Popol VuhMesoamerican MythologyAncient Myth / ComparativeK'iche'SharePopol Vuh 11Spence - EnglishMoreVersion - 1 availableSpenceLanguageEnglishEspañol‹Popol Vuh 1Popol Vuh 2Popol Vuh 3Popol Vuh 4Popol Vuh 5Popol Vuh 6Popol Vuh 7Popol Vuh 8Popol Vuh 9Popol Vuh 10Popol Vuh 11Popol Vuh 12Popol Vuh 13Popol Vuh 14Popol Vuh 15Popol Vuh 16Popol Vuh 17›The Harrying Of XibalbaPopol Vuh 11ListenPlay this chapter in spoken English.Save chapterListen to chapter1The doings of Hun-Ahpu and Xbalanque, in Xibalba, may be regarded 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 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 had been established, and the gods, to show their contempt of death, must descend thereto and emerge triumphant. The idea of metempsychosis was known to the American aboriginal mind. "We Indians shall not for ever die; even the grains of corn we put under the earth grow up and become living things," is the noble and touching reply of a chief to the interrogation of a Moravian Brother, regarding the native belief in immortality. [17] Man must have the example of the gods, if he wishes to live in peace and quiet assurance of immortality. And just as we believe that our God descended into Hell and vanquished Sin and Death, so did these simple people gain strength to face Eternity from the thought that they had been preceded in the dark journey by the Immortals. 2It is evident that the divine brothers feared ridicule, and profiting from the disasters of their father and uncle made sure of knowing the names of the chief Xibalbans ere they set out. In like manner they avoided making an obeisance to the dummy figures to which their predecessors had bowed so profoundly. The American savage, grave and reserved, cannot abide ridicule. He shrinks from it in a manner which a less self-regarding or a more self-assured people cannot comprehend. The other tests--the "House of Tigers," and the "House of Cold," and the various torments mentioned in the Second Book are much what might be expected from a barbarian idea of death--no more horrible, perhaps, than the European idea of Hell in the Middle Ages, certainly not more fear-compelling than the picture of Dante. 3The American peoples are at one in their belief in a Paradise, a Place of Joy, if not of Reward. Their Hades appears to have been reserved almost entirely for the unillustrious. Paradise in some American mythologies, notably in that of Mexico, and perhaps in that of Peru, is nothing more than a preserve of the great; the poor might not enter therein, no more than might the coward pass the gates of the Norse Valhalla. It was to Mictlan or Supay, then, that the popular mind turned. How did the American peoples regard this drear abode? To enter it one must cross a deep and swift river by means of a bridge formed of a slender tree, said the Hurons and Iroquois to the first missionaries. On this frail passage the soul must defend itself from the attacks of a savage dog. [18] The Chepewayan Athapascans told of a great water which the soul must cross in a stone canoe; the Chilians, of a western sea, where toll must be given to an evil hag, who plucked out an eye if payment were not forthcoming; the Algonquins, of a stream bridged by an enormous snake. The Aztecs called this river Chicunoapa, the Nine Rivers, where the departed must pay toll to a dog and a dragon. It will be recollected that the brothers in the "Popol Vuh," cross a river of blood. This almost certainly alludes to the ocean under the red beams of the setting sun, towards which all these voyages are made. 4The hero-gods in the myth voluntarily succumb to the power of the Lords of Death, and after being burned their bones are ground in a mill and thrown into the waters. The belief was almost universal in America that the soul resided in the bones. The bones were the basis of the man. Flesh would readily perish, but would return to clothe this more lasting foundation. So in many tribes the bones of the dead were carefully preserved. In all Central American countries the bones of distinguished persons were preserved in temples or council-houses in the small chests made of cane mentioned by the chroniclers of De Soto's expedition. This, too, may possibly have been the origin of mummification in Peru. In Egypt all the members and intestines must be preserved, in Peru only the bones. The state of comparative desiccation in which most Peruvian mummies are discovered proves that the preservation of the flesh or organs was not regarded as a necessity. 5The game of ball figures very largely throughout the Third Book. The father and uncle of the young hero-gods were worsted in their favourite sport by the Xibalbans, but Hun-Ahpu and Xbalanque in their turn vanquish the Lords of the Underworld. This may have resembled the Mexican game of tlachtli, which was played in an enclosed court with a rubber ball between two opposite sides, each of two or three players. It was, in fact, not unlike hockey. This game of ball between the Powers of Light and the Powers of Darkness is somewhat reminiscent of that between Ormuzd and Ahriman in Persian myth. The game of tlachtli had a symbolic reference to stellar motions. [19] ‹Previous chapterPopol Vuh 10Next chapterPopol Vuh 12›Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. Public domain in the United States via Project Gutenberg