecauh. Both these names of the ancestral heroes of the Cakchiquels appear to be partly Nahuatl. [t]a[t] is "fire," and Zak is "white," both Cakchiquel words, but vitzli, thorn, and techatl, the stone of sacrifice, are Nahuatl.

[c]haka palouh, the other side of the sea. The word palouh appears to be derived from the verb paloh, to lift onesself up, to rise, referring to the waves.

pe vi, and vi pe; on the use of the particle vi, see Grammar, p. 63.

pa Tulan ru bi huyu, from the country or place called Tulan. The word huyu usually means hill or mountain; but it is frequently used in the vague sense of "place," "locality."

achij, men, viri, not homines, which latter is vinak.

Xahila, a plural form. The name maybe derived from xahoh, to dance in the sacred or ceremonial dances; or from ahila, to reckon or number.

3. chinamit, the sub-gens. On this see the Introduction. The our[TN-26] referred to include the Xahila, mentioned in the previous paragraph. These four, the Xahila, the Gekaquch, the Baqahol, and the Cibaki, formed the tribe; the remaining four, the Caveki, the Ah Queh, the Ah Pak, and the Ykomagi, were of the same lineage, but not in the confederacy.

Daqui; the letter d does not occur either in Cakchiquel or Nahuatl. The foreign aspect of some of these names seems to point to an ancient influence of some allophyllic tongue.

4. He [c]a [c]oh, etc. The writer here states that he gives the exact words of the ancient tradition. He probably wrote the text from some antique chant, which had been handed down from his ancestors. The quotation begins at the words Cahi xpe, and continues to near the close of the next paragraph, where the words xecha can ri [t]a[t]avitz, the above spoke Gagavitz, etc., mark its termination. This is one of the most obscure passages in the book. The original text is given by Brasseur among his pieces justificatives, in the appendix to the first volume of his Hist. du Mexique. A comparison with his translation will show that in several important constructions I differ from him.

The mythological references to Tulan, [c]abouil, the Chay Abah, Xibilbay, etc., have been discussed in the Introduction. The passage corresponds to the first chapter of the third book of the Popol Vuh.

Tulan, Tullan; these variations are in the original.

5. The particle tan, with which the paragraph opens, throws the narrative into the "historical present," for the sake of greater vividness. The verb çak, as at present used, means to make bricks, etc., out of earth.

xtiho; translated by Brasseur, "the trial was made;" but it is the imperfect passive of tih, which means "to give to another something to eat or drink."

xaki, plural of xak, generic word for leaf.

utiuh, koch; besides these, two other animals are named in the Popol Vuh.

achak is the general word for excrement, either of men or brutes; also, refuse, waste products in general.

tiuh tiuh is the name of a small variety of hawk. "El gavilan pequeno." Guzman, Compendio de Nombres en Lengua Cakchiquel. MS.

mani [c]a x[c]hao, "and he talked not." The connective [c]a, like navipe, and pe, all three of which may usually be translated by "and," is not placed at the beginning of the clause. [c]ha is to speak in the general sense; hence, [c]habal, a language. Synonyms of this are tin cha, I say; tin tzihoh, I speak words, I harangue; tin biih, I name, I express myself; and quin ucheex, I tell or say, especially used in repeating what others have said (Coto, Vocabulario). These words are of frequent use in the text.

Rubanic chay abah ri çapal, etc.; this obscure passage was, I think, entirely misunderstood by Brasseur. The word çapal is derived from the neuter form çape of the active tin çapih, I shut up or enclose, and means "that which is shut up," lo cerrado, and çapibal, the active form in the next line, means "that which shuts up," i. e., gates or doors. It will be remembered (see ante, p. 26) that the gates of Iximche were constructed partly of, or ornamented with, obsidian, and the same is supposed here of the gates of the mythical city or place of Tulan.

ki-kan; our burden, our tribute. The passage seems to indicate that they left their former country to escape subjection.

[c]oh qui tzih; the passage may be translated "theirs were the words which incited us," i. e., to revolt and to depart.

6. The articles mentioned as paid in the tribute, have been described in the Introduction (see p. 39).

7. "So spoke the Obsidian Stone," i. e., the sacred oracle, referred to as the final arbiter. See ante, p. 26.

"The wood and stone which deceive," that is, the idols of wood and stone which they worshiped.

8. This paragraph is obscure, and the numerous erasures in Brasseur's translation indicate the difficulty he found in discovering its meaning.

9. [c]holloh tacaxepeval rikan [c]eche; Brasseur translates this: "Malheureux etaient[TN-27] les fils et les vassaux des Quiches." I take the word tacaxepeval to be the name of the first month in the Cakchiquel calendar (see ante, p. 29); and [c]olloh means "to divest ourselves of, to get rid of."

13. This and the following section describes the efforts of certain inimical powers, under the guise of birds, to obstruct and deceive the Cakchiquels. The chahalcivan is a small bird which builds in the rocky sides of the ravines, and is called by the Spaniards by a literal translation, "El guarda barranca," the gully-guard. The tucur is the owl; this name being apparently an abbreviation of the Nahuatl tecolotl. The bird called [c]anixt is the Spanish cotorra, a small species of parrot. (Guzman, Compendio de Nombres, MS.)

On the word labalinic, see Introduction, p. 47.

14. The owl sat on the red tree, the caka chee, whence, as we learn later, the tribe derived its name, Cakchiquel—a doubtful derivation.

Chee abah, wood and stone; understood to refer to the idols of these substances.

Ca[t]ih, for Cak[t]ih, the spring. Father Coto has the following under the words: "Estio vel verano, Cak[t]ih; pa cak [t]ih, en el estio vel verano. Y nota que los que nosotros decimos en saliendo el verano, o que quando para, estos lo entrinden al contrario; porque decin, mixel cak [t]ih, mani chic ru [t]ih hab, ya salio el verano, no ay mas aguero."

16. The cak chee, red tree, is translated by Father Guzman, "arbol de carreta." The legendary derivation of the name Cakchiquel from this is doubtful. [c]hamey may mean something more than staff; it is applied to the staff of office, the baton de commandement carried by the alguacils, etc.

The whole paragraph is obscure, but seems to describe their leaving the sandy shore of the sea, passing out of sight of land, then coming in sight of it again, and going ashore.

17. The word ikan, burden, here as elsewhere, is usually translated by Brasseur, "tribute."

18. Ah chay, literally, "master of obsidian." As this stone was largely used for arrow heads and other weapons, the expression in this connection seems to mean "master of arms." Ah [c]am, from [c]am, to take, seize. Brasseur construes these words as in apposition to vach: "Whom shall we make our master of arms," etc.

Etamayom, from the root et, mark, sign; etamah, to know, to be skilled in an art; etamayom, he who knows (see Grammar, pp. 27, 56). Brasseur's rendering, "le Voyant," is less accurate. See his translation of this passage in the Hist. du Mexique, Tome II, p. 92.

[c]okikan; Brasseur gives to this the extraordinary rendering, "parfumes d'ambre." But Coto states that it was the term applied to the loads of roasted maize, which were the principal sustenance of the natives on their journeys.

19. The narration continues in the words of the ancestral heroes, who speak in the first person, plural.

Nonovalcat, Xulpit; the first of these names is decidedly Nahuatl, and recurs in the Maya Chronicles. See Introduction, p. 44. The second is clearly of Maya origin. These localities are located by Brasseur on the Laguna de Terminos, near the mouth of the Usumacinta.

20. Having defeated their enemies in the field, the Cakchiquels seized their boats and ventured an attack on the town, in which they were repulsed.

Zuyva; this famous name in Aztec mythology, was also familiar to the Maya tribes. (See The Maya Chronicles, p. 110.) The term ah zuyva seems here employed as a general term for the Nahuatl-speaking nations. (See above, p. 44.)

Ca[c]; I do not find this word in any dictionary; perhaps it is for caç, a variety of wasp.

"When we asked each other," etc. Here follow some fragments of legends, explaining the origin of the names of the tribes. They are quite imaginary.

Tohohil, from tohoh, to resound in the water and the sky (sonar el rio y el ayre, Dicc. Cak. Anon.); not clangor armorum, as Brasseur translates it, but sounds of nature. Tohil was the name of the principal Quiche divinity, and was supposed by Brasseur and Ximenez to be an abbreviated form of Tohohil. But I have given reasons for supposing it to mean "justice," "equity," and this legend was devised to explain it, when its true etymology had become lost. (See my Names of the Gods in the Kiche Myths, p. 23.)

Cakix; the bird so called, the Ara macao, of ornithologists, was one of the totemic signs of the Zotzil families of the Cakchiquels. The author here intimates that the name Cakchiquel is from cakix and chi, month, forgetting that he has already derived it from cak chee (Sec. 16).

Chita[t]ah; "in the valley."

[t]u[t]cumatz; see notes on Sec. 38.

Ahcic ama[t]; "the town on high," built on some lofty eminence.

Akahal; the derivation suggested is from akah, a honey-comb or wasp's nest.

Caker. This is an important word in Xahila's narrative. It is derived from cak, white; hence, caker, to become white; also, to dawn, to become light; metaphorically, of persons to become enlightened or civilized. The active form, cakericah, means to inform, to acquaint with, to instruct.

21. Nima [c]oxom, nima chah, Brasseur translates, "great ravines, enormous oaks;" chăh is oak, chāh, ashes; [c]ox, to strike fire, to clash stones together. [c]hopiytzel, "the bad place where the flesh is torn from the body," referring probably to sharp stones and thorns. Popo abah, the Council Stone.

Molomu chee, "wood gathered together or piled up." It is noteworthy that this, which seems to be the name of a place, means in Cakchiquel the same as Quauhtemallan, Guatemala, in Nahuatl. Perhaps the Aztec allies of Alvarado merely translated the Cakchiquel name of the country. (See Introduction, p. 22, note.)

Xahun chi lol; a difficult phrase, translated by Brasseur, "le dernier rejeton;" lol is applied to a condition of desertion and silence, as that of an abandoned mill or village. On halebal, see Introduction, p. 46.

On Zaki[c]oxol, and the conflict with him, see the Introduction, p. 42.

22. Ru chahim; Brasseur translates this phrase, "between the fire and the ashes," taking chahim from chāh, ashes. But I take it to be from the verb chahih, to guard, as later in the paragraph the question is asked: "Nak rumal tachahih bey?" "Why guardest thou the road?"

xcha [c]a ok xul; "apres qu'il eut parle, il joua sur la flute." Brasseur. The Abbe here mistook the preterit of ul to arrive, for the noun xul, a flute.

ru [c]ux huyu. The ambiguity of the word huyu, here, as often, offers difficulty in ascertaining the precise sense of the original. It means mountain or hill, woods or forest, or simply place or locality. While [c]ux, means literally "heart," it also has the sense, "soul, spirit." (Coto, Vocabulario, MS. s. v. Corazon.) Hence, the phrase may be translated "the Spirit of the Forest," or "of the Mountain." Brasseur prefers the latter, while I lean to the former.

roquecam, from the root oc, to enter; applied to garments "that which is entered," or put on. Compare our slang expression, "to get into one's clothes."

xahpota, see Introduction, p. 18.

23. Yukuba, to string out; hence, to name seriatim. The last four names given are clearly Nahuatl, as is also Zuchitan. This indicates that the Cakchiquels, in their wanderings, had now entered the territory of the Pipils, of the Pacific slope.

Cholama[t]; "the tribe of the Chols," or "of the corn fields." The Chols were a Maya tribe, who lived around Palenque (see Stoll, Ethnographie der Rep. Guatemala, pp. 89-93), but the reference in the text is not to them, nor yet to the Mams, as Brasseur thought, but to a nation speaking a non-Maya tongue.

Vaya vaya ela opa. I have given several reasons for the opinion that these words are in the Xinca language. See my essay On the Xinca Indians of Guatemala, in the Proceedings of the American Philosophical Society, 1885.

24. Mem, dumb, silent, incapable of speech. Tin memuh vi, I am dumb, I keep silence; given in the text as the origin of the nomen gentile, Mam. The Mams speak a dialect of the Maya, probably scarcely intelligible to the Cakchiquels. They at present dwell in the northwestern districts of the Republic of Guatemala. See Stoll, Ethnographie der Rep. Guatemala, pp. 164-5.

25. Nacxit. On this passage Brasseur builds his theory of the formation of a great Toltec empire in Central America, about the close of the eleventh century (Hist. des Nations Civilisees[TN-28] du Mexique, Tom. II, pp. 101-5). He explains Nacxit as the last two syllables of Topiltzin Acxitl, a title of Quetzalcoatl. Cinpual Taxuch is undoubtedly from the same tongue. Orbal tzam, Bored Nose, the pendent from the nose being apparently a sign of dignity, as the pierced ears of the Incas.

vapal abah, "the lintel stone," here used in the metaphorical sense of "the corner stone."

26. The description of the dance of the Pokomams, leads us to suppose that the author means it was a war dance. The Pokomams dwell at present in the southeastern part of the Republic of Guatemala.

chicop Cakbim; the savage or barbarian Zakbim. See Introduction, p. 39.

27. Tzaktzuy. Brasseur translates "Chateau des Citrouilles," mistaking tzak for çak, as he does throughout the passage; tzuy means also cup or gourd, and the name may be rendered either "the ensnaring cup," or "vine." Possibly it refers to a scene of drunkenness.

ri retal; the sign or mark. Brasseur translates it "limit" or "landmark" of the Ahquehays. These were one of the noble families of the Quiche stock.

28. Oronic Cakhay, "the Red House of the Nobles," said by Brasseur to be a hill, one league west of the modern village of Rabinal.

Tecpan, "the royal house." See Introduction, p. 13.

çumah chi qui [c]ux; Brasseur translates these words, "cuirasses sur la poitrine," and says this was the name of the Pokomams (Hist. Mex., II, p. 126). çuum is leather or skin, and [c]ux is heart; but çumah, and later, xçumax, is a verb, signifying to lower, to depress.

"The venison and honey." This sentence is apparently a gibe or jeer, addressed by the defenders of Cakhay to Gagavitz after his attack on their city had been repulsed.

29. Ah queh hay, "those of the deer (skin) houses."

xakoti[c]en a titil a [t]ana abah. Brasseur translates, "il ne nous est reste que les vieilles femmes et les pierres deja hautes." This illustrates how far he is from the correct meaning at times. For these words, see notes to Sec. 41.

30. Xhachatah qui vach. Brasseur gives this literally, "leurs faces ensuite se diviserent;" but vach means also "fruit, results, possessions," and so I render it.

31. [t]a[t] xanul, "the uncoverer of fire." This is supposed by Brasseur to be the name of a volcano, and the whole episode to refer to a pretended miracle. See his Hist. Mexique, Vol. II, pp. 166-7. He calls the passage "fort difficile," which it certainly is.

32. Cakcho[t]. "Brule a blanc," is Brasseur's translation, but I cannot verify it. No such stone is mentioned in Guzman's list of Cakchiquel names of stones. It would seem that there were fourteen chief performers in the dance of [t]a[t] xanul,[TN-29] and that they took the name of certain stones.

34. Chi [t]alibal, "at the seat;" but the author chooses to derive it from [t]a, hand, which is a doubtful etymology.

35. The episode of Tolgom, his capture and death, is explained by Brasseur, suo more, as the destruction of the ruler of an independent tribe on the shores of Lake Atitlan.

[c]habak Nicnic, the quivering mud, perhaps the quicksand. This strange name adds to the obscurity of the legend.

[c]akbatzulu. The punning explanation of this name refers to its similarity to [c]ak, to place in front of another; also to shoot with arrows, or to stone. Its real derivation seems to be [c]akba, from [c]akaba, to reveal, disclose, and tzulu, to embrace, sleep together. (Compare chee tzulu, later on.)

37. His song, i. e., his death song.

Chee tzulu, "the interlaced trees."

Uchum, the fifth month of the Cakchiquel calendar. See Introduction, p. 29.

38. Ri tzam tzakbal Tol[c]om, "throwing the extremities of Tolgom." The reference to this festival is too slight to enable us to understand it.

Chi tulul, "at the zapote trees."

Qabouil Abah, "the Stone God," possibly the Chay Abah before referred to.

Cuçu cumatz; the latter is the generic term for snake, but the meaning of the prefix is uncertain. Perhaps it should read cuxcu, to move in spiral lines, as is described in the text. This miraculous form was one of Gagavitz's metamorphoses.

Nak ruma tiqui [c]am, etc. These words of the hero Gagavitz are not easy to translate. They seem to chide the Cakchiquels for their weakness in seeking women, and to announce his intention to remain among the Tzutuhils.

ru [c]hac pe ri ne[c]āh coon; perhaps this should be translated, "the organs of the women have conquered."

39. Cakeribal, civilization, their becoming civilized. On the meaning of this word see note to Sec. 20.

abah [c]uval; the precious stone offered by Ba[c]ahol as the price of royalty, indicates that such carved gems were in high esteem. [c]uval is translated by Guzman and others, "diamond;" but it was probably native jade.

Chuluc balam, literally "tiger piss," the name of a common medicinal plant, used in Guatemala as a diuretic (Guzman). In this connection it either means the totem of a gens, or refers to a magic rite. The former seems to be indicated by the term chicop (see Introd. p. 39).

xahun chi raxon ru halebal, a punning allusion to the name of the hill Paraxone. Brasseur translates it "qui possedent l'un et l'autre ces oiseaux bleus enchanteurs."

40. The sun had risen, etc. All these expressions are to be understood metaphorically, with reference to the growing civilization of the tribes.

41. The description of the installation of Ba[c]ahol as head chief, is an interesting passage. Unfortunately, several of the terms used are not found in the dictionaries, at least with any appropriate meaning. Thus, paz is now applied to the swathing bands of infants; cucul is the cradle or bundle in which infants are fastened; while ta[c]h I have not found at all. Guzman gives the expression, titil [t]ana abah, caka uleuh xak, with the explanation, "Colores con que ungian los senores," and Ah titil, etc., "Senores ungidos de estos colores quando eran puestos en senorios." (Compendio de Nombres en Lengua Cakchiquel, MS., 170-4.)

[t]u[t]u cot; cot, eagle; [t]u[t], the general term for various species of quetzals, birds with brilliant green plumage. The reference seems to be to one of the magical metamorphoses of [t]a[t]avitz.[TN-30]

42. The difficulties experienced in their first endeavors to adopt a sedentary and agricultural life are described.

chicop [c]uch, the "zopilote," or carrion vulture. Possibly this refers to a gens so designated.

43. In this paragraph the writer expresses himself with great directness.

[c]a chimin, etc. As my translation differs considerably from Brasseur's, I add his: "En se mariant ils firent l'euvre de la chair vraiment trop grande. Etant entres pour se baigner, ils y rompirent leur nature et gaspillerent leur semence. Beaucoup y entrerent dit-on, pour completer l'euvre charnelle, on la commit une seconde fois, le jeu s'y etablit absolument, et l'on forniqua par devant et par derriere."

44. This section offers an important description of the ancient methods of worship.

[c]axto[c]. See the Introduction, p. 40.

mez, the house cat, but as this animal was not known to the natives before the Conquest, some other animal must be intended.

holom ocox, "head fungus." I follow Brasseur in translating this the maguey thorns, without being able to justify it.

Chay Abah. See Introduction, p. 43.

46. Whitewashing the interior of hollow trees with lime from the excrements of birds and tigers, sounds so extraordinary that we may suspect a mythical sense in the paragraph.

chi [c]ohom, from [c]oh, to dance the sacred dances in their religious rites, "the place of the sacred ceremonies."

Cay Noh, Two Noh, Cay Batz, Two Batz, named after the days of their birth. See Introduction, p. 33.

47. The same who came from Tulan. Therefore, from the beginning of the narrative to the present passage, merely the adult life of one man has elapsed.

48. On the positions of the [t]alel and ahuchan, see Introduction, p. 37.

ret ri Cactecauh, "the sign of Zactecauh." The precise meaning of this expression escapes me.

[c]hopiytzel. See Sec. 30 for the occurrence alluded to.

49. Tepeuh is identified by Brasseur with the king Itztayul, of the Quiches (Hist. Mexique, II, p. 485). He considers it a Nahuatl word, but I have elsewhere maintained that it is from the Maya-Cakchiquel root tep, filled up, abundantly supplied. See The Names of the Gods in the Kiche Myths, pp. 11, 12. It is a term often applied to their Supreme Being.

52. Cakbrakan, the god of the earthquake. The myths concerning him are given in the Popol Vuh.

Quite to the far East, literally, "and even to the sunrise."

baçbal, anything drawn out in threads, gold thread, cotton thread, etc. If the word is to be construed adjectively, puak baçpal would mean "worked metal."

56. Ahpop Xahil, etc.; on the meaning of these titles, see the Introduction, p. 36-7.

63. Ya [c]otox ul; [c]ot, to chisel, engrave, originally to cut into; hence, applied to the deep valleys or canons which the rivers cut into the soil.

Ochal or Qabouil Civan; the latter name means "the god of the ravine." The location of this city is unknown, except that it was near the Pacific. The general position of the Akahals was to the east of the Cakchiquels. See Brasseur, Hist. Mexique, Tom. II, pp. 502, 530.

64. Me[t]enalah huyu, a town in the warm district, the tierra caliente, near the southern or Pacific coast.

chuvi vi te, etc. The translation is doubtful. I follow Brasseur.

66. The names of the four rulers here inserted seem to be of those who held the power after Citan Qatu. Why the author does not relate any incidents of their lives is uncertain. Perhaps they did not belong to his family, and as he was writing rather a family than a national history, he omitted them for this reason. Compare Sec. 75.

67. The Quiche king, Qikab, is frequently mentioned in the Popol Vuh. His full name was [t]a[t]-[c]i-[t]ab, The Many Hands of Fire.

79. They wished that the roads should be free; rambey akan, "la franchise des chemins." I do not find the expression in the dictionaries.

83. Mixutzin malo, "the augury is finished." The malol ixim was the augur who divined the future by throwing up grains of corn, and forecasting from the relative positions they assumed on falling. See Introd., p. 47.

cunum cachak, a term of contempt; literally "their genitals, their dung."

The Ratzamut. See Introd., p. 21.

84. Burning many roads; destroying the houses and crops behind them.

90. hu chuvy, ca chuvy; in the numeral system of the Cakchiquels a chuvy is 8000, but the expression is frequently, as here, to be taken figuratively, like our "myriads."

93. ah-xit, etc. On these titles see the Introduction, pp. 18, 19.

94. Vica[t] nu mam, "the leaves or branches of my ancestor," referring to the fact that the Cakchiquels were of the same blood as the Akahals.

96. Cakli[c]ahol, etc. This rendering, which is Brasseur's, I am unable to verify.

tok relic chic ahauh lahuh noh; perhaps this should read, "then came the chief Lahuh Noh." So Brasseur translates it.

102. There were four women, etc. This curious passage is so differently translated by Brasseur, that I add his rendering:—

"Quatre femmes alors s'etant revetues de cottes de mailles, ensanglanterent leurs arcs et prirent part a la bataille; elles s'etaient accompagnes de quatres jeunes gens et leurs fleches allerent frapper au milieu du tapis de Chucuybatzin, lances qu' elles etaient par ces heros.... Le capitaine de bataille exposa ensuite les nudites de ces femmes devant les murailles des Zotziles et des Xahiles d'ou ces femmes etaient sorties."

The future student will decide between these very diverse explanations of the text.

106. Stopped the messengers of the ruler. The translation is doubtful.

109. The people of Mixco or Mixcu were Pokomams. (See Sec. 85.)

110. The Yaquis of Xivico; the Yaquis were Aztecs. It is the Nahuatl yaqui, merchants, as it was in this capacity that they first became known to the tribes of Guatemala.

117. This year, 1511 of our era, appears to have been the first of official relations between the Aztecs and the tribes of Guatemala.

118. The author speaks of himself for the first time. It may be presumed that it was one of his earliest recollections.

120. The doves; possibly flights of wild pigeons.

124. Hu may; on the reckoning of time see the Introduction, p. 31.

127. [c]hac, the pestilence. Brasseur translates this "la maladie syphilitique." The vowel is long, [c]haac. It is a word applied to any eruptive disease, to the whole class of exanthemata. From the symptoms, I am inclined to believe that it was an epidemic of malignant measles, a disease very fatal to the natives of Central America.

128. Diego Juan. Why this Spanish name is given, I cannot explain. Brasseur gets over the difficulty by translating "le pere de Diego Juan," but this is not the sense of the original. Of course, tata and mama are here used in their vague sense, as expressions of courtesy. See Introduction, p. 35.

144. Pedro de Alvarado, called the Adelantado, a Spanish title formerly given to a governor of a province, and by his Mexican allies, Tonatiuh, the Sun or Sun-God, reached the city of Gumarcaah, or Utlatlan in the early spring of 1524.

147. Were burned alive. "As I knew their evil intentions, and to keep the people quiet, I burned them, and ordered their city razed to its foundation," writes Alvarado to Cortes. Relacion, etc.

400 men. Alvarado writes cuatro mil hombres, "four thousand men."

148. The palace of Tzupam. Perhaps the palace described by Fuentes. See Introduction, p. 24. Alvarado speaks of the friendly reception he met with: "I could not have been more warmly welcomed to the house of my father." Otra Relacion, etc. His first visit was for eight days, April 11-19, 1524.

Pa hul, etc. This obscure passage is translated by Brasseur in his MS. as follows: "Vous avez vu la-bas leur tombeau qui est au milieu des autres;" whereas, in his Hist. du Mexique, Tom. IV, p. 651, he translates the whole of this reply of the Cakchiquel king by these words: "Eh quoi! aurais-je envoye mes guerriers et mes braves mourir pour vous et chercher un tombeau a Gumarcaah, si j'avais eu des intentions si perfides!"

This comparison will illustrate how differently he construed the passage, and also what excessive license he took with his authorities.

171. The order assigning the Oidor Alonso de Maldonado to take charge of Guatemala, is dated Oct. 27, 1535, and he arrived there in the following May.

On his return from Spain, Alvarado landed at Puerto de Caballos, April 4, 1539, and reached the city of Guatemala Sept. 16th of the same year.

"On account of his lineage," Ruma ru chinamital; the expression is not clear.

173.[TN-31] "Prince of the city," Ahauh pa tinamit; see Sec. 168. Cahi Imox and others had returned to settle in Iximche, and their actions had become suspicious.

173. Francisco de Alvarado was either the uncle or cousin of Don Pedro.

The Adelantado died July 5, 1541, from an injury received while attacking the stronghold of Nochistlan.

174. This disaster occurred on the night of Sept. 10-11th, 1541.

The mission referred to is mentioned by Torquemada, Monarquia Indiana, Lib. XIX, Cap. XIV. Pedro de Angulo and his companion reached Guatemala in 1539.

175. "On account of ashes," Ruma chah; Brasseur translates this expression, "a cause de billevesees."

176. Juan Rogel was one of the "oidores."

177. Alonso Lopez Cerrato entered upon his duties in Guatemala May 26, 1548.

179. Pedro Ramirez de Quinones. The actor in this attempt was one of the oidores. Bancroft, who refers to the quarrel between the Governor and Bishop Marroquin, does not satisfactorily explain it. See his Hist. of Central America, Vol. II, pp. 326-7. On Ramirez, see Juarros, Hist. Guatemala, Tom. I, pp. 235-6.

181. Antonio Rodriguez de Quezada took possession of the Presidency of Guatemala Jan. 14, 1554, and retained it till his death in November, 1558; he was succeeded by Pedro Ramirez. (Comp. Juarros, I, p. 255, with Bancroft, Hist. Cent. Am., II, p. 358, who says 1555.)

181.[TN-32] "There was but little between them," Xa [c]a halal qui cohol ahauh; this expression is not clear. There appears to be considerable vagueness in the writer's chronology in this passage.

"He did not condemn any one, because he had no time," Mani xuban ru [t]atbaltzih, mani xyaloh; an ignorant statement, since he held the Presidency about four years.

The reading of the last sentence is doubtful.

182. Vico was killed in the summer of 1555.

184. The expedition against the Lacandons took place early in 1559.



VOCABULARY.

A, n. A year; the thigh; pron. thy.

Abah, n. A stone; a jar; the private parts.

Aca, part. Related, affined. See p. 32.

Ach. A prefix indicating companionship.

Achak, n. Excrement, offal, refuse, waste.

Achcayupil, n. Quilted cotton defensive armor; or perhaps a two-pointed lance; from ach, united; cay, two; uopih, to wound with a lance. See p. 18.

Achii, n. Man (vir).

Achpe, v. To accompany one.

Achpetic, n. That which accompanies one.

Achya, v. To receive (Brasseur); to give with.

Achyaic, n. That which is given along with something else; yaic, passive verbal from ya, to give.

Acoçih, v. (For the more usual [t]ocih). To strike or beat, especially a drum.

Ah, n. Name of a day. A prefix. Gram. p. 55.

Ahauh, n. Ruler, chief, lord. See p. 36.

Ahauarem, n. Majesty, power.

Ahcic, adv. Up, above, on top.

Ahilah, v. To count or reckon with grains of corn or cacao, after the Indian fashion.

Ahilan, v. To count, to number.

Ahlabal, n. Warrior, fighting man. See Labal.

Aho, v. To wish, to like.

Ahpop, n. The head chief. "El cacique mayor.[TN-33] See p. 36.

Ahpop[c]amahay, n. An official messenger, especially an official sent to collect tribute. See p. 36.

Ah-tzih, n. Speaker, orator. See p. 37.

Ah-çib,[TN-34] n. A scribe.

Akah, n. A hornet.

Akan, n. Leg, foot.

Al, n. Son, child.

Alabil, n. Slave, servant.

Alah, v. To bear, to carry; hence, to bring forth, to give birth to, as a woman a child.

Alan, v. To ridicule, depreciate.

Ama[t], n. Village, tribe, region or district. See p. 33.

An, part. An emphatic particle, truly, really.

Aneh, v. To flee, escape.

Anom, n. A fugitive.

At, pron. Thou.

Atinicah, v. To bathe.

Avan, n. Crops, plantings.

A[t]a, n. Night, darkness.

Açaxah, v. To hear, to listen to.

Bak, v. To bore. n. A bone.

Bala, adv. Where.

Balam, n. A tiger.

Balbaxin, adj. Twisted, interlaced, dense.

Ban, v. 1. To make, to do, or cause to do. 2. To ask. 3. To dress, or arrange one's apparel.

Bay, n. A mole, a ground animal.

Baç, n. What is spun, as cotton, or drawn into fine threads as gold. n. A monkey.

Be, v. To go.

Belehe, adv. Nine.

Bey, n. Path, road, route.

Bi, n. A name; ru bi, his or its name.

Bijh, v. To speak, to talk.

Bijn, v. To walk, to go on foot.

Birbot, v. To make a loud, rumbling noise. Ti birbot, ti nicnot, it roars and it rumbles, of the volcano (Varea).

Bitol, n. The creator. See p. 40.

Bix, n. 1. Songs, chants, poems. 2. Sparks from a fire (p. 17).

Bok, v. To tear up; to pull down; to sell for another; to translate: to defeat.

Bol, v. To make deep trenches in the soil ("as the Indians of the Sierra." Varea).

Boleh, v. To go in a row, in a series, or in a procession. Applied to mountains, when one rises upon another (Varea).

Boz, vn. To issue forth; hence, of flowers, to open, to blow; of a butterfly, to come forth from the cocoon; of chicks, to come from the egg; of grains of maize, to burst; of men, to proceed from, to be born; xeboco, the absolute form.

Cabih, n. Day after to-morrow.

Cacouh, n. Cacao.

Cah, n. The sky, heaven, the atmospheric region.

Cah, or Cahi, adv. Four.

Cahlahuh, adv. Fourteen.

Cahmah, v. To meet a repulse, defeat.

Cak, adj. Red.

Cakix, n. A bird. See p. 199.

Cal, n. That which is united or joined.

Camel, n. A mortal. Adj. Humble.

Camicah, v. To kill, to slay, to destroy.

Can, adv. Remaining, aforesaid, already. See Gram., p. 65.

Cana, n. A captive taken in war.

Canah, v. To remain, to leave; ti canay, neuter, it appears, it is found.

Cani, adv. Soon, shortly.

Canoh, v. To seek, to search for.

Car, n. Fish, generic name.

Cauh, n. Ornaments, adornments.

Cavach, n. Likeness, resemblance.

Cavuh, Cauh, v. To place anew, to notify, to prepare; to change, to put on again.

Cay, adv. Two.

Ca[c], n. Cock (Br).

Cib, n. Smoke, vapor.

Civan, n. A ravine, barranca.

Ci[c], v. To lift up the voice, n. Shoutings.

Co. A concessive particle. Good! Bravo! Courage! On!

Col, v. To free, to liberate; to redeem, to save; xoh ru col J. C. chuvach cruz. Christ redeemed us on the cross.

Coon, n. For cun, pudenda of a woman (Xim); hence, woman.

Cot, n. The eagle.

Cou, n. Something rough and violent.

Couiricah, v. To strengthen, to invigorate.

Covil, adj. Bold, courageous.

Coz, v. To rest.

Cucu, n. Large vase for water.

Cucul, n. Cradle.

Cuke, v. To seat onesself.

Cuker, v. To be seated; to be content.

Cumatz, n. A serpent (gen). An eel.

Cunum Cachak. See p. 206.

Cuyu[c]h, n. A species of parrot.

Ca, v. To expose or show to the sun; to dry. Met.; cao ru vach, to show one's face, to recover power.

Cach, v. To lose, to become lost.

Cak, adj. White; bright; light. n. A white or clear thing. A clearing in the forest, cleared land (Varea).

Cahcab, n. p. 12, for

Cakcab, n. Literally, white honey; white varnish (Brasseur). Probably "war paint."

Caker, v. To make white, light or clear. To clear a space in the forest (Varea). See p. 199.

Cakcorovach, n. The dove or quail.

Cakquiy, n. The maguey, used in making rope, etc.

Ca[t]ih for Cak[t]ih, n. Literally, white days, applied to the spring of the year. See p. 198.

Camahel, n. Messengers.

Canay, n. Sand.

Ca[t]ul, n. A plantain; in gen. any kind of vegetable.

Ca[c], n. Locusts.

Ce, v. To row.

Cel, n. A large painted vase for bathing (jicara pintado, Anon).[TN-35]

Cetecic, adj. Circular, rounded. See p. 18.

Cipah, v. To present, to offer.

Col, v. for Tzolih, q. v.

Col, v. To upheave, to make a revolution.

Colo, v. To turn about; to return; to go back.

Co[c], n. A bat.

Cubak, n. A kind of flute.

Cutulakin, v. To render homage.

Cuq, n. A cloud, the clouds.

Cha, v. To say, to tell, to speak.

Chacan, v. To cover, enclose; to be within or on.

Chactit ?, from Cha[t], something tied or sewed.

Chăh, n. The pine tree, the ocote pine.

Chah, n. Ashes, cinders.

Chapalcivan, n. See p. 197.

Chahih, v. To guard, to watch; to protect; to keep. Chahal civan, the guard of the ravine. See Gram., p. 42.

Chahir, v. To burn, to reduce to cinders. From chah.

Chaomal, n. Beauty, fruitfulness.

Chaomar, v. To yield abundantly.

Chap, v. To seize, to take, to take possession of.

Chay, n. A stone. See p. 18.

Cha[t]abeh, v. To receive with pleasure, to take gladly.

Chee, n. Wood, stick, tree.

Chi, n. Mouth; aperture, opening; gate; mouth of a river; coast of the sea; edge or border.

Chi. 1. With, by, to, for, against. 2. In order to, that, and 3. While, during, being.

Chic. 1. A verbal particle, denoting past time. 2. Already, more. Before vi, the c is dropped, as hun chi vi, once more.

Chicah. Above, upon, upwards.

Chicohol. Between yourselves.

Chicop. A brute, an animal as distinguished from man; met.; a brutish man. See p. 39.

Chiih (chi ih). Upon, on.

Chila. There, that way.

Chin. For, by, by means of, thus.

Chinak, interrog. Who, which, what?

Chinamit, n. Town, village. See p. 32.

Chique. To, for those.

Chiquichin. To, for those.

Chiquih. Against those.

Chire. To, for him, that one.

Chirih. Behind, against that one; from, out of.

Chivach. Before yourselves.

Chive. To, for, against yourselves.

Cho. To, for, in, until, towards.

Chocola, adj. In common, communal.

Cholol, v. To place in order, to arrange.

Chom, n. A lobster.

Choy, n. A lake.

Chucohol, prep. Among, between.

Chuluc, n. Urine.

Chun, n. Lime.

Chunah, v. To whitewash.

Chupam, prep. Within, in.

Chuvi, prep. Upon, over, on; chuvi huyu, on or upon the mountain.

Echa, n. Edible fruits and vegetables. A generic word.

Elah, v. To humble, to submit to.

Elebal, n. The place whence something comes forth; as relebal cib, the exit of the smoke, i. e., the chimney (Varea); hence, relebal [t]ih, the sunrise.

Ele[t]ah, v. To steal, to rob.

Ele[t]om, n. A thief, a robber.

Et, n. A mark, sign. v. To mark, designate.

Etamah, v. To know, to understand; from et, a mark or sign.

Ha, pron. He, it, that one; it is so; ha ri, it is thus; ha ok, at that time, then, when.

Hab, n. Rain.

Hach, v. To divide, to separate.

Hak, v. To open (a door, the mouth, etc).

Hal, v. To change, to alter. See p. 46.

Halal, adv. A little, briefly.

Halebal, n. That by which one changes or transforms himself, a magic power; an instrumental form from hal, to change one's garments, etc. See p. 46.

Halizin, n. A change, an alteration; a change of raiment; the hair of the head (Br).

Hay, n. House, home. See p. 33.

He, pron. Those, their.

Hetah, adv. See Tak.

He[c], v. To drive or force away.

Hilil, v. To thunder, to rumble.

Hique, v. For [c]hique, q. v.

Hit, v. To promise, make vows; to offer.

Hi[t]uh, v. To ardently desire, to covet.

Hiç, v. To hang.

Hol, } v. To concede, grant. Holih, }

Holom, n. The head, a chief.

Homet, n. Bark of trees.

Hote, v. To rise, to go up, to mount.

Hox, n. Branch of a tree.

Hox, v. To copulate, of men or beasts.

Hoye, part. Expressing compassion.

Hoyevah, } v. To have compassion, to extend mercy, to Hoye ru vach, } spare.

Hucu, n. A boat, canoe; a large dish.

Hucumah, adv. Soon, promptly.

Hul, n. A hole, a pit, a grave, etc.

Huley, adj. Deep, profound.

Huluhut or Hulhut, n. Something burning, on fire.

Hun, adv. One; a or an.

Hunamah, v. To make equal, to make ready, prepare.

Hunchic, adv. The other.

Hutak, adv. See Tak.

Hu[c]icic, adv. Only, alone, solely.

Huyu, n. Mountain, hill, mound; a land or country, or place of residence (nu huyubal, mi pueblo, Varea). The interior as opposed to the coast. See Ta[t]ah.

Ikan, n. A load, a burden, tribute, tax.

Iki[t]a, n. The right hand. [t]a hand.

Il, v. a. To reach, to get, to see, to obtain; n. to get to, to arrive at.

Il, n. Fault, blame.

In, pron. I.

Ixim, n. Maize.

Ixok, n. A woman.

I[c]o, v. To pass on or beyond; to exceed, surpass.

I[c]ovibeh, v. To go on, or beyond.

Ka, pron. Our.

Kacah, v. To put down, to conquer, to destroy.

Kah, v. To descend, descending. See Gram., p,[TN-36] 64.

Kahibal, n. The place of descent; hence, kahibal [t]ih, the sunset.

Kel, v. To disobey.

Ki, part. An interrogative; also, denoting affirmation; often used merely to give strength to an assertion. Gram., p. 71.

Koch, n. The crow.

Kul, n. The neck.

Kup, v. To seize, take by force.

Kuruh, v. To draw or drag out or on.

Lab, n. A portent, an augury. See pp. 39, 47.

Labal, n. An enemy, opponent.

Labalih, v. To make war, to fight. See p. 47.

Lehah, v. To fall sick; to grow weak; to be overcome or conquered.

Lakam, n. The war banner, "bandera de la guerra."

Lakeh, v. To bring, to carry, to give.

Lam, n. The hard part; trunk of a tree, etc.

Lamaba. To detain one, to prevent him from going.

La[t]abeh, v. To enter into a place, to dwell there; to occupy as a residence (entrar a morar en casa. Varea).

La[t]eh, v. To join or unite two things; especially to unite in the sexual act.

Lob, n. Magical power.

Lol, n. The silence or state of desertion left by a pestilence, etc. See p. 38.

Lo[t], v. To prize, to hold dear, to esteem.

Macamo, v. To take alarm, to be frightened, to wonder at.

Maha, adv. Even not, not yet.

=Mahanick, adv. Before that, previous to.

=Malohic, n. A preparation of maize (?).

=Mam, n. Grandchild.

=Mama, n. An old man; pl. mamaa, the old men; nu mama, my ancestors; also the rulers of a village; applied to animals it means the male of the species.

=Mani, adv. No, not.

=May, v. A cycle, especially of 20 years. May [t]ih, a calendar for calculating cycles. See p. 31.

Meal, n. A daughter.

Meba, adj. Poor.

Meh, n. A gable in a roof; an angle; a fold in clothing, etc.

Meho, v. To make an angle or fold; hence, to go to a place and return from it.

Mem, n. A dumb man; to be dumb.

Mez, n. A cat. See p. 44.

Meztah, v. To forget.

Me[t]en, adj. Warm, hot.

Mi, adv. Particle, denoting recent past time, prefixed to form the proximate preterit tense.

Mier, adv. Already, previously.

Mi[c]h, v. To tear up, to tear out or down.

Mi[c]hoh, v. To lie to, to deceive; to ridicule, to laugh at, to mock.

Mol, v. To gather together scattered things, to fill up, to collect.

Moyeuh, n. A fog, the mist.

Muh, n. Shade, shadow; hence, fig. protection, guardianship. See p. 20.

Muk, v. To hide, to conceal; to bury.

Mun, adj. Hungry, n. A slave. See p. 39.

Na, adv. A particle denoting priority, from nabey, first; hence, navipe, and, also, next, until, presently. See Gram., p. 65.

Na, v. To know, to learn.

Nabey, adv. First.

Nabeyah, v. To be first.

Naek, adv. Although, but.

Nano, v. To receive more than another.

Nanoh, adj. Known, said; hence, xa nanoh, already known, aforesaid, etc. From na, to know.

Naval, n. Knowledge, wisdom; especially occult knowledge, magic, sorcery. See p. 46.

Nicnic, v. To quiver, to tremble.

Nima, adj. Great, n. A great thing.

Nimah, v. To make great, to adore.

Nimal, n. The elder brother; the head of a home.

Ni[c]ah, n. The middle, the center.

Ni[c]ahal, n. The middle parts of anything; the sexual parts, etc[TN-37]

Nu, pron. My, mine.

Oc, v. To enter.

Ochoch, n. House. See p. 33.

Ocox, n. Fungus, of the edible variety.

Oh, pron. We.

Oh, adv. Sign of the imperative. Oh a [c]ama pe lae queh, Bring that horse (Varea).

Ohb, n. A cough.

Oher, adv. Formerly, in ancient times.

Ok, adv. When; also the imperative particle.

Okok, n. Wild goose.

Oquecah, v. To put something in something; hence, to put on one's clothes, to dress onesself. From oc, to enter. Met. to obey.

Oro, v. To bore, to pierce, to hollow out.

Oxlahuh, adv. Thirteen.

Oyevar, v. To become angry.

Oyobeh, v. To hope.

O[t], v. To weep, to cry.

O[t]eh, n. A wail, a weeping. v. To bewail.

Pa, prep. In, to; tan qui be pa huyu, I am going to the mountain[TN-38] pa hay, in the house. Before a vowel, pan is used.

Pac or Pacay. The anona, the custard apple.

Pacac, v. To dawn.

Pae, v. To be on foot, to stand, to be at.

Palah, v. To annoy, to bother.

Palouh, n. The ocean, the sea; called also nima ya, the great water. See p. 195.

Patan, v. Tribute, tax. See p. 39.

Pax, v. To break; to put to flight, to scatter.

Paz, n. Swathing bands; folding robes.

Pe, v. To come. Often used in a peculiar gerundive sense, as a verbal particle. See Gram., p. 64.

Pek, n. The fruit tree called Pataxte (Guzman).

Pixa, n. Order, command, direction.

Pixabah, v. To order, to command.

Po, v. 1. To cry out loudly. 2. To be angry with some one.

Pocob, n. A shield. See p. 18.

Poklah, n. Dust.

Pokon, n. Trouble, pain.

Pop, n. A mat; popoh, a council. See p. 36.

Poroh, v. To burn, to set on fire.

Poye, v. To put[TN-39] one side, to neglect.

Po[c]h, v. To divide, to split.

Puak or Puvak, n. Silver; money, coin. See p. 19.

Pub, n. The blow-gun, p. 18.

Puz, n. Power, magic. See p. 46.

Pu[t], v. To break up ground; to soak in water; to dissolve or to make into dust. Hence, n. fire, dust.

Que, pron. They, used with absolute, passive and neuter verbs. Gram., p. 47.

Queh, n. A deer.

Quere, adv. Thus, as, even so; quere[c]a, therefore; querera, as this; querelae, as that.

Qui, pron. Those, their.

Quichin, pron. Of them.

Quicot, v. To rejoice, to delight in.

Quir, v. To unloose, untie.

Qui[c], n. Blood.

Rah, v. To wish, tivaho, I wish; (absolute) xraho, he wished.

Ramon, n. A piece, a bit.

Ramoneh, v. To reduce to pieces, to overcome.

Rax, adj. Green, blue; precious, noble; renowned, famous.

Raxah, n. A tree, a species of plantain.

Ri, pron. He, she[TN-40] it; this, that; often used in the sense of definite article, ri huyu, the hill.

Richin, pron. Of that one, of him, his, its.

Ruma, prep. By, for, with.

Tacaxepeval, n. Name of the first month of the native calendar.

Tak, v. To send, to call one, to despatch to one. Gram., p. 42.[TN-41]

Tahin, part. Of present time.

Tak, adv. A particle conveying the idea of recurrence or repetition, as hetak, hutak, p. 12. See Gram., p. 72.