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-The Project Gutenberg EBook of The Popol Vuh, by Lewis Spence
+*** START OF THE PROJECT GUTENBERG EBOOK 56550 ***
 
-This eBook is for the use of anyone anywhere in the United States and most
-other parts of the world at no cost and with almost no restrictions
-whatsoever.  You may copy it, give it away or re-use it under the terms of
-the Project Gutenberg License included with this eBook or online at
-www.gutenberg.org.  If you are not located in the United States, you'll have
-to check the laws of the country where you are located before using this ebook.
 
-Title: The Popol Vuh
-       The Mythic and Heroic Sagas of the Kiches of Central America
 
-Author: Lewis Spence
-
-Release Date: February 11, 2018 [EBook #56550]
-
-Language: English
-
-Character set encoding: ISO-8859-1
-
-*** START OF THIS PROJECT GUTENBERG EBOOK THE POPOL VUH ***
-
-
-
-
-Produced by Jeroen Hellingman and the Online Distributed
-Proofreading Team at http://www.pgdp.net/ for Project
-Gutenberg (This book was produced from scanned images of
-public domain material from the Google Books project.)
 
 
 
@@ -39,7 +14,7 @@ public domain material from the Google Books project.)
                              THE POPOL VUH
 
                      The Mythic and Heroic Sagas of
-                     the Kichés of Central America
+                     the Kichés of Central America
 
 
                                    By
@@ -96,18 +71,18 @@ THE POPOL VUH
 
 There is no document of greater importance to the study of the
 pre-Columbian mythology of America than the "Popol Vuh." It is the
-chief source of our knowledge of the mythology of the Kiché people of
+chief source of our knowledge of the mythology of the Kiché people of
 Central America, and it is further of considerable comparative value
-when studied in conjunction with the mythology of the Nahuatlacâ, or
+when studied in conjunction with the mythology of the Nahuatlacâ, or
 Mexican peoples. This interesting text, the recovery of which forms one
 of the most romantic episodes in the history of American bibliography,
 was written by a Christianised native of Guatemala some time in the
-seventeenth century, and was copied in the Kiché language, in which
+seventeenth century, and was copied in the Kiché language, in which
 it was originally written, by a monk of the Order of Predicadores, one
 Francisco Ximenes, who also added a Spanish translation and scholia.
 
-The Abbé Brasseur de Bourbourg, a profound student of American
-archæology and languages (whose euhemeristic interpretations of
+The Abbé Brasseur de Bourbourg, a profound student of American
+archæology and languages (whose euhemeristic interpretations of
 the Mexican myths are as worthless as the priceless materials he
 unearthed are valuable) deplored, in a letter to the Duc de Valmy,
 [1] the supposed loss of the "Popol Vuh," which he was aware had been
@@ -123,17 +98,17 @@ to the San Carlos library in 1830.
 Scherzer at once made a copy of the Spanish translation of the
 manuscript, which he published at Vienna in 1856 under the title
 of "Las Historias del origen de los Indios de Guatemala, par el
-R. P. F. Francisco Ximenes." The Abbé Brasseur also took a copy of
+R. P. F. Francisco Ximenes." The Abbé Brasseur also took a copy of
 the original, which he published at Paris in 1861, with the title
-"Vuh Popol: Le Livre Sacré de Quichés, et les Mythes de l'Antiquité
-Américaine." In this work the Kiché original and the Abbe's French
+"Vuh Popol: Le Livre Sacré de Quichés, et les Mythes de l'Antiquité
+Américaine." In this work the Kiché original and the Abbe's French
 translation are set forth side by side. Unfortunately both the Spanish
 and the French translations leave much to be desired so far as their
 accuracy is concerned, and they are rendered of little use by reason
 of the misleading notes which accompany them.
 
 The name "Popol Vuh" signifies "Record of the Community," and
-its literal translation is "Book of the Mat," from the Kiché word
+its literal translation is "Book of the Mat," from the Kiché word
 "pop" or "popol," a mat or rug of woven rushes or bark on which the
 entire family sat, and "vuh" or "uuh," paper or book, from "uoch"
 to write. The "Popol Vuh" is an example of a world-wide genre--a
@@ -146,10 +121,10 @@ the Japanese "Nihongi," and, so far as its fourth book is concerned,
 it somewhat resembles the Pictish Chronicle.
 
 The language in which the "Popol Vuh" was written, was, as has been
-said, the Kiché, a dialect of the great Maya-Kiché tongue spoken at the
+said, the Kiché, a dialect of the great Maya-Kiché tongue spoken at the
 time of the Conquest from the borders of Mexico on the north to those
 of the present State of Nicaragua on the south; but whereas the Mayan
-was spoken in Yucatan proper, and the State of Chiapas, the Kiché was
+was spoken in Yucatan proper, and the State of Chiapas, the Kiché was
 the tongue of the peoples of that part of Central America now occupied
 by the States of Guatemala, Honduras and San Salvador, where it is
 still used by the natives. It is totally different to the Nahuatl,
@@ -163,14 +138,14 @@ produced the "Annals" of that people, otherwise known as "The Book of
 Chilan Balam," a work purely of genealogical interest, which may be
 consulted in the admirable translation of the late Daniel G. Brinton.
 
-The Kiché people at the time of their discovery, which was immediately
+The Kiché people at the time of their discovery, which was immediately
 subsequent to the fall of Mexico, had in part lost that culture which
 was characteristic of the Mayan race, the remnants of which have
 excited universal wonder in the ruins of the vast desert cities of
 Central America1. At a period not far distant from the Conquest the
 once centralised Government of the Mayan peoples had been broken up
 into petty States and Confederacies, which in their character recall
-the city-states of mediæval Italy. In all probability the civilisation
+the city-states of mediæval Italy. In all probability the civilisation
 possessed by these peoples had been brought them by a race from
 Mexico called the Toltecs2, who taught them the arts of building
 in stone and writing in hieroglyphics, and who probably influenced
@@ -511,7 +486,7 @@ THE THIRD BOOK
 The beginning of the third book finds the gods once more in council. In
 the darkness they commune concerning the creation of man. The Creator
 and Former made four perfect men. These beings were wholly created
-from yellow and white maize. Their names were Balam-Quitzé (Tiger
+from yellow and white maize. Their names were Balam-Quitzé (Tiger
 with the Sweet Smile), Balam-Agab (Tiger of the Night), Mahucutah
 (The Distinguished Name), and Iqi-Balam (Tiger of the Moon). They
 had neither father nor mother, neither were they made by the ordinary
@@ -529,18 +504,18 @@ made, Caha-Paluma (Falling Water), Choimha (Beautiful Water), Tzununiha
 (House of the Water), and Cakixa (Water of Aras or Parrots), who became
 the wives of the men in their respective order as mentioned above.
 
-These were the ancestors of the Kichés only. Then were created the
+These were the ancestors of the Kichés only. Then were created the
 ancestors of other peoples. They were ignorant of the methods of
 worship, and lifting their eyes to heaven prayed to the Creator,
 the Former, for peaceable lives and the return of the sun. But no
 sun came, and they grew uneasy. So they set out for Tulan-Zuiva,
 or the Seven Caves, and there gods were given unto them, each man,
-as head of a group of the race, a god. Balam-Quitzé received the
+as head of a group of the race, a god. Balam-Quitzé received the
 god Tohil. Balam-Agab received the god Avilix, and Mahucutah the god
 Hacavitz. Iqi-Balam received a god, but as he had no family his god
 is not taken into account in the native mythology.
 
-The Kichés now began to feel the want of fire, and the god Tohil, the
+The Kichés now began to feel the want of fire, and the god Tohil, the
 creator of fire, supplied them with this element. But soon afterwards
 a mighty rain extinguished all the fires in the land. Tohil, however,
 always renewed the supply. And fire in those days was the chief
@@ -562,12 +537,12 @@ is to-day. He was not strong, but as reflected in a mirror.
 
 As he arose the three tribal gods were turned into stone, as were the
 gods--probably totems--connected with the wild animals. Then arose
-the first Kiché city.
+the first Kiché city.
 
 As time progressed the first men grew old, and, impelled by visions,
 they began to offer human sacrifices. For this purpose they raided
 the villages of the neighbouring peoples, who retaliated. But by the
-miraculous aid of a horde of wasps and hornets the Kichés utterly
+miraculous aid of a horde of wasps and hornets the Kichés utterly
 routed their enemies. And the aliens became tributory to them.
 
 Now it came nigh the death-time of the first men, and they called
@@ -576,7 +551,7 @@ anguish of their hearts they sang the Kamucu, the song "We see," that
 they had sung when it first became light. Then they took leave of their
 wives and sons, one by one. And suddenly they were not. But in their
 place was a huge bundle, which was never unfolded. And it was called
-the "Majesty Enveloped." And so died the first men of the Kichés.
+the "Majesty Enveloped." And so died the first men of the Kichés.
 
 
 
@@ -585,17 +560,17 @@ THE FOURTH BOOK
 
 The Fourth Book brings us down to what is presumably history. We say
 "presumably," because we have only the bare testimony of the "Popol
-Vuh" to go upon. We can note therein the evolution of the Kiché
+Vuh" to go upon. We can note therein the evolution of the Kiché
 people from a comparatively simple and pastoral state of society to
 a political condition of considerable complexity. This account of the
 later periods is extremely confused, and as the names of many of the
-Kiché monarchs are the same as those of the gods, it is often difficult
+Kiché monarchs are the same as those of the gods, it is often difficult
 to discriminate between saga and history. Interminable conflicts are
 the subject of most of this book, and by the time the transcriber
 reached the twelfth chapter he seems to have tired of his labours
 and to have made up his mind to conclude with a genealogical list of
-the Kiché kings. He here traces the genealogies of the three royal
-houses of Cavek, Nihaib, and Ahau-Kiché. The state of transition and
+the Kiché kings. He here traces the genealogies of the three royal
+houses of Cavek, Nihaib, and Ahau-Kiché. The state of transition and
 turmoil in which the country was for many years after the conquest
 must have tended to the disappearance of native records of any kind,
 and our author does not appear to have been as well versed in the
@@ -604,9 +579,9 @@ was in her mythology and legends. According to a tradition recited by
 Don Domingo Juarros in his "History of the Kingdom of Guatemala," the
 Toltecs emigrated from the neighbourhood of Tula in Mexico by direction
 of an oracle, in consequence of the great increase of population in
-the reign of Nimaquiché, fifth King of the Toltecs. "In performing
+the reign of Nimaquiché, fifth King of the Toltecs. "In performing
 this journey they expended many years and suffered extraordinary
-hardships." Nimaquiché was succeeded by his son Aexopil, from whom
+hardships." Nimaquiché was succeeded by his son Aexopil, from whom
 was descended Kicab Tanub, the contemporary of Montezuma II. This
 does not at all agree with the "Popol Vuh" account.
 
@@ -636,7 +611,7 @@ such as is here dealt with.
 
 But another and more important question arises in connection with
 the initial chapters of the "Popol Vuh"--those which give an account
-of the Kiché creation-myth. Under the veneer of Biblical cosmogony
+of the Kiché creation-myth. Under the veneer of Biblical cosmogony
 the original myth would appear to be the sum of more than one native
 creation-story. We have here a number of beings, each of whom appear
 in some manner to exercise the function of a creator, and it might be
@@ -647,7 +622,7 @@ us in this the proved facts of a composite Peruvian cosmogony. The
 ruling Inca caste skilfully welded together no less than four early
 creation-myths, reserving for their own divine ancestors the headship
 of the heavens. And it is not unreasonable to believe that the diverse
-ethnological elements of which the Maya-Kiché people were undoubtedly
+ethnological elements of which the Maya-Kiché people were undoubtedly
 composed possessed divergent cosmogonies, which were reconciled to
 one another in the later traditional versions of the "Popol Vuh."
 
@@ -673,7 +648,7 @@ with them. The Conquistadores were astounded at the ease with which
 the Mexicans could recite poems and orations of stupendous length,
 and numerous instances of Indian feats of mnemonics are on record.
 
-It is worthy of notice that the Kiché myth embodies the general
+It is worthy of notice that the Kiché myth embodies the general
 aboriginal idea of creation which prevailed in the New World. In many
 of them the central idea of creation is supplied by the brooding
 of a great bird over the dark primeval waste of waters. Thus the
@@ -682,7 +657,7 @@ whose clapping was as the thunder, descended to the ocean and raised
 the earth to its surface. [7] The Muscokis believed that a couple
 of pigeons, skimming the surface of the deep, espied a blade of
 grass upon its surface, which slowly evolved into the dry land. [8]
-The Zuñis imagined that Awonawilona, the All-father, so impregnated
+The Zuñis imagined that Awonawilona, the All-father, so impregnated
 the waters that a scum appeared upon their surface which became the
 earth and sky. [9] The Iroquois said that their female ancestor,
 expelled from heaven by her angry spouse, landed upon the sea, from
@@ -714,14 +689,14 @@ abundantly evident that it is a composition that has passed through
 several stages of development; that it is unquestionably of aboriginal
 origin; and that it has only been influenced by European thought in a
 secondary and unessential manner. The very fact that it was composed
-in the Kiché tongue is almost sufficient proof of its genuine American
+in the Kiché tongue is almost sufficient proof of its genuine American
 character. The scholarship of the nineteenth century was unequal to
 the adequate translation of the "Popol Vuh"; the twentieth century
 has as yet shown no signs of being able to accomplish the task. It
 is, therefore, not difficult to credit that if modern scholarship is
 unable to properly translate the work, that of the eighteenth century
 was unable to create it; no European of that epoch was sufficiently
-versed in Kiché theology and history to compose in faultless Kiché
+versed in Kiché theology and history to compose in faultless Kiché
 such a work as the "Popol Vuh," breathing as it does in every line
 an intimate and natural acquaintance with the antiquities of Guatemala.
 
@@ -737,14 +712,14 @@ must be more sceptical than critical.
 
 
 
-KICHÉ AND MEXICAN MYTHOLOGY
+KICHÉ AND MEXICAN MYTHOLOGY
 
-The connection of Kiché and Mayan mythology with that of Mexico is
+The connection of Kiché and Mayan mythology with that of Mexico is
 obvious, but not altogether proven. It is possible that the main lines
 of the three systems were similar; that certain great deities like
 Gucumatz were common to all, but that the inclusion of local gods
 lent a very different complexion to the three mythologies. It also
-seems not unreasonable to suppose that the Kiché people must have
+seems not unreasonable to suppose that the Kiché people must have
 been more liable to influence from the south, that is, from the north
 of South America. The inclusion of an Antillean deity (Hurakan) in
 their pantheon practically proves that they were, and their relative
@@ -764,28 +739,28 @@ seem in favour of such a theory, proof is wanting to strengthen it.
 THE PANTHEON OF THE "POPOL VUH"
 
 
-It must be remembered that we are dealing with Kiché and not with
+It must be remembered that we are dealing with Kiché and not with
 Mayan mythology. Although the two had much in common, it would be most
-unsafe in the present state of knowledge to attempt to identify Kiché
+unsafe in the present state of knowledge to attempt to identify Kiché
 with Mayan deities; such an attempt would, indeed, assume the bulk of
 a formidable treatise. Scholarship at the present time hesitates to
 designate the representations of Mayan gods on the walls of "buried"
 cities otherwise than by a letter of the alphabet, and it is therefore
 wise to thoroughly ignore the question of Mayan affinities in dealing
-with myths purely Kiché. This does not apply to the Kiché-Mexican
-affinities. Mexican and Kiché deities are mostly known quantities,
+with myths purely Kiché. This does not apply to the Kiché-Mexican
+affinities. Mexican and Kiché deities are mostly known quantities,
 but this cannot be said of their Mayan congenors. The reason for
 this is that until Mayan myth is reconciled with the evidence of
 the Mayan monuments no certitude can be arrived at. This cannot
 well be achieved until the Mayan hieroglyphs give up their secret,
 a contingency of which there is no immediate likelihood. Bearing
-this in mind, we may proceed to a brief consideration of the Kiché
+this in mind, we may proceed to a brief consideration of the Kiché
 pantheon and its probable Mexican affinities.
 
 Almost at the beginning we encounter a pair of masculine-feminine
 beings of a type nearly hermaphroditic, named Xpiyacoc and Xmucane,
 who are credited with a considerable share of the creation of organic
-life in the Kiché cosmogony. These, we will remember, appeared in
+life in the Kiché cosmogony. These, we will remember, appeared in
 the myth of Vukub-Cakix and elsewhere. The first appears to apply
 to the paternal function, whilst the name Xmucane is derived from
 words signifying "feminine vigour." The Mexican equivalents of these
@@ -794,10 +769,10 @@ gods." [10]
 
 Deities who early arrest our attention are Tepeu, Gucumatz and
 Hurakan. The name of the first signifies "king." According to Brinton
-this in Kiché applies to rulership chiefly, inasmuch as the conjugal
+this in Kiché applies to rulership chiefly, inasmuch as the conjugal
 prowess often ascribed to monarchs by savage people is concerned. A
 creative faculty is obviously indicated in the name, but Brinton
-assumes that this Kiché generic name for king can also be rendered
+assumes that this Kiché generic name for king can also be rendered
 "syphilitic," especially as the name of the Mexican sun-god Nanahuatl
 has a similar significance.
 
@@ -813,19 +788,19 @@ we must reckon an alien deity, at the head of these Olympic councils.
 
 Cucumatz is one and the same with the Nahuatlacan--or, more properly
 speaking, Toltecan Quetzalcohuatl. The name is compounded from two
-Kiché words signifying "Feathered Serpent," and its meaning in the
+Kiché words signifying "Feathered Serpent," and its meaning in the
 Nahuatl is precisely the same. Concerning the nature of this deity,
 there is probably more difference of opinion than in the case of any
 other known to comparative mythology. Strangely enough, although
 unquestionably an alien in the mythology of the Aztecan branch of
-the Nahuatlacâ, he bulks more largely in the myths of that people
-than in the legends of the Kichés. To the Aztecâ he seems to have
+the Nahuatlacâ, he bulks more largely in the myths of that people
+than in the legends of the Kichés. To the Aztecâ he seems to have
 appeared as a half-friendly Baal, to worship or revile according to
 the opportunism of national fortune. If he were here to be dealt with
 as his importance demands the limits of this monograph would speedily
 be surpassed. Although unquestionably the same god to both Mexicans
-and Kichés, he had acquired a significance in Aztecan eyes quite out
-of all proportion to his Kiché or Mayan importance. To the Aztecan
+and Kichés, he had acquired a significance in Aztecan eyes quite out
+of all proportion to his Kiché or Mayan importance. To the Aztecan
 mind he was a culture-hero, unalterably associated with the sun,
 and with the origins of their civilisation. To the Toltecs he was the
 "Man of the Sun," the traveller, who, with staff in hand, symbolised
@@ -841,8 +816,8 @@ pueblos (the Toltecs) were, in fact, devotees of Quetzalcohuatl,
 who preferred exile and adventure in strange lands to accepting a
 religious innovation which was intolerable to them."
 
-That Quetzalcohuatl was not an aboriginal Maya-Kiché deity is proved
-by the relative importance granted him by a people--the Aztecâ--to
+That Quetzalcohuatl was not an aboriginal Maya-Kiché deity is proved
+by the relative importance granted him by a people--the Aztecâ--to
 whom he was alien; and that they regarded him as the aboriginal god
 of Anahuac par excellence is indisputable.
 
@@ -850,7 +825,7 @@ Hurakan, the winged creative power, is the wind of the tempest. [12]
 In the "Popol Vuh" he is designated "The Heart of Heaven." He is
 parallel with if not identical to the Aztecan deity Tezcatlipoca, who
 in his variant of Yoalli-ehecatl (the Wind of Night) was supplicated
-by the Aztecâ as the life-breath. [13] Elsewhere we have hinted that
+by the Aztecâ as the life-breath. [13] Elsewhere we have hinted that
 Tezcatlipoca may have been an ice-god. [14] Mr. Payne sees in him an
 elaboration of the vision of death in a polished "scrying"-stone,
 which seems possible but scarcely probable. Hurakan was in all
@@ -870,7 +845,7 @@ Hun-Ahpu and Xbalanque, who appear in the first myth proper--that
 of the destruction of Vukub-Cakix, are certainly "of the gods," but
 seem to be only demi-gods. They are constantly alluded to as "young
 men." Brasseur de Bourbourg, who saw in the Vukub-Cakix myth the
-struggle between the Toltecs and the invading Nahuatlacâ, believed
+struggle between the Toltecs and the invading Nahuatlacâ, believed
 these hero-gods to be equivalents of Tezcatlipoca and Nanahuatl,
 but the resemblance appears to exist merely in the martial character
 of the deities, and is hardly noticeable in other details. Hun-Ahpu
@@ -878,11 +853,11 @@ would appear to signify "The Master," but Brinton translates the name
 as "Magician." It may have a reconciliatory translation as "Adept." A
 variant is the name of his father Hun-Hun-Ahpu, "Each-one-a-Magician,"
 and some confusion is apparent in the Vukub-Cakix myth between the
-two names; but as the Abbé Brasseur de Bourbourg so justly observes,
+two names; but as the Abbé Brasseur de Bourbourg so justly observes,
 "these names are so symbolic in character that their absolute
 elucidation is impossible." Xbalanque signifies "Little Tiger."
 
-"The gods of the Kichés were legion," but the foregoing list embraces
+"The gods of the Kichés were legion," but the foregoing list embraces
 practically all the deities proper with whom we have to deal in the
 "Popol Vuh."
 
@@ -911,17 +886,17 @@ BOOK II. COMMENTED UPON
 
 The Second Book of the "Popol Vuh" is the most interesting of the four
 from a mythological point of view. That it treats of the dealings of
-the Kichés with the aboriginal people of the district they afterwards
+the Kichés with the aboriginal people of the district they afterwards
 inhabited is not unlikely. Although the opinion of Brasseur that
 Xibalba was a prehistoric state which had Palenque for its capital is
 an exaggeration of whatsoever kernel of fact may be contained in the
-myth, yet it is not unlikely that the Abbé, who so often astonishes
+myth, yet it is not unlikely that the Abbé, who so often astonishes
 without illuminating, has in this instance come near the truth. The
 cliff-dwellings of Mexico and Colorado have of late years aroused
 speculation as to the aboriginal or directly prehistoric peoples of
 these regions. The "Popol Vuh" definitely describes Xibalba as the
 metropolis of an "Underworld"; and with such examples as that of the
-Cliff Palace Cañon in Colorado before us, it is difficult to think that
+Cliff Palace Cañon in Colorado before us, it is difficult to think that
 allusion is not made to some such semi-underground abode. There the
 living rock has been excavated to a considerable distance, advantage
 being taken of a huge natural recess to secure greater depth than
@@ -929,8 +904,8 @@ could possibly have been attained by human agency, and in this immense
 alcove the ruins of a veritable city may still be seen, almost as well
 preserved as in the days of its evacuation, its towers, battlements
 and houses being as well marked and as plainly discernible as are the
-ruins of Philæ. It is then not unreasonable to suppose that in a more
-northerly home the Kichés may have warred with a race which dwelt in
+ruins of Philæ. It is then not unreasonable to suppose that in a more
+northerly home the Kichés may have warred with a race which dwelt in
 some such subterranean locality. A people's idea of an "otherworld"
 is often coloured by the configuration of their own country.
 
@@ -940,7 +915,7 @@ innocent of the idea of maleficent deities pitted in everlasting
 warfare against good and life-giving gods until contact with the
 whites coloured his mythology with their idea of the dual nature of
 supernatural beings. [16] The transcriber of the "Popol Vuh" makes
-this clear so far as Kiché belief went. Dimly conscious that the
+this clear so far as Kiché belief went. Dimly conscious that the
 "Popol Vuh" was coloured by his agency with the opinions of a lately
 adopted Christianity, he says of the Lords of Xibalba, Hun-Came and
 Vukub-Came: "In the old times they did not have much power. They
@@ -957,7 +932,7 @@ of punishment for sin in a future state is unknown in pre-Christian
 American mythology.
 
 "Under the influence of Christian catechising," says Brinton, "the
-Quiché legends portray this really as a place of torment, and its
+Quiché legends portray this really as a place of torment, and its
 rulers as malignant and powerful; but as I have before pointed out they
 do so protesting that such was not the ancient belief, and they let
 fall no word that shows that it was regarded as the destination of the
@@ -993,12 +968,12 @@ should be outwitted by the Xibalbans.
 THE HARRYING OF XIBALBA
 
 The doings of Hun-Ahpu and Xbalanque, in Xibalba, may be regarded
-either as the Kiché account of the adventures of two veritable heroes
+either as the Kiché account of the adventures of two veritable heroes
 in a new land, or as the visitation of divine beings to Hades for
 the express purpose of conquering death. But by the period of the
 formation of the myth it is probable that Xibalba had become confounded
 with the Place of the Dead, and was regarded as a fit theatre for the
-prodigies of craft and valour of the young hero-gods. The Kiché Hades
+prodigies of craft and valour of the young hero-gods. The Kiché Hades
 had, in fact, evolved from the old northern home, exactly as had the
 Mexican Mictlan, which, although a subterranean locality, was also,
 and separately, a northern country. A complete Place of the Dead
@@ -1083,7 +1058,7 @@ game of tlachtli had a symbolic reference to stellar motions. [19]
 BOOK III. COMMENTED UPON
 
 We are here engaged with the problem which the origin of man
-presented to the Kiché mind, and we shall find that its solution
+presented to the Kiché mind, and we shall find that its solution
 bears a remarkable likeness to that of similar American myths. We
 seldom hear of one first-created being. In the creation-myths of the
 New World four brothers are usually the progenitors of the human
@@ -1093,7 +1068,7 @@ and fully armed. Thus the Blackfoot Indians emerged from Nina-stahu,
 a peak in the Rockies. In the centre of Nunne Chaha, the High Hill,
 was a cavern, the house of the Master of Breath, whence came the
 Choctaws. The Peruvians come from Pacari Tambu, the House of the Dawn,
-near Cuzco, and an ancient legend of the Aztecâ states that they came
+near Cuzco, and an ancient legend of the Aztecâ states that they came
 from Chicomoztoc, the Seven Caverns, to the north of Mexico.
 
 We find the first Mayan men speedily engaged in migration. Such must
@@ -1109,7 +1084,7 @@ the horizon, it was as a weaker and dimmer luminary that he seemed to
 the wanderers than in after years. The allusion to "shining sand,"
 by the aid of which they crossed rivers, may mean that they forded
 them when covered with ice. The whole myth is so strikingly akin to
-the Aztecân migration-myth given in the Mexican MS. in the Boturini
+the Aztecân migration-myth given in the Mexican MS. in the Boturini
 Collection (No. 14, sec. viii.) that we cannot refrain from appending
 a short passage from the latter:
 
@@ -1157,13 +1132,13 @@ confine themselves more to Yucatan proper than to Guatemala, and
 their remarks upon native belief, in so far as they illustrate the
 "Popol Vuh" at all, are really references to Mayan myths. Palacios
 is meagre in his references to any native beliefs, and the works of
-all four are so coloured by the phantasies of mediæval theology that,
+all four are so coloured by the phantasies of mediæval theology that,
 although interesting, they possess little real value. So far, in fact,
 as they throw light upon the "Popol Vuh" they might be safely ignored,
 and they are only given as works of reference in the bibliography
 for the sake of completeness. They are, however, most valuable for
 the study of Mayan mythology proper, and for complete understanding
-of the "Popol Vuh" and of Kiché mythology in general, knowledge of
+of the "Popol Vuh" and of Kiché mythology in general, knowledge of
 Mayan myth is necessary.
 
 
@@ -1205,7 +1180,7 @@ is characteristic of nearly all savage dance-poetry. Father Coto,
 a missionary, observes that the natives were fond of telling long
 stories and of repeating chants, keeping time to them in those dances
 of which all the American aboriginal peoples appear to have been so
-fond--and still are, as Baron Nordenskjöld has recently discovered in
+fond--and still are, as Baron Nordenskjöld has recently discovered in
 the Aymara country. These chants were called nugum tzih, or "garlands
 of words," and although the native compiler of the "Popol Vuh" appears
 to have been unable to recollect the precise rhythm of the whole,
@@ -1213,7 +1188,7 @@ many passages attest its original odic character.
 
 
 
-Note.--The pronunciation of x in Kiché equals sh. Ch is pronounced
+Note.--The pronunciation of x in Kiché equals sh. Ch is pronounced
 hard, as in the Scottish "loch," and c hard, like k.
 
 
@@ -1227,7 +1202,7 @@ BIBLIOGRAPHICAL APPENDIX
 
 
 The various works which contain notices of the "Popol Vuh" and the
-kindred questions of Mayan and Kiché mythology are so difficult of
+kindred questions of Mayan and Kiché mythology are so difficult of
 access to the majority of readers that it has been thought best to
 divide them into two classes: (1) those which can be more or less
 readily purchased, and which are, naturally, of more recent origin;
@@ -1241,9 +1216,9 @@ sixteenth, seventeenth, and eighteenth centuries.
 I
 
 The work on the subject which is most easily obtained, and indeed the
-only work which gives the original Kiché text, is that of the Abbé
-Brasseur de Bourbourg, "Vuh Popol: Le livre sacré de Quichés et les
-mythes de l'antiquité Américaine." The Kiché text was translated by
+only work which gives the original Kiché text, is that of the Abbé
+Brasseur de Bourbourg, "Vuh Popol: Le livre sacré de Quichés et les
+mythes de l'antiquité Américaine." The Kiché text was translated by
 the assistance of natives into French, and the translation is more
 or less inaccurate. The notes and introduction must be read by the
 student with the greatest caution. It was published at Paris in 1861.
@@ -1257,28 +1232,28 @@ exhausts the list of works written exclusively concerning the "Popol
 Vuh." The other works of Brasseur and those of Brinton contain more or
 less numerous allusions to it, but references to it in standard works
 of mythology are exceedingly rare. The only other works which have a
-bearing upon the subject are those upon Mayan and Kiché mythology,
+bearing upon the subject are those upon Mayan and Kiché mythology,
 or which, among other matter, historical or political, refer to it
 in any way. The most important of these are:
 
 
 Dr. Otto Stoll--"Ethnographie der Republik Guatemala."
 
----- "Ethnologie der Indianerstämme von Guatemala."
+---- "Ethnologie der Indianerstämme von Guatemala."
 
 Scherzer--"Die Indianer von Santa Catalina Istlavacan."
 
-Müller--"Geschichte der Amerikanischen Urreligion" (1855).
+Müller--"Geschichte der Amerikanischen Urreligion" (1855).
 
-E. Förstemann--"Commentary on the Maya Manuscript," in the Royal Public
+E. Förstemann--"Commentary on the Maya Manuscript," in the Royal Public
 Library of Dresden. Translation from the German by S. Wesselhoeft
 and A. M. Parker (Harvard University, 1906).
 
-E. Seler--"Über den Ursprung der mittelamerikanischen Kulturen" (1902).
+E. Seler--"Ãœber den Ursprung der mittelamerikanischen Kulturen" (1902).
 
 ---- "Ein Wintersemester in Mexico und Yucatan" (1903).
 
----- "Codex Fejerváry-Mayer" (Berlin, 1901).
+---- "Codex Fejerváry-Mayer" (Berlin, 1901).
 
 P. Schellhas--"Representation of Deities of the Maya Manuscripts,"
 translated by S. Wesselhoeft and A. M. Parker (Cambridge, Mass., 1904).
@@ -1292,11 +1267,11 @@ W. Fewkes--"The God 'D' in the Codex Cortesianus," (Washington, 1895).
 
 All these works relate more or less entirely to Mayan mythology,
 and are chiefly valuable as illustrating the connection between the
-Kiché and Mayan mythologies. It must be understood that this is not a
+Kiché and Mayan mythologies. It must be understood that this is not a
 list of works relating to Mayan antiquities, but only a list of such
-works as refer at the tame time to Mayan and Kiché mythology.
+works as refer at the tame time to Mayan and Kiché mythology.
 
-The brief essay of the late Professor Max Müller upon the "Popol
+The brief essay of the late Professor Max Müller upon the "Popol
 Vuh" is of little or no value except as a statement in favour of its
 authenticity. It gives little or no information concerning the work,
 and is, indeed, chiefly concerned with the authenticity and nature
@@ -1308,7 +1283,7 @@ of North American picture-drawings.
 II
 
 The principal works of the older Spanish authors, which in any way
-relate to the myths of Maya-Kiché peoples, are:
+relate to the myths of Maya-Kiché peoples, are:
 
 Las Casas--"Historia de los Indias" (1552).
 
@@ -1317,7 +1292,7 @@ Cogolludo--"Historia de Yucathan" (1688).
 Diego de Landa--"Relacion de los Cosas de Yucatan" (translated into
 French, and edited by Brasseur).
 
-Ximenes--"Escolias à los Historias del origèn de los Indios" (Circa,
+Ximenes--"Escolias à los Historias del origèn de los Indios" (Circa,
 1725).
 
 Palacios--"Description de la Provincia de Guatemala" (in the collection
@@ -1357,7 +1332,7 @@ two thousand years.
 NOTE 2. (PAGE 8)
 
 Payne has made it abundantly clear to our mind that the original
-seat of the Nahuatlacâ (which included both Toltecs and Aztecs) was
+seat of the Nahuatlacâ (which included both Toltecs and Aztecs) was
 in British Columbia (see his "History of America," vol. ii. p. 373
 et seq.). He thinks they there occupied a position southerly to that
 of the Athapascan stock, and were probably the first northern people
@@ -1400,7 +1375,7 @@ which, we have attempted to show, exists in the first book. Gucumatz,
 it will be remembered, is Quetzalcohuatl in another form, and the
 latter is often represented in the papyri as having a woman sitting
 opposite to him. She does not, however, appear to be at all analogous
-to Messrs. Förstemann and Schellhas's "Goddess I," whom I take to
+to Messrs. Förstemann and Schellhas's "Goddess I," whom I take to
 represent the Mayan equivalent of Xmucane, and who wears on her head
 the knotted serpent, a reptile characteristic of Quetzalcohuatl.
 
@@ -1442,7 +1417,7 @@ FOOTNOTES
 
 [2] Large hollowed stones used by the women for bruising maize.
 
-[3] The Kiché words are onomatopoetic--"holi, holi, huqi, huqi."
+[3] The Kiché words are onomatopoetic--"holi, holi, huqi, huqi."
 
 [4] Zipac signifies "Cockspur," and I take the name to signify also
 "Thrower-up of earth." The connection is obvious.
@@ -1455,7 +1430,7 @@ FOOTNOTES
 
 [8] Schoolcraft, "Indian Tribes," i. p. 266.
 
-[9] Cushing, "Zuñi Creation Myths."
+[9] Cushing, "Zuñi Creation Myths."
 
 [10] See note at end.
 
@@ -1472,7 +1447,7 @@ and Modern" series).
 
 [16] See Brinton, "Myths of the New World," chap. ii.
 
-[17] Loskiel, "Ges. der Miss. der evang. Brüder."
+[17] Loskiel, "Ges. der Miss. der evang. Brüder."
 
 [18] "Rel. de la Nouv. France," 1636.
 
@@ -1494,367 +1469,4 @@ of sunrise.
 
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diff --git a/56550-h/56550-h.htm b/56550-h/56550-h.htm
index a81605a..9d04e09 100644
--- a/56550-h/56550-h.htm
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@@ -623,44 +623,7 @@ text-align:center; font-size:small;
 <body>
 
 
-<pre>
-
-The Project Gutenberg EBook of The Popol Vuh, by Lewis Spence
-
-This eBook is for the use of anyone anywhere in the United States and most
-other parts of the world at no cost and with almost no restrictions
-whatsoever.  You may copy it, give it away or re-use it under the terms of
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-to check the laws of the country where you are located before using this ebook.
-
-Title: The Popol Vuh
-       The Mythic and Heroic Sagas of the Kiches of Central America
-
-Author: Lewis Spence
-
-Release Date: February 11, 2018 [EBook #56550]
-
-Language: English
-
-Character set encoding: ASCII
-
-*** START OF THIS PROJECT GUTENBERG EBOOK THE POPOL VUH ***
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