The Annals of the Cakchiquels, by a Member of the Xahila Family, 66-194. by Daniel G. Brinton; 1885Category: Books, The Annals of the Cakchiquels
A MEMBER OF THE XAHILA FAMILY.
|1. VAE XTINUIBAH HALAL QUITZIH HE NABEY
Ka tata ka mama, heri xeboço vinak oher mahaniok ti laabex vae huyu
|1. Here I am going to write a few of the sayings of our earliest
fathers and ancestors, those who begot men of old, before the hills
and plains here were inhabited; then only rabbits and birds were
here, they say, when they took possession of the hills and plains,
they, our fathers and ancestors from Tulan, oh my children.
|2. Xtinuibah a quitzih ri ki he nabey ka tata ka mama
aavitz rubi, Çactecauh ru bi hunchic, he oh quitzih que cha
a haka palouh xoh pevi, pa Tulan ru bi huyu, xoh alax xoh
aholax vi pe ruma ka tee, ka tata, yxkaahol, quecha ri oher tata
mama, aavitz, Çactecauh qui bi, ri ki xepe pa Tulan he cay chi
achij heri xoh boço, oh Xahila.
|2. And I shall write the sayings of our earliest fathers and
ancestors, Gagavitz the name of one, Zactecauh the name of the
other; and these are the sayings they spake as we came from the
other side of the sea, from the land of Tulan, where we were
brought forth and begotten by our mothers and our fathers, oh my
children, as said of old the fathers, the ancestors, Gagavitz and
Zactecauh by name, the two heroes who came from Tulan and begot us,
|3. Vaa quibi ru hay ru chinamitee ekauch, Baahola,
Cibakihay. 1. atun hutiah qui bi xeboço Baahola. 1. Tzanat
uuchom quibi xeboço ekauchij; Daqui ahauh hahom ahauh
xeboço Cibakihayi, xaoh cahi chi chinamit ok xohpe pa Tulan, ri oh
Cakchiquel vinak, yxkaahol, quecha.—a xamar a vave ri
Caveki Totomay Xurcah qui bi xeboço.—Xavi a xamar vave ri
Ahquehayi, Loch, Xet, quibi, xeboço;—xavi a xam ri ahPak, Telom,
oxahil, obakil quibi xeboço; quere navipe ri Ikomai, xavi a
xamar; hea cah hob ri a xeamar vave he ama.
|3. These are the names of the houses and clans of Gekaquch,
Bagahola and Cibakihay. 1. Qatun and Qhutiah by name, begat
Bagahola. 2. Tzanat and Guguchom by name, begat those of Gekaquch.
3. The chief Daqui and the chief Ghahom begat those of Cibakihay.
Thus we were four clans when we came from Tulan, we, the Cakchiquel
people, as we are told, oh my children. Those of Cavek, Totomay and
Xurcah by name, also married and begat; also those of Quehay, Loch
and Xet by name, married and begat; those of Pak, Telom, Qoxahil
and Qobakil by name, also married and begat; and also those of
Ykomag married; and these four divisions which thus married are the
|4. He a oh quitzih ri aavitz, Çactecauh xe re aki ru xe
quitzih vae quecha ari aavitz Çactecauh: Cahi xpe vi vinak pa
Tulan; chi relebal ih, hun Tullan: hun chi a chi Xibalbay, hun
a chu kahibal ih chi ri a xoh pevi chukahibal ih, hun chi vi
a chi abovil. Querea cahi vi Tullan ri yxkaahol, quecha; chu
kahibal a ih xoh pa vi Tullan, haa palouh; ao viri
Tullan chiria xohalax vi ul xoh aholax vipe ruma ruma ka tee ka
|4. These are the sayings of Gagavitz and Zactecauh, and these are
the very words which Gagavitz and Zactecauh spoke: “Four men came
from Tulan; at the sunrise is one Tullan, and one is at Xibalbay,
and one is at the sunset; and we came from this one at the sunset;
and one is where is God. Therefore there are four Tulans, they say,
oh our sons; from the sunsetting we came, from Tullan, from beyond
the sea; and it was at Tullan that arriving we were brought forth,
coming we were produced, by our mothers and our fathers, as they
|5. Tan a talax ri chay abah, ruma raxa Xibalbay ana Xibalbay,
tanati ak vinak ruma akol bitol; tzukul richin ri chay abah
ok xak ri vinak pan pokon a xutzin vinak, xtiho chee, xtiho a
xaki ruyon uleuh xrah oc; mani a xhao, mani xbiyin, mani a ru
quiquel ru tiohil xux, quecha e nabey ka tata ka mama, yxnuahol; mani
a xcanay rixoc, arunah a xcanay rixoc: xae chay chi chicop
etamayon o vi ri echa pam Paxil ru bi huyu ovi hari chicop Utiuh,
Koch qui bi. Xaa pa rachak xcanay vi, tok xcamiçax a ri chicop
utiuh xpohel chupam ri yxim tan a tibe canox yobal richin ruma
chicop tiuh tiuh rubi, a chupam palouh xpe vi ruma tiuh tiuh ru
quiquel tixli cumatz xoc xyobex richin ri yxim: xakbex richin ru
tiohil vinak ruma akol bitol a ha ki etamayom ri akol bitol
alom aholom he xe ako vinak ak que cha xutzin a vinak
ak, oxlahuh achij, cahlahuh a ixok xux; xohe ruvi, ate a
ok xehao xebiyin, xohe qui quiquel qui tiohil. Xeuluu xin
a he a cay ri xhayil hun xux. Querea xlao vi vinak ri quecha
oher vinak, yxkaahol; xemealan xeaholan a ri he nabey vinak.
Querea ru banic vinak rij, quere navipe rubanic chay abah ri apal
a ruchi ri Tullan, xoh pe vi xahun chi ço apibal ru chij ri
Tullan xoh alax vi ul xoh aholax vipe, xya vipe ri kikan chi ekum
chi aa, yx kaahol; xecha can ri aavitz, Çactecauh,
yxnuahol, xaa mani xquimeztah ru tzihoxic. He iyaley chi e ka
mama; oh quitzih oher takchibal a quichin vae.
|5. “And now is brought forth the Obsidian Stone by the precious
Xibalbay, the glorious Xibalbay, and man is made by the Maker, the
Creator; the Obsidian Stone was his sustainer, when man was made in
misery, and when man was formed; he was fed with wood, he was fed
with leaves; he wished only the earth; he could not speak, he could
not walk; he had no blood, he had no flesh; so say our fathers, our
ancestors, oh you my sons. Nothing was found to feed him; at length
something was found to feed him. Two brutes knew that there was
food in the place called Paxil, where these brutes were, the Coyote
and the Crow by name. Even in the refuse of maize it was found,
when the brute Coyote was killed as he was separating his maize,
and was searching for bread to knead, (killed) by the brute Tiuh
Tiuh by name; and the blood of the serpent and the tapir was
brought from within the sea by means of Tiuh Tiuh, with which the
maize was to be kneaded; the flesh of man was formed of it by the
Maker, the Creator; and well did they, the Maker and the Creator,
know him who was born, him who was begotten; they made man as he
was made, they formed man as they made him, so they tell. There
were thirteen men, fourteen women; they talked, they walked, they
had blood, they had flesh. They married, and one had two wives.
Therefore the race copulated, this race of old, as they tell, oh
our sons. They brought forth daughters, they brought forth sons,
those first men. Thus men were made, and thus the Obsidian Stone
was made, for the enclosure of Tullan; thus we came to where the
Zotzils were at the gates of Tullan; arriving we were born, coming
we were produced, coming we gave the tribute, in the darkness, in
the night, oh our sons.” Thus spoke Gagavitz and Zactecauh, oh my
sons, and what they said has not been forgotten. They are our great
ancestors; these are the words with which they encouraged us of
|6. Tok xoh pixabax a pe ruma ka tee ka tata oxlahu hob a
vukama oxlahu hob a ahlabal ok xohpe pa Tullan chi ekum chi
aa ok xya pe ri kikan, tok xuam rikan vuk ama ahlabal, xoh
chole na chu xocou a Tullan xohe viri vuk ama: chirikia a
Tullan xohe viri xcholevi ahlabal. Nabey na xuam rikan vuk ama,
ate a xuam chic rikan ahlabal. Xaa ruyon xit puak
uuraxon ubul chactit ruin a ibanic otonic, qui
yanic xul, bix, hol ih, may ih, pek cacouh, xa ruyon inomal
xrikah pe pa Tullan aa ri ahlabal xa ruyon ha pocob xa çeteçic
chee xa iom ah rikan ok xpe pa Tulla.
|6. Then we were ordered to come by our mothers and fathers, we the
thirteen divisions and the seven tribes, the thirteen divisions of
warriors; and we came to Tulan in the darkness and the night, and
coming gave our tribute; they took tribute from the warriors of the
seven tribes; they were drawn up in order on the left of Tulan
where were the people of the seven tribes; on the right-hand of
Tulan were arranged the warriors. First the tribute was taken from
the seven tribes, next the tribute was taken from the warriors. But
it was only jade and silver, and green feathers worked and sewed
together, together with articles painted and articles sculptured,
and for gifts, flutes, songs, astrological calendars and reckoning
calendars, fine and common cacao; only such riches were paid in
Tulan, and the only riches the warriors bore from Tulan were their
bows, their bucklers and their rounded shields.
|7. Tok xpixa a ka tee ka tata xcha: a ohix a, yxnuahol,
yxnumeal, ree yvikan ree a y tzukuh yohee; xucheex ari chay
abah: ohix a ti vi la y huyubal y taahal a chila a haka
palouh oh vi y huyubal y taahal, yxnuahol, a chila a tiça
vi ruvach. Ree yvikan mixuyael, y inomal y vahauarem, xeucheex a
ri oxlahu hob vukama, oxlahu hob ahlabal, ok xyape ri mihbal
quichin ri chee abah, xqui kahpe pa Tullan Xibalbay a xyaope ri chee
abah, chikichin que cha ri he nabey ka tata ka mama, ri aavitz
Çactecauh: he ki xe ykan pe, he navipe ki o quitzih.
|7. Then to our mothers and fathers it was commanded and said: “You,
my sons, you, my daughters, these are your burdens which you shall
sustain and maintain.” So spoke the Obsidian Stone. “There are your
hills and plains; there, beyond the ocean, are your hills and
plains, oh you my sons, there it is that you shall lift up your
faces. These are the burdens which I shall give you, your riches,
your majesty;” thus it was said to the thirteen divisions, the
seven tribes, to the thirteen divisions of warriors, and then was
given them the wood and stone which deceive; as they descended from
Tulan and Xibalbay, were given to them the wood and stone (idols),
as related those our first fathers and ancestors Gagavitz and
Zactecauh. These, in truth, were their burdens, and these were
their very words.
|8. Vuk ama a nabey xpeul pa Tullan, que cha, a xambey xohpe oh
ahlabal ru amom chi a rikan ronohel vuk ama ahlabal tok xhak
a ru chi Tullan.
|8. They say that the seven tribes arrived first at Tulan, and we
the warriors followed, having taken up the tributes of all the
seven tribes when the gate of Tulan was opened.
|9. Ha a utuhile ri nabey vuk ama ok xpe pa Tulan xeiz nape
ri vuk ama atea ok xoh pe oh ahlabal, que cha.—Xcha a pe ri
ka tee ka tata, ok xoh pixabax pe: ohix a, yx numeal, yx nuahol,
xtinyael y inomal yvahauarem, xtinyael y aal, y tepeval, yxmuh,
yxaalibal; harumari xti vikah ree, çeteçic chee, iomah haa,
pocob, uum, çahcab. Vueta a mixivikah xit, puak, u raxom,
vueta a xtivikah ibanic, otonic, hol ih, may ih, xul,
bix, bix yeetah rumal, xavia yvichin ree mixrikah vuk ama chila
ti am vi; yx quixi chi nan, yx quix çao ruvach; mani cahauarem mix
nuyael, haari xtivikah; kitzih nim ruih; mani quix yeetah vi;
haa quix nimar vi, ree çeteçic chee iomah, mani quix var, quix
hacatah vi, yx numeal, yx nuahol, xtinyael yvahauarem, yx oxlahuh
chi ahpopo tihunamah; a yha, ypocob, yvahauarem, y aal,
ytepeval, y muh, y alibal, ree a y nabey ale; xucheex ri Qeche
vinak ok xpeul oxlahu hob chi ahlabal pa Tullan. Ha a nabey xpe
Qeche vinak; xaa holloh tacaxepeval rikan eche vinak: ok xpeul
rachbilam hetak a ru hay ru chinamit ru arama ri hutak hob
chi ahlabal tok xpeul pa Tullan ok xiz a pe ronohel.
|9. The Tzutuhils were the first of the seven tribes who finished
coming to Tulan, and then we the warriors came, as they say. Then
it was said to our fathers and mothers, then we were commanded:
“Oh, you, you my daughters, you my sons, I shall give you your
riches, your majesty, I shall give you your distinction, your
sovereignty, your canopy, your royal throne; because you have
carried the rounded shield as your riches, the bow, the buckler,
the feathers, the war paint. If you have paid as tribute jade,
silver, feather stuffs, if you have paid articles painted, articles
sculptured, astrological calendars, reckoning calendars, flute
songs, songs hated of you because the seven tribes paid this
tribute, yet you shall in turn take it, you shall receive more than
others, you shall lift up your face. I shall not give you their
sovereignty, of which you have borne the burden; truly their
fortune is great; do not hate them; also do you be great, with
wealth of rounded shields. Sleep not, sit not, my daughters, my
sons, I will give you the power, to you the seven rulers, in equal
shares, and your bows, your bucklers, your majesty, your power,
your sovereignty, your canopy, your royal seat; these are your
first treasures.” Thus it was spoken to the Quiche men, when the
thirteen divisions of warriors arrived at Tulan. And first came the
Quiche men; they acquitted themselves of their tribute in the first
month; then arrived their companions one after another, by their
families, their clans, their tribes, their divisions, in sequence,
and the warriors, until the whole of them had finished arriving in
|10. Xpe Rabinale, xpe Çoil vinak—xpe Tukuchee—xpe
Tuhalahay—Vuchabahay—Ahhumilahay—xpe chic Lamai—Cumatz—xpe
chic Akahal vinak.—Ah Tucuru xquiz, yape ronohel ri. Tok xpe chi ari
oxlahuh chi ahlabal ri oh Bacah Pokoh, Bacah Xahil: hun xnabeyah,
huna x xambeyah chikichin ri oh ru nabey Bacah, Bacah Pok a nabey
xpe, oh a xambey xoh pe ri oh Bacah Xahil, que cha ri e ka tata, ka
mama, yxkaahol. Xmier ok a ti pe vuk ama xmier ok a ti
tiquer rupetic ahlabal.—Tok xohpe a oh Cakchequel vinak, kitzih vi
chi xambey chic xoh peul pa Tullan, mani hunchic o can ok xoh pe, que
cha ri aavitz, Çactecauh, xoh pixabax chi pe: He ree ahay a
chinamit he, que ucheex ari ekauch, Baahol, Cibakihay. Ree
a yvahpop he, hun ahpop, hun a ahpoamahay, chiquichin ree
xeucheex a ri ekauch, Baahol, Cibakihay. Yx a quixalan,
quixaholan, quichin yxquixulu, yvahpop, xeucheex. Querea he
tee, he nam vi ri. Haa nabey, haa nabey xpe ri Cibakihay ok xpe
ari Baahol, xpe chi a ekauch nabey xepe chinamit.
|10. Those of Rabinal came, the Zotzil men came, the Tukuchee came,
the Tuhalahay, the Vuchabahay, the Ahqhumilahay, the Lamagi came,
the Cumatz, the men of Akahal came, the Tucuru ended it; and thus
all are given. After that came thirteen warriors, we the Bacah
Pokoh, and the Bacah Xahil; one of us went first, and one followed
after; the first Bacah was Bacah Pok, who went first, and we
followed after, we the Bacah Xahil, as was said by our first
fathers, our ancestors, oh you our sons. Already the seven villages
had come, and some time after began the coming of the
warriors.—Then we came, we the Cakchiquel men. Truly, we were the
last, as we arrived at Tulan, and there was not another remaining
when we came, as said Gagavitz and Zactecauh; we were ordered to
come thus: “These are your houses, these your clans;” they said to
Gekaquch, Baqahol, and Cibakihay: “These are your head chiefs, even
one head chief, and one official messenger;” thus they said to
Gekaquch, Baqahol, and Cibakihay. “Bring forth daughters, bring
forth sons, marry one another, ye rulers,” said they. Therefore
those were mothers and ancestors. But the first, the first came the
Cibakihay, then came the Baqahol, and then came the Gekaquch, the
|11. atea ok xoh pe oh ahpop tok xoh pixabax chia pe ruma katee
ka tata: ohix a, yxnumeal, yxnuahol, mixebe a hay a chinamit.
Maqui xaquere xcat xambeyah, athipil al; kitzih nim a ih tux re
a a tzuku hee xucheex pe ri chee abah Belehe Toh ru bi; ri abah
Huntihax chi a ru bi hunchic, huhunti vikah xoh ucheex pe, quecha.
|11. Thus, therefore, came we, the rulers, and then we were ordered
by our mothers and fathers: “Go, my daughters, go, my sons, your
houses, your clans, have departed. Not thus shalt thou always
follow, thou, the youngest son; truly, great shall be thy fortune,
and thou shalt be maintained, as is said by the idols called, the
one, Belehe Toh, the other Hun Tihax, to whom we say each pays
tribute,” as is related.
|12. Re a ti voqueçah e ha, pocob, achcayupil, uum, çahcab
rach yaic aperi avonon, açital, xool, ekal, hab, çu,
moyeuh, ok xoh pixabax pe ree: kitzih nim xtivikah; mani quix var vi,
quix hacatah vi, mani quix yeetah vi, yxnuahol, ha quix
aar quix tepevar vi, hati ohe vi y vux la ree çeteçic chee
iomah, ha, pocob. Vuetah mixi vikah ree xit, puak, uuraxom,
bix yeetah, ruma xavi a y vichin tux, yxquix i chi nan, quix çao
ru vach: ri xit, puak, uuraxom, ibanic, otonic, ronohel ri
mix rikah vuk ama, a chila a xtiçavi ru vach chi huyubal, ti
vulaah ronohel, ti ça a ru vach ri y ha, y pocob, hun nabeyal
huna hipilal chivichin, yx oxlahuh chi ahlabal, yxa oxlahuh chi
ahaua, chi yx ahpop ti hunamah y ha y pocob mixnuyael. Cani ca tibe y
ça ru vach ree y vikan y ha y pocob; ohun labal chila chi relebal
ih, Çuyva rubi; chi ri a tibe y tihavi y ha y pocob ree
mixnuyael, vhix a, yxnuahol; xohucheex ape okxoh pe pa Tullan,
xmier ok a tipe vuk ama ahlabal; ok xohpe ul pa Tullan, kitzih
a ti xibin ok xoh pe kachpetic a ri avonon açital, çu,
moyeuh, xool, ekal, hab; ok xohpe ul pa Tullan.
|12. Then they put on their bows, their shields, their lances, their
feathers, and their paint, given (as a defence) against the bugs,
the dirt, the boding owls, the blackness, the rain, the fogs, the
clouds; then we were commanded: “Great shall be your burden; sleep
not, sit not, be not cast down, you, my sons; you shall be rich,
you shall be powerful; let your rounded shields be your riches,
your bows, your bucklers. If you have given as tribute jade,
silver, feather work, hated songs, on that account they shall be
given you; you shall receive more than others; you shall lift up
your face; for jade, silver, painted articles, engraved articles,
all the seven nations have paid as tribute; but there, in those
hills you shall lift up your faces, there is a refuge for all of
you, there you shall lift up your faces, your bows, your bucklers.
One shall be your first chief, and one his junior, of you the
thirteen warriors, you the thirteen princes, you the thirteen equal
chiefs, to whom I shall give the bows and bucklers. Soon you shall
lift up your face and have your burden, your bows and bucklers;
there is war there toward the east, at the place called Zuyva;
there you shall go, there is the place for your bucklers which I
shall give you, you indeed, you my sons.” So it was spoken to us
when we came to Tullan, before the warriors of the seven villages;
and when we arrived at Tullan, truly our coming was terrifying,
with our accompaniments against the bugs, the dirt, the clouds, the
fogs, the mud, the darkness, the rain, when we entered Tulan.
|13. Cania chiri xtiquer vipe ri labalinic; xo pe hun chicop
chahalcivan ru bi chu chi Tullan, ok xohelpe pa Tullan; quix cam, quix
çach, yn ylab, xcha ri chicop chi kichin; mani a xkoqueçah? Xax
avoebal vi ri tux, xoh cha can chire ri chicop, quecha.
|13. And soon the divination began with them. A bird called “the
guard of the ravine,” began to complain within the gate of Tulan,
as we were going forth from Tulan. “You shall die, you shall be
lost, I am your portent,” said this brute to us. “Do you not
believe me? Truly your state shall be a sad one.” Thus spake to us
this brute, as is related.
|14. Ok xo chi a hun chicop Tucur ru bi chacal pe chuvi caka chee,
xhao pe chi ri: Yn ylab; xcha: Mani at kalab, xaoh tavaho, xucheex
can tucur. Xavi a e oh qui çamahel ri xeyaope ri chee abah
chikichin, quecha ka tata, ka mama oher. Ok xo chi a pe hun chicop
chicah anixt ru bi, xavi cha chic: Yn ylab, quixcam; xoh cha chire ri
chicop, mani tabijh xaat retal çaih tux. Nabey cat o oktel
çaih, haok titan a hab, cato; xoh cha can chire.
|14. Then another bird called “the owl,” seated on a red tree,
complained and said thus: “I am your portent,” he said. “You are
not our portent, although you would like to be,” we answered this
owl. Such were the messengers who gave them their idols, said our
fathers, our ancestors of old. Then another bird called the
parroquet complained in the sky, and said: “I am your portent; ye
shall die.” But we said to the brute, “Do not speak thus; you are
but the sign of spring. You wail first when it is spring; when the
rain ceases, you wail.” Thus we spoke to him.
|15. Ok xoh ul a chu chi palouh. Xaa eoh chi ri xaa e mulan
conohel ama ahlabal chi palouh; ok xekil xatak içinak quiux.
Mani tan ti qui ovibeh pe, mani tucheex yovem pe chuvi palouh,
xecha a ri conohel ahlabal vuk ama chikichin; chinak koh u cheen,
chinak tikiovibeh, at kacha, xa at chic at koyobem, xecha conohel.
Xoh cha a chique: Yx quixbe, chijl, yx kanabeyal; chinak tik
iovibeh, oh an vae, konohel xoh cha, atea xe cha chic conohel:
ta hoyevah kavach, atkacha, xa vipe kotee vave chu chiya palouh,
mahatikil ka huyubal ka taahal. Xape cani xkovar, xko hacatah oh
cay chial, oh ru vi oh ru holom oh runabey ahlabal vuk ama, at nu
cha, vueta xko yo cani tikaet ru vach kikan mix yape rumal ka
tee ka tata, at nucha. Xcha ari. Xeboço echevinak, chikichin
quecha ri a mama aavitz, Çactecauh; xoh cha a chique:
katiha na, yx ka nimal; maxa vi pe xkoohe xkotee vave chuchij
palouh, maqui pe mahatikil ka huyubal oh a tucheex xtiet,
yxahlabal, yx vuk ama, xkahio vacami, xoh cha. Cani a xe quicot
|15. Then we arrived at the sea coast. There were gathered together
the warriors of all the seven villages at the sea. A great number
perished, devoured by sorrow. “There is no means of passing, nor is
it told of any one who has passed the sea,” said all the warriors
of the seven villages. “Who can, who will find means to pass the
sea? In thee alone, my brother, in thee alone have we hope,” said
they all. We said to them, “You may go on; you may be first. Who
will find the means of crossing, while we are here?” All of us
spoke thus, and then all of them said: “Have pity on us, our
brother, since we are all stretched on the shore of the ocean
without seeing our hills and plains. As soon as we were asleep, we
were conquered, we the two oldest sons, we the chiefs and guides of
the warriors of the seven villages, oh my brother. Would that we
had passed, and could see the burdens given us by our mothers and
fathers, oh my brother!” So they spoke. At that time the Quiche
nation had increased. Our ancestors, Gagavitz and Zactecauh, said:
“We said to them, ‘we suffer also, our brother, we do not live
stretched out on the shore of the ocean, where we cannot see our
mountains where they are, as you say, oh you warriors, you people
of the seven villages. We shall pass over at once. Thus we spoke;
and soon all of them rejoiced.’”
|16. Xaa hun chi caka chee ka hamey ok xoh pe xio kaamape chu
chi Tullan, querea ka binaam vi Cakchiquel vinak ri, yxkaahol,
quecha can ri aavitz, Çactecauh. Xaa ru xe ka hamey
xutobeh oc çanayi chupam palouh; cania xok pi tah palouh ruma
çanayi, haxi atzin viri cakachee xkaampe chu chii Tullan. Xa chuvi
cholo chic çanayi xoh io vipe; haok xahar can ru xe palouh ru vi
palouh. Cani a xequicot conohel, ok xiet çanayi chupam palouh,
cani a xepixaban quij, a chi la ko oyobem vi ki, chuvi nabey huyu,
chiri komolo viki, xe cha, xavia xere ka cholanem ok xohpe pa Tullan.
|16. Now there was a red tree, our staff, which we had taken in
passing from the gate of Tulan, and therefore we are called the
Cakchiquel people, oh our sons, said Gagavitz and Zactecauh. The
root of this, our staff, was pushed into the sand of the sea, and
soon the sea was separated from the sand, and for this the red tree
served which we brought from Tulan. Soon the sand was as a line,
and we passed out; it became wide above the sea and below the sea.
Then all rejoiced, when they saw sand in the sea, and many
counseled together. “There indeed is our hope, we must gather
together on these first lands,” they said; “here only can we
arrange ourselves since leaving Tulan.”
|17. Xebokotah a pe xey ope chuvi çanayi xavia que re xambey
xohpe chic chi palouh, xohel ape chuchij ya. Xe a cani xu xibih ri
vuk ama ronohel; quere xubijh ahlabal ronohel, ok xe cha a ri vuk
ama: Xere an kikan ree mixiet; mia xka çaruvach yvukin,
yxahaua, yx ahlabal, maqui xkobe yvuin relebal ih, xati ka canoh
can ka huyubal ka taahal, xere kikan ree mixiet u, raxom,
ubul, xe cha ri vuk ama xe pixa: Utzan, xeucheex, a vuk ama
xutzin a qui poponic. Ok xepe a chuvi huyu Deoçacvancu; xpe a
ronohel xeul chia chuvi hunchic huyu, Meahauh rubi. Chiri xemolo
chivri quij, xeel chi a chiri chuvi Meahauh, xeapon chic chuvi huyu
Valval Xucxuc ru bi xeuxlan chivi; xemolo chi na quij xeel chi ri xe
apon chica chuvi huyu Tapcu Oloman ru bi.
|17. They rushed forth and passed across the sand, and following one
another we came to the shore of the sea, and we arrived at the edge
of the water. Then all the seven villages began to fear, and all
the warriors spoke, and then the seven tribes spoke: “Do you not
see our burdens? Yet it is not long since we lifted up our faces
with you, ye rulers, ye warriors; did we not come from the sun
rising with you, that we might seek our hills and valleys? Have you
not seen the burden, the green feathers, the garlands?” So spake
the seven tribes, and commanded and said, “It is well,” and the
seven tribes took counsel what to do. Afterwards they went on to
the place Deoçacvancu; and then they all went on to another place
called Meahauh. There many gathered together; having thus arrived
at Meahauh, they thence departed for the place called Valval
Xucxuc, and there they rested. There many gathered together, and
departing they arrived at the place called Tapcu Oloman.
|18. Xemolo chia qui conohel chi ri xoh popon chi vi a chi ri, que
cha a ri ka tata ka mama aavitz, Çactecauh, a chiri a xoh
vi ko viel ki, chi ri navipe xkaquir vi kikan. Xcha a ri ahlabal
ronohel: Chinak ti kaban xere kavach vae oh ah chay, oh ah am, oh
çaol ru vach kikan, at kacha kanimal, xecha a chikichin. Xoh
chaa chique: Mian xnakahar kalabal xaka vika kij, xaka cauh kij, ko
uumah, kaquira kikan. oh na vipe kikan, xpage ruma ka tee, ka
tata, ko uumah, yn yn etamayom. Xoh cha chique, ok xkaquir a
kikan, ohoh o kikan, ri uum, çahcab, ha, pocob, achcayupil.
|18. Then all gathered together there, and we took counsel there,
said our fathers and ancestors, Gagavitz and Zactecauh; and it was
after we had arrived there that we first unloosed our burdens. All
the warriors said: “Whom shall we make to be our head, we the
masters of arms, the masters of booty, the assignors of tribute, oh
thou, our younger brother, and thou, our older brother?” So said
they to us. Then we said to them: “It is but a little while that we
looked to make war, and already we are prepared, our standards are
ready, our burdens are loosed; they are the burdens which were
given us by our mothers and fathers; here are our standards; I, I
am the Sage.” Thus we spoke when we unloosed our burden, our loads
of maize, our standards, our paints, bows, shields, and
|19. Xkaut a vi koh ri chiquivach conohel, oh nabey xoh vikokij,
chi ha, chi pocob, chi achcayupil, chi uum, chi çahcab, xvikan
a ronohel, xoh cha a chiquichin: Coan chivichin, yx kacha,
yxkanimal, kitzih vi chitan al ahlabal xtikoquibeh, xtikatih vi ka
haa, ka pocob. Xahala chic xatakobe, ti ama kabey, xoh cha chique.
Maqui xcaho amoh bey, xecha, ta ama ka bey, at kacha, at
etamayom, xecha chike. Oh a xoh amo bey xoh cha chia chique.
Xavi vave komolo chivikij, xoh be a ok xkaul vachih a hu hob
labal, Ah Nonovalcat, Ah Xulpiti qui bi. He oh chuchi palouh, pa hucu
e oh vi.
|19. Thus we showed ourselves before the face of all; first we
adorned ourselves with our bows, our shields, our two-headed
lances, our feathers, our paints; we put them all on, and we said
to them, “On with you, you our younger brothers, you our elder
brothers, truly this war is certain, we must enter upon it, we
must test our bows, our shields. It makes little difference which
way we go; choose ye the road,” said we to them. “It is not for us
to choose the road,” said they. “Choose thou the road, thou our
younger brother, thou our teacher,” said they to us. Then we chose
the road, and we told it to them. All of us then gathered together,
and soon we met face to face a party of warriors, called those of
Nonovalcat and those of Xulpit. They were on the border of the
ocean; they were there in their boats.
|20. Kitzih ti xibin que habin, quetzalo, hucumah a xepax kumari,
xetzalo chipe hakap pahucu; ok xe paxin Ah Nonovalcat, Ah Xulpiti,
xecha chia conohel ahlabal: Chinak ti kiovibeh chuvi palouh, at
kacha, xecha. Xoh cha chia: chique hucu tikiovibeh mahatikil
kalabal. Xavia pa qui hucu Ah Nonovalcat xohoc vi, ok xohbe relebal
ih, haaok xohoc apon. Kitzih tixibin chi tinamit, chi hay ovi
Ah Çuyva, chila relebal ih, xoh ocnaek a apon tzamhay, quere bila
xbe katoo, ok xohoc apon, kitzih ti xibin ok xpeul chucohol hay,
kitzih tibirbot, xpalah poklah ok xpeul, xtzalo cochoch, xtzalo a
quiij, ca, xtzalo conohel cavah, xahuye, xacayek xkaban ohxoh
paxin ki oh xbe chicah, oh xkapan uleuh, oh x xule xhote,
chikichin konohel, haok xuut ru naval ru halebal. Ronohel ahlabal,
huhunal, chia xeul chuvi huyu Tapcu Oloman, pam pokon chic xoh
molokij, chiri xoh uumah viel, xoh vikon viel, yx kaahol, que
cha ri aavitz, Çactecauh. Tok xka utubeh a ki, ba xa colovi
avi, xoh cha chi re Qeche vinak: Xaqui tohoh quihilil xibe chicah, xa
chicah xbe nucolo vivi, xcha, querea xubinaah vi Tohohil ri: xcha
chia Çoil vinak, xaxi ohe can chiri, xaxi colovi pa ru chij
cakix, xcha; querea xubijnaah vi Cakix can ri. Xoh cha chia oh
Cakchiquel vinak: xa niah taah xnucol vivi, xaxi kapon uleuh;
querea xubinaah vi Chitaah ri, ucumatz tucheex hunchic, xa paya
xucol viri. Xcha chia Tukuchee vinak, xaxi colovi ahcic chupam hun
ama, xcha: querea xubinaah vi Ahcic amari. Xcha chic Akahal
vinak: xaxincol vi chumpam akah, xcha; querea xubinaah vi Akalahayri.
Querea xebinaah vi conohel vi iy chi; maqui xtivoqueçah xecolo vi
quij; maqui naek xaka meztam, chirelebal ih xbe oc vipe quibi
conohel, axto a xoh paxin vi ul ki, que cha ri aavitz,
Çactecauh. Xoh chaa oh ankatucu rupam ka huyubal, ka taabal: Mixbe
ka tiha ka ha ka pocob, vue bala o chivi kalabal, oh a kacanoh
ka huyubal ka taahal, xoh cha a. Ok xoh paxin kij chuvi huyu, ok
xoh pe a konohel hutak hob, chu bey xux, xa chi vi ha qui bey. Ok
xetzolih chipe chuvi huyu Valval Xucxuc, xe yoape chuvi huyu
Memehuyu, Tacna huyu ru bi, xeul chic chuvi Çakiteuh, Çakiuva, ru bi.
Xeel chipe chuvi Meahauh Cutam chah, a chilaa xebe tzolih chivipe
chuvi huyu Çakihuyu Tepacuman ru bi; Tok xio qui eta qui huyubal,
qui taahal; okxe yope chuvi huyu Toohil xçaker vi Qeche vinak.
Xe io chipe Pantzic, Paraxon xoh çaker vi, yxkaahol, que chaa
ri henabey katata kamama aavitz Çactecauh. Haari huyu taah
xeyo vi xemeho vi, maqui xtiiz kaahartiçah xananoh xkabijh,
maquina xakameztam, kitzih vichi iya huyu xoh io vi, quecha ri
oher katata kamama.
|20. Truly it was fearful, the arrow-shooting and the fighting; but
soon they were routed by us, and half the fighting was in the
boats. When those of Nonovalcat and Xulpit had been routed, all the
warriors spoke: “How shall we cross over the sea, our younger
brother?” they asked. And we said to them: “We shall cross in the
boats, while our battle is not yet known.” Then we entered into the
boats of those of Nonovalcat; when we came from the east then we
entered them. Truly, it was fearful in the town and houses of those
of Zuyva, there in the east; for when we entered at the furthest
house, they could not understand how we had entered. Truly, it was
fearful there among the houses; truly, the noise was great, the
dust was oppressive; fighting was going on in the houses, fighting
with the dogs, the wasps, fighting with all. One attack, two
attacks we made, and we ourselves were routed, as truly they were
in the air, they were in the earth, they ascended and they
descended, everywhere against us, and thus they showed their magic
and their sorcery. All the warriors, each one by himself, returned
to the place, Tapcu Oloman; we gathered together in sadness, there
where we had put on our feathers, where we had adorned ourselves,
oh you our children, as was related by Gagavitz and Zactecauh. When
we asked each other where our salvation was, it was said to us by
the Quiche men: “As it thundered and resounded in the sky, truly in
the sky must our salvation be;” so they said, and therefore the
name Tohohil was given to them. The Zotzil nation said that really
there was salvation in the mouth of an ara, and so the name Cakix
was given to them. We, the Cakchiquels, we said: “Truly, in the
middle of the valley lies our salvation, entering there into the
earth.” Therefore the name was given, Chitagah. Another, who said
salvation was in the water, was called Gucumatz. The Tukuche said
salvation was in a town on high, so they were called Ahcicamag. The
Akahals said, “We may be saved in a honeycomb,” therefore they were
called Akalahay. Thus all received their names. Do not believe,
however, that many were saved. Do not forget that all these names
came from the east. But the Evil One scattered us abroad, said
Gagavitz and Zactecauh. Thus we spoke when we turned about in our
hills and valleys: “We lately took up our bows and shields, if
anywhere there was war; let us now seek our hills and valleys.”
Thus we spoke. Then we were scattered about in many places; then we
all went forth, each division its own way, each family its own way.
Then a return was made to the place Valval Xucxuc, and they passed
on to the places called Meme and Tacna, and they arrived at the
places called Zakiteuh and Zakiquva. They went on to Meahauh and
Cutamchah, and there they turned about and came to the places
called Zakihuyu and Tepacuman. Then it was they could see their own
hills and vales; and they came to the place called Togohil, where
the Quiche men made a beginning. As they returned to Pantzic and
Paraxon, we made a beginning, oh you our children, as said our
first fathers and ancestors, Gagavitz and Zactecauh. Such were the
hills and vales through which we passed and turned about. “Let not
the praise due us for these our words cease, nor let it be
forgotten that truly to you we gave the places we passed over.”
Thus spoke of old our fathers and our ancestors.
|21. Ree chia huyue xey ovi chuvi Popo abah, xeka chuvi Qhopiytzel,
pa nima oxom, xe nima chah, xeka chila mukulic ya molomic chee. Ok
xilitah a ri oxahil, obakil, rubij, Chiyol Chiabak ru bi huyu
xilitah vi, xavi Bacah, xahun chi lol, ru halebal. Ok xilitah xutux
a: chinak catux, xucheex. Xcha a ri oxahil, obakil: At
ahauh, maqui quina camiçah, xa yn acha animal, xa yn cachinak can
ruma Bacah Pok, Bacah Xahil, xaquin ikan a tem a hacat, at ahauh,
xecha. Xecha chia ri aavitz Çactecauh: Maquian at nu hay nu
chinamit catux. Kitzih vi chi at nucha, nunimal, xucheex a; xaa
cha ri e chinamital, xeucheex, heari Telom Cahibak quibi. Ok xel
chia chiri Chiyol Chiabak, xeçolochic rucamul cakan xeio chucohol
huyu boleh chia chi Hunahpu, chiria xquiul vachih vi ruux
huyu, chia Çakioxol rubi; kitzih iy ru camiçam vi
Cakioxol, kitzih tixibin tivachin, xa eleon, quecha.
|21. These are the places over which they passed to Popoabah, whence
they descended to Qhopiytzel, among the broken rocks, among the
great trees; then they descended to Mukulicya (the hidden waters)
and Molomic Chee (the stacked-up wood). There they met the Qoxahil
and the Qobakil, as they were named, at the places called Chiyol
and Chiabak, there they met them, the only survivors of the Bacah,
by their magic power. When they met them, they asked and said, “Who
art thou?” Qoxahil and Qobakil answered: “O thou our lord, do not
kill us; I am thy brother, thy elder brother. We two alone remain
from the Bacah Pok and the Bacah Xahil. I am the servant of your
throne, your sovereignty, O thou our lord.” So spoke they. Then
spoke Gagavitz and Zactecauh: “Thou art not of our house; thou art
not of our tribe.” But later it was said by the tribes: “Truly thou
art our brother, our elder.” They are those called Telom and
Cakibak. When they went forth from Chiyol and Chiabak, twice they
turned their steps and passed between the mountain ranges to the
fire, to Hunahpu; and they met face to face in the spirit of the
forest, the fire called Zakiqoxol. Truly, this Zakiqoxol kills many
men. Truly, he is fearful, a robber, they say.
|22. Chiri a chucohol huyu, chi a ruchahim vi quibey, ok xeel
apon, tok xuban a ri Cakioxol: Chinak ri mak alabon oh et,
xecha a. Ok xtak ari oxahil obakil, xbe ru etalol ru
halebal, xcha a ok xul kitzih ti xibin ti vachin, xa naek hun maqui e
iy xcha, kaeta na, chinak tux bay xibih yviho, xecha aavitz
Çactecauh. Xucheex a ok xet: chinak catux xcat ka camiçah, nak
rumal tachahih bey, xucheex, xucheex a. Xcha a: Maqui quina
camiçah, xavi vave ynovi, xa yn ru ux huyu. Xcha ok xutux
ari roqueçam; xataya chuvichin ri avoqueçam. Ok xuyape ri roqueçam,
halizm xahpota qui, xahabi qui, ru camiçabal Çakioxol. Xere
xucolbeh pe ri, xel a chiri xekah apon xehuyu. Tok xemih chia
ruma chee ruma iquin, quere tihao chee xcaaxah, xxuban chia
pe iquin. Xecha a, ok xcaaxah: Chinak ri ti kaaxah na,
chinak tux, xecha. Xaa hari chee rutunum ri, hari ti ki i, pa
echelah, haa ri balam iquin xxuban, querea xo vi can ru bi
huyu ri hitabal.
|22. Going on, they arrived in the middle of the woods at a fire
built by one guarding the road, and it was made by Zakiqoxol. “Who
are these boys whom we see?” said he. Then were sent forward the
Qoxahil and the Qobakil, with their mysterious vision and magical
power; they spoke when they arrived. One of them spoke, not many
[at once], as it was truly terrible to look upon, and he said: “Let
us see what kind of a hideous mole are you?” So said Gagavitz and
Zactecauh. Thus they spoke when they saw him, and they said: “Who
art thou? We shall kill thee. Why is it that thou guardest the road
here?” So they said and spoke thus. Then he said: “Do not kill me;
I, who am here, I am the heart of the forest.” Thus he spoke, and
then asked that he might clothe himself. “They shall give to thee
wherewith to clothe thyself” [said they]. Then they gave him
wherewith to clothe himself, a change of garment, his blood-red
cuirass, his blood-red shoes, the dying raiment of Zakiqoxol. By
this means he saved himself, descending into the forest. Then there
was a disturbance among the trees, among the birds; one might hear
the trees speak and the birds call. They said, when one listened:
“What is this that we hear? Who is this?” said they. And the
branches of the trees in the forest murmured, and the tigers and
birds called one to another. Therefore that spot is called
hitibal, “The Place of Disquiet.”
|23. Xeel chia chiri, xahun xtika yukuba vi ru bixic huyu vae, Beleh
chi a, Beleh chi Hunahpu, Xeçuh, Xetocoy Xeuh, Xeamatal chij,
unun choy Xecucu huyu unun huyu, Xiliviztan, Çumpancu, Tecpalan,
Tepuztan, xekah a apon hol ama, Çuquitan, kitzih a yeuh que
hao, xa chicop etamayom qui habal; xachire chicop heri Loxpin,
Qhupichin, qui bi, xkayot vi, xoh cha a chique xoh apon: vaya vaya
ela opa. Cani xe macamo ok xka habeh ri quih bal chique
ahholama, xacani xqui xibih quij, xa utz quitzil xoh apon.
|23. They departed thence. Once for all we shall mention the names
of these various places: Belehchigag, Belehchi Hunahpu, Xecuh,
Xetocoy, Xeuh, Xeamatal Chii, Tzunun Choy, Mount Xecucu, Mount
Tzunun, Xiliviztan, Zunpancu, Tecpalan, Tepuztan. They then
descended to Cholamag and Zuchitan. Truly, the language there was
difficult, and the barbarians alone knew to speak their language.
We inquired only of the barbarians, Loxpin and Chupichin, and we
said to them when we arrived: “Vaya, vaya, ela, opa.” They were
surprised when we spoke their language to those of Cholamag, and
many of them were frightened, but we received only good words.
|24. Xeapon chia chuvi huyu Memehuyu Tacnahuyu, rucamul cakan; maqui
alah quehao, quere xae mem. Kitzih naek e utzilah vinak. Xaka
hal xoh miho, xoh yaloh chiri xketamah quihabal. Quecha a
chikichin: At auh, mixatul, kuin, xaoh acha animal, xata vave cat
ohe vi kuin, quecha, xrah hameztah ri kahabal, xax kabah chic
kaux, ok xpeul cuin.
|24. They went to the places, Meme and Tacna, for the second time.
They could not speak well, hence the name Mem. Truly, they were
good people. They spoke to mock us, and we remained to learn their
language. They said to us: “Thou our lord, remain with us; we are
thy elder and younger brother; abide with us,” said they. They
wished us to forget our speech, but our heart was as a stone when
we arrived with them.
|25. Ree chia hakap rubi huyue, xel chivi Çakiteuh Çakiqua, niah
Çubinal, niah Chacachil, ulahauh, xba cah, niah Nimxor,
niah Moinal, niah Carchah; xe io a pe ruin valil ahol
unun ahol: xeel chic ruin Mevac, Nacxit, kitzih chinima ahauh,
ha ki a rikan ri que chapbex ahaua ahpop, ahpopamahay.
roqueçam ri Orbal tzam ri tiquiyo ru bi ha a ti Cinpual Taxuch.
Kitzih lo chique iz yovinak pe ronohel ahlabal chiri xe ucheex
conohel ruma ahauh Nacxit: Xati hotoba can ree vapal abah toc chuvi
vochoch, tin ya a chivichin ree vahauarem, tiquiyo Çinpuval Taxuch,
xe ucheex conohel ahlabal, xax mani vi a xquiho abah chique, xavi
a xe ucheex chic, atea xehotobaan can ri vapal abah, querea
xiz ruya vipe rahauarem vach Nacxit vi xepoo chia chiri.
|25. These were also a part of the names of the places: they went to
Zakiteuh and Zakiqua, the midst of Tubinal, the midst of Chacachil,
Tzulahauh which reaches to the sky, the midst of Nuüxor, the midst
of Moinal, the midst of Carchah. They passed over with the sons of
Valil and the sons of Tzunun. They went forth from Merac and
Nacxit. Truly this one (Nacxit) was a great lord, and the vassals
who aided him to seize the sovereignty were themselves rulers and
chieftains. He invested Orbaltzam, and said that his name should be
Cinpual Taxuch. Truly he finished by making himself the most dear
of all men to all the warriors by the words spoken to all by this
lord Nacxit: “You have come to be the stone framework, the support
of my house; I will give to you sovereignty, and give you Cinpuval
Taxuch.” So said he to all the warriors. “I have not placed the
stones of the others,” so said he to them. And thus they came to
erect the stone framework. Therefore, Nacxit completed the
appointment of a companion in the sovereignty, and they cried out
aloud with joy.
|26. Ok xilitah chiari Ah Mimpokom Ah Raxhih pa Çaktzuy rubi
huyu, tantu çavi ruvach rikan ronohel Pokoma; tantiban xahoh, xman queh,
xman iquin, raal akol queh, xu: tzara xaxere rikan Ah
Raxhih, Ah Minpokom ri, xa vuk ama chinaht xet vi. Ok xtak
a el ri chicop Çakbim, xbe eto quichin, xetak chi navipe ri
oxahil obakil lol, ru halebal. Ok xpe ru eta, xe ucheex a
xebe: Oh yeto naktux ri quixapon nakah, vue kalabal, xeucheex el. Xe
ul a he Ah Mukchee, mani xqui ut quij, maqui xquina xebe et.
Xpe a retal ruma Çakbin ru aan Huntzuy tzara xul. Yn cheel xbe
yeta, xeucheex, kitzih nima aal, nima xahoh tantiban, iy
a chu ohlem, que cha xeul. Xe cha ari aavitz Çactecauh,
chiquichin rachbiyil; quix vikon, vue kalabal, quecha. Xevi ko a
quij, chi ha, chi pocob, he cautal xe be xeet a ruma Pokoma.
Xa cani ru xibih ri Pokoma, xeel cania xam cokotaxic.
|26. Then they met those of Mimpokom and Raxchich, at the place
called Tzaktzuy. They met all the subjects of the Pokomams. They
dance their ballet, but it is without deers, without birds, without
pheasants, without the trappers and their nets. The subjects of
Raxchich and Mimpokon gather together; but the seven nations look
on at a distance. They sent out the brute Zakbim as a spy; and on
our side were summoned the Qoxahil and the Qobakil, magicians,
enchanters. On their departure, they were told: “Let us see who are
approaching, and if we are to fight.” So it was said. Those of
Mukchee arrived, but they were in no great number, nor had they
come to spy out. The signal was given by Zakbin, while Huntzuy came
into line. “Now I see them,” they said. “This is really a wonderful
thing, a wonderful dance they are making; there are many under the
trees.” So spoke they on arriving. Thus said Gagavitz and Zactecauh
to their companions: “Let us take up our arms if we are to fight.”
Immediately all took up their bows and shields, and thus arrayed
showed themselves to the Pokomams. At once terror struck the
Pokomams, and ours rushed forth to seize them in their disorder.
|27. Ok xeilitah a ri e cay Loch rubi hun, Xet rubi rucam, a chila
xeilitah vi xe Cucuhuyu ununhuyu, que cha a ok xeilitah: Maqui
koh acamiçah, at ahauh, xa kohikan a tem a hacat; xecha, halal oc
quikan, xahuhun chi habitun cuaam; xe tzolih chipe, xquitzak chi
can hun ru tzuyil, qui tzara chiri xepax vi, querea xubinah vi huyu
Tzaktzuy, ri retal xamvi Ahquehay, heri nabey qui tata qui mama
xeboço Ahquehayi. Yncheel ruamic vue, quixcha, ohe rubi huyu.
Xeam vi ri hakap chinamit, yxkaahol, quere can kitzih he nabey
ka tata ka mama xoh boz vi xoh vinakir vi, oh Cakchiquel vinak.
|27. Then they encountered the two, Loch and Xet by name; they
encountered them there at the foot of the mountains Cucu and
Tzunun. These said when they were encountered, “Do not kill us, O
thou our lord; we will be the servants of your throne, of your
power.” So they said, and entered at once as vassals, each one
carrying the bows and drums. Going on, a return was made, and they
were hindered by some calabash vines, and were ensnared and
scattered. Therefore, that place was called Tzaktzuy, and the
Ahquehay took it as their sign, that is, those first fathers and
ancestors who brought forth the Ahquehay. This is why they took it,
it is said, and such is the name of the place. They chose a portion
of the tribe, oh you my children, and truly thus it was that our
first fathers and ancestors brought us forth and gave us
existence—us, the Cakchiquel people.
|28. Ok xeulu chi a qui chuvi huyu Oronic Cakhay, xul chic ronohel
vuk ama ahlabal. Xcha ari aavitz, Çactecauh chirichin Qeche
vinak: koh io pa huyu konohel, ka haca ru ih ronohel vuk ama
Tecpan, ka umah chiqui ux; at catahilan can quivach, cat pa e can
chuvi Cakay, yn a quinoc chupam huyu Cakay, yn quihaco quichin, ti
umah chi qui ux, chupam huyu ba o vi ti hacatah, baovi
maqui ti hacatah; xe cha a, ok xcam quitzih, xoh pa Cakhay, ok
xtiquer riovic ronohel, chiri a chupam huyu xumax vi chi qui
ux. Ok xuna a ri ul ya, ul chahom, maqui xio chupam huyu.
Xcha: At ahau, xa tin ya queh cab chi vichin, yn ahqueh, yn ahcab
quinux, maqui quin io, xcha ri yuquite chahom. Querea xrelahih vi
queh cab, yuquite chahom ri. Xeel chi a chiri xeyo chipe chuvi,
Tunacoih ahinak abah. Chiria xquitih vi qui habi tun Loch
Xet, xacoiham qui tun, querea xubinaah vican huyu Tunacoih
|28. Then they went forth to meet those at the place Oronic Cakhay,
and all the warriors of the seven villages arrived. Then spoke
Gagavitz and Zactecauh to the Quiche men: “Let us all go to the
place. Let us conquer the glory of all the seven villages of
Tecpan, let us weaken their hearts; do thou count their faces, do
thou stand here at the place Cakhay; I shall enter the place
Cakhay; I shall conquer them; their heart shall be weakened; there,
in the place, they shall be conquered, where they never before were
conquered.” Thus they spake when they ordered the slaughter, when
they were in Cakhay; then it began with all of them in the place,
and their hearts were weakened. But on account of the defence with
water, and the defence with cinders, they could not enter the
place, and their hearts were weakened. Then it was said: “O thou
lord, I will give thee the venison and the honey. I am the lord of
the venison, the lord of the honey; but I have not passed because
of the cinders,” it was said. Thus the venison and the honey were
protected by means of the cinders. They went from there to
Tunacotzih, “the sounding stone.” There Loch and Xet made trial of
the bows and drums, and they beat their drums; therefore the name
of that spot is Tunacotzih, “the Drum-beating.”
|29. Ok xilitah chi a ri Cavek chiri xenima chah, Ximbal xu rubi
huyu. Ok xaaxax a roebal çak corovach xe nima chah, ru halebal
ri cavek. Que cha a ri aavitz Çactecauh: chinak tux ri, chinak
chi kucheeh, quecha. Ok xcha a ri Loch, Xet: o vikan, at ahval, ha
ti koqueçah, xecha. Ox xquiz a quikan; xa a xu, çakquiy,
xabanbal xahab quikan, mani quikan xae ru ka xbachican quehay,
umhay; quere quibinaam vi Ahquehayi ri. Ok xrip ari xu chuvi
chee, xambex richin çakcorovach xe nima chah, ok xuya arij chupam
xu ri çak corovach, xcha a ok xuya ri: At ahauh, maqui quin a
camiçah. Chinak na a catux, xucheex. Xchaa: Xa xoh çachcan ruma
ahauh Qechee, xa oh acha animal, oh Cavek, xakotien atitil,
aana abah, xecha a ri ok xquiya quij, qui tata qui mama Caveki. He
cay chi achi Totunay ru bi hun, Xurcah ru bi hun chic, oh quikan
Cavek Paoh ru bi, xeucheex a ruma aavitz, at rucah nu chinamit
catux, ekauch, Baahol, Cavek Cibakihay, qui xucheex, kitzih vi
chi at nu cha nu nimal. Xavi a xu cheex chic Ahquehay, chirih nu
chinamit cat ahilax vi, at rikan kaak kibah catux, huruma ri mani
rikan, xere vi ri xu, xambex Cavek, que a xakat vi chinamit
ri, que cha oher ka tata ka mama, yxkaahol, xa maqui hemezta ytzih ha
e ahaua vi.
|29. At this time they met the Cavek under the great pines, at the
place called Ximbalxug. They heard the plaint of the doves beneath
the great pines; the enchantment of the Cavek. Gagavitz and
Zactecauh said: “Who art thou? What is that we hear?” Then said
Loch and Xet: “They are our vassals, oh our lord, they obey us.”
They began to show their burdens; bird nets, maguey, tools for
making shoes, were their burdens—no other burdens, for their
houses were of deer skins and hides; hence they were called
Ahquehay. Then they carried the nets to the woods; they caught
doves in them beneath the great pines, and they brought many of
these doves caught in the nets, and said: “Oh our lord, do not slay
us.” “Who art thou?” was asked. They answered: “We have been ruined
by the Quiche men, we your brother, your kinsman, we the Cavek;
they have diminished their regal dignity.” So spoke they, and gave
many gifts, they the fathers and ancestors of the Cavek. There were
two heroes, Totunay the name of one, Xurcah of the other, the
vassals of Cavek Paoh; they were addressed by Gagavitz: “Thou art
the fourth of our tribes, Gekaquch, Baqahol, Cavek, and Cibakihay.”
Thus he addressed them: “Truly thou art my brother, my kinsman.”
Thus he spoke to those of Ahquehay: “Thou art counted in my tribe,
thy vassalage shows that thou art of our ancient home, no longer
art thou a vassal nor carriest the net. The Caveks are received,
and form part of our tribe.” So spoke of yore our fathers and
ancestors, oh my children, and we must not forget the words of
|Qui hacbal a ka mama, ok xcam.||The Victory of Our Forefathers, After One Had Died.|
|30. Xeapon chia chuvi huyu hopi ytzel, xcha aavitz chire
Çactecauh: koax chuvi çivan.—Utzan, xcha. Ha a nabey xax ri
aavitz, ok xrah a xax chic ri Çactecauh; maqui a xax,
xtzak ka pa civan: equrea xcam vi can hun ka mama rij, xhachatah qui
vach, xahun chic xohboço, oh Xahila, ri aavitz.
|30. Having arrived at the place, Qhopiytzel, Gagavitz said to
Zactecauh: “Let us cross this ravine.” “Good,” said he. Gagavitz
first crossed, and then Zactecauh wished to cross. But he did not
cross, but fell into the ravine. Thus died one of our ancestors,
and their possessions were divided; but the other, that is,
Gagavitz, brought us forth—us, the Xahila.
|31. Xeapon chia chuvi huyu, Çakihuyu, Teyocuman, ru camul cakan;
chiri a xi et vi el ru aal huyu, a xanul ru bi,
kitzih ti xibin ru aal tipe chupam huyu; tool ruaal
chinaht. Xmani vi tucheex roquebexic, xaa huna huyu axanul
oh ru aal; xmani vi tipe vi a, xaporinak chia ronohel
ahlabal vuk ama xe huyu, mani tanti cucheex, kitzih tan ok qui
ux, mani tan tucheex ru amic ru aal, xa xeho chic ho oyobem,
quecha ri ka mama ri aavitz, xeapon a xe huyu, xecha a
conohel ahlabal: At kacha, mixatul xa at chic at koyoben, chinak tu
cheex ru amic kaa, mix katih tatiha ka ihil at kacha,
xecha conohel, xoh chaa chique: Nak tahoon tin canah nutihana, hari
achih ru ux, maqui tu xibih rij, yn quinabeyah, xcha aavitz
chiquichin, mani xahoon xa canih xquixibih qui. Kitzih ti xibin ru
aal huyu; ok xraho a ri hun Çakiunun rubi. Yn quibe
avuin, xcha ri Çakiunun, xcha chire aavitz.—Tok xvikon
a xquicauh, xqui cha a qui quicabichal: Maquina chi ha, chi
pocob. Xa xet tule xa imah vi, xa bolol, raxah ru bi, hari çaul
tel chi ya; xquivikbeh quij, xoc pa qui vi, xoc chi qui kul, chi qui
huc, chi qui a, chi cakan camiçabal richin a, quecha. Ha
a xka chupam a ri aavitz, ha a Çakiunun, xyaan can
ru vi a, xa rax yxim xpu ka pa ya xyabex ruvi a: kitzih
a tixibin ok xkah chupam huyu, ok xpax ru aal huyu, xtoe
rucibel chinaht, xoc ekum aa. Xepax conohel ri e oh xe huyu,
xqui xibih qui. Xbe yaloh pa huyu ri aavitz, xqui tzakah ru ih,
xcam chi qui ux. oh xamo a, oh mani xamo
chiquichin; halatak oc ru bix a xkaul xe huyu; oh xilon, oh
maqui xilon chique, ok xel a pe chupam huyu. Kitzih ti xibin chic ru
vach, ok xel pe pa huyu axanul, xecha a ronohel ahlabal vuk
ama: Kitzih tixibin ru puz ru naval, ru aal ru tepeval, xcam
|31. They then arrived at the white hills called Teyocuman, coming
there for the second time. There they saw the fire of the mountain
called Gagxanul. Truly it was frightful to see the fire coming from
the mountain, the fire shooting forth afar off. No one could say
how it could be passed by, as the mountain Gagxanul was on fire for
a whole year, after which fire did not come forth. When all the
warriors of the seven villages had arrived at the foot of the
mountain, no one spoke; truly, they grieved at heart, nor could one
say how the fire could be captured. They could but go on hoping.
When he arrived at the mountain they spoke to our ancestor,
Gagavitz, and all the warriors said to him: “Thou our brother, thou
hast arrived, thou in whom is our hope. Who will go down to the
capture of this fire? Who will descend for us, who are seeking our
fortune, oh thou our brother?” So said all; and we replied: “Who of
you wishes that I shall try my fortune? He has a heart of a hero,
that fears not. I will go first.” Thus spoke Gagavitz to them: “You
must not fear so soon.” Truly, the fire of the mountain was
terrible. Then there was one named Zakitzunun, who wished to go
with him. “I will go with you,” said Zakitzunun, speaking to
Gagavitz. Then they were armed and their ornaments put upon them.
But the two said together: “There is no use of bows or shields.”
They laid them aside; they took pointed instruments and dug a
trench, and they placed by the water those banana trees called
raxah. When these things were in order, they entered first with
their heads, then with their necks, then with their arms, with
their hands, with their feet, so as to destroy the fire, as they
said. Then Gagavitz descended into the fire, while Zakitzunun
conducted the water to the fire, and the green grass and maize
mixed with the water flowed upon the fire. Truly, it was fearful
when it descended into the mountain, when it scattered the fire of
the mountain, when the smoke burst forth afar and darkness and
night entered on the scene. All who were at the foot of the
mountain fled, as they were greatly frightened. Gagavitz remained
in the mountain. The day drew to a close, and their courage died in
their hearts. The fire was captured, but it was not captured for
them. A few sparks of the fire descended from the mountain. It
reached some, but it did not reach them. Then he came from within
the mountain. Truly, his face was terrible when he came from within
the mountain Gagxanul. All the warriors of the seven villages said:
“Truly his power, his knowledge, his glory and his majesty are
terrible. He died, and yet he has come down.” So said they.
|32. ateaok xhocobax chuvi hacat, ok xkaul, kitzih xquininah,
xe cha a conohel: At kacha, mix akaçah ru aal huyu, mi xaya
ka a; yx cay chi al, hun nabey al, hun xambey al chivichin, yx ka
vi, yxka holom, xecha conohel ahlabal vuk ama, chirichin ri
aavitz. Ok xcha a chiquichin: Xpeul ru ux huyu nu teleche nu
cana, yx nucha, nunimal. Ok xquir a ri ru ux huyu,
xaoloic a chi abah, hari abah çakcho rubi, maqui raxa
abah, oxlahuh a oh o ru in ri abah, haa rixul ru
ux huyu axanul; xa a cha ri couh ru xahic rixul, i ya
hob, tuban maqui ahilam reanibal.
|32. Therefore, when he had arrived they seated him on the throne,
and truly made much of him, and all said: “Oh our brother, you have
conquered the fire of the mountain; you have reduced for us the
fire. Ye are two heroes; one is the first hero, and one follows
him. Ye are our heads, our chiefs.” So said all the warriors of the
seven villages to Gagavitz. Then he said to them: “The heart of the
mountain has come as my slave, my captive, oh you my brethren, my
kinsmen.” When the heart of the mountain is opened, the fire
separates from the stone, even the stone called Gak Chog. It is not
a green stone, and there are thirteen others with it, and hence
comes the dance called “the heart of the mountain Gagxanul.” They
say this dance is executed violently, with many troops (of
dancers), nor can one count those who join the noise.
|33. Xepe chia chiri xeio chipe Çeçic Ynup rubi, xaceel chuvi choy;
ri ynup maqui na tiquil, mani ruxe ri ynup, xatibilan chuvi ya.
Querea ru binaam vi Çeçic Ynup ri xey o chipe chuvi huyu,
alalapacay ru bi; xax al he ru xak pacay xquihacatih. Querea
xubinaah vi alalapacay ri, quecha ka mama.
|33. They went from there and passed over to Cecic Ynup, as it is
called, and they rowed on the lake. There was no ceiba tree rooted
in the soil, nor did they go under a ceiba tree, but they went upon
the water. Therefore, they called that place Cecic Ynup, “the
buried Ceiba.” And they passed on to the place called Qalalapacay.
There they twined the leaves of the anonas for the royal seat.
Therefore, they called that place Qalalapacay, “anona garlands.” So
say our ancestors.
|ambal richin Ykoma vae.||The Conquest of the Ikomagi.|
|34. Ok xet chia chinaht ri Cakixahay ubulahay ru bi, rikam
Ykomai, cani xamar rokotaxic cuma, runah a xilitah Chialibal
rubi huyu; xuya vi ri hoye vi quivach, ok xilitah, xaxu aba chic rij.
Querea xubinaah vi huyu, Chialibal ri. Xcha a ok xu ya ri: Xa
yn acha animal, xa mixihacatah, xaquin ikan a tem, a hacat, yn
huvi chi vinak o vikan. Xcha ri Ykomai, he a rikan ri
Cakixahay, ubulahay; querea ruamic Ykoma ri, xere a
xcolotah. Chic ri xeboço chic Çoil vinak, qui tata qui mama ri
Ahpoçoil Qulavi çochoh, ula vi anti quibi; xaqui vinakil xeel
chic mani chic quikan.
|34. Then they saw at a distance those called the Cakixahay and the
Qubulahay, subjects of the Ikomagi. They were captured after they
had been routed by a surprise, when they were not far from a place
called Chigalibal. They were pardoned when they arrived, and our
warriors extended their hands to them. Hence that place was called
Chigalibal. They said, in yielding: “I am your brother, your elder.
You are the conquerors. We are the subjects of your throne and your
power. I swear it before these who are my subjects.” Thus spoke the
Ikomagi, and thus their subjects, the Cakixahay and the Qubulahay.
Thus did Ikomag submit and save his life. With them the Zotzils
brought forth those fathers and elders, the Ahpozotzils named
Qulavi Zochoh and Qulavi Qanti. But only their families, not their
vassals, proceeded therefrom.
|35. Ok xeapon chia chuvi huyu akbaulu, ok xilitah chia ri
Tolom rubi. Kitzih tixibin o vi, tinicnot huyu o vi ri
akbaulu. Nabey a xe iz apon ronohel ahlabal, tanti qui
xibih quij, maqui tan quetiquer chu camiçaxic. Tok xeapon, xecha a ri
ahlabal conohel: Mian xatul at kacha, bila tux ree, kitzih ti xibin
o vi, quecha. Xecha a vi he ka mama aavitz; chinak na pe
tux, yx ahlabal? xtia et an ru vach. Maquian ka labal, maqui
ha, pocob, tikoqueçah, yx oh yx ka nimal, xecha, xetak conohel chu
chapic Tolom. Ok xe cha a: Nak naa tucheex, at kacha,
mixkatih kitzih tixibin o vi, at cabe chiil, xecha conohel. Tok xpe
a rueta ri Tolom, xapon kitzih ti xibin o vi tinicnot huyu
o vi. Xcha a chire Tolom: Chinak catux? maat nucha nu nimal.
Chinak catux? vacami xcat nucamiçah. Cani a xa xibih rij, xcha a:
Yn ral habak nicnic, xa vi vochoch vae yn o vi, at ahauh, xcha.
Catoho, bat tiquic, xucheex a ri Tolom. Ok xu ya rii, xchapatah,
xpe a ru chapon chic xul cuin, xeucheex a ri ahlabal vuk
ama, ok xuya ri Tolom: xtikaahartiçah can vae huyu, yx quixçao
ru vach nu telechee nu cana; xtikaquiyah, xtika atohih ru vi nu
telechee, xtikeabeh xtikaak, xtikaahartiçah can rubi vae huyu
akbaulu tucheex ruma vinak ak, yx ahaua, xeucheex a
|35. After this they arrived at the place Qakbatzulu, where they met
the one named Tolgom. Truly, terror was there, and the place
Qakbatzulu trembled. At first all the warriors began to arrive; but
fear was upon them lest they should there meet death. When he
(Gagavitz) reached there, all the warriors said: “Thou arrivest,
our brother. What is this? Truly it is fearful.” So said they; and
to them said our ancestor, Gagavitz: “Who are ye, oh warriors? Let
us look at his face. Can we not fight? Have we not bows and shields
to effect an entrance, oh you who are my brethren?” So he spoke,
and he sent all the warriors to seize Tolgom. Then they said: “What
speech is this, oh brother? Is it not said that a great terror is
there? Go thou and see.” So said they all. Then he went forth to
see Tolgom, and truly he arrived at the place of the terror and
where the hill trembled. At once he cried to Tolgom: “Who art thou?
Thou art neither my brother nor my elder. Who art thou? This very
day I shall slay thee.” Instantly was Tolgom filled with fear, and
he replied: “I am the son of the Mud that Quivers. This is my
house where I dwell, oh my lord.” So he said. “Go forth from here
and live elsewhere,” was it answered to Tolgom. Then he submitted
and was made prisoner, and his body was taken with him. Gagavitz
said to the warriors and the seven towns when Tolgom gave himself
up: “We have made this spot glorious. Show forth the face of my
prisoner, my captive. We will adorn and sacrifice my captive. We
will be friends with him and stand in front of him, and thus
celebrate the name of this spot, Qakbatzulu, as it is called by a
joking people, oh chieftains.” Such were the words addressed to all
|36. Querea xquibijh vae: At kaçha, hun nabey al, hun a hipil
al chikichin, xtiketah ih çak chi popol vach oh oxlahuh chi ahlabal,
xti ka ya a muh a alibal, a tem, a hacat, avahavarem. He ree cay
chi al Çoil Tukuche que ucheex, xcat kachi quicohol Ahpoçoil
Ahpoxahil, qui xucheex xa chiri taban vi, at naek huvi chi ahlabal, la
naek acha animale, Bacah Pok, Bacah Xahil; qui xucheex naek xa hunam
aal tepeval, at kacha, xucheex a; tok xelahibex ru vach, ok
ru yaic ri Ahpoçoil Ahpoxahil, maqui naek oh Çoil Tukuche la
naek, kacha ka nimal lae Bacah Pok, oh a Bacah Xahil, yxkaahol.
Quecha ri e oher katata kamama: Oh huvi chi ahlabal xa ruma ri nim qui
puz qui naval, he navipe hei kayom, ri ha pocob. Querea xelahibex
vi quivach, a nabey ka mama ri, ruma ri iy xukaçah ru ih ralaxic.
|36. Therefore, they spoke thus: “Our brother, one child is the
first and another the second among us. Hereafter we shall make this
appear before the council, we the thirteen warriors. We will give
to thee thy canopy, thy royal seat, thy carpet, thy throne, with
power. These shall be called the two children of the Zotzil
Tukuches, but thou shalt be the first man among the Ahpozotzils and
the Ahpoxahils. They shall call thee forth to act; thou shalt be
first among the warriors, thy brothers and thy elders, the Bacah
Pok and the Bacah Xahils. They shall name thee equal to any in
power and majesty, oh my brother.” Thus they said, and his head was
lifted above the others, and he was given the power by the
Ahpozotzils and the Ahpoxahils, but not by us, the Zotzil Tukuches,
nor by our brother and elder, the Bacah Pok and the Bacah Xahil, my
children. Our fathers and ancestors said of old: “We have been
chosen by the warriors in their great skill and wisdom; their bows
and shields have created us.” It was thus that our ancestors were
first exalted by overcoming the greatness and the birth of many.
|37. Ok xtiquer a ru camiçaxic ri Tolom, xvikitah na, xoc na ru
cauh, ate aok xrip rua chuvach chee lama xak vi. Ok xtiquer
a xahoh ruma ronohel ahlabal, xavi Tolom rubi bix. Xquixah ok
xtiquer a ruakic; maqui a hari haa tel pa am, xahari
nahtik çimah chee xakbex chuvi huyu akbaulu xakvi xbe na
qui haa conohel. ate ok xbe ru ha ri kamama aavitz, cani
xio chupam huyu hari Chee ulu rubi, xuakbeh Tolom: aha
xcamiçan he ari conohel ahlabal, halatak oc qui ha, xoc chinaht
xqui ak vi. Quere ri vinak ok xcam iy ru quiel xel chirih che
lama: ok xpeh a xiz çipax chuvach ronohel vuk ama ahlabal,
xquiyax, xatohix rucamic haok xahar ri uchum, tio huhun huna,
xati ban vaim uaam, xa que habin auala xa tunay chic ru
exevach tiqui ak, bila a tux ri Tolom, quecha ka mama oher,
yxkaahol. Querea xkaam viki ri ruin Çoil Tukuche ruma
a ru puz ru naval, ru aal, ru tepeval; xelahibex vi ru vach ka
tata ka mama oh Cakchiquel vinak, mani hacat ahinak vi ru ih
ralaxic e oher ka mama.
|37. Then began the execution of Tolgom. He arrayed himself and
entered suddenly. His arms were extended in front of a tree, to be
shot with arrows. A dance was begun by all the warriors, while
Tolgom began his song. They still danced, when they commenced to
shoot their arrows. But not one of the arrows reached the cord;
for it was far to the tree where he was shot at, on the hill
Qakbatzulu, where they shot at him and where all the arrows fell.
At length the arrow of our ancestor Gagavitz was discharged. It
passed rapidly over the place named Cheetzulu, and pierced Tolgom.
All the warriors then slew him, some arrows piercing, him from near
and others from afar. The man being thus killed, a great stream of
blood came forth behind the tree. His body was cut in pieces and
divided among all the seven towns. This gift and this sacrifice of
his death were what founded the festival of (the month) Uchum. At
that festival all were equal; there was eating and drinking; little
children were killed by being shot with arrows, their heads being
adorned with elder flowers, as his substitute, as if they were
Tolgom, as say our fathers of yore, oh my children. In this manner
we obtained power with the Zotzil Tukuches, by knowledge and occult
science, by power and majesty; thus did our fathers and ancestors,
we the Cakchiquels, lift our heads above others, nor our ancestors
lower their glory and their birth.
|38. Ok xepe chia chiri chu vi huyu akbaulu, xutzak ka hakap
Tolom chupam choy: ok xahar can ri tzam tzakbal Tolom. Ok xe
cha a koyo chupam ree choy, xaa ahilam xio xquixibih qui
conohel ok xquituc rupam ree choy. Chiri xetzako vi quij pan pati payan
chocol ru bi, quetabal quinaual; chila xe el vi beleh tulul, ha ri pa
Chitulul. Ok xtiquer a ri ovic pa choy ronohel ahlabal, xavi
xambey chic xbe ri aavitz, hun a rana Chetehauh ru bi. Xohe
can chiri xetzako vi qui ha ri tzam abouil Abah ru bi. Vacami tok xbe
ari aavitz, kitzih tixibin ok xebe pa ya Çuu cumatz
xuhalibeh: cania xekumar ru vi ya, canix pa e caik, cakçut cum
chuvi ya, xiz a ru tuc ru pam choy. oh xraho, xukaçah tah ru
ih utuhile xraho: xu et a ronohel vuk ama tok xel a
apon chi ya, eo vi xcha a chire xeboço Ahiquinahayi: Mian
xkatuc rupam ka choy ka palouh, at ka nimal, huam a choy, huaam
a a uzum, avokok, a tap, a car, tux, xucheex; xuuluba a:
Utzan, at nucha, hakap a choy, hakap a a uzum, a
vokok, a tap, a car, hakap a a hupup, a raxah tux, xa xere
mixaaba vinak oh ti camiçan chupam chachux, xcha Ahiquinahay
chire. Xepe chic, xepaxin chic qui, xavi tzolih chipe, xrah yo ru
ama rana; mani chia xamom ruma niah coon, mani chic rana
xelpe, mani chic tuna. Xcha: ba xcha vi vana, nak mix amo? Kitzih ti
be nu canoh ti vil na xchax be labal chic ruux. Xe vikon, kitzih
tixibin ok xebe canoy rana: cania xuxibih ri ama utuhile, xcha
a xapon: Nak mixamo pe vana xachi ulu labal chic nu ux? Xcha
chire ama utuhile cooni ununaa. Cania ha xhao ri
Ahiquinahay chirichin: At ahauh, at nucha, nu nimal, xa vave
tuban vi a vana, mixkahach ka choy, huaam a choy, huaam a nu
choy tux, xcha, he pokon xe runa ri ahlabal, xa cha xelah ri
Ahiquinahay. Xcha chi a ri ka mama aavitz: Nak ruma tiqui
am pe vana utz a xtiohe can ruin niah coon; xax ti
vaaxah atzih, at nucha, qui ru hac pe ri niah coon, oh ta
xtinuban chire. Xcha chi xa e Ahiquinahayi. Querea ruhachic choy
ri queçha ka mama, quere navipe kacha kanimal vi ki ri ruin
utuhile; oh chia maqui xtikoqueçah. Xeyo vi, xemeho vi e
nabey ka tata ka mama ri aavitz, Çactecauh a chi ekum a
chi aa ok: ok xquiban ree, mehaok tiçaker, quecha, xaa halachic
matiçaker chiri. Xeapon chia chuvi huyu Pulhih, chiri a
|38. When they were on the hill Qakbatzulu, they threw a part of the
body of Tolgom into the lake. Thus began the festival of “throwing
the nose of Tolgom.” Then, it is said, there was heard a noise in
the waters, and at its passage all were terrified when there were
these movements in the waters of the lake. Many on these occasions
assembled at the spot called “the common baths” (Payanchocol). They
practiced many magic arts. Nine zapotes were found at the spot
called Chitulul. At that time the warriors began their passage over
the lake. Gagavitz followed them with his sister, named Chetehauh.
They established themselves, and settled on the point called after
the god Abah. A little while after the arrival of Gagavitz, truly a
fearful thing took place when he entered the water, having changed
himself into Zutzucumatz. It suddenly darkened on the water, a wind
rose, and a white cloud rested on the surface, making a circuit of
the water in the lake. They desired to remain there; but it was
first necessary to reduce the power of the Tzutuhils. All the
seven nations looked about and then descended to the water. Those
who were there then said to the children of the Ahtziquinahay: “We
have scarcely made the circuit of this lake of ours, this sea, oh
my brother. But let one-half of the lake be yours, and one-half of
the fruits, of the wild geese, of the crabs, of the fish.” Thus he
spoke, and the others took counsel: “It is well my brother, that
the half of the lake be ours, and a half of thy fruits, of thy wild
geese, of thy crabs, of thy fish, a half of thy acorns, and a half
of thy bananas be ours, and of all living things you kill in or
below the waters.” Thus did the Ahtziquinahay reply to them. Then
they separated and went away, but soon returned, desiring to obtain
wives, for none of them were married, owing to the absence of
women; neither their mothers nor sisters having accompanied them.
They said: “Where speaks my girl? Whom shall I take as wife? Truly,
let us go forth and seek where there is said to be a war for
hearts.” They put on their armor, and were really terrible when
they went forth in search of women. The Tzutuhils were frightened,
and to them the Cakchiquels said: “Whom shall I take for my woman?
Who has declared war against my heart?” So they spoke to the
Tzutuhil people, to the women of Tzununa. Thereupon the
Ahtziquinahay spoke to them: “My lord, my brother, my elder, here
indeed is thy maiden. You have divided with us the waters; half of
the lake is thine, half is ours.” Thus he spoke, and his warriors
were afflicted at his words, when the Ahtziquinahay spoke thus in
conclusion. Then Gagavitz, our ancestor, said: “Who of you comes to
take wives? It were well that you remain with the organs of women.
But I hear thy words, oh my brother; their victory is by the organs
of their women. Remaining, I shall do this.” Thus he spoke to the
Ahtziquinahays. In this manner, say our elders, the lake was
divided, and in this manner our brother and elder remained with the
Tzutuhils. None other of ours remained. Our first fathers and
ancestors, Gagavitz and Zactecauh, passed on, and went back to the
darkness and the night. At that time their dawn had not yet come;
but not long after they did this it began to shine. They went upon
the mountain Pulchich, and thence they set out.
|Qui çakeribal vae.||This Is Their Day-Breaking.|
|39. Nabey, a xepe ekaquch, Baakol, Cibakihay, Cavek xetak pe.
Quixnabeyah, yxnuhay nu chinamit, tibana apon, kaak kibah, xa hala
chic ma tiçaker, vhix, xeucheex, xepe a xeul chiri pa çakeribal,
Pantzic, Paraxone, Çinahihay, Paçibakul, Pacavek Quehil rubi huyu;
xeçaker vi, xtiquer a rubanic ak cuma, ulbal richin cahpop
Nimahay rubi. Nabey quiak he a nabey xeul ri ekaqueh,
Cibakihay, Cavek, xambey chic xul ri Baahol, xtiquerinak ak xul:
xcha a ok xul ri Baahol chire ekaquch: Yn yn ahpop, quin a
ulu, xcha chi re ekaquch. Ok xul xrah ru hiuh, ah popol,
xucheex a cuma: Maqui atat kah pop, ma hatul kah pop, xecha chire.
Tok xrelahih a abah uval, xcha: Tin ya chivichin ree uval cah
a rakan, tuvic rakan, yn yvahpop, xcha. Maqui xahox chire. Tok
xtiquer a chubanic ru ak, xutzin yantah ruak xraho ahpopol
tantu hiuh chire. Ok xtak ape chuluc balam yohol ruak ruma
aavitz, ytzel chic ruux aavitz Baahol tan tiraho
ahpopol. Querea xul yoh vi ru ak ri ruma chicop chuluc balam, tok
xpe a aavitz chuvi huyu Puhuhil, Paraxone xahun chi raxon ru
halebal; tok xpeul, ok xul Pantzic Paraxone, çakerinak chic.
|39. The first who went forth were Gekaquch, Baqahol, Cibakihay and
Cavek, who came together. You were the first, oh my house, oh my
tribe, to bring about our day-breaking, our ancient nation, some
time before the dawn. “Go forth,” was said to them. Then they came
to the place where their dawn was to be, to the mountains named
Pantzic, Paraxone, Cinahihay, Pacibakul, and Pa Cavek and Quehil.
There their dawn appeared, there they built houses, there took
place the marriage of their chief named Nimahay. The first who
built houses were those who came first, the Gekaquch, the Cibakihay
and the Cavek. The last who arrived was Baqahol, and they had
already commenced to build when he arrived. After he had come,
Baqahol said to Gekaquch: “I, I am king, I received you.” So said
he to Gekaquch. At his arrival he had ardently desired the
leadership. The others answered him: “Thou! no, thou art not our
king; we do not wish you to be our king.” So said they to him. Then
he showed them a precious stone and said: “I will give you this
precious stone carved with four feet, and hands and toes, if I am
your chief.” So he said. But that suited them not. Then he began to
build himself a stronghold, and in a little while the labor was
completed, for he ardently desired power and coveted it. For this
reason his constructions were destroyed by the Chuluc Balam sent by
Gagavitz, because Gagavitz liked it not that Baqahol desired the
leadership. Therefore the constructions were destroyed by the
animals Chuluc Balam when Gagavitz came to the places called
Puhuhil and Paraxone, each of which was clothed with changing
green. After that he arrived on Pantzic and Paraxone, and on his
arrival the day-breaking took place.
|40. Elenak chi pe ih, quecha e oher tata mama, xul a chiri pa
çakeribal, he a banoninak chic rutee runam ri ekaquch, Cibakihay,
Cavek, Ahquehay; maqui utz tuna chiri Baahol, xuhih chi oc ri chi
tee, chi nam ok xquiul cahpop; xil a el xucheex: maqui quina
ul, at Baahol, hari mixacha, yn ahpop cacha, mixavelahih auval
chiqui vach he tee e nam, ahpop Baahol ma xa tucheex tava,
maqui at nutee at nunam, xucheex, a xax cha chic xuuluba: Mani
chic xubijh, Yn atee yn anam. At vah pop, xa xcha chic, xa xu hih
|40. The sun had already risen, said our fathers and ancestors of
old; the dawn had appeared, when were formed the families of
Gekaquch, Cibakihay, Cavek and Ahquehay. Baqahol had not been well
received, as he had forced the families to accept him as their
ruler. When he forced them to this, they said: “I shall not go
forth to meet you, Baqahol. Do you not come to say: ‘I am the
chief, I say it?’ And do you not come to show your precious stone
to the eyes of the families? Have you not called the
Counselor Baqahol? And have you not called yourself the head of our
house?” Thus they spoke; but those who were with him answered: “No
one has said, ‘I am the head of your house.’” “Be thou our ruler,”
they cried, and thus he succeeded.
|41. Cani ax quetah cahpop chi ahauarem, xcukubax chuvi ru tem ru
hacat, cani xatiniçax chupam atinibal çel, cucu; cani xya pa ul
pan paz, pa cuçul, pa tah vi, xoc a ru titil, ru aha abah, ru
xak, ru caka uleuh, xiz oc rahauarem vach, cuma ruhay ru chinamit,
quecha y mama yxnuahol. Querea tee nam vi chinamit ri huma ohoh
ahpop; Xavi a quere tantuban ronohel ahlabal chupam he ru çakeribal,
xavi tantetax rahauarem ruma ru hay ru chinamit. Xamulumuxinak chic
chupam ruçakeribal; oxhob a chi ama xçaker chiri, Çoil
vinak, Cakchiquel vinak, Tukuchee vinak; Ahkahal xahalatak ru cohol
huyu, xe çaker viri oxhob chi ama. Chuvi a huyu Tohohil xçaker
vi eche vinak, chuvi a huyu Çamaneb xçaker vi Rabinale; ahiri a
xrah çaker vi utuhile pa ala; xa maha tutzin ru ak tok xçaker
cuma ruchinamit. Maqui a xmecho chic chiri pa ala, xaxio chic
chicah, chiri chuvi huyu chi eletat, çaktihaxic, xtzakovi el ri, cani
xapon chila Xepoyom. Cani xe rucanah rahlabal ruchinamit, maqui xbanatah
xuban, cani tah ula xulaabeh ru chi choy xraho; cani xemacamo
ruchinamit ok xio chi cah uucot, ru halebal, xati vi nin chic
roebal xio chi cah xe aaxah ru chinamit. Querea xohe
vican cooni ununaa, Tzololaa, Ahacheli, Vayça; rixcote can chi ya ru
chinamit hakap a xbe ruin.
|41. Immediately they gave him, as their chief, the signs of
royalty. They seated him on the seat and royal throne. They washed
him in the bath, the painted vessel. They clothed him with the
robe, the girdle and green ornaments. He received the colors, the
yellow stone, the paint, the red earth, and thus he obtained the
signs of royalty from the other families and tribes, as said our
ancestors, oh my children. Thus was constituted the family by us
the ahpop; all the warriors did likewise in the place of their
dawn; thus was established the royalty by the families and tribes.
They became more numerous in the place where their dawn had
appeared. Three tribes of our nation had seen the dawn appear, the
Zotzils, the Cakchiquels and the Tukuches. As to the Akahals they
were but a little distance from the place when the dawn appeared to
the three nations. At the spot called Tohohil the Quiches saw their
dawn, and those of Rabinal saw it shine at the spot Zamaneb, and
the Tzutuhils sought to see their dawn at Tzala. But their labors
had not been completed by this tribe when the sun arose. They had
not as yet finished drawing their lines in Tzala when it rose in
the sky, precisely above the place Geletat. It continued to spread
its light along its course, and at last set at the place called
Xepoyom. Immediately the warriors quit those places without
finishing their labors, and they all agreed to go and dwell on the
borders of the lake. At that time the tribes were filled with
terror when the eagle with green plumage passed through the sky,
Gucucot, the enchanter, and sadness covered the tribes like a
shadow when they heard him pass in the sky. Thus he appeared to the
women of Tzununa, of Tzolola, of Ahachel and of Vayza. He soared
above the shore and half the people went with him.
|Va a ru pokonal quitzihe ok xeohe chiri.||The Sufferings That They Endured During Their Sojourn Here.|
|42. Kitzih vi chi pokon ok ix ka laabeh xohul chi ka huyubal, quecha
e oher ka mama, yx nuahol; xmani vi tipe vi techaax ti ux ti vayx
tuaax, mani navipe tipe vi ti uux ti chinax. Ronohel mani, xa ru
hometal chee xoh açevi, xa a ti ka çek ru xe ka hamey ti cuker
vi ka ux ruma. Ha a ri ok xtiquer avanuhic, xahari ukutahinak
vi chee atinak xya vika yhatz, xohe vi halatak echa, ha navipe ri
ka u, xa rihlay, xa çakquiy xka hay xkauuh. Haa ri ok
xohe halal echa, tio na ri chicop queh chicah titzak nape
hicuy, ate tikatih halal vay, quecha oher vinak, mani navipe
quixhayil ok xeul chiri.
|42. Truly it was a time of suffering when we came to establish
ourselves in our places, said our ancestors of old, oh my children.
There was nothing to eat and there was no relish for what had been
brought along, nor was there material for clothing. All was
lacking; we lived on the bark of trees and we rested our hearts
under the shadow of our lances. At that time the people began to
prepare the soil for the planting of corn; the woods were cleared
and the brush burned, to prepare for the planting. Thus we came to
have a little to eat, and we worked in the bark of trees and the
maguey. When there was still some food the vultures passed in the
air. At first they took a bird; then they ate some of our food, say
the people; but none of them remained when they came.
|Qui ambal yxok vae.||They Took Wives.|
|43. Tukuchee xpe vi ri xhayil ri ka mama aavitz, omakaa rubi
nabey ka tit ri xoh boço, oh Xahila; i xeule a kitzih: a chi
nim qui xahan chire ulubic; chi xatini ahar qui ni ahal toc, ba
at ru xe ki hatz; xahan ri tiiz oc i quecha, xahan navipe camul
tiban, tixhaylax ha hac virih ruvach talqualax, quecha oher vinak.
|43. The Tukuches having arrived and settled, our ancestor Gagavitz
married Gomakaa, our first ancestress, who brought us forth—us,
the Xahila. Many others also married; for there had been a
stringent prohibition with regard to marriage; so that when they
went in to bathe, their organs gave way and they spilled their
seed. Many were thus prohibited, it is said, and the prohibition
was made a second time, because they had carnal relations both
naturally and unnaturally, as the old traditions say.
|44. Haa ri tok xtiquer rutzukic axto, xahu vuk chi ih,
xaa oxlahuh chi ih ti tzukbex ri, xa navipe rax ol rax ru
vachah, rax hox, rax homet, xa a ral chicop mez retal aa tiat
chuvach, xa a hari chee holom ocox tiqui izbeh qui xiquin; maqui
na nim ru vach ti tzukbex richin ri chay abah oher, quecha xaa xnimar
ruvach tzukbal re axto, xa xnimar na ruvach çak ama. ate ok
xoc ri nimak ru vach, quecha oher tata mama, ri aavitz, a nakah
ok a que ul chiri Pantzic, Paraxone, Çimahihay, Paçibaul, Pacavek
|44. Then also they began to adore the Demon. On each seventh and
thirteenth day an offering was made to him of fresh resin, and
freshly gathered green branches and new bark; and also of a cat,
the image of night, which were burned before him. To these were
added thorns of the gourd tree with which they drew blood from
their ears. They had not yet began the worship of the great idol of
the ancient Chay Abah. It is said that the worship of the Demon
increased with the face of our prosperity. Afterwards the principal
idols were set up, as said of yore our father and ancestor
Gagavitz, at the time they approached Pantzic, Paraxone, Cinahihay,
Pacibaqul, Pacavek and Quehil.
|45. Tok xutun ahun quilabal Ahcupilcat, Ah Canalakam quibi, bala
xpevi, ok xquiyal a ruvach huyu, xoc vi balbaxin chee, xhaybex
quichin Ah Cupilcat, xeoc na apon chiri labal quitakom iy chubinem,
tox xpe a ri balbaxin chee chuvach huyu, xeyaar a chi camic ri Ah
Cupilcat, Ah Canalakam, ruma ka mama. Chiri a xquiban vi pa ru
çakeribal Baahol; tok xahar can ru bi huyu, Yalabey, Çimahihay,
Motzoray tucheex; xa a e cay xeaçe, quecha; hun a xbe eche
ri Ahcupilcat, ha ki xtihbex holoh chiri.
|45. At that time some of the natives of the places called Cupilcat
and Canalakam, offered combat when they (the Cak.) had arrived
before their city. Withdrawing from before the city (our men)
entered a very dense woods where those of Cupilcat were destroyed.
Others arrived at the spot to continue the battle, and some calling
to others, they entered the dense woods, before their city, and
then these men of Cupilcat and Canalakam were destroyed by our
ancestor. There the family of Baqahol began its fame, and the name
of the place became celebrated. Cimahihay and Motzoray, the only
two said to have survived, abandoned the place; and another from
Cupilcat came to Quiche and there met his death.
|46. Xepe a chiri Pantzic, Paraxone, xqui toloba can ri, xeul chic Pan
che Chiohom ru bi, a chiri a xquitih vi halal qui pokob, ka
chunah rupam ree chee i quecha chirichin chee, xa orocom rupam chee
xqui chunah, xaa rachak chicop cot balam, xqui chunabeh rupam chee.
Ok xlaabex a, xya chupam ri axto, Chay Abah, xaa chicop
el, cuyuh xulabalibeh rochoch ri axto cuma: querea
xubinaah vi pan che Chiohom ri xe yaloh a chiri, xaa e cay
xeruaholah ri aavitz, Caynoh rubi hun, Cayba rubi hunchic,
e cay chi achi.
|46. Having abandoned Pantzic and Paraxone they arrived at the
forest called Chiqohom, and there suffered some deprivations. But
they made dwellings in the trees, each choosing a tree and
whitewashing its interior with lime obtained from the excrements of
eagles and tigers. When they were settled there, they set up the
idols of the Demon and Chay Abah; and in the house of the Demon
were placed parroquets and parrots. Therefore they called that
place Chiqohom. After having lived there awhile, Gagavitz begat two
infants, the first named Caynoh, the second Caybatz, both boys.
|47. Xcam a ri ahauh aavitz, ri ki xpe pa Tulan, ki a e
hutik ahola ri ka mama Caynoh, Cayba, ok xcam qui tata, xavi
chiri xemuke vi can, chupam qui çakeribal Paraxone.
|47. At that time the king Gagavitz died, the same who came from
Tulan; his children, our ancestors, Caynoh and Caybatz, were still
very young when their father died. They buried him in the same
place where their dawn appeared, in Paraxone.
|48. Bala a xeye vi e cay chiachi, xeul chiri quecha a ok xeul
chiqui chin ekaquch, Baahol, Cibakihay: Mixoh ul, yxkatee,
yxkanam, oh vae oh alel Xahil, ahuchan Xahil kohucheex, oh y alel,
oh yvahpop. i quecha ok xeul, mani a natal xepe vi vue pe he ret
ri Çactecauh, ri xcam can chupam çivan hopiytzel; i xe cha chic e
ka tata e ka mama, yxnuahol.
|48. Thus were the two boys left. Then Gekaquch, Baqahol and
Cibakihay arriving, said to them: “We have come; we are your
mothers and sisters; we are here, we the Galel Xahil and the
Ahuchan Xahil, as we are called; we are your Galel; we are your
Ahpop.” Thus many of them came and spoke, not remembering the sign
of Zactecauh, who had died in the ravine of Qhopiytzel. Thus spoke
many of our fathers and ancestors, oh my children.
|49. i nabey a xaar Tepeuh, rahaual Cauke. Cuztum hixnal
ru bi huyu; xban vi ti xibin ru naual ri Tepeuh, tibirbot huyu o vi,
xpatanih a ronohel ama chuvach Tepeuh.
|49. The first who ruled with glory was Tepeuh, the king of Cauke.
Cuztum and Chixnal were the names of his strongholds. The magic
power of Tepeuh inspired terror, he caused the mountain to tremble
where he lived, and all the tribes paid tribute to Tepeuh.
|50. He a ri alel Xahil ahucham Xahil xtakex quitzih ruma
ekaquch Baahol: i xecha ri alel Xahil ahuchan Xahil; Que be
tah ru nabey ka patan ri Caynoh, Cayba, oh oh oh yvahpop, i
xecha chique chinamit, i xtakex a quitzih ruma chinamit.
|50. Now these Galel Xahil and Ahuchan Xahil caused these words to
be carried by Gekaquch and Baquhol: “The Galel Xahil and Ahuchan
Xahil say thus, ‘Let Caynoh and Caybatz go forth first as our
tribute, for as for us, we are the rulers.’” So said they to the
clans. And the boys were sent with the message for the clans.
|Qui benebal vae ruin Tepeuh.||Their Interview With Tepeuh.|
|51. Xebe a ri ka mama Caynoh, Cayba ruin Tepeuh, he huiçic
xebe, xax quiyonih chicam ri alel Xahil, Ahuchan Xahil; xeapon a
ruin Tepeuh. Chinak qui xux, xeucheex ruma Tepeuh oh ru ahol
aavitz, i xecha ari Caynoh, Cayba; i xmacamo a
Tepeuh, ok xraaxah quitzih, querea xeaçe vi ri ruma Tepeuh he
ta camel ok xebe ruin.
|51. Our ancestors Caynoh and Caybatz came to Tepeuh. They entered
alone while the Galel Xahil and Ahucham Xahil remained alone
When they reached the presence of Tepeuh: “Who are
you?” was said to them by Tepeuh. “We are the sons of Gagavitz,”
replied Caynoh and Tepeuh marveled greatly when he
heard their words: therefore they were strengthened by Tepeuh as
theywere humble before him.
|52. Tok xetak a chi amoh patan rumal Tepeuh, xe be amo ru patan
ama. Mani a xe cam vi chuvi tak ama chi amoh patan; kitzih
chi ronohel tixibin qui puz qui naval ri Caynoh Cayba; tihulhut que
ohe vi chaa quere ri a, tibirbot a quere ri Cabrakan; qui
querea tu xibih vi ri ama ri, ok que apon chuvi tak ama,
ronohel a xya chique rumal ama, qui ambal patan. Chila a
relebal ih, xpuvakix vi pe qui xet, puvak, babal qui xet xux,
rumal ama qui ambal patan; xnimax quitzih, quere xae ru ahol
Tepeuh xux ruma ri xbanatah xqiban, kitzih elo xeux ruma.
|52. They were then sent by Tepeuh to collect the tribute, and they
went forth to take the tribute from the tribes. No one of the many
people died while they were taking the tribute. Truly all feared
the magic power and wisdom of Caynoh and Caybatz. Where they were
at night it shone like fire, and there was trembling as of an
earthquake. Therefore all the people were in fear when they came
among them, and they were given all things by the people when they
came to take tribute. Quite to the far East they were paid what
they demanded, precious metals and spun stuff as they demanded, by
the tribes from whom they took tribute. Mighty were their words.
Therefore by these actions they became the sons of Tepeuh, and by
them truly they became illustrious.
|Ri yabal quixhayl vae.||They Are Given Women.|
|53. Xebe chia e amol patan chi Ahiquinahay, i xerihix a
chi aholal kamama. Chila a chi Ahiquinahay xbeya vipe
quixhail, xaa quixet xrayix, puak babem quixet. Ok xe apon i
xchaa Ahiquinahay: quekahiah ree ru çamahal Tepeuh, kitzih
tixibin qui naval; kaya quixhayil, ka ama can qui xet; xecha, maqui
a xel qui chi ahaua chique Caynoh, Cayba; xquixibih qui oh
cuxla xquina xaa xbe eleaxel quixet chaa, cuma quimeal ahaua;
xa eleal xbe çelel quixet tan quevar; ha a quimeal ahaua hun
Çununanel Mayahauh, Puci ahauh xequiam ri Caynoh, Cayba qui
bi quixhail vae Bubao ru bi hun, Ycxiuh rubi hunchic. Mani chi a
quixet xquina ri ka mama xe macamo, i xe cha a: Mixoh y alaba,
at Ahiquinahay, xtoyevar Tepeuh ckikih; Xecha:—Ba y xibih yvij,
xtika ya yvix hayil, xquixkahiah, maquina ytzel xtikaban, quixbe bijx
chire Tepeuh, xmaqui chivi xeucheex. Tok xya a chiquichin ri
quixhail, xebe a bijx chire Tepeuh. Xax maqui chi vi xebe, xquixibih
qui chuvach Tepeuh, cani xquevah qui chupam pec, xeyaloh chupam pec, chi
e van ri xubinaah Pecparu pec, Caynoh tucheex.
|53. At length they arrived to collect the tribute from the
Ahtziquinahay, who are also descended from our ancestor. They came
to where the Ahtziquinahay were with their women, and designating
what they desired, they designated metals and spun stuff. When they
came, the Ahtziquinahay said (among themselves): “Let us make these
messengers of Tepeuh our sons-in-law. Truly their magic power is
terrible. But we will give them women, and we will take back what
they have designated.” So they said, and none of the chiefs went
forth to Caybatz and Caynoh. These were frightened, lest some
should come during the night and the treasures they had collected
be stolen by the daughters of the chiefs. And indeed, these did
come secretly and stole the jar of treasures while (the brothers)
slept. They were the daughters of the chiefs Zunçunqun, Ganel,
Mayahauh and Puciahauh. Caynoh and Caybatz took them as wives;
Bubatzo was the name of one, Icxiuh of the other. Our ancestors not
seeing their treasure were filled with fear. They cried out: “You
have indeed, ruined us, oh ye Ahtziquinahay! Tepeuh will be angered
against us.” They answered: “Be not frightened. We shall give you
wives; you shall be our sons-in-law; we will do you no evil; you
will go speak to Tepeuh and nothing will be said to you.” Then
wives were given to them, and they went to speak with Tepeuh. But
they did not reach there, they feared to come before Tepeuh; so
they hid themselves in a cavern, and they retired into the cavern.
The place where they hid was called by Caynoh Pecparupec (a cave
within a cave).
|Canobal quichin vae.||The Search For Them.|
|54. Tok xe canox a ruma chinamit: Oh e ka canoh kah pop, ba tan e
o vi, xkaalabaki, xkaaxah quitzih ree xa maqui paal qui tee qui
tata, i xechari ekaquch, Baahol, Cavek, Cibakihay chique
Caynoh, Cayba. Tok xe canay a pa pec, que cha ri canoy quichin xe
apon: Oh canoy yvichin, yxkahpop, kitzih vi tan hoye ka vach, xecha.
Cania xecha ri Caynoh, Cayba; Mani ko be maqui pe oh yvahaual
alel ahuchan, chinak la a tiraho chike? maqui pe oh camel xoh be
ruin Tepeuh, mani a kobe quecam; na ri xitakeh quitzih, kobe na
a hiquibax chi ree Tepeuh; ate kobe; xecha, xaa cani xutakeh
chinamit; cani xbe çamahel hiquibaay quichin chire Tepeuh; cani xquicot
Tepeuh tok xraaxah qui tzihol, xquicot navipe Cakchequele, Çoil
Tukuchee, xquicot a Ahiquinahay; tok xe canay ka mama.
|54. Then they were sought for by the tribe. “We seek our rulers.
Where are they? We are truly afflicted; for we have heard their
voices. Neither their mothers nor their fathers wish to leave
them!” so spoke Gekaquch, Baqahol, Cavek and Cibakihay concerning
Caynoh and Caybatz. At length they searched in the cavern, and
those who had spoken met them coming: “We seek you, oh our rulers,
and truly we are unhappy,” said they. Caynoh and Caybatz answered:
“We shall not come if your rulers, the Galel and Ahucham, are not
there. Who would be with us? Are we not humbled if we return before
Tepeuh? We shall not come that they may kill us. Let them take
these words, that we may go forth and be reconciled with Tepeuh.
Then we will come.” So said they, and immediately it was carried to
the people. A messenger was sent to report to Tepeuh. When Tepeuh
heard the report he rejoiced, and the Cakchiquels rejoiced, and the
Zotzil Tukuches and the Ahtziquinahay rejoiced. Then they went
forth to seek our ancestors.
|Caponibal chic vae panche Chiohom.||The Arrival Again at the Woods Chigohom.|
|55. Xe apon a chiri cachbilam chic quixhayil, quere bila xet qui
vach xquicot ronohel ama, tok xeapon chic. Cani a xehiax xecam
ri alel Xahil Ah ucham Xahil, ronohel tzih tok xecam.
|55. Returning, they arrived together, where were their wives.
Therefore all the tribes rejoiced on seeing their faces, when they
returned. Immediately they caused to be hanged and executed the
Galel Xahil and Ahucham Xahil, and all their fame perished with
|56. Xeoc a chi ahauarem, Ahpop Xahil xux ri Caynoh, Ahpop amahay
xux ri Cayba, e cay chi ahaua xeux humah tzih ok xeoc chi ahauarem.
|56. Then they entered in possession of the royal power. Caynoh was
made Ahpop Xahil, and Caybatz was made Ahpop Qamahay. Both were
kings, and their words were as one, when they assumed the royal
|57. Xe aholan xe mealan a, ri Caynoh, Cayba, e cahi xe ru
aholah hun, e voo xe ruaholah hunchic, e belehe chi achi xe qui
aholah ri Caynoh, Cayba, xe re a quitzih tixibin qui puz qui
naval ri aavitz, Çactecauh, Caynoh, Cayba.
|57. Caynoh and Caybatz begat sons and daughters. The first had four
sons and the second five sons, making nine sons begotten by Caynoh
and Caybatz. Terrifying was the fame of the magic power and wisdom
of Gagavitz, Zactecauh, Caynoh and Caybatz.
|58. Ok xecha a ri Caynoh, Cayba: ti akattah ri kahauarem oh
ru pixabam vi ka tata; que oc tah cay ka ahol chi ahauarem, xecha.
Tok xoc a hun ru ahol ahauh Caynoh ahuchan Xahil rahauarem xux,
xoc chic hun ruahol ahauh Cayba, alel Xahil, rahauarem xux,
querea cahi vi kahaual ri oh Xahila, xakat cahauarem ka mama
|58. Then Caynoh and Caybatz spoke thus: “Strong is now our royal
power; we hold the rulership from our fathers; let our two sons
partake of our power.” So said they. Then a son of Caynoh was
placed in possession of power and was made Ahuchan Xahil, and a son
of Caybatz was placed on the throne and was made Galel Xahil. Thus
we had four rulers, we the Xahila, and our royal power was
established in the presence of our ancestors.
|Xecam a ri Caynoh Cayba.||Death of Caynoh and Caybatz.|
|59. Xe a oquenak can alel Xahil, ahuchan Xahil, tok xecam ahaua.
Cani a xoc chic quiexel; he caca qui ahol xeoc chi ahauarem,
ahpop Xahil, ahuchan Xahil xquikaleh ri e cay ru ahol ruahol ahauh
Cayba, Caynoh: xeoc chia cay ru ahol ahauh Ahpop amahay,
Xahil alel Xahil xquikaleh: xakat a cahauarem chiqui vach he
ru ahol Caynoh, Cayba, he nabey ka mama xebano can ri ahauarem,
yx nuahol, xahun ka tee tata xahun xohboço oh Xahila.
|59. After the Galel Xahil and the Ahuchan Xahil had taken
possession, the kings died. Immediately their posterity succeeded.
Two by two they entered into power, and the two sons of the sons of
Caynoh received homage as Ahpop Xahil and Ahuchan Xahil; the two
sons of the chief Caybatz took possession and received the homage
of their subjects as Ahpop Qamahay and Galel Xahil. Thus was the
monarchy established during the time of the children of Caynoh and
Caybatz. They were our first ancestors who established the royalty,
O my children; but one mother only and one father only brought us
forth, us, the Xahila.
|60. He a ki xeçutulakin, xeyamalakin ree; kitzih chiiy qui tinamit
qui huyubal xux, tok xeiyar a qui meal qui ahol, ri e belehe
chi achi, ri xe qui aholah ahauh Caynoh, Cayba: xa a ki xcam
ahauh Citan atu, tok xbiyin ahauarem chiqui vach he ka tata he ka
mama; kitzih chie iy ahaua xux, xax çolo cahauarem.
|60. They received homage, they received presents; for the towns and
places were beyond number which were theirs. Then multiplied the
daughters and sons of the nine sons begotten by the kings Caynoh
and Caybatz. When, however, the king Citan Qatu died, the royal
power was split up among our fathers and ancestors; there were then
many chiefs and the power was divided.
|61. He a ri qui ahol oxahil obakil, quere navipe ri qui
ahol ri alel Xahil, Ahuchan Xahil, querea ri ru ahol Ah
Cupilcat, rihun xace. Xe qui hach ka mama chiqui vach ke chinamital,
xeux chirih ru ahol ahauh ahauh Caynoh, xeoc vi rie qui ahol
oxahil obakil, xavia chiri xeoc vi ru ahol ri Ahuchan Xahil
ri xehiax chirih ahpop, Ahuchan xeoc vi.
|61. There were the sons of Qoxahil and Qobakil, and the children of
the Galel Xahil and the Ahuchan Xahil, and the sons of Ahcupilcat,
of whom our ancestors had spared life and granted a dwelling place.
These made an opposition to the sons of the king Caynoh. The
children of Qoxahil and Qobakil having begun to rule, the sons of
the Ahuchan Xahil, who had been hanged, opposed the king, and began
to rule as Ahuchan.
|62. Xeoc chi a chirih Ahpop amahay Xahil, alel Xahil, ri ru
ahol Ah Cupilcat, xavi a chiri xeoc vi e ru ahol ri alel
Xahil ri bala xepe vi, ri xeyaoel Caynoh Cayba, xe be ruin
Tepeuh, xaa xeohe chi popol ri ykomai e huvi chi vinak re a
ru bi qui tinamite, ri nabey qui tinamit.
|62. Against the Ahpop Qamahay Xahil was the Galel Xahil, son of
Ahcupilcat; also the sons of the Galel Xahil who was with Caynoh
and Caybatz and accompanied them to Tepeuh. They had lived in the
sovereignty of the Ikomagi, a nation whose name is from their city,
their principal city.
|63. Xqui toloba a ri ki xeçaker vi conohel xepe chiri Pantzic,
Paraxone; yalabey Çimahihay, Panchee, Chiohom, Chiavar, upi
taahi, nia ya otox ul; re chia ru bi ki xeçutulakin chivie,
Çahcab tinamit, Pee, Utzupa inona, alaah, Puzbal, Çaliahol,
Nimçakahpec, Yut um Calla, chuvi Xilom, Molinxot, Pa chalic bak,
huti tinamit, itan a tiil Akahal vinak chuvi tinamit
Ohal, abouil çivan, tan ti aar ahauh Yhalcan Chicumcuvat,
rahaual Akahal vinak.
|63. At that time they abandoned the place where their dawn had
appeared and they all returned to Pantzic and Paraxone; they left
Cimahihay, Panche, Chiqohom, Chiavar, and Tzupitagahi, following
the valleys of the river. The names of the places that they
received homage from in this journey are the towns Zahcah, Petze,
Utzupa, Ginona, Galaah, Puzbal, Zaliqahol, Nimzakahpec, Yutcum,
Calla, Chuvi Xilom, Molinxot, Pachalicbak, Chuti tinamit, where the
Akahal nation had greatly increased, and where, in the towns of
Ochal or Qabouil Civan, the king Ychalcan Chicumcuvat, chief of the
Akahals, reigned with majesty.
|64. Tok xe apon chia e ka mama chiri chuvi tinamit Ohal, xeloox
a chiri ruma Akahal vinak, a chiri xuam viri cahi chi ama;
mahaok ti pax Akahal vinak: a ruqaam ok ri ronohel, xa a ki
rupaxic Akahal vinak. Ok xtole can ri tinamit Ohal, xa meenalah
huyu, xrokah taah, ok xapon ral ruahol ahauh Yhalcan Xepakay;
chuvi vi te xe ynup, xa maloh yc, xa chom, xa car xu raih. Xa naak a
ruyon vinak xapon chiri taah, xaaxrah qui hiah qui ahol
ahauh, xa ruma cachihilal, xax rah yo qui aal chiqui vi qui
tata, quere a xerah cam vi cuma ahaua ri. Xa a hun aa xeel qui
ahol, xcokotah vinak chila Panah Chiholom, Xepakay xe ynup: cani a
xquicot Akahal vinak, tok xeka apon ri qui ahol ahaua taah.
Querea tok xhacho ri Akahal vinak ri, tok xtole a can ri tinamit
Ohal, rachpetic a Akahal vinak ri ka mama, ok xlaabex chic ri
Çakiahol, Nim cakah pec.
|64. Our ancestors then arrived at the town Ochal. They made
themselves liked by the Akahals, and founded there four towns. The
Akahal nation had not previously been divided; but at that time
they all made a choice and chose to effect a division of the
nation. It was at this time that they abandoned the town of Ochal,
which was in the warm district, and sought the highland plain, when
the sons of Ychalcan came to Xepakay Seated on the roots, under the
shade of a ceiba tree, they ate chile, and had shellfish and fish,
as they liked. Then the people of the place, coming above the
plain, sought to hang the sons of the king for their temerity; for
they aimed to surpass the greatness of their father, and for that
reason the chiefs wished their death. But these princes, making a
night attack, routed the people at Panah, at Chiholom and at
Xepakay, under the ceiba tree. The Akahals rejoiced at the arrival
of the princes on the plain. In consequence of this event, the
Akahals separated, and they left the town of Ochal, and accompanied
our ancestors, and established themselves at Zakiqahol and
|Vae xtinuibah||Here I shall write|
|65. Quibi ri e ka mama xe ahauar oher, ri ki xe çutulakin xe yamalakin,
ri iy qui tinamit xux, xaki ru camic ahauh Citan atu, tok xbiyin
cahauarem ka mama chi qui vach.
|65. The names of our ancestors who received the homage and presents
of a great number of towns after the death of the king Citan Qatu
when our ancestors publicly took the government.
|66. Xahauar ahauh Citan atu, ru ahol ahauh Caynoh, xa vi oh ru
puz ru naval ri. Ok xahauar chia ahauh otbalcan. Xahauar a
ahauh Alinam xahauar chia ahauh, Xttamer Çaquentol. Ok xoc chia
ahauh hiyoc Queh ahu. Haok xmolobax el ahauh alel Xahil Xulu
atu chire echevinak, xax rah ru yac labal ahauh chiree xban vi pa
inona; xban tzaloh chuvach tinamit inona; querea xya vi el
ahauh Xulu atu ri cuma ahaua hiyoc Queh, Ttah ttah Akbal, he tan
que ahauar, xax mani chi vi qui covil ahaua kitzih hoye qui vack xux
hoye navipe ru vach vinak xux cuma.
|66. The chief Citan Qatu ruled, the son of the chief Caynoh, to
whom were mystic power and wisdom. Then ruled the chief Qotbalcan.
The chief Alinam ruled. Next ruled the chief Xttamer Zaquentol.
Then followed in power Qhiyoc Queh Ahgug. In his reign the chief
and Galel Xahil Xulu Qatu gathered together the Quiche nation,
desiring that war should be declared against those who were
attacking Ginona, and were engaged against the town Ginona. For
this reason the chief Xuluqatu was sent by the chiefs Chiyocqueh
and Ttah ttah Akbal, who then reigned, to say that no mercy should
be shown to the chiefs who commanded the forces of the enemy, but
that the people should be spared.
|67. Ok xcha a ahauh ikab chique ahaua: Tilaabeh chic y huyubal
Chiavar, xeucheex ruma ahauh ikab.
|67. Then the king Qikab said to the chiefs: “Go back again to your
town at Chiavar.” Thus spoke the king Qikab.
|Caponibal chic Chiavar vae.||Their return to Chiavar.|
|68. Ru tzih ahauh ikab, tok xepon chic ka mama chuvi tinamit Chiavar
upitaah, xavi a xlaabex can ronohel huyu ruma vinak, quere
navipe xbe cuin ahaua ok xquilaabeh tinamit Chiavar, ru chi
|68. It was by command of the king Qikab that our ancestors returned
to the city of Chiavar and Tzupitagah. All the towns were occupied
by the nation, therefore they came with the chiefs when these
removed to Chiavar by order of Qikab.
|69. Xahauar chia ahauh Xitayul Hax. Xlaaben ok tinamit Chiavar ok
xahauar Xitayul Hax.
|69. The chief Xitayul Hax was then reigning. The town of Chiavar
was peopled during the reign of Xitayul Hax.
|70. Ok xoc chia ahauh Xiquitzal chi ahauarem, tan e oh chiri chuvi
tinamit Chiavar upitaah; tan a ti aar ahauh ikab chi
ahauarem, chila chuvi tinamit umarcaah chi Yzmachij, tan ti patanih
ronohel ama chu vach.
|70. At that time also the chief Xiquitzal had power. They dwelt in
the towns of Chiavar and Tzupitagah. The king Qikab ruled with
majesty over all the kingdom at the towns Gumarcaah and Izmachi,
and all the people paid him tribute.
|71. Ruma ri tan tu cuch ri oxlahu hob chi ahlabal chiri umarcaah,
a tahin ok tiqui hunamah ruvach qui ha, qui pocob, xqui kaçax
huti ama nima ama, ronohel çivan tinamit, maquina xaruyon
echevinak; xuban oxlahu hob chi ahlabal xkaçan ama, quere
xaar vi ahauh ikab ri.
|71. For him the thirteen divisions of warriors assembled at
Gumarcaah, and they prepared their bows and shields. The tribes,
great and small, and all the dwellers in the ravines were
conquered, nor did it cost the Quiches anything. The thirteen
divisions of warriors conquered the towns, and thus was increased
the glory of the king Qikab.
|72. Maqui a xe covin ree hakab ahaua he ka mama, ri mix kabijh
can, xax qui meztah tzih, quere ri hoye vi ruvach Çoil Tukuchee, ri
xux, mani qui covil xhoyevatah ruvach vinak cuma, xqui chup aal
|72. But half of the chiefs would not listen to the words of our
ancestors which had been spoken to them; they forgot the order
which had been given to spare the Zotzil Tukuches, and not to show
mercy to the chiefs, and thus they dimmed the royal power.
|73. He a tan que ahauar ri Rahamun, Xiquitzal; he a tan que
achihir ri ki e ka mama ri Huntoh, Vukuba, quibi, tan he aalah
achiha, he kitan que bano labal ruin ahauh ikab: a oh ok
a ka mama Vukuba chiri Booiya; chiri a Xequiz chee tan
oh vi Huntoh, qui mama nima abahi chiri tan que chahin vi el labal,
tan ti tahin aalah labal chiri pan Ah Chiholom, tan ti aar
ahauh Yhal Amullac, rahaual Akahal vinak.
|73. Those who were then ruling were Rahamun and Xiquitzal, and
among the warriors were our ancestors Huntoh and Vukubatz. They
were famous warriors and made war under the orders of the king
Qikab. At that time our ancestor Vukubatz was at Bogoiya and Huntoh
was at Xequizche. These men of old, mighty rocks, had gone forth to
war, to wage glorious war with those of Chiholom, where reigned the
chief Ychal Amullac, ruler of the Akahals.
|Haoc xeoc chi ahauarem vae.||These Obtain The Royalty.|
|74. atea ok xeahauar ri ka mama ri Huntoh Vukuba, a e a
ki xe amo aal tepeual; xeoc na chi ahauarem a tan ok ti
aar ahauh ikab, a hoye ok ruvach Çoil Tukuchee.
|74. After these things our ancestors Huntoh and Vukubatz reigned,
seizing the power and majesty. When they obtained the royalty, the
king Qikab was still reigning, and he had mercy on the Zotzil
|75. Haa ri ahauh Vukuba ka mama, Citan Tihax Cablah rubi ru tata;
rixaholam e ru mam ahauh Citan atu, ri Tihax Cablah. Xa xbiyin
cahauarem ka mama chiquivach, xa vi e ru mam ahauh Caynoh, ahauh Citan
atu, querea xoc vi chi ahauarem; ka mama ri cumal ahauh ikab,
ruin ronohel ahaua nimak vinak humah chi ok xoc chi ahauarem ri ka
mama Vukua, Huntoh quibi xae cay chi ahaua.
|75. This chief, our ancestor, Vukubatz, had as father Citan Tihax
Cablah, who was the son of the king Citan Qatu and Tihax Cablah.
The latter let the power pass to our ancestor, and the king Caynoh
and the king Citan Qatu thus obtained the power. Our ancestor,
summoned by the king Qikab and by all the chiefs and leading men,
from all parts, was placed in the royal power, and thus our
ancestors Vukubatz and Huntoh were then the two kings.
|76. Xeoc na chi ahauarem ka mama atea ok xqui laabeh tinamit
Chiavar upitaah. Kitzih a tan ti aar ahauh ikab, ok
xe ahauar ri ka mama Huntoh Vukuba, kitzih vi tixibin que achihir,
maqui qui meztam tzih xavi xere qui uxlaam, quitzih he nabey ka tata
ka mama ri aavitz, Çactecauh, Caynoh, Caba, Citan atu.
Kitzih vi a oh chic qui puz qui naval ri ahauh Huntoh Vukuba,
ri ki xamo aal tepeual; kitzih chi i ya ama tinamit, xqui
haçah can ruin ahauh ikab, ruin ronohel ahlabal; tanti xibin ru
aal ahauh chuvach ronohel vuk ama, tanti hunamax labal rumal
ronohel ahlabal; quere a xaar vi ahauh ikab ri. Ronohel a
tinamit ree xqui haçah can, mahaok ti tiquer haoh chirih ahauh
ikab, ruma eche vinak ok xban can:—
|76. When our ancestors had taken possession of the royalty, they
settled the towns of Chiavar and Tzupitagah. Truly the king Qikab
ruled with great glory when our ancestors Huntoh and Vukubatz
reigned. Those warriors inspired terror, nor were their histories
forgotten, and the fame was recalled of our first fathers and
ancestors, Gagavitz, Zactecauh, Caynoh, Caybatz, and Citan Qatu.
Truly there were magic power and wisdom in our ancestors Huntoh and
Vukubatz; they assumed glory and majesty. Truly many were the
cities and peoples who submitted to them, and over whom they had
triumphed with the king Qikab and all the warriors. For this great
monarch inspired terror throughout the seven nations, and his
warriors carried war in all directions; and therefore great was the
glory of the king Qikab. These are all the towns which they had
conquered before the insurrection broke out which the Quiches made
against their king Qikab:—
|Rubi tinamit vae ronohel.||The Names Of All The Towns.|
|78. Ronohel a tinamit ri xquikaçah can Huntoh, Vukuba; ruin
ahauh ikab, a laabem ok tinamit Chiavar ok xquiban can ka mama.
|78. All these towns were conquered by Huntoh and Vukubatz, and by
the king Qikab, when our ancestors settled at Chiavar and made that
|Ru tiqueric a haoh chirih ikab vae.||Beginning Of The Revolt Against Qikab.|
|79. Tok xtiquer a haoh chirih ahauh ikab, ruma eche vinak;
xavi ru chinamital ahauh xyaco haoh, xa xqiz ru chinamital ahauh
chucohol nimak achij: tzukul richin maqui chi tah xhito ri alahol
xraho eche vinak; xa xrah rambey akan ruma eche vinak, xax maqui
vi a xraho ahauh. He pokon re runa ahauh ri nimak achij, maqui xe
ruya ri hitol quij. Querea xbe vi chiuh ahauh ri ruma eche vinak,
xax qui chup qui aal.
|79. Then began a revolt against the king Qikab by the Quiche men;
the family of the king was the cause of the contest. The family of
the king perished with many of the people. The Quiches would not
promise the homage as vassals which he asked of them. They wished
that the roads should be free to the Quiche people, which the king
would not grant. Therefore many of the people disliked the king and
they would not pay him their dues. For this reason the Quiches
turned against the king and his glory diminished.
|80. He a cay ru ahol ahauh tan que aar. Tatayac rubi hun, Ah
Ytza rubi hunchic; Chituy, Quehnay qui bi cay chic, xavi e qui ahol
ahaua: he a xe rach qui chiih eche vinak ri, xtiho naek a
chirichin ahauh cuma ru ahol xax maqui chi vi a xeruya ri hitol
qui; e pokon xeruna ri tzukul richin; querea xbe vi chirih ahauh ri
cuma ru ahol. Xax ruin vi a ticako vi quivach chire qui tata,
ri Tatayac Ah ytza, quibi, xax quihiuh rahauarem ahauh, xquirayih
a ru xit, ru puvak, ralabil ru vinak qui tata; tok xu popoh a ru
tzih eche vinak chiquih nimak achij tzukul richin ahauh; xeiz cam
conohel ru nabey tzukul richin ahauh.
|80. The two sons of the king were already distinguished. Tatayac
was the name of the one, Ah Itza the name of the other. Chituy and
Quehnay were the two sons of these princes. These took the part of
the Quiches, and the king was thus opposed to his own sons, who
incited the people not to pay their dues, already irritated on
account of their subjection; and thus it came that the king was
against his own sons. Thus Tatayac and Ahitza were opposed to their
father, for they coveted the royal power, and desired the precious
stones, the metals, the slaves and people of their father. At this
time there was a council of the Quiches against the warriors
maintained by the king, and they began to put to death all those of
the first rank in the royal service.
|81. Vaa quibi cahaual nimak achije: Herech, Taunun, Xhuuy,
Eventec, Açacot, Camachal qui bi. Kitzih i yatak cal qui ahol, ri
hutok hob, chi ahpopo. Mani chia xuluben ahauh cuma ok xecam,
tok xoquebex a cochoch ahpopo ruma achiha, xeiz cam ahpopo cuma
 ruchi ahauh; tan a oh ahauh chuvi tinamit
Panpetak; cani a rachcamic ahauh xrah ux cuma achiha: ruin navipe
qui chij ruahol ahauh xcoquebeh rochoch ahauh Panpetak; cani a
xelahpe ahauh ikab chique achiha. Querea xtzolih vi achiha ri
Xahil ah popo, xeyaar chi camic; atea ok xelah ahauh chique
achiha, xutzihobeh ru xit ru puvak; xu yaa cahauarem cah popol
achiha, xuyacan aal tepeval chique achiha: ruyo ru ux ahauh
ikab chique ruahol ytzel xquiban ri Tatayac, Ah ytza quibi.
Querea xam vi ahauarem aal, cuma achiha ri humah chi ama,
tok xya ri oxlahuh chi ahpop chi varabal, chu chij ama, xa nimak
achij ki ru xe haoh, ok xchup aal iche ki vi ru chi can
ahauh ikab. Tok xam aal chi ama oher, yx ka ahol; cani
a xil vinak alahol, chu nimaxic ahauh ruma achiha, kitzih hoye
ru vach ahauh xux, a hunam chivi naek a ru vach oxlahu hob chi
ahlabal chiri, ok xvar haoh chirih ahauh ruma eche vinak, a
nakah ok a tutzin haoh, ok xtiquer chic chiquih ka mama.
|81. These are the names of those of the royal service: Herech,
Tagunun, Xhutzuy, Eventec, Azacot, Camachal. Then all the populace
and the heads of the tribes assembled together. His people did not
assemble around the king that they might not be killed, and the
houses of the rulers were entered by the people and the rulers
were slain by the people; not by order of the king; for the king
was then in the village of Panpetak. The populace there wished also
to kill the king. But the orders of his sons prevailed in the royal
house at Panpetak. The king Qikab humbled himself before the
people. Therefore the people began again to kill those of the house
of Xahil. Again the king humbled himself before the people, trying
to appease them with his precious stones and metals. He gave up the
power of the rulers to the people and divided with them his royal
rights. The heart of the king Qikab was bruised by his sons Tatayac
and Ah Itza, by that which they had done. Therefore the royal glory
perished at the hands of the people of all the classes, and the
thirteen divisions and the powers they held were given up, and the
glory of the Quiches was extinguished in the revolt against the
orders of the king Qikab. Then perished the ancient glory of the
nation, O you my children; for since then the people acted, and the
king is made such by the people. Truly they had then pity for the
king, for the thirteen tribes having obtained the power, the
contest of the Quiches was ended; but when it was near its end, it
suddenly broke out anew among our fathers.
|Ru xe chia haoh vae.||Another Revolt Follows.|
|82. Ok xtiquer chic haoh chiquih ahaua Huntoh, Vukuba, Chuluc,
Xitamal Queh, cahi chi ahaua vae. Xaa yxok xyaco chic haoh chivih
Çoil Tukuche, Nimapam Xcacauh rubi yxok, ki ru xe chic haoh. Xa
ah ay vay yxok xbe pa tinamit umarcaah, xaa xrah kup ru vay
yxok ruma hun achij qui aal ahaua iche: xa maqui xuya vay yxok
chire aal, xax he ka achij chi chee rumal yxok. Canih xrah
hiatah achi xrah cam rumal yxok Nimapan Xcacauh. Querea xyacatah
vi haoh ri rumal eche vinak; xataa xcam ri yxok xraho eche
vinak; xaa maqui xya ri yxok chire eche vinak, chire a achiha
cuma ka mama Huntoh Vukuba. Xe elahtah ahaua xraho eche vinak.
Quere ta ri xuban ahauh ikab xcaho achih: he a chic cani a
xupopoh rutzih eche vinak xcha: Xape xtan tu am aal tepeval
chi Ahpoçoil, chi Ahpoxahil, xa kamiçah, xax tanti aar chi
Huntoh chi Vukuba; xeucheex a ri ka mama ruma achiha: i xrah
a rutih chic ahauh ikab ru ilic ru camic Çoil Tukuche. Mani
xaaxan chic rutzih ahauh ruma eche vinak: Kitzih chioh ru ux
ahauh chire Huntoh Vukuba. Haruma ri kitzih chi nim ru naobal
ikab i naval ahauh. Maquina xaquere xaar ahauh, kitzih
tixibin retamabal, ha ru uxlaam ri xepe vi pa Tullan. He a ri
achiha, xa mani quetamabal, xae chu abom. Quere bila xquil aal
maqui xtakex chic rutzih ahauh cuma, querea qui yon tanti quiban
|82. Then another revolt began against the four leaders—Huntoh,
Vukubatz, Chuluc and Xitamal Queh. It was a woman who was the
occasion of this revolt with the Zotzils Tukuches, a woman named
Nimapam Xcacauh, and she caused the revolt. This woman had come to
sell bread in the town of Gumarcah, and one of the guards of the
Quiche prince had tried to take the bread from her by force; the
woman had refused to give up the bread to the guard, and the man
was driven away with a stick by the woman. Then they wished to take
and kill the man on account of this woman, Nimapan Xcacauh.
Therefore the contest was started by the Quiches; the Quiches
wished that the woman should be killed. But the woman was not
surrendered to the Quiches by our ancestors Huntoh and
The Quiches, therefore, wished to humble these
princes, and they wished to make the king Qikab do this. In anger
the Quiches called a council and said: “Only the Ahpozotzils and
the Ahpoxahils have obtained the glory and the power; let us kill
them, for only Huntoh and Vukubatz have glory.” Thus did the people
speak to our ancestors. They wished to tempt the king Qikab to
harass and slay the Zotzil Tukuches. But the king would not listen
to the words of the Quiches. Truly the heart of the ruler was with
Huntoh and Vukubatz. For truly great was the knowledge of Qikab and
marvelous the power of this ruler. Not only was he a king in
majesty, but also he overawed by his learning and the depth of his
spirit, derived from Tullan. Therefore when the people saw his
wisdom, they sought not to instruct him; they troubled not his
majesty nor accepted the words of the king, but pursued alone the
war which they had wished.
|Qui pixababal a qui ahaua vae.||The Orders which were Given to the Rulers.|
|83. Cani a xel pe ru çamahel ahauh takol ahaua, tok xhique rucamic
Çoil Tukuche, ruma eche vinak. Tok xepixabam quij ahaua chaa,
xcha a ri ahauh ikab chique ahauh Huntoh Vukuba: Mani ru xe
mani ru vi kalabal yvuquin, yxnuahol; mia xiet mixban
chuvichin: mixrayx valabil nu vinak nu xit nu pavak, quere chi a
xtiban chivichin. Co a chivichin, yxnuahol, yxnucha nu nimal.
Xere vi pixaban ri vae: Mixutzin malo. Machuvak chipe tiban aal
tepeval vave, xere viri mixkaban yvuquin, chi toloba can tinamit
chiquivach he haol cunum cachak; maqui e aaxa ytzih, yxnuahol.
o huyu tilaabeh pan Yximchee chuvi Raamut. Hay, tinamit tux,
xa chiri ti ban vi bay vi oviçah chi pe ronohel ama. Ti toloba can
ri Chiavar. Yx naek, achih, vuetah xti ulubacan, maqui utz nu tzih ti
takeh, xcha ahauh ikab chique ka mama. Tok xe pixaban quij ahaua,
querea xtakeh vi rutzih ahauh ri cuma ka mama. Mani xulelaan can
|83. Then the king sent his messenger to announce to the rulers that
the Quiches had resolved on the death of the Zotzil Tukuches. At
the same time he sent to the rulers that they should come during
the night, and the king Qikab spoke in these terms to the rulers
Huntoh and Vukubatz: “It is neither the beginning nor the end of
this war made against us, O my children. It has been seen what they
have done to me. They have robbed me of my slaves, my family, my
treasures, my precious metals. They wish to do the same with you.
Go forth, therefore, my children, my younger brothers, my elder
brothers.” Then he gave his orders: “The lot is cast. Cease at once
from the exercise of a power which you should share with me.
Abandon this city to the revolted populace. Let your words no more
be heard, my children. Go to where you can establish yourselves, to
Iximche, on the Ratzamut. Build there houses and a city, and
construct a road on which all the people may pass and rest. Abandon
Chiavar. As for you, people, if you succeed, may my words come to
you as a curse.” Thus spoke the king Qikab to our ancestors. Then
the commands were given to the rulers, and the words of the king
were sent to our ancestors. Nor did the Quiches oppose them.
|Ha a ok xe pe Chiavar vae.||This is When they Went Forth from Chiavar.|
|84. Ha chi oxlahuh y, xtole can tinamit Chiavar, ok xebokotah pe
kamama Chiavar, upitaah. Haa chi oxlahuh y, xul xeat baya
quij, hun Akbal a xuxlan, vinak xeat baya quij, ha a chi cay
at; xlaabex tinamit chi Yximchee, chuvi Raamut. a pa
elah ok a ri pa tinamit chi Yximchee, ok xquilaabeh ka mama
Huntoh, Vukuba, Chuluc, Xitamal Queh, he cahi chi ahaua, re rahaual
Cakchiquel vinak. Cania xapitah xchapo ri labal ruin eche
vinak, cani navipe xban alam oxtun cuma kamaa; cani a xquicot
ama ronohel, tok xlaabex tinamit, ha rumal ri kitzih e aalah
achih, ahauh Huntoh Vukuba. Xae ki xebano labal ruin ahauh
ikab; quere xquicot vi ahlabal vuk ama rij. Mani chia xrucheeh
eche vinak, cani xuam rucovel ronohel ama, cani a xul ru
camahel vuk ama ruin Ahpoçoil Ahpoxahil, xcha ronohel ahlabal:
Vtz mixpe, nucha, nunimal Chiavar, co chirichin Ahpoçoil,
Ahpoxahil, kitzih utz mixul chiri chi Yximchee; xa ruyon achih chu ux
chi Cavek chi eche vinak, xa ruyon aal chu ux, ma xtuban chi
navia labal ruyon chi echevinak, xcha ru tzih ronohel vuk ama,
ok xul cuin ahaua. Canix ximo ri ru tzih ronohel ahlabal vuk ama,
tok laabex tinamit chi Yximchee, xa xuyonih chi can eche vinak,
mani chic xrachulchijh. Querea tok xquilaabeh tinamit chi
Yximchee ka mama ri, yxnuahol, mani chi a xutih labal eche
vinak chirih Cakchiquel vinak, xa xuya chi pe ru vach; he ka mama nabey
xoc quia. Ok xtiho labal chirih eche vinak cuma ka mama Huntoh
Vukuba, a laabem ok ronohel ree izab tinamit pa Chakihya
pa Xivanul ka vinakil a xpe chiri Xechibohoy Xechituh, xavi a cani
xulaabeh can echevinak ri, cani a cahob xoquebex vi
echevinak cuma ka mama; ok xcam ri izab Xechituh cuma ahaua, ok
xutoloba can echevinak ri pa Chakihya pa Xivanul: cani xuxibih
echevinak ok xtiquer labal ok ixcam ri izab Xechituh cuma ahaua
cani xeapon eche vinak chi la yail Ah Xivanul ah Chakihya ri, ah San
Gregorio ah Santo Thomas rubi vacami.
|84. It was on the 13th day of the month Yg that they abandoned the
town of Chiavar, when our ancestors were forced to leave Chiavar
and Tzupitagah. On the 13th Yg they descended, burning many roads.
On the 1st Akbal they halted, still burning the roads, which made
twice that they burned them, after which they established the town
of Iximche, on the Ratzamut; they founded the town of Iximche; then
settled there our ancestors Huntoh, Vukubatz, Chuluc and Xitamal
Queh, these four rulers, the sovereigns of the Cakchiquel people.
As soon as they were settled, they placed themselves in readiness
for war with the Quiches, and our ancestors built a stronghold. All
the people rejoiced at the establishment of the city by these
illustrious heroes, the rulers Huntoh and Vukubatz; for they had
fought on the side of the king Qikab. Therefore all the warriors of
the seven nations rejoiced. The Quiches could do nothing more, and
soon all the cities recovered their power. Messengers of the seven
nations came to the Ahpozotzils and the Ahpoxahils, and all the
warriors said: “You have done well to leave Chiavar, my brother, my
elder; well done, Ahpozotzil and Ahpoxahil; you have done well to
come here to Iximche. There was but one brave man with Cavek and
the Quiches, there was but one royal heart with them; but hereafter
he will not go to war with the Quiches.” Such was the speech of all
the seven nations when they came to visit the rulers. All the
warriors of the seven nations gave their words, when the city of
Iximche was founded, that they would separate from the Quiches and
would not form an alliance with them. Therefore, my children, when
our ancestors founded the city of Iximche, the war of the Quiches
against the Cakchiquels had not begun. They had but gazed at each
other. Our ancestors first took the sword in hand. When war was
declared against the Quiches by our ancestors Huntoh and Vukubatz,
the people of Qizqab had inhabited for a long time the towns of
Chakihya and Xivanul, and our people were settled at Xechibohoy and
at Xechituh. Soon after the Quiches were established, two of their
strongholds were seized by our ancestors; Qizqab having been killed
by our ancestors at Xechituh, the Quiches abandoned Chakihya and
Xivanul. The Quiches were frightened at seeing the war begin with
the death of Qizqab at Xechituh by the orders of the rulers. The
Quiches then went down to the streams of those of Xivanul and of
Chakihya, which are called at present San Gregorio and Santo
|85. Tok xqui hach a ahaua Huntoh Vukuba ri vuk ama nimak achi
xtzuku quichin heri Ah Popoya, Ah Panca, Ah Holom, Mixcu, Tamyac,
ronohel Pokoma: Querea taah, Ah Yiyule, Ah Xeabah, Ah
Çakuchabah, xa e cay chi ahaua xeamo ronohel xa Huntoh,
Vukuba: xepatanih vi vuk ama nimak achij. He naek cahi ahaua mani
qui covil ri e cay ahaua Chuluc Xitamal Queh quibi. Cani navipe xtakex
qui aal ka mama ruma ronohel vuk ama, ok xlaabex tinamit chi
Yximchee; querea ru chupic aal eche ri, quecha can ka tata
ka mama, yxnuahol.
|85. Then the rulers Huntoh and Vukubatz assigned to the chiefs of
the seven nations all their tributaries, that is to say, the people
of Popoya, Pancag, Holom, Mixco and Tamyac, all of whom were
Pokomams; as for those on the plains, the subjects of Itziyule,
Xeabah and Zakquchabah, the two rulers, Huntoh and Vukubatz,
reserved these for themselves. The seven nations and the chiefs
were subjected to a tribute. There were four rulers, but the two
named Chuluc and Xitamal Queh were not important. Soon afterwards
our ancestors were called majesties by all those of the seven
nations, at the time that the city of Iximche was founded. Thus
disappeared the glory of the Quiches, said our fathers and
ancestors, O my children.
|Qui camibal ahaua vae.||How the Rulers Died.|
|86. Ha a nabey ahauh Huntoh xcam, ok xcam chic ahauh Vukuba. Ka
mama tiil chican tinamit ok xecam ahaua.
|86. The first who died was the ruler Huntoh; then the ruler
Vukubatz died. Our ancestors had enlarged the city when they died.
|87. Tok xahauar chia ahauh Lahuh Ah rubi, nabey ruahol ahauh
|87. Then began to reign the ruler Lahuh Ah, first of the sons of
the ruler Huntoh.
|88. Tok xahauar chia ri ahauh Oxlahuh ij rubi, nabey ru ahol
ahauh Vukuba, he a belehe chi achij xe ru aholah ri ahauh ka
mama Cibakihay; Ximox ru bi rixhayil ahauh Vukuba. Oxlahuh ij
a rubi ri nabey ru ahol, ahauh Cablahuh Ba ru bi rucam;
Chopena Tohin ru bi, rox Chopena iquin ua ru bi rucah, xetzak
a pa labal ri e cay ka mama; Chopena Tohin xbe tzak Tucuru Cakixala
rubi huyu xtzakvi; Panatacat, a xtzak vi Chopena iquin ua;
Chopena Queh rubi roo; Nima Ahin ru vakuk; Xavi Ahin rubi chic ruvak,
Caok, atu quibi he cay chic, e a aalah achiha ree ronohel ka
|88. At the same time reigned the ruler Oxlahuh Tzii, oldest son of
the king Vukubatz. These are the nine rulers begotten by our
ancestor, the chief Cibakihay:—Ximox was the name of the wife of
Vukubatz; Oxlahuh Tzii was her eldest son; the chief Cablahuh Batz
was the second; Chopena Tohin was the third; Chopena Tziquin Uqa
was the fourth. These last two ancestors perished in battle.
Chopena Tohin was slain at the place called Tukuru Cakixala, and
Panatacat was the spot where fell Chopena Tziquin Uqa. Chopena Queh
was the fifth; Nima Ahin was the sixth; Xavi Ahin was the name of
the seventh, and Caok and Qatu were the two others. All these
ancestors of ours were equally illustrious.
|89. Ha a ri ahauh ka mama Oxlahuh ij, quere navipe ri Lahuhah,
kitzih tixibin que achihir, tixibin a quetamabal xa maqui meztah
rutzih qui tata qui mama. Xavi xcuker chican ruux alahol ok xeoc
chi ahauarem; xaui xere chican aal tepeval xquiban chic ahaua;
iy chi navipe nimak labal xquiban xcam chia ahauh Lahuhah. Ok xoc
chic ahauh Cablahuh Tihax rubi, nabey ru ahol ahauh Lahuhah, xavi ha
ahauh Oxlahuh ij tan tahauar ok xahauar chic Cablahuh Tihax: xavi
xere qui aal ahaua xux chican, xaa ki ru camic ikab, ri
naual ahauh chila echee, ok xutih chic labal eche vinak chirih
Cakchequel vinak. Ha atan que ahauar iche ri Tepepul, Yztayul
quibi, tok xtzain chic ru ux eche vinak chiri tinamit chi
Yximchee. Ki a tan nima vayhal tok xban xax ka nima teuh xcamiçan
avan pan Uchum, xyaar avan ruma teuh, querea xçach vi echa ri, que
cha ri y mama, yxnuahol. Ok xu am ka eche vinak, xaa hun
achi, anom xel Cakxiquel xapon eche ha, xaponiçan ru tzihol vayhal
ichee, i xcha achij: kitzih tan nima vayh, mani tuhih chic
vinak ruma vaihal, i xcha tok xapon ichee. i querea xhique
vi ru camiçaxic Cakchiquel ri ruma eche vinak camel chu ux.
|89. These kings, our ancestors, Oxlahuh tzii, and Lahuh ah, truly
they frightened by their bravery, they frightened by their
knowledge, for they had not forgotten the words of their fathers
and ancestors. The hearts of their subjects were calm when these
princes assumed the power, and they exerted authority and control.
They had made many and great wars when the king Lahuh ah died. Then
came the king named Cablahuh Tihax, oldest son of the king Lahuh
ah; but Oxlahuh tzii continued to reign, Cablahuh Tihax ruling
jointly with him. In truth, the glory of these rulers was not fully
established until after the death of Qikab, when the magician-ruler
of Quiche and the Quiches recommenced the war with the Cakchiquels.
At that time there ruled at Quiche Tepepul and Iztayul, and the
Quiches regarded with jealousy the city of Iximche. At that time
there occurred a great famine, brought about by great cold, which
had destroyed the harvests in the month Uchum, and the harvests
were lost through this cold. For this reason, say our ancestors,
the food was all consumed. A fugitive Cakchiquel informed the
Quiches of this, bringing to the Quiches the news of this famine:
and this man said: “Truly, it is a great famine, and the people
cannot suffer the pains of this hunger.” So he said on arriving
among the Quiches. Therefore the death of the Cakchiquels was
decided on by the Quiches, and destruction was in their hearts.
|Ru petebal vae.||What Took Place.|
|90. Tok xpe a xubok pe ri pa tinamit umarcaah, xiz pe ronohel
ahaua; xpe a qui abouil ri Tohohil; humah a ronohel achiha
xpeul; maqui ahilam chi vinak, maqui xa hu chuvy, ca chuvy xpe, xul a
chi ama, chiri uum ah vi ul xpopon vi ul chiri, ok xvikon a
chi ha, chi pocob, chi tooh, chi tunatiuh, u, chi tunatiuh
ubul, chi alvach puak abah, ca utal ok xpeul chiri.
|90. Then took place the defeat at the town of Gumarcaah and the
humiliation of all the princes. They brought out their god Tohohil
and the people came in crowds; the multitude was innumerable; it
was not merely in battalions of eight thousand and sixteen thousand
men, but they came by villages and districts. They came in battle
array, with their bows, their armor and their weapons, their
brilliant plumes, their shining circlets, their head decorated with
crowns of gold and precious stones; this was the manner of their
|91. Ha a chi lahuh ij, rucam ka eche vinak chi Yximchee, i
mani a ru tzihol cuin ka mama Oxlahuh ij, ha Cablahuh Tihax,
ok xpeul echevinak, camicay richin Çoil Tukuchee. Xaa anom
achij xkaçan pe, rutzihol camic ruin ahaua; cabih tibin camic,
mixizpe ronohel eche vinak, camiçay richin vinak tinamit,
xtoquebex, kitzih tixibin mixpeul, maqui xa hu chuvy ca chuvy achiha,
xcha ri achi anom ok xul Cakchiquel. Cani a xepopon ahaua xecha: xaha
rutaon, utz mixpe xti katih ki ruin iche vinak, xecha ahaua. Cani
a xel camol bey, xel a hu hob achiha ramonel chirih eche
vinak, xramatah vi xaa ruyon ah tinamit xulelaan, ri xkape pa nima
bey chuvi huyu at beya qui, xuulelaah a ru ulel Ah
Tibaoy, Ah Raxakan, xavi a xu apihel ru bey Ah aleah, Ah
Paçaki uleuh, Ah inoma.
|91. It was on the day 10th Tzy that occurred the destruction of the
Quiches at Iximche; but the news of it had not yet reached our
ancestors, tzii and Cablahuh Tihax, when the Quiches
came to destroy the Zotzil Tukuches. A fugitive came bearing to the
chiefs the news that they were to be slain: “Day after to-morrow
they will slay you. All the Quiche nation will come to slay and
destroy the people of the city, which they will enter by force;
truly their entry will be terrible, for they are many more than
eight thousand or sixteen thousand men.” Thus spoke this fugitive
when he arrived among the Cakchiquels. The chiefs immediately
assembled in council and said: “Listen! It is a good thing that we
are to measure ourselves against the Quiches.” Thus spoke the
chiefs. Immediately they sent forth messengers. One division of the
people formed and went forth to meet the Quiches, and the
inhabitants alone went forth to battle. They went by the main road
to the summit of the mountain, burning everything on the way. They
met in conflict the battalions from Tibaqoy and Raxakan, and closed
the road to those of Galeah, of Pazaki uleuh and Ginoma.
|92. Tok xucavuh a ri achiha chi haa, chi pocob, chi tooh
xaelavachim chic ok xkaul.
|92. Then all the men took up their bows, their shields and various
weapons, awaiting the arrival of the enemies.
|Ru camibal a iche vinak.||The Destruction of the Quiches.|
|93. Ki a pacac ru xe cah xkah pe chuvi huyu, cani a xboz ci
yuyub, cani navipe xpae ru lakam, xahan a çubak, habi tun,
xivac. Kitzih ti xibin ok xka pe eche xka pe chi
otoh, xmukutah yan ri otoh, xka chipe xe huyu, ki na a xul chu
chi ya, celahay ya, xavi a tzekel pe ahauh Tepepul Yztayul, xavi
rachbilam pe ru abouil. Tok xpe a ul ri ramonel chirih, kitzih
tixibin ok xpe ul, cani xahan ci yuyuh, çubak, habitun, xivac,
xuut ru puz, ru naval achiha: cani a xu cahmah echevinak, mani
chic xulelaan, cani xpaxin rij xyaar chi camic echevinak, maqui
ahilam xcam. Querea xace xtelecheex xquiya quij, ahaua Tepepul
Yztayul xuya ri qui abouil. Querea ru alel achij, rahpop achi
ru mam ru ahol ahauh ahxit ahpuvak, ahib, ahot, ronohel
achiha, kitzih xyaar chicamic, mahilam maqui xahu chuvy, ca chuvy chi
eche vinak xu cam ka Cakchiquel, oher, quecha ka tata ka mama,
yxnuahol; haa ahauh Oxlahuh ij, Cablahuh Tihax he navipe
Vooymox, Rokelbain xebano maquina xaquere xaar huyu chi
|93. When the dawn appeared, they (the Quiches) descended from the
hills, the cries and shouts of war broke forth, the banners were
displayed; then were heard the drums, the trumpets and the conches
of the combatants. Truly this descent of the Quiches was terrible.
They advanced rapidly in rank, and one might see afar off their
bands following one another, descending the mountain. They soon
reached the banks of the river, the houses by the water. They were
followed by the chiefs Tepepul and Iztayul, accompanying the god.
Then it was that the battalions met. Truly the encounter was
terrible. The cries and the shouts, the noise of the drums, the
trumpets and the conches resounded, mingled with the enchantments
of the heroes. The Quiches were routed in all directions, not one
fought, they were put to flight and delivered over to death, and no
one could count their slain. A great number of them were taken
prisoners, together with the kings Tepepul and Iztayul, who
delivered up their god. Thus the Galel-achi, the Ahpop-achi, the
grandson and son of the chief jeweler, the treasurer, the secretary
and the chief engraver and all the people were put to the sword.
The Quiches who were then killed by the Cakchiquels were not
counted by eight thousand or sixteen thousand; so said our fathers
and ancestors, O my children. Such were the deeds of the kings
Oxlahuh Tzy and Cablahuh Tihax, as also of Vooymox and Rokelbatzin.
Thus, and not otherwise, did they make glorious the city of
|Ru camibal chic ahauh Yhal vae (Amolac, Lahuh Noh, Chicumcuat).||The Death of the Chief Ychal (Amolac, Lahuh Noh, and
|94. atan ru laabem ok Akahal vinak ri chuvi tinamit chi Holom
uu huyu axan haa tan tahauar ri Yhal Amolac, xaaxbe
boy chij xka ruma qui çamahel ahaua Oxlahuh ij, Cablahuh Tihax,
xucheex: Ti pe tah rachihilal ahauh vican nu mama, ka hunamah chic ka
ha, ka pocob ruin, ha ri eche vinak mixrah nu tih chic labal
chirih nu civan nu tinamit, mi a xnuban richin chi eche vinak; ka
tiha chi a labal ruin, ti iz pe ul rachihilal ahauh, xucheex
tok xboy chiix Yhal. Cani a xhique ru ux ahauh: Utzan chirichin
Ahpoçoil, Ahpoxahil, tiil vachihilal tiiz be ronohel
vachihilal, yn a nun quibe, tibe vetamahel huyu Cakchiquel, tibe
kabanael labal cuin vica nu mam, cani xcha ahauh Yhal chique
|94. Meanwhile the Akahals occupied the towns Holom, Guguhuyu and
Qaxqan, having for king Ychal Amollac. Messengers were sent to him
by the kings Oxlahuh tzii and Cablahuh Tikax, with the order that
he should come down, and they said: “Let the bravery of the king be
made manifest to our ancients, let us measure with him our bows and
our shields. The Quiches wished to try their arms against our
ravine and our city, and we have dealt with the Quiches. Let us now
try this one in war; let the king come and show his valor.” Thus
did they say and sent this word to Ychal. The heart of the king was
soon resolved. “Let it be according to the desire of the
Ahpozotzils and Ahpoxahils. I will increase my strength and I will
go and show them all my valor. I will go alone; I will see what is
the place of the Cakchiquels; I will go down to make war with the
descendants of my grandfather.” Thus spoke the king Ychal to the
|95. Cani a xequicot ahaua tok xel pe ru tzihol ahauh Yhal, cani
xquipopoh quitzih ahaua chirih Yhal: Utz mixpe cani ti ka chup ru
vach maqui ti keleçah chic kivi axto chi Yhal, xecha ahaua cani
xhique ru camic cuma ka mama—Hunahpu ian, Nimaçahay, Ahciahuh,
hooc Tacatic, imahi Piaculcan, Xumak Cham, xcak vachitah ruma
ulamach puvaka, raponic xehuna cauh.
|95. The chiefs rejoiced when the words of Ychal reached them, and
the chiefs took counsel in words against Ychal: “It is well that he
be hidden from the light, that we disobey not the Demon on account
of Ychal.” Thus spoke the princes. Then his death was resolved upon
by our ancestors—Hunahpu Tzian, Nimazahay, Ahciqahuh, Qhooc
Tacatic, Tzimahi Piaculcan and Xumak Cham, who were envious of his
person on account of the riches that he had, and the height to
which he had raised his courage.
|96. Tok xpe a ul ahauh Yhal, tzatz rachihilal xpe naual ahauh a
ri Yhal, xcha can ru pixa chi rochoch: Vue quinul vue maqui chic
quinul, vue yn camel; vae xquibe xcha can ahauh. Ok xpe ul cani xuna
ahauh, ki a tel pe çakliahol ri ahauh; tok xuna, xcha: Tieta
na ak, chun çakcab quixbanon quix vikon baka ki xbiçah ki chuvach
Çoil Tukuchee, xcha chique rachihilal. Querea ok xtzolih hakap
ru hay ru chinamit, tok relic chic ahauh lahuh Noh.
|96. Then the king Ychal went forth, and a great number of
distinguished warriors went with the king. He was profound in
knowledge, and he left these words to his house: “Whether I return,
or whether I do not return, my death is at hand.” The king
departed, saying these words. When it was known that the king was
on the road, the people came to carry him on their shoulders. When
he heard them he said: “Look to your walls; look to your lime and
your war paint; be prepared and your arms at hand, that you appear
not cast down before the Zotzil Tukuches.” Thus he spoke to his
warriors, and they returned in midway to their houses and villages.
The chief came on the day 10th Noh.
|97. Xa a elavachiym chic ok xul pa tinamit chi Yximchee,
hiquilibem chic ru camic, banoninak chic achiha tok xul; pan pop a
xtakevi ok xul; xaki xrulibeh tok xcam ahauh ruin ronohel rachihilal:
xchapol richin ri yacol cui ya, tok xoc apon, xe yaar chicamic Akahal
vinak. Querea rucamic Yhal Amolac ri chi Yximchee. Vaa quibi
rachihilale, ri xecam ruin, he nimak achiha: Çoroch, Hukahic,
Tameltoh, Huvarahbix, Vailahol, queucheex, he aalah tak achiha,
iy a chubinem achiha xcam. Querea rukahic tinamit chi Holom, ri
iy a ovi Akahal vinak chuvi tinamit, axan, Ralabal Y,
uuhuyu, Vukuçivan. Xavi ax iz cam chic ri ronohel tinamit
cuma ahaua Oxlahuh iy, Cablahuh Tihax, xrah a ru laabeh chic,
Xerahapit, ru kaxba chi chic Akahal vinak, a chiri a xtoe vi ru
|97. His face was sorrowful as he entered the city of Iximche, where
they were consulting of his death. It had been decided upon by the
chiefs when he came. At his arrival he was called to the council,
but no sooner was he entered than he was slain, and his brave
companions with him. His cup bearer was seized as soon as he
entered, and was slain, as of the Akahal nation. Thus perished
Ychal Amolac at Iximche. These are the names of the warriors who
perished with him, all distinguished men: Zoroch, Hukahic,
Tameltoh, Huvurahbix, Vailgahol; thus they were called, these noble
men, who went forth to die with him. Thus it came that the city of
Holom was conquered, as also the towns of Qaxqan, Ralabalyq,
Guguhuyu and Vukucivan, where dwelt many people of the Akahal
nation. All the towns finished by yielding to the arms of the kings
Oxlahuh tzy and Cablahuh Tihax. Desiring to repeople Xerahapit, the
Akahal nation were transferred there, and there they bewailed their
|Ru camibal chic Caoke vae.||The Death of Caoke.|
|98. Paraxtunya, Beleheih rubi ahauh. Xax rachul chijh ahauh Voo
Caok, Ahiquinahay; xa xuçolrih labal Caoke, labal ru ux. Cani
xuban ru oxtun ru otoh, aal chic xraho ahauh Belehe ih:
tok xecha a ahaua Oxlahuh ij, Cablahuh Tihax, ok xaa xax ru
tzihol qui çolbol labal: ki vi pe chi ytzel ru ux chi Ahiquinahay
chi Belehe ih, tan qui ru çol chuvih chi nu vach, mi xuam
aal chu ux chi Caoke utz ka bana labal ruin, xecha ahaua.
Cani a xhique ru camic Caoke, xbe achiha camiçay richin, kitzih a
achih Caoke, ru nah xcam, a roxlah xka ru tinamit, xutih ru ih
Caoke oxlahuh chiih, xban tzaloh, ok xka tinamit Paraxtunya cuma ka
mama Oxlahuh ij, Cablahuh Tihax, xcaminak ok a ronohel ri
|98. At Paraxtunya, Belehe gih by name was chief. He had made an
alliance with the chief Voocaok, the Ahtziquinahay. Caoke was
inclined to war, and war was in his heart. Having built a
stronghold with ditches, Belehe gih desired the supreme power. The
kings Oxlahuh tzy and Cablahuh Tihax learning these preparations
for war, said: “Truly there is an evil mind in the chiefs
Ahtziquinahay and Belehe gih. They have turned war toward us, and
the chief Caoke has already in his heart assumed the supreme
power. Let us give them war.” So said the chieftains, and from that
time the death of Caoke was resolved upon. Warriors set out to slay
him. But Caoke was brave, and, far from yielding, thirteen times he
descended from his town and for thirteen days endeavored to save
his life. Finally the town of Paraxtunya having been assaulted, it
was captured by our ancestors Oxlahuh tzy and Cablahuh Tihax, who
put to death all whom we have named.
|Tok xban a yuhuh chi Yximche.||Then the Revolt Took Place at Iximche.|
|99. Vae xa vuleuh ri ru xe haoh xtiquer Akahal vinak qui ulel
Tukuchee; xax ot cavex Akahal vinak cuma Tukuchee; cani a xchapo
ri xaçin ri vinak tok xot avex, tzam Chiib xban vi oher ruma
|99. A question of land was the real cause of the struggle, when the
Akahals strove with the Tukuches, because the harvests of the
Akahals had been destroyed by the Tukuches. Those who beat the
persons injuring the harvests were seized at the point of Chiqib,
the place where this took place among those men of old.
|100. Xaa ana vinakil quichin ahaua Cablahuh Tihax, Oxlahuh ij
ruma Tukuchee, ruma Akahal vinak, haa tan cahaual Tukuchee ri Cay
Hunahpu ru bi, atzih vinak Cavek, he navipe ri ahaua iria Yyu,
Toxom Noh qui bi; xaa xret vachih ru aal ri ahauh Cay
Hunahpu, xa iy ral ruahol, xaa maqui xya Akahal vinak chi camic
chirichin ruma Ahpopçoil Ahpopxahil, camel tah Akahal vinak chu
ux Cay Hunahpu; querea xebe vi chirih ahauh Cablahuh Tihax,
Oxlahuh ij ruma Cay Hunahpu, xax ruin vi a xcako ruvach chire
Ahpopçoil Ahpopxahil, xata ruyon xahauar xraho ahauh. Tok xnimatah
a haoh cuma ahaua, ha ahauh Cay Hunahpu ki xahoon ru banic yuhuh,
ha ari ahauh Cay Hunahpu kitzih labal ruux, xax maqui chivi xraho
ahauh xelahibex ruvach cuma ahaua, Oxlahuh ij, Cablahuh Tihax, xa
nima tahinak chic ahauh, tok xelahibex ruvach, he maqui yuhuh cahoom
ahaua alahol, pokon xquina; querea kitzih xibin ri quichin ahaua
xuna Cay Hunahpu xax maqui chivi xraho xil.
|100. The judges in this affair were the kings Cablahuh Tihax and
Oxlahuh tzy, for the Tukuches; and for the Akahals, the Tukuche
chief called Cay Hunahpu, the head chief Cavek, and the chiefs
Qiriayu and Toxqomnoh. One could see in Cay Hunahpu the demeanor of
supreme power, and he had many vassals; but the Ahpopzotzils and
the Ahpopxahils refused to deliver up to him the Akahals to be
slain. For already in his heart Cay Hunahpu had resolved to destroy
the Akahals. For this reason there was a revolt against Cablahuh
Tihax and Oxlahuh tzy, by the instigation of Cay Hunahpu; for this
chief disliked the Ahpopzotzil and the Ahpopxahil, and would have
liked to rule alone. Thus the revolt spread among the chiefs. The
chief Cay Hunahpu desired the revolt; for this chief Cay Hunahpu
had resolved in his heart the revolt, and he could not be satisfied
until he had forced the kings Oxlahuh tzy and Cablahuh Tihax to
humble themselves that he might become great. Then these princes
did humble themselves, that there should not be a conflict between
their people, and they grieved deeply. Thus did Cay Hunahpu
frighten these two kings; but he could not be satisfied without
|101. Tok xhique a ih xbanvi yuhuh ruma ahauh Cay Hunahpu, ha
chi hulahuh Ah xban yuhuh: tok xuhuruh a el rij Tukuchee pa tinamit
haka ya xbe ti e vi el ronohel a rachihilal Tukuchee, xoquiben
tinamit; maqui a xcaho rachihilal ahauh Cablahuh Tihax Oxlahuh
ij; xa hu hob achiha xchaobem quitzih ahaua ah Xechipeken,
rahpop achi Cinahitoh ru bi achi tan tachihir chiri Xechipeken.
|101. The day of the revolt was appointed by this chief, Cay
Hunahpu, and on this day, 11th Ah, the revolt broke out. Then the
Tukuches were drawn out of the city, to the other side of the
river, and all the Tukuche warriors went there also, that they
might enter the city; but the warriors of the kings Cablahuh Tihax
and Oxlahuh tzy opposed them. One division of warriors was enough
to drive them off, encouraged by the words of the kings, a division
from Xechipeken; and these of Xechipeken, with their ruler the
counselor Cinahitoh, distinguished themselves by their bravery.
|Ru camibal Tukuchee va kitzih xyaar chi camic.||The Destruction of the Tukuches, who were, in fact, Massacred.|
|102. Ki a ti pacatah ru xecah chi hulahuh Ah xboz pe Tukuchee haka
tinamit, cani xahan ru çubak, ru habi tun ahauh Cay Hunahpu,
vikital chi tooh, chi tunatiuh u, chi tunatiuh ubul, chi
alvach puak abah. Ok xboz pe haka ya, kitzih tixibin maqui ahilam
chi Tukuchee, mani xahu chuvy, ca chuvy. Tok xtiquer a tzaloh chuvach
tinamit tzam am, xulu vi ri labal haa Chucuybain amol
yuhuh cuma Tukuchee; xaa e cahi chi yxoki xevik chi achcayupil qui
ha xquiexevachibeh labal, hunelic rucahichal ral; qui ha xoc
chuva ru pop Chucuybain ruma achiha: tixibin chi nima yuhuh xquiban
ahaua oher; ha amol tzaloh ate xquiut chic qui tiohil yxoki
chuvach pa Çoil pa Xahil ak xeel vi yxoki; kina xeel pe chiri
tok xboz chia hu hob pa nima bey chi nima otoh, ruyon a
achiha ri ah Tibaoy, ah Raxakan hucumah a xpaxel ri pa nima bey;
xa cay xutzak can ri ok xpaxel, haa ri xka ul haka tinamit xyaloh
tzaloh, haa xramon ri rahpop achi Cinahitoh ah Xechipeken.
|102. When the dawn appeared on the day 11th Ah, the Tukuches began
on the opposite side from the city, and the drums and trumpets of
the chief Cay Hunahpu were heard. Then the warriors armed, and
displayed their brilliant feathers and shining banners, and gold
and precious stones. Then it began on the other side of the river,
and truly it was terrible for the number of the Tukuches, who could
not be counted by eight thousands nor by sixteen thousands. The
battle began before the city, at the end of the bridge where
Chucuybatzin, placed at the head of the struggle by the Tukuches,
had brought the fighting. There were four women who had armed
themselves with lances and bows, and taken part in the battle,
fully equal to four young men. The arrows launched by these
heroines struck the very mat of Chucuybatzin. Truly it was a
terrible revolt which the chiefs made of old. The chiefs of the
battle afterwards set up the images of these women before the
buildings of the Zotzils and the Xahils, whence these women had
gone forth. As they departed, there suddenly appeared a division
in the high road near the deep trenches. It rapidly scattered the
warriors of Tibaqoy and Raxakan on the high road. Only two of the
men fell in this encounter, and he who led them beyond the city to
prolong the combat was the same who had gained the previous
victory, the counselor Cinahitoh of Xechipeken.
|103. Tok xpe a ramonel chirih Tukuchee, cani a xucahmah mani chic
xulelaan canih xpaxin rij, xyaar achiha, xyaar yxok aqual chi camic,
xuyari ahauh Cay Hunahpu, xuya a ri ahauh iriniyu, Toxom Noh,
ronohel a ru mam ahauh ru ahol ahauh. Cania xbe eche ri Ah
Tibaoy, Ah Raxakan, xbe a utuhil hakap, xhito a ri
ronohel chucochol alahol, xpaxin ri ronohel. Queraa tok xyaar
Tukuchee ri oher, yxnuahol, hea ka maa Oxlahuhij, Cablahuh
Tihax xebano, chi hulahuh Ah, a xban xpax Tukuchee.
|103. Then began a general attack on the Tukuches; they were cut to
pieces at once; no one resisted; the rout was complete; men, women
and children were given up to slaughter. The chief Cay Hunahpu was
slain; the chiefs Tziriniyu and Toxqom Noh all perished, as well as
their fathers and children. Immediately those of Tibaqoy and
Raxakan retired, partly to Quiche, partly among the Tzutuhils. They
mingled with their subjects and were thus dispersed. Such was the
destruction of the Tukuches, in old times, O my children. It was
our ancestors Oxlahuh tzy and Cablahuh Tihax who, on the day 11th
Ah, undertook and accomplished the dispersion of the Tukuches.
|104. Ru hulahu vinak ok a tiban yuhuh, ok xrah cam chic Ah Tibaoy,
ruma echevinak, haok xbe tiqeel Tukuchee Chiavar, xyaar eche vinak
chi camic chiri, xtzak can Yaxon ui ru bi, chi belehe Caok.
|104. Thirty-one days after the revolt, as the Quiches desired to
destroy those of Tibaqoy, these Tukuches removed to Chiavar and put
to death the Quiches, who yielded in a battle at a place named
Yaxontzui, on the day 9th Caok.
|105. Ru vaklahu vinak, ok tiban yuhuh, xcam chic Cinahitoh, xax rah
rumah ahauh atzih vinak Ahmoxnay, xa ruyon chi Chinahitoh xax rah yo
ru aal chi qui vi ahaua, querea xyaar vi Cinahitoh ri iy
chubinem achiha xcam pa tinamit chi hulahuh Can xban.
|105. On the 36th day after the revolt Cinahitoh perished, because
he coveted the position of the orator Ahmoxnay. Cinahitoh wished to
exercise the power alone, above the chieftains, therefore Cinahitoh
was condemned by all the chiefs, and his death was carried into
effect in the city on the day 11th Can.
|106. Xlauheh oktel huna yuhuh xhiax chic ahauh atzih vinak Ahmoxnay,
chi hulahuh Akbal, xa xuhaeh coboyel ahaua, ha xcam ri ahauh.
|106. One year less ten days after the revolt was hanged the chief
orator Ahmoxnay on the day 11th Akbal. This chief perished because
he had stopped the messengers of the ruler.
|Chi vahxaki Ah xel huna yuhuh.||The day 8 Ah was one year after the Revolt.|
|107. Xaa halachic matel ru caba ru camic Tukuchee, ok xcam chic
utuhile pa Çakcab, ha chi hun Ahmak; xyaar chic utuhile chi
camic, xqui ya qui ahaua Nahtihay, Ahibihay; xa a ha chic maqui xu
ya ri ahauh Vookaok Ahiquinahay, ha chic xtzain ru ux chirih
|107. It was not much less than two years after the defeat of the
Tukuches, when the Tzutuhils were defeated at Zakcab on the day 1st
Ahmak. The Tzutuhils were cut to pieces and their rulers Nahtihay
and Ahqibihay were slain. Only Vookaok, the Ahtziquinahay, could
not be conquered, and he tried his fortune against the Cakchiquels.
|Chi voo Ah xel ru caba ru banic yuhuh.||The day 5 Ah was two years after the Revolt.|
|Chi cay Ah xel oxi huna ru banic yuhuh.||The day 2 Ah was three years after the Revolt.|
|108. Ha chi oxi Queh xban chic yuhuh eche, xbe ru ul vachih chi el
Tukuchee yuhuh chiri iche.
|108. On the day 3 Queh there was a revolt in Quiche. The Tukuches
went to take part, and joined in the revolt in Quiche.
|Cablahuh Ah xel ru cah huna yuhuh.||The day 12 Ah completed the fourth year after the Revolt.|
|109. Chupam voo huna xcam chic Ah Mixcu tzukul richin ahauh Cablahuh
Tihax xax rah ru aariçah ri; chi Vuku Camey, xka ru tinamit Ah
Mixcu, xyaar chi camic ruma achiha.
|109. During the fifth year those of Mixco were put to death; being
tributaries of the king Cablahuh Tihax, they wished to make
themselves independent. On the day 7 Camay, the town of Mixco was
taken and its inhabitants slain by the chiefs.
|110. Ok xcam chia Yaqui Ah Xivicu, xax rach ul chijh ahauh voo
kaok rahaual Akahal vinak, haok xtie chic chuvach huyu, Akahal vinak,
xrah aar chic chiri.
|110. At the same time were put to death the Yaquis of Xivico,
because they had taken part with the king Vookaok, Chief of the
Akahals, this nation of the Akahals having begun to lift itself
before the town, desiring to obtain power.
|111. Vaih ok atel Voo rubanic yuhuh ok xcam chic Akahal vinak
chuvach huyu, xaxrah aar chic ahauh chu vach huyu.
|111. Six days were wanting to complete five years from the revolt
when the Akahals were cut in pieces before the town, with their
king, because they wished to be independent of the town.
|Chi belehe Ah, xel voo huna rubanic yuhuh.||The 9 Ah completed the fifth year after the Revolt.|
|Vakaki Ah, xel ruvakah yuhuh.||The 6 Ah completed the sixth year after the Revolt.|
|Chi oxi Ah, xel ruvuk huna yuhuh.||On the 3 Ah there were seven years from the Revolt.|
|112. Chupam ruvahxak huna yuhuh xcam chic utuhile, ruma ah Xeynup,
Xepalica, xe yaar vi chicamic, xtzak can Çakbin Ahmak chi oxlahuh Ahmak.
|112. In the eighth year after the revolt, the Tzutuhils were
defeated by those of Xeynup and Xepalica; they were slaughtered,
Zakbin and Ahmak having perished in the action on the day 13 Ahmak.
|Chi oxlahuh Ah, xel vahxaka yuhuh.||On the day 13 Ah there were eight years from the revolt.|
|Chi lahuh Ah, xel ru beleh huna.||On 10 Ah there were nine years from the revolt.|
|113. Cablauheh oktel lauha yuhuh ok xio pokob Cakchiquel ruma ahauh
kamama Oxlahuh ij, kitzih chi nima aal xban xul ronohel vuk
ama chi Yximchee, chi vahxaki Ymox xban.
|113. Twelve days were lacking to complete the tenth year after the
revolt when the Cakchiquels put on their shields on account of the
king our ancestor, Oxlahuh tzy; for truly he showed great power in
making all the seven nations come to Iximche, which he did on the
day 8 Imox.
|Chi vuku Ah, ru lauha rubanic yuhuh.||The day 7 Ah completed the tenth year after the Revolt.|
|Chi cahi Ah, xel ru hulauha.||On 4 Ah there were eleven years from the Revolt.|
|Chi Hun ah, ru cablauha.||On 1 Ah there were twelve years.|
|Chi hulahuh Ah axel roxlauha yuhuh (Ahpoçoil).||On 11 Ah there were thirteen years from the revolt (of the
|114. Oxlahuh iquin xcam xoohauh Vooqueh ri xhaylah Lahuh Tihax ru
ahol ikab. Xaa hala chic matel cahlauha yuhuh ok xcam ahauh
Oxlahuh ij, ka mama; chi oxi Ahmak xcam ahauh, kitzih chi tixibin ru
aal chia ahauh, manix hacatah vi ru ih ralaxic, i ya
labal xuban, iya tinamit xukaçah tok xcam. He chi a xeru aholah
|114. On the day 13 Tziquin died the princess Vooqueh who had
married Lahuh Tihax, son of Qikab. Little was lacking to complete
the fourteenth year after the Revolt when the king our ancestor
Oxlahuh tzy also died. He died on the day 13 Ahmak. Truly this king
had made himself feared by his power; never was his power or his
grandeur diminished; he undertook many wars and conquered many
cities. These are the children he begat:—
|115. Huny, rubi nabey ruahol, haa xoc chi ahauarem ok xcam
ahauh Oxlahuh ij ru tata, ronohel tzih cahi chi ama ok xahauar
ahauh Huny. Vakaki Ahmak ru bi ru cam al; Noh a voxal; Beleheat
ru cahal; Ymox voo al; Noh ruvakakal. Maku Xuhay rubi xoohauh
xixhayl ahauh Oxlahuh ij; xae oxi xeralah, ha nabey ri ahauh
Huny; he a cay yxoc huhun a qui te ri hakap ru ahol
ahauh, xa ri xnam ahauh xalan ri Beleheat.
|115. Hunyg was the name of his first son, and he obtained the power
when the king Oxlahuh tzy his father died, and all four of the
tribes gave their consent that Hunyg should be chief. Vakaki Ahmak
was the name of the second son; Noh was the third; Beleheqat the
fourth; Imox the fifth, Maku Xguhay was the name of the queen, wife
of the king Oxlahuh tzy. She had three children, oldest of whom was
the king Hunyg. He had also two other wives, each of whom was
mother of part of the children of the king; and the mother of the
king (Hunyg) had also Beleheqat.
|Chi vahxaki Ah axel ru cahlauha yuhuh.||The day 8 Ah completed the 14th year after the Revolt.|
|116. Ok xcam chia ahauh Cablahuh Tihax; chi cahi Ey xcam ahauh.||116. Then died the king Cablahuh Tihax; this king died on the day 4
|Voo Ah, a xel rolauha rubanic yuhuh.||The day 5 Ah completed the 15th year after the revolt.|
|117. Tok xahauar chia ahauh Lahuh Noh rubi, nabey ru ahol ahauh
Cablahuh Tihax. He a xeulaan Yaqui Ah Culuvacan, ri ahauh Huny,
Lahuh Noh; chi hun Toh xeul Yaqui ru çamahel ahauh Modecçumatzin rahaual
|117. Then began also to reign the king Lahuh Noh, eldest son of the
king Cablahuh Tihax. At this time the Yaquis of Culuacan were
received by the kings Hunyg and Lahuh Noh. The Yaquis arrived on
the day 1 Toh, sent by the king Modeczumatzin, king of the
|118. a ha a ki xkaet ri oki xeul ri Yaqui Ah Culuvacan, he
iya Yaqui xeul oher, yxnuahol, tantahauar ka mama Huny Lahuh
|118. And we ourselves saw these Yaquis of Culuacan when they
arrived; and they came in old times in great number, these Yaquis,
O my children, during the reign of our ancestor Hunyg and Lahuh
|Chi cay Ah, xel ru vaklauha ru banic yuhuh.||The day 2 Ah completed the 16th year after the Revolt.|
|119. Chupam huna xoc chic labal chuvach ichevinak, chi vahxaki
anel xoc am eche, tantahauar Huny ka mama tan a nima
rahpop achi ymama chiri ok xoc labal echee, yxnuahol, hea ki
xebano chic labal iche ri y mama rahpop Achi Balam, rahpop achi
Yich, ru alel achi atu, iya camic eche vinak cuma;
maquina xaquere xeaar ka tata ka mama.
|119. During the year the war broke out afresh with the Quiches. On
the day 8 Ganel Quiche was entered and taken when Hunyg our
ancestor was ruling, a great counselor and ancient man, when the
war entered Quiche. O my children. Those who began this war at
Quiche were the old men, the counselor Balam, the counselor Ygich,
and the noble Qatu; and many Quiches perished through them. But not
thus did our fathers and ancestors acquire their power.
|Chi cablahuh Ah, xel ru vuklauha ru banic yuhuh.||The day 12 Ah completed the 17th year after the Revolt.|
|Chi belehe Ah, xel chic vahxaklauha yuhuh.||The day 9 Ah completed the 18th year after the Revolt.|
|120. Chupam chia huna ok xeyo chicop, xche chel ut, quere ri e ute
chi oxi Caok xeyo oher pa tinamit chi Yximchee, kitzih tixibin chi
|120. During this year the beasts and doves came out of the forests,
and on the day 3 Caok the doves passed over the city of Iximche,
and truly it was terrifying to see the beasts.
|121. a vo vinak ok a que yo xche chel ut, ok xeio chia
ça: chi cay Y xeyo pa tinamit kitzih, que xibin chi ça
|121. One hundred days after the doves had been seen to come from
the woods, the locusts came. It was on the day 2 Yg that they
passed over the city, and really it was terrifying to see them
|122. Xa ru beleh vinak chic ok xat chi Yximchee, chi cahi Camey xyaar
tinamit chi a. Tan mani ahauh Huny ka mama, tan o ka haka
ya, tane mani ka tata ka mama ok xat tinamit xka et ronohel ri,
|122. About that time nine persons perished in a fire at Iximche; on
the day 4 Camey the city was injured by fire. The king Hunyg was at
the time absent on the other side of the river; our fathers and
ancestors were also absent. But when the city burned, we saw it
all, we, my children.
|Chi vahxaki Ah xel beleh lauha yuhuh.||The day 8 Ah completed the 19th year after the Revolt.|
|123. Chupam a huna ok xcam eche vinak pa Çoil ya cuma y mama;
iy nimak achiha xuyari, ok xquiban labal chiri.
|123. During the year the Quiche men were destroyed near the river
of the Tzotzils, by our ancestors; a great number of other
principal men were conquered when this war occurred.
|124. Humul chia xe yaar eche vinak xiquin chi pokoh, pa Mukche
xeoc vi eche vinak cuma, iy nimak rahpop achij, ru alel achi
xuyari chiri, iy a ri hutik camic xquiban tzatz teleche xoc pe
cuma y mama.
|124. The Quiches were again beaten and suffered loss at Mukche,
because they entered there. A great number of their principal
counselors and nobles were lost; many were put to death slowly, and
many were taken prisoners by our ancestors.
|Chi oxi Ah a xel humay ru camic Tukuchee ru banic yuhuh.||The day 3 Ah completed one cycle after the death of the revolted
|Haa chi oxlahuh Ah xel chic huna.||With the day 13 Ah, another year was completed.|
|125. Chupam huna xio chic pokob chuvi Cakhay ruma ahauh Lahuh Noh,
chi vahxaki anel xlaabex ak, kitzih chi nima aal xquiban
chic ahaua chiri, xul ronohel vuk ama, Huny, Lahuh Noh xebano he
atan quebano labal ri y mama, rahpop achi Balam rahpop achi Yich,
ru alel achi atu.
|125. During this year they took up their shields on the Cakhay on
account of the king Lahuh Noh. On the day 8 Ganel the fortress was
occupied and truly the chiefs made their great power felt. All
those of the seven nations came with Hunyg and Lahuh Noh, to make
war, and it was also made by the ancients, the Counselor Balam and
the Galel-achi Qatu.
|Xel a ru caba chi lahuh Ah yuhuh.||A second year was completed on the day 10 Ah, after the Revolt.|
|126. Chupam chi a huna xecam chic eche vinak cuma ka tata ka mama,
chiree xquiban vi chi otoh, chi oçibal Cokolahay, xuul vachih
cahob chi chay ruin eche vinak, haok xuyari ya Yaxontik ru
ahol ahauh Ahpoptuh, iy a nimak achiha xuyari, querea
xeaar vi y mama ri yxnuahol, iy navipe teleche xoc pe
chucohol ri nimak labal mixkabijh can.
|126. During this year the Quiches were again defeated by our
fathers and ancestors. The battle was gained by the arms and the
bravery of those of Cokolahay, whose divisions met face to face the
leader of the Quiches and his warriors. There was slain Yaxonkik
son of the Prince Ahpoptuh. Many warriors were slain; therefore
great was the majesty of our ancestors, O my children; and they
also made many prisoners in this great war of which we speak.
|Chi vuku Ah xel roxa ru camay yuhuh.||On the day 7 Ah, was completed the third year of the second cycle
after the Revolt.
|Chi cahi Ah xel chic ru caha yuhuh.||On the day 4 Ah was completed the fourth year after the Revolt.|
|127. Chupam a voo huna, vae ok ixtiquer yauabil, yxnuahol, nabey
xyabix ohb, ratzam xyavabix chia qui, ana chuluh, kitzih
tixibin chi camic xio oher. Haok xcam ahauh Vakaki Ahmak, xe a
hala chic ma tipe nima ekum, nima aa pa qui vi ka tata ka mama pa
ka vi a, yxnuahol, ok xyabix hac.
|127. In the course of the fifth year the pestilence began, O my
children. First there was a cough, then the blood was corrupted,
and the urine became yellow. The number of deaths at this time was
truly terrible. The Chief Vakaki Ahmak died, and we ourselves were
plunged in great darkness and great grief, our fathers and
ancestors having contracted the plague, O my children.
|Chi hun Ah xel humay voo yuhuh, ok xyabix hac.||On the day 1 Ah there were one cycle and 5 years from the Revolt,
and the pestilence spread.
|128. Vae chupam huna xyauabix vi hac, ha ok xeiz chi camic ka tata
ka mama Diego Juan; chi voo Ah axoc chi vi labal Panatacat, cuma ka
mama, haa ok xtiquer yavabil hac. Kitzih tixibin chi camic xpe pa
ru vi vinak, mani yabim viri quere ri xhol vinak.
|128. In this year the pestilence spread, and then died our ancestor
Diego Juan. On the day 5 Ah war was carried to Panatacat by our
ancestor, and then began the spread of the pestilence. Truly the
number of deaths among the people was terrible, nor did the people
escape from the pestilence.
|129. Xcavinak ok xtiquer yauabil, tok xecam ka tata ka mama, chi
cablahuh Camey xcam ahauh Huny yxiquin mama.
|129. Forty were seized with the sickness; then died our father and
ancestor; on the day 14 Camey died the king Hunyg, your
|130. Xaa ru cabih xcam chic ka tata rahpop Achi Balam ri y mama,
yxnuahol; xa a hunam xecam y mama ruin ru tata ki tan ti
chuvin, ti ayin vinak chi camic. Tok xecam ka tata ka mama, xax be
tzak chi el hakap vinak chi civan, xa ij, xa uch, xtiochic
vinak; tixibin chi camic xecamiçan ymama, herach camic ru ahol ahauh
ruin ru cha ru nimal: querea xoh canah vi can chi mebail ri
yxnuahol, aoh ok hutik ahola, ok xoh canah can konohel.
|130. But two days afterward died our father, the Counselor Balam,
one of the ancients, O my children. The ancients and the fathers
died alike, and the stench was such that men died of it alone. Then
perished our fathers and ancestors. Half the people threw
themselves into the ravines, and the dogs and foxes lived on the
bodies of the men. The fear of death destroyed the old people, and
the oldest son of the king died at the same time as his young
brother. Thus did we become poor, O my children, and thus did we
survive, being but a little child—and we were all that remained.
Hence the putting aside of our claims.
|Quibi y mama vae xeruaholah ahauh.||Names of (our) Ancestors, Sons of the King.|
|131. Rahpop achi Balam, rubi, nabey ruahol ahauh Huny, ha ki tanti
aar chi quivach ahaua, ok xpe nima camic hac.
|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 ruahol can ri Don Pedro Solis. Tohin
a rox al, mani retal ri he a xecam ruin 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 a ka tata Francisco rahpop achi ian rucah al.||133. Our father Francisco, the counselor Tzian, was the fourth son.|
|134. Balam voo al, mani a retal ri.||134. Balam was the fifth son; there is no record of him.|
|135. Ahalam Hunahpu ru vakak al, he a xecolotah chic ri he oxi ka
tata ruma hac; aoh ok, ok a hutik konohel cuin ok xoh
canah, xka et a ronohel ri yavabil, ix nuahol; ha a ri rubi
ka tit; nabey rixhayil ahauh Huny, Chuvyut ru bi xoohauh, he
oxi xerelah, ha ri ka tata, hea ri ru tata Don Pedro Solis, mani a
ru ahol rij Tohin: xcam ari xoohauh Chuvy ut, xoc chipe
xoohauh Xekauch Aiquinahay, ha quite rahpop achi ian
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
|136. a vo vinak ok a quecam ahaua Huny Lahuhnoh, ok xechap chic
ahaua Cahi Ymox Beleheat, chi hun Can; xaa hun chioc ri
Beleheat xcolotah, xaa kayon chicoc auala mani hunchic ka tata
xcolotah, a e ok hutik ri ian Balam, ri ki ok retal ahauh
Huny. Querea xahauar vi Beleheat rij, xa huna alel
amahay; chioc xhao rahauarem maqui a xrah raho ahauh atzih
vinak Baahol: vo quic chi ahauarem ri Beleheat; hatah xoc chi
ahauarem ri ka tata rahpop achi ian xraho ahauh atzih vinak
Baahol, querea 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 a chupam ru vaka vae.||What Took Place in the Sixth Year.|
|137. a huvinak ok a que chap ahaua, ok xban yuhuh chi
Ahiquinahay; chi lahuh Queh xban xeul coloel qui ahaua
Ahiquinahay içihay chi Yximchee ruma yuhuh, xul qui yaca el
|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. Xaa ru cablah xcam chic ama utuhile, ruma Çoil
Tukuchee chi hulahuh Ymox, xyaar utuhile chi camic, xeyaar
Ahiquinahay, conohel tzatz chi teleche chicana, querea xit puak
tixibin chi camic xuban utuhile, xka tinamit xepoyom. Cani a
xetzolih ka ahaua Tepepul Ahiquinahay içihay 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
|139. Tok xebokotah chi ape Ah Xecaka abah ronohel, xul colo chi el
rij Cakchiquel, tzatz chiutuhile xel pe oher pa tinamit, he chi
arah xquiban labal chirih Ah iquinahay, Ah Pavacal, xrah
cachul chijh chic cuma, xaa 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 Ba, a xban camic chuvi Lakanabah, pa Chitulul,
mani a nimak achiha xcanah. Xaki ruyon vinak Beleheat, Cahi Ymox
|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 iz can vae huna xeyaar vi katata ka mama ruma camic
|141. Then was completed one year since our fathers and ancestors
died of the plague.
|142. Chupam huna ok xoh ule ruin xtee, yxnuahol, xhunabir ok
quecam y mama; chi cablahuh Toh xoh 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
|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 echee, a ru hulauha xorotah
|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. Vaa te chupam huna ok ki xeul Castilan vinak; xcavinak ok
rubeleha, ok xeul Castilan vinak Xepit Xetulul; chi hun anel xcam
echevinak chiri ruma Castilan vinak, Tunatiuh Avilantaro rubi,
cahaual ri ki xkaçan ronohel ama; mahaok tetamax vi quivach a
tahinok ti 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 chia Xelahub, xeyaar chic eche vinak chi camic chiri, tok
xbokotah chia el eche vinak, ronohel ulelaay richin Castilan
vinak, okix yaar chic 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 a ha tinamit umarcaah, cani a xul cuma ahaua
ahpop ahpop amahay, cani xya patan ruma eche vinak; xaa cani
xeoc ahaua pa hih 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 at a xepe rox ahaua ahpop, ahpop amahay ruma
Tunatiuh, maqui yo vinak ru ux Tunatiuh chi labal. Cani a xpe
ru çamahel Tunatiuh cuin ahaua, takol richin achiha: tipe ul
rachihilal Ahpoçoil Ahpoxahil, tu camiçan eche vinak, xcha ru
çamahel Tunatiuh chique ahaua. Cani a xtakex ru tzih Tunatiuh, ok xbe
a vomuh achiha camiçay richin echevinak, xaa ruyon ahtinamit
xbe maqui xcaho achiha conohel chique ahaua, xaa oxmul xbe achiha,
xoc patan ruma eche vinak, oh a xoh be amo richin Tunatiuh,
|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 a chi hun Hunahpu, toki xul Castilan vinak pa tinamit chi
Yximchee, Tunatiuh ru bi cahaval; cani a xbe ulel Tunatiuh cuma
ahaua Beleheat, cahi Ymox. Utz a ru ux Tunatiuh chique ahaua
toki xul pa tinamit, mani labal, xati quicot Tunatiuh ok ki xul chi
Yximchee. Querea tok xul Castilan vinak ri oher, yxnuahol, kitzih
tixibin ok xeul, mani etaam vi quivach, he abouil xe quina ahaua. Xka
na a oh ytata, oh kixoh eto culic chi Yximchee chupam Tzupam hay
xvar vi Tunatiuh; chuca ih a xvachi ahauh, tixibin chi achiha,
xul ruin pa ru varam xe ru tak a ahaua: Nak ruma xtiban labal
vuin o pe tan tin ban chive, xcha. Maquian, quere xa rumal iya
achiha caminak, vave hea mixe a et vae pa hul o vi qui
niahal, xecha ahaua, quere atok xoc pa rochoch ahauh 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. Cania labal xuutuh Tunatiuh chique ahaua, xecha a ahaua:
cay ovi nu labal utuhil, Panatacat, at abouil, xucheex a
cuma ahaua. Xaa hunobix xio rubana Tunatiuh pa tinamit; tok xcam
utuhile ruma Castilan vinak, ha chi vuku Camey xcamiçax utuhile
|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. Xea huvinak voo chi ih xio rubana pa tinamit, ok xbe
Tunatiuh Cuzcatan xio cam apon Atacat; ha chi cay Queh xcam Atacat
ruma Castilan vinak ronohel a achiha; xebe ruin Tunatiuh camiçay
|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 a chi lahuh Hunahpu, xul chic ok xpe Cuzcatan, xa ru cavinak
xbe ru bana Cuzcatan, ok xul chic pa tinamit. Tok xuutuh a
Tunatiuh hun quimeal ahaua, xya 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 a puak vae.||A Demand for Money is made.|
|152. Tok xutux a qui puvak ahaua ruma Tunatiuh; xrah naek a
yari xaki molom puvak xa tzimay, xa al vach: maqui a xuam
xacani xcakar Tunatiuh chique ahaua, xcha: Nak rumal maqui ti ya puvak
chuvichin, maquipe vave ulinak vi ru puak ronohel ama avuin,
tauaho pe cat nu poroh, cat nu hiah, 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 xuat a Tunatiuh oxoopeto chi ana puvak, xquitih
chia ahaua ru ipuxic, xeo ahaua chuvach; xax maqui vi xraho
chic Tunatiuh, xa xcha: Ti vechaah pe ri puak obix tiya. Vue a maqui
ti ya chiri, ti vetamah a nu ux, xeucheex ahaua. Cani xak can
xca retal, tok xquimol a ahaua qui puak ronohel a ru mam ahauh ru
ahel ahauh, xu ya ru puak, xutih ru 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 a tiniahar ru yaic puak chire Tunatiuh, tok xutun hun
achi axto: Yn cakolahay, tincamiçah Castilan vinak, xcha chique
ahaua; xa pa a queyaar vi, tin oçih tinamit que el a el ahau
haka ya, ha a chi vuku ahmak tinban, xcha achi ri axto
chique ahaua. Kitzih a xqui na ahaua, xoqueçax ru tzih achij cuma, ki
a ti niahar 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 a xban paxic. Haoki xtole can tinamit chi
Yximchee, xaa ruma ri achi axto, ok xeel ahaua; vue kitzih
xticam Tunatiuh, quecha; tan mani labal chu ux Tunatiuh, tan ti qui
cot ruma puvak tan ti ya. Xa rumal achi ri axto, tok xtole can ka
tinamit, chi vuku ahmak, yx nuahol.
|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 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,
xeam, yxnuahol, ronohel a ama, xoh camiçan ruin Tunatiuh;
haok xtie xeapon ri Castilan vinak, xel a pa tinamit xu tolobacan.
Tok xeulelax a Castilan vinak cuma Cakchiquel vinak, xban he
otoh, xban a hulqueh, çimah xecamiçabex, xa ki labal chic xban
ruma vinak. He a iy Castilan vinak xecam, querea queh xcam pa
hul queh, xyaar a ri echevinak, utuhile, querea ronohel
ama xyaar ruma Cakchiquel vinak. Querea xohe vi ruxla ri ruma
Castilan vinak, xohe navipe ruxla ruma ama ronohel; xbeleh vinak
ok 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
|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 ruin Castilan vinak,
tanti ilibem Xepau ruma Castilan vinak chiri chupam ru lauha, kitan
ti yao ri labal xuam 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 a el Tunatiuh Xepau, xax coço ok xel mani xelah
vinak chuvach; xvakvinak ok ru caba kopax pe pa tinamit ok xtolecan
xbenam a richin ok xio ru 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 ux xavi e oh ahaua
conohel Cahi Ymox Beleheat, mani xtzak chuvach Castilan vinak, tan
a oh oh chila Holom Balam, yxnuahol.
|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 a ruin huvinak, titole can ruma Tunatiuh ok xul
chic Castilan vinak Chij xot; chi hun Caok, xtiquer chic ka camic ruma
Castilan vinak, xulelaax chic ruma vinak, xyaloh chic labal xban.
Xavi xhub 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
|Chi belehe Ah, 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 xlaabex Bulbuxya ruma Castilan
vinak, vave chupam huna ki xyaloh vi labal xmani vi xyao patan ruma
|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 a patan vae.||The Beginning of the Tribute.|
|162. Xvolahuvinak ok ti utun Chij xot, ok xoc patan chuvach capitan
cuma hinta Queh, vove chuvi Tzolola chi vakaki i a xoc patan,
haok xalax nu ahol Diego Pabo Cotanoh ovi, ok xatalax chi vakaki
ij, at nuahol, haok xtiquer chic patanihic; huley chivi chi pokon
xkaam chic, xkacolah can ri labal. Camul ki chi nimak chi camic
|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 a maha que utun ahaua Ahpopçoil,
|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 xeutun chic ahaua, ahpop Çoil ahpop Xahil,
chuvach Tunatiuh, cahvinak ruvaka xquiban ahaua xe chee xeam, maqui
a xax cutzih ahaua xeba, hih tal quiamic ruma Tunatiuh, xax
atun qui tzihol ahaua chuvach Tunatiuh. Ha a chi vuku Ahmak
xebokotah el ahaua, xeapon Paruyaal Chay, tzatz chi ahaua xcuchu ri
ronohel a ru mam ahauh, ru ahol ahauh, xbe tzatz chi vinak
cachbiyil ahaua. Chi vahxaki Noh a xeapon Panchoy, xaa tiquicot
Tunatiuh chique ahaua, tok xet 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.|
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
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.
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
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 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
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
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
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
On the day 1 Ah was completed the 11th year of the third cycle after the
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
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.
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
184. The Alcaldes in the year 1557 were Don Juan Juarez and Don
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.
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.