About This Book

Popol Vuh: The Definitive Edition of the Mayan Book of the Dawn of Life and the Glories of Gods and Kings

Popol Vuh is an extraordinary work of human imagination and an important text in the native languages of the Americas. This book is not only a significant piece of Mayan literature but also a document of the human imagination. It begins with the deeds of Mayan gods in the darkness of a primeval sea and ends with the radiant splendor of the Mayan lords who founded the Quiche kingdom in the Guatemalan highlands.

Who Uses It?

Primarily, this book is used by students and scholars of anthropology, history, and comparative mythology. It is also a valuable resource for anyone interested in understanding the mythology and cultural heritage of the Mayan civilization. Educators and researchers in these fields often rely on this definitive edition for its comprehensive translation and detailed notes.

History and Editions

The definitive edition of Popol Vuh was published in 1996 by Touchstone Books. This edition includes Dennis Tedlock's widely praised translation, which has been updated with new notes and commentary. The book also features newly translated passages, newly deciphered hieroglyphs, and over forty new illustrations. This edition has been a cornerstone in the study of Mayan mythology and culture for decades.

Author and Other Works

Dennis Tedlock is the author of the definitive edition of Popol Vuh. He is known for his meticulous translation and insightful commentary on the text. Tedlock's work has been instrumental in making this ancient Mayan text accessible to a broader audience. While this specific edition focuses on Popol Vuh, Tedlock has also contributed to other works related to Mesoamerican cultures.

Key Features

Comprehensive Translation: The book provides an unabridged translation of the original Mayan text, making it a reliable source for scholars and students.
Detailed Notes and Commentary: The edition includes extensive notes and commentary that provide context and insights into the text.
Newly Translated Passages: The book features newly translated passages that offer fresh perspectives on the original material.
Newly Deciphered Hieroglyphs: The edition includes newly deciphered hieroglyphs, which enhance the understanding of the text.
Illustrations: Over forty new illustrations accompany the text, providing visual aids for comprehension.

Detailed Information

ISBNs and Formats

Paperback: ISBN-13: 9780684818450
Other Editions: While there are no other ISBNs specifically listed for this book, it is available in various formats through different retailers.

Publication Details

Publisher: Touchstone Books
Publication Date: January 31, 1996
Number of Pages: 384
Language: English
Item Weight: 1.386 pounds
Dimensions: 6.13 x 9.25 x 1.20 inches

Other Editions and Formats

While there are no other specific ISBNs listed for this book, it is available in various formats through different retailers. The original publication details remain consistent across different sources.

Related ISBNs

No additional ISBNs are provided for this specific edition of Popol Vuh. However, it is available in various formats through different retailers.

This detailed information section provides a quick reference for all the available formats and sources for Popol Vuh: The Definitive Edition of the Mayan Book of the Dawn of Life and the Glories of Gods and Kings, making it easier to find and access the book in the preferred format.

Dennis Tedlock is McNulty Professor of English and Research Professor of Anthropology at the State University of New York at Buffalo. He is the coeditor of American Anthropologist and the author of several books.

Illustrations

13

(15)

Preface

15

(6)

Introduction

21

(42)

Part One

This is the beginning of the Ancient Word

63

(1)

This is the account

64

(2)

Now they planned the animals of the mountains

66

(1)

And then the deer and birds were told

67

(1)

Again there comes an experiment with the human work

68

(1)

Then comes the naming of those who are the midmost seers

69

(2)

Again there comes a humiliation

71

(2)

This was when there was just a trace of early dawn

73

(4)

Part Two

Here is the beginning of the defeat and destruction of the day of Seven Macaw

77

(1)

And here is the shooting of Seven Macaw by the two boys

78

(3)

And here are the deeds of Zipacna

81

(3)

Now this is the defeat and death of Zipacna

84

(1)

And the third to magnify himself is the second son of Seven Macaw, named Earthquake

85

(6)

Part Three

And now we shall name the name of the father of Hunahpu and Xbalanque

91

(1)

And these are the lords over everything

92

(1)

And now for the messengers of One and Seven Death

93

(1)

After that One and Seven Hunahpu left

94

(2)

And One and Seven Hunahpu went inside Dark House

96

(2)

And here is the account of a maiden

98

(1)

And after the maiden was noticed by her father

99

(3)

And when Blood Moon came to the mother of One Monkey and One Artisan

102

(2)

And this is their birth; we shall tell of it here

104

(2)

And then they sang, they played, they drummed

106

(3)

And now they began to act out their self-revelation

109

(2)

So now there was fire in their hearts

111

(1)

Happy now, they went to play ball at the court

112

(4)

They went down to Xibalba

116

(3)

First they entered Dark House

119

(3)

And after that, the boys next entered Razor House

122

(2)

And now they entered Cold House

124

(1)

So next they entered Jaguar House

124

(1)

So next they entered the midst of the fire

125

(1)

Now they were put inside Bat House

125

(5)

And here it is: the epitaph, the death of Hunahpu and Xbalanque

130

(1)

This is the making of the oven

131

(1)

And on the fifth day they reappeared

132

(1)

And they came to the lords

133

(3)

And this is the sacrifice of little Hunahpu by Xbalanque

136

(2)

And then they named their names

138

(1)

And this is their grandmother, crying and calling out in front of the ears of green corn

139

(2)

And here their father is put back together by them

141

(4)

Part Four

And here is the beginning of the conception of humans

145

(1)

These are the names of the first people who were made and modeled

146

(2)

And then their wives and women came into being

148

(1)

And this is our root, we who are the Quiche people

149

(2)

And this is the name of the mountain where they went

151

(1)

They walked in crowds when they arrived at Tulan, and there was no fire

152

(4)

When they came away from Tulan Zuyua

156

(1)

And then they came away, just camping on the road

157

(1)

And then Tohil, along with Auilix and Hacauitz, spoke to them

158

(2)

And here is the dawning and showing of the sun, moon, and stars

160

(2)

And there began their song named ``Camacu''

162

(1)

And here they burn their copal

163

(2)

And then comes the killing of the tribes

165

(1)

First the tribes tried to plan the defeat of Tohil, Auilix, and Hacauitz

166

(1)

And they sent the two of them, named Lust Woman and Wailing Woman

167

(3)

And here is the joining together of all the tribes

170

(1)

And then Jaguar Quitze, Jaguar Night, Not Right Now, and Dark Jaguar had a plan

171

(1)

And these are the ones who were there: Jaguar Quitze, Jaguar Night, Not Right Now, and Dark Jaguar

172

(1)

Now this is where we shall tell about the death of Jaguar Quitze, Jaguar Night, Not Right Now, and Dark Jaguar

173

(6)

Part Five

And then they remembered what had been said about the east

179

(1)

And then they came before the lord named Nacxit

179

(1)

And then they came to a place where they founded a citadel named Thorny Place

180

(1)

And Bearded Place is the name of the mountain of their citadel

181

(2)

And then they got up and came to the citadel of Rotten Cane

183

(1)

And here are the titles of the lords who led the Cauecs

184

(1)

And now these are the lords who led the Greathouses

185

(1)

And now these are the Lord Quiches

185

(1)

And there were also two lineages of Zaquic lords

185

(1)

Then splendor and majesty grew among the Quiche

185

(2)

And here are the names of the sixth generation of lords

187

(1)

After that came the sentries

188

(3)

And now we shall name the names of the houses of the gods

191

(1)

And this is the cry of their hearts

192

(2)

And here are the generations, the sequences of lordships

194

(1)

And here shall appear the faces, one by one, of each of the Quiche lords

194

(2)

And here are those of the Greathouses

196

(1)

And now these are for the Lord Quiches

197

(1)

And there are three Masters of Ceremonies in all

197

(1)

This is enough about the being of Quiche

198

(3)

Notes and Comments

201

(1)

Orthography

201

(1)

Abbreviations

202

(1)

Mayan Poetics

202

(3)

The Mayan Calendar

205

(4)

Notes and Comments

209

(127)

Glossary

336

(27)

Bibliography

363

(12)

Index

375

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Chapter 1

This is the beginning of the Ancient Word, here in this place called Quiché. Here we shall inscribe, we shall implant the Ancient Word, the potential and source for everything done in the citadel of Quiché, in the nation of Quiché people.

And here we shall take up the demonstration, revelation, and account of how things were put in shadow and brought to light by

the Maker, Modeler,

named Bearer, Begetter,

Hunahpu Possum, Hunahpu Coyote,

Great White Peccary, Coati,

Sovereign Plumed Serpent,

Heart of the Lake, Heart of the Sea,

plate shaper, bowl shaper, as they are called,

also named, also described as

the midwife, matchmaker

named Xpiyacoc, Xmucane,

defender, protector,

twice a midwife, twice a matchmaker,

as is said in the words of Quiché. They accounted for everything -- and did it, too -- as enlightened beings, in enlightened words. We shall write about this now amid the preaching of God, in Christendom now. We shall bring it out because there is no longer

a place to see it, a Council Book,

a place to see "The Light That Came from Beside the Sea,"

the account of "Our Place in the Shadows."

a place to see "The Dawn of Life,"

as it is called. There is the original book and ancient writing, but the one who reads and assesses it has a hidden identity. It takes a long performance and account to complete the lighting of all the sky-earth:

the fourfold siding, fourfold cornering,

measuring, fourfold staking,

halving the cord, stretching the cord

in the sky, on the earth,

the four sides, the four comers, as it is said,

by the Maker, Modeler,

mother-father of life, of humankind,

giver of breath, giver of heart,

bearer, upbringer in the light that lasts

of those born in the light, begotten in the light;

worrier, knower of everything, whatever there is:

sky-earth, lake-sea.

This is the account, here it is:

Now it still ripples, now it still murmurs, ripples, it still sighs, still hums, and it is empty under the sky.

Here follow the first words, the first eloquence:

There is not yet one person, one animal, bird, fish, crab, tree, rock, hollow, canyon, meadow, forest. Only the sky alone is there; the face of the earth is not clear. Only the sea alone is pooled under all the sky; there is nothing whatever gathered together. It is at rest; not a single thing stirs. It is held back, kept at rest under the sky.

Whatever there is that might be is simply not there: only the pooled water, only the calm sea, only it alone is pooled.

Whatever might be is simply not there: only murmurs, ripples, in the dark, in the night. Only the Maker, Modeler alone, Sovereign Plumed Serpent, the Bearers, Begetters are in the water, a glittering light. They are there, they are enclosed in quetzal feathers, in blue-green.

Thus the name, "Plumed Serpent." They are great knowers, great thinkers in their very being.

And of course there is the sky, and there is also the Heart of Sky. This is the name of the god, as it is spoken.

And then came his word, he came here to the Sovereign Plumed Serpent, here in the blackness, in the early dawn. He spoke with the Sovereign Plumed Serpent, and they talked, then they thought, then they worried. They agreed with each other, they joined their words, their thoughts. Then it was clear, then they reached accord in the light, and then humanity was clear, when they conceived the growth, the generation of trees, of bushes, and the growth of life, of humankind, in the blackness, in the early dawn, all because of the Heart of Sky, named Hurricane. Thunderbolt Hurricane comes first, the second is Newborn Thunderbolt, and the third is Sudden Thunderbolt.

So there were three of them, as Heart of Sky, who came to the Sovereign Plumed Serpent, when the dawn of life was conceived:

"How should the sowing be, and the dawning? Who is to be the provider, nurturer?"

"Let it be this way, think about it: this water should be removed, emptied out for the formation of the earth's own plate and platform, then should come the sowing, the dawning of the sky-earth. But there will be no high days and no bright praise for our work, our design, until the rise of the human work, the human design," they said.

And then the earth arose because of them, it was simply their word that brought it forth. For the forming of the earth they said "Earth." It arose suddenly, just like a cloud, like a mist, now forming, unfolding. Then the mountains were separated from the water, all at once the great mountains came forth. By their genius alone, by their cutting edge alone they carried out the conception of the mountain-plain, whose face grew instant groves of cypress and pine.

And the Plumed Serpent was pleased with this:

"It was good that you came, Heart of Sky, Hurricane, and Newborn Thunderbolt, Sudden Thunderbolt. Our work, our design will turn out well," they said.

And the earth was formed first, the mountain-plain. The channels of water were separated; their branches wound their ways among the mountains. The waters were divided when the great mountains appeared.

Such was the formation of the earth when it was brought forth by the Heart of Sky, Heart of Earth, as they are called, since they were the first to think of it. The sky was set apart, and the earth was set apart in the midst of the waters.

Such was their plan when they thought, when they worried about the completion of their work.

Now they planned the animals of the mountains, all the guardians of the forests, creatures of the mountains: the deer, birds, pumas, jaguars, serpents, rattlesnakes, fer-de-lances, guardians of the bushes.

A Bearer, Begetter speaks:

"Why this pointless humming? Why should there merely be rustling beneath the trees and bushes?"

"Indeed -- they had better have guardians," the others replied. As soon as they thought it and said it, deer and birds came forth.

And then they gave out homes to the deer and birds:

"You, the deer: sleep along the rivers, in the canyons. Be here in the meadows, in the thickets, in the forests, multiply yourselves. You will stand and walk on all fours," they were told.

So then they established the nests of the birds, small and great:

"You, precious birds: your nests, your houses are in the trees, in the bushes. Multiply there, scatter there, in the branches of trees, the branches of bushes," the deer and birds were told.

When this deed had been done, all of them had received a place to sleep and a place to stay. So it is that the nests of the animals are on the earth, given by the Bearer, Begetter. Now the arrangement of the deer and birds was complete.

And then the deer and birds were told by the Maker, Modeler, Bearer, Begetter:

"Talk, speak out. Don't moan, don't cry out. Please talk, each to each, within each kind, within each group," they were told -- the deer, birds, puma, jaguar, serpent.

"Name now our names, praise us. We are your mother, we are your father. Speak now:

'Hurricane,

Newborn Thunderbolt, Sudden Thunderbolt,

Heart of Sky, Heart of Earth,

Maker, Modeler,

Bearer, Begetter,'

speak, pray to us, keep our days," they were told. But it didn't turn out that they spoke like people: they just squawked, they just chattered, they just howled. It wasn't apparent what language they spoke; each one gave a different cry. When the Maker, Modeler heard this:

"It hasn't turned out well, they haven't spoken," they said among themselves. "It hasn't turned out that our names have been named. Since we are their mason and sculptor, this will not do," the Bearers and Begetters said among themselves. So they told them:

"You will simply have to be transformed. Since it hasn't turned out well and you haven't spoken, we have changed our word:

"What you feed on, what you eat, the places where you sleep, the places where you stay, whatever is yours will remain in the canyons, the forests. Although it turned out that our days were not kept, nor did you pray to us, there may yet be strength in the keeper of days, the giver of praise whom we have yet to make. Just accept your service, just let your flesh be eaten.

"So be it, this must be your service," they were told when they were instructed -- the animals, small and great, on the face of the earth.

And then they wanted to test their timing again, they wanted to experiment again, and they wanted to prepare for the keeping of days again. They had not heard their speech among the animals; it did not come to fruition and it was not complete.

And so their flesh was brought low: they served, they were eaten, they were killed -- the animals on the face of the earth.

Again there comes an experiment with the human work, the human design, by the Maker, Modeler, Bearer, Begetter:

"It must simply be tried again. The time for the planting and dawning is nearing. For this we must make a provider and nurturer. How else can we be invoked and remembered on the face of the earth? We have already made our first try at our work and design, but it turned out that they didn't keep our days, nor did they glorify us.

"So now let's try to make a giver of praise, giver of respect, provider, nurturer," they said.

So then comes the building and working with earth and mud. They made a body, but it didn't look good to them. It was just separating, just crumbling, just loosening, just softening, just disintegrating, and just dissolving. Its head wouldn't turn, either. Its face was just lopsided, its face was just twisted. It couldn't look around. It talked at first, but senselessly. It was quickly dissolving in the water.

"It won't last," the mason and sculptor said then. "It seems to be dwindling away, so let it just dwindle. It can't walk and it can't multiply, so let it be merely a thought," they said.

So then they dismantled, again they brought down their work and design. Again they talked:

"What is there for us to make that would turn out well, that would succeed in keeping our days and praying to us?" they said. Then they planned again:

"We'll just tell Xpiyacoc, Xmucane, Hunahpu Possum, Hunahpu Coyote, to try a counting of days, a counting of lots," the mason and sculptor said to themselves. Then they invoked Xpiyacoc, Xmucane.

Then comes the naming of those who are the midmost seers: the "Grandmother of Day, Grandmother of Light," as the Maker, Modeler called them. These are names of Xpiyacoc and Xmucane.

When Hurricane had spoken with the Sovereign Plumed Serpent, they invoked the daykeepers, diviners, the midmost seers:

"There is yet to find, yet to discover how we are to model a person, construct a person again, a provider, nurturer, so that we are called upon and we are recognized: our recompense is in words.

Midwife, matchmaker,

our grandmother, our grandfather,

Xpiyacoc, Xmucane,

let there be planting, let there be the dawning

of our invocation, our sustenance, our recognition

by the human work, the human design,

the human figure, the human form.

So be it, fulfill your names:

Hunahpu Possum, Hunahpu Coyote,

Bearer twice over, Begetter twice over,

Great Peccary, Great Coati,

lapidary, jeweler,

sawyer, carpenter,

plate shaper, bowl shaper,

incense maker, master craftsman,

Grandmother of Day, Grandmother of Light.

You have been called upon because of our work, our design. Run your hands over the kernels of corn, over the seeds of the coral tree, just get it done, just let it come out whether we should carve and gouge a mouth, a face in wood," they told the daykeepers.

And then comes the borrowing, the counting of days; the hand is moved over the corn kernels, over the coral seeds, the days, the lots.

Then they spoke to them, one of them a grandmother, the other a grandfather.

This is the grandfather, this is the master of the coral seeds: Xpiyacoc is his name.

And this is the grandmother, the daykeeper, diviner who stands behind others: Xmucane is her name.

And they said, as they set out the days:

"Just let it be found, just let it be discovered,

say it, our ear is listening,

may you talk, may you speak,

just find the wood for the carving and sculpting

by the builder, sculptor.

Is this to be the provider, the nurturer

when it comes to the planting, the dawning?

You corn kernels, you coral seeds,

you days, you lots:

may you succeed, may you be accurate,"

they said to the corn kernels, coral seeds, days, lots. "Have shame, you up there, Heart of Sky: attempt no deception before the mouth and face of Sovereign Plumed Serpent," they said. Then they spoke straight to the point:

"It is well that there be your manikins, woodcarvings, talking, speaking, there on the face of the earth."

"So be it," they replied. The moment they spoke it was done: the manikins, woodcarvings, human in looks and human in speech.

This was the peopling of the face of the earth:

They came into being, they multiplied, they had daughters, they had sons, these manikins, woodcarvings. But there was nothing in their hearts and nothing in their minds, no memory of their mason and builder. They just went and walked wherever they wanted. Now they did not remember the Heart of Sky.

And so they fell, just an experiment and just a cutout for humankind. They were talking at first but their faces were dry. They were not yet developed in the legs and arms. They had no blood, no lymph. They had no sweat, no fat. Their complexions were dry, their faces were crusty. They flailed their legs and arms, their bodies were deformed.

And so they accomplished nothing before the Maker, Modeler who gave them birth, gave them heart. They became the first numerous people here on the face of the earth.

Again there comes a humiliation, destruction, and demolition. The manikins, woodcarvings were killed when the Heart of Sky devised a flood for them. A great flood was made; it came down on the heads of the manikins, woodcarvings.

The man's body was carved from the wood of the coral tree by the Maker, Modeler. And as for the woman, the Maker, Modeler needed the hearts of bulrushes for the woman's body. They were not competent, nor did they speak before the builder and sculptor who made them and brought them forth, and so they were killed, done in by a flood:

There came a rain of resin from the sky.

There came the one named Gouger of Faces: he gouged out their eyeballs.

There came Sudden Bloodletter: he snapped off their heads.

There came Crunching Jaguar: he ate their flesh.

There came Tearing Jaguar: he tore them open.

They were pounded down to the bones and tendons, smashed and pulverized even to the bones. Their faces were smashed because they were incompetent before their mother and their father, the Heart of Sky, named Hurricane. The earth was blackened because of this; the black rainstorm began, rain all day and rain all night. Into their houses came the animals, small and great. Their faces were crushed by things of wood and stone. Everything spoke: their water jars, their tortilla griddles, their plates, their cooking pots, their dogs, their grinding stones, each and every thing crushed their faces. Their dogs and turkeys told them:

"You caused us pain, you ate us, but now it isyouwhomweshall eat." And this is the grinding stone:

"We were undone because of you.

Every day, every day,

in the dark, in the dawn, forever,

r-r-rip, r-r-rip,

r-r-rub, r-r-rub,

right in our faces, because of you.

This was the service we gave you at first, when you were still people, but today you will learn of our power. We shall pound and we shall grind your flesh," their grinding stones told them.

And this is what their dogs said, when they spoke in their turn:

"Why is it you can't seem to give us our food? We just watch and you just keep us down, and you throw us around. You keep a stick ready when you eat, just so you can hit us. We don't talk, so we've received nothing from you. How could you not have known? Youdidknow that we were wasting away there, behind you.

"So, this very day you will taste the teeth in our mouths. We shall eat you," their dogs told them, and their faces were crushed.

And then their tortilla griddles and cooking pots spoke to them in turn:

"Pain! That's all you've done for us. Our mouths are sooty, our faces are sooty. By setting us on the fire all the time, you burn us. Sincewefelt no pain,youtry it. We shall burn you," all their cooking pots said, crushing their faces.

The stones, their hearthstones were shooting out, coming right out of the fire, going for their heads, causing them pain. Now they run for it, helter-skelter.

They want to climb up on the houses, but they fall as the houses collapse.

They want to climb the trees; they're thrown off by the trees.

They want to get inside caves, but the caves slam shut in their faces.

Such was the scattering of the human work, the human design. The people were ground down, overthrown. The mouths and faces of all of them were destroyed and crushed. And it used to be said that the monkeys in the forests today are a sign of this. They were left as a sign because wood alone was used for their flesh by the builder and sculptor.

So this is why monkeys look like people: they are a sign of a previous human work, human design -- mere manikins, mere woodcarvings.

This was when there was just a trace of early dawn on the face of the earth, there was no sun. But there was one who magnified himself; Seven Macaw is his name. The sky-earth was already there, but the face of the sun-moon was clouded over. Even so, it is said that his light provided a sign for the people who were flooded. He was like a person of genius in his being.

"I am great. My place is now higher than that of the human work, the human design. I am their sun and I am their light, and I am also their months.

"So be it: my light is great. I am the walkway and I am the foothold of the people, because my eyes are of metal. My teeth just glitter with jewels, and turquoise as well; they stand out blue with stones like the face of the sky.

"And this nose of mine shines white into the distance like the moon. Since my nest is metal, it lights up the face of the earth. When I come forth before my nest, I am like the sun and moon for those who are born in the light, begotten in the light. It must be so, because my face reaches into the distance," says Seven Macaw.

It is not true that he is the sun, this Seven Macaw, yet he magnifies himself, his wings, his metal. But the scope of his face lies right around his own perch; his face does not reach everywhere beneath the sky. The faces of the sun, moon, and stars are not yet visible, it has not yet dawned.

And so Seven Macaw puffs himself up as the days and the months, though the light of the sun and moon has not yet clarified. He only wished for surpassing greatness. This was when the flood was worked upon the manikins, woodcarvings.

And now we shall explain how Seven Macaw died, when the people were vanquished, done in by the mason and sculptor.

Excerpted from Popol Vuh: The Definitive Edition of the Mayan Book of the Dawn of Life and the Glories Of by Dennis Tedlock
All rights reserved by the original copyright owners. Excerpts are provided for display purposes only and may not be reproduced, reprinted or distributed without the written permission of the publisher.