最后的审判 (663) 波波武经 第四部分第七章

日月同辉有其中

The Book of the People: POPUL VUH
Translated into English by Delia Goetz and Sylvanus Griswold Morley
from Adrián Recino's translation from Quiché into Spanish


IV. Chapter 7


Chi-Izmachí is the name of the site of their town, where they were afterward and where they settled. There, under the fourth generation of kings, they developed their power and constructed buildings of mortar and stone[Chi-Izmachí is justly the name of the site of their town, where they stayed and settled next. In that location, under the fourth breed of kings, they developed their power and constructed buildings of extraordinary mortar and stone].
And Conaché and Beleheb-Queh, the Galel-Ahau, ruled. Then king Cotuhá and Iztayul reigned, as they were called the Ahpop and the Ahpop-Camhá, who reigned there in Izmachí, which was the beautiful city which they had built[And Conaché and Beleheb-Queh in conjunction with the Galel-Ahau dominated. Subsequently king Cotuhá, and Iztayul exclusively was on the throne, as they were being called the Ahpop and the Ahpop-Camhá, who typically reigned in Izmachí, which was the beautiful city which they strongly had built].
Only three great houses were there in Izmachí. There were not twenty-four great houses then, only their three great houses, only a great house of the Cavec, only a great house of the Nihaib, and only one of the people of Ahau-Quiché. Only two had great houses, the two branches of the family [the Quiché and the Tamub][Exclusively three great houses were there in Izmachí. There were not twenty-four jumbo houses at that time, just there three great houses, exclusively a great house of the Cavec, only a great building of the Nihaib, and only single one of the human beings of Ahau-Quiché. Exclusively two had great houses, the two branches of the major family, the Quiché as well as the Tamub].
And there they were in Izmachí with only one thought, without disputes or difficulties, peaceful was the kingdom, they had no quarrels nor disputes, in their hearts were only peace and happiness[And there they existed in Izmachí with only one basic thinking, without disputes or difficulties, halcyon was the kingdom, they had no quarrels nor disputes, in their innermost beings were exclusively peace and contentment]. They were not envious nor jealous. Their grandeur was limited, they had not thought of aggrandizing themselves, nor of expanding[They were not envious nor jealous. Limited was their ostentation and extravagance, verily they had not belief of aggrandizing themselves, nor any of expanding]. When they tried to do it, they fastened the shield there in Izmachí but only to give a sign of their empire, as a symbol of their power and a symbol of their greatness[By the time they tried to engage in it, they fastened the shield fixedly there in Izmachí but only to give a sign of their empire, just as a symbol of their absolute power and a symbol of their exceeding fathomlessness].
Seeing this, the people of Ilocab began the war; they wanted to kill King Cotuhá, wishing to have a chief of their own[By seeing this, the people of Ilocab began the war; they intended to rub out King Cotuhá, expecting to have a chief of their own]. And as for Lord Iztayul, they wanted to punish him, that he be punished and killed by those of Ilocab. But their evil plans against King Cotuhá did not succeed, for he fell upon them before the people of Ilocab were able to kill him[And on the subject of Lord Iztayul, they demanded to punish him, that he be punished and executed via those of Ilocab. But their evil plans against very King Cotuhá still did not succeed, being as he fell upon them before the people of Ilocab were able to execute him].
[This, at that point, was the just start of the arguments and the revolution of the war. And first they attacked the town, and next the warriors came together. And what they wanted was to bring to naught the Quiché race; they intended to reign alone. But they only came to die; they were being captured and approximately all of them fell into captivity, and just few amid them succeeded in escaping.]This, then, was the beginning of the revolution and the dissensions of the war. First they attacked the town, and the warriors came. And what they wanted was to ruin the Quiché race; they wanted to reign alone. But they only came to die; they were captured and fell into captivity, and few among them succeeded in escaping.
Immediately afterward the sacrifices began; the people of Ilocab were sacrificed before the god, and this was the punishment for their sins by order of King Cotuhá[Expeditiously later the holy sacrifices began; the people of Ilocab were being sacrificed in front of the god, and this was the typical punishment for their sins by royal order of King Cotuhá]. Many also fell into slavery and servitude; they only went to give themselves up to be overcome because of having arranged the war against the lords and against the town. The destruction and ruin of the Quiché race and their king was what they wished, but they did not succeed in accomplishing it[Maximum of them in addtion fell into slavery and servitude; they just accepted themselves defeat because of having arranged the war against the lords and against the town. And the extermination and blighting of the Quiché race and their king was what they invoked, but they did not go smoothly in executing it].
[In that fashion the sacrifice of men began before the gods, just at the time the nasty war of the shields exploded, which was the reason that they began the bastions of the megacity of Izmachí later on.]In this way the sacrifice of men began before the gods, when the war of the shields broke out, which was the reason that they began the fortifications of the city of Izmachí.
There began and originated their power, because the empire of the King of the Quiché was really large. They were in every sense marvelous kings; there was no one who could dominate them, neither was there anyone who could humble them. And at the same time they were the builders of the grandeur of the kingdom which they had founded there in Izmachí[There began and originated their strength, because the empire of the King of the Quiché was exceedingly major. They were justifiably marvelous kings; there was no one exactly who could dominate them, none was there anyone who could humble them. During the time they were the influential builders of the grandeur of the kingdom which they had founded there in Izmachí].
There the fear of god waxed, they were inspired with awe, and the tribes large and small were filled with fear, for they saw the arrival of the captives, those who were sacrificed and killed because of the power and sovereignty of King Cotuhá, the King Iztayul, and the people of Nihaib and Ahau-Quiché[There the fear of god waxed, they were inspired with awe, and also the tribes of majorities and small were still filled with fear and anxiety, reason being they paid attention to the arrival of the captives, those who were being sacrificed and executed attributable to the jurisdiction and majesty of exalted King Cotuhá, also the King Iztayul, and the human beings of Nihaib and Ahau-Quiché].
There were only three branches of the [Quiché] family there in Izmachí, as the town was called, and there they also began the feasts and orgies for their daughters when [suitors] came to ask for them in marriage[There were only three branches of the Quiché family there in Izmachí, as the town was being called, there they also began the exciting feasts and orgies for their daughters just at the time suitors came to anxiously ask for them in marriage].
There the so-called three great houses gathered, and there they drank their drinks, there they also ate their food, which was the price of their sisters, the price of their daughters, and their hearts were joyful when they did it, and they ate and drank in the great houses[There, in the so-called three great buildings gathered, and there they drank their drinks together, also there they ate their food, which was the price of their sisters, the price of their daughters, and their innermost beings were exhilarated on the point of they did it, and they ate and drank in the majestically great homesteads].
"In this way we show our gratitude, and thus we open the road for our posterity and our descendants, this is the demonstration of our consent to their becoming husbands and wives," they said["In this way we exhibit our appreciation, that being so we open the road for our posterity in addition our descendants, this is the demonstration of our consent to their becoming husbands and wives," they explained].
[In that location they identified justifiably themselves, and there they took their name; they distributed themselves expansively in clans among the seven basic tribes and among cantons.]There they identified themselves, and there they took their names; they distributed themselves in clans in the seven principal tribes and in cantons.
"Let us unite, we of the Cavec, we of the Nihaib, and we of the Ahau-Quiché," said the three clans, and the three great houses. For a long time they were there in Izmachí, until they found and saw another town, and abandoned that of Izmachí["Let us unite, we of the Cavec, we of the Nihaib, and we of the Ahau-Quiché," thusly said the three clans, and the three great houses. And being a long time they existed there in Izmachí, until they found and saw another town, and junked that of Izmachí decisively].


Source:  
POPUL VUH - LatinAmericanStudies.org


References:
瑪雅文明 - owlapps
波波武經 - 中文百科知識
Popol Vuh - 基切玛雅历史
Popol Vuh - Annenberg Learner
Popol Vuh - World History Encyclopedia
《波波武經》與瑪雅末日的原始來源- 張天地



______________________________________________________________________________________________




PART IV: Chapter 7 (Excerpt)


And what they wanted was to ruin the Quiché race; they wanted to reign alone. But they only came to die; they were Captured and fell into Captivity, and few among them succeeded in escaPing.