AMATL TUREY (The Holy Book)

EL AMATL TUREY DE LOS OWASCO-TAINOS

THE SACRED STORY OF THE OWASCO-TAINOS

the restored retelling

by

Owazikan Behique Boto 2 Cacimarex

JoaquinRaymundo W. H. Rodriguez-Jackson

and Owazikan Behique Karznato 2 Hatuey

Joshua Seth Lulov

I SHALL WALK AND SPEAK OF BEAUTY

FOR THE REST OF MY DAYS I SHALL BE WHOLE

FOR ALL THINGS ARE BEAUTIFUL

2000, 2001, 2002, 2010, 2011, 2012, and 2013 by B2C

These are the stories of the Owasco-NiTaino peoples.

They belong to no one individual or group, so a claim of ownership

or commercial use for profit is insane and

punishable by the Xibalbans. Xiquiripat is watching you.

Kaney Cacimarex

Sewaornock, Manahatouac

6.12 / 2012

6.13 / 2013

ORACION:

!Isuma!

Tato Busica Ni Xi'eip'kin

Ni'Ajaki Joaquin

Ca'an-ato

Zi'Quisa'-ma-hi'

Tei Zi Guapeao

Tei Zi Guari'

Tei Zi Arretao

Tei Zi Ni'Luti'

Tei Zi Bao

Ca'an-ato

Tei Zi-Quiarqi'ro

Tei Zi Dezi'rehn'e'

Tei Zi Tequiarq Cuan'tah

Tei Zi Guapeza

e Tei Zi Koch'Kwali'

Tequeq-ato

Ca'an-ato

Ni Ajaki'

Guiarq-i, Beira, Be, Inouti'

Ma Tonal Ma Roco P'mabuya-i'

Chugue Gue-Na'

Guari Guazek Joaquin

Bo Ma'tum DEMINAN.

Preamble

This is the story of our people, dictated from the Hurukan, the Heart of Heaven. It is the story of how everything came to be. It has been told many times by many people. It has been told to us by our ancestors, and has survived the invasions, the Inquisition, the forced conversions, and the fires of those who have tried so hard to change us. It has survived both whole and in fragments, in written document as well as songs and stories sung by parents and grandparents to their children.

It has been many cycles of our brother worlds since the story was told at one place in it's entirety.

The First Great Tzolkin has ended, and the Sun has passed from Tonatiuh to Ehecatl. In this time, our story shall once again present itself completely on the face of this, Deminan's Coaybay Earth.

Part One : The Creation

I

This is the record of how all was quiet; all was at rest in silence and calm, and the vaults of the sky were clear and empty.

There was neither man, nor monkey; no birds, fishes, turtles, crabs, forests, plants, hills or mountains. There were no stars, or planets; there were no stones, crystals, caves, or ravines. There was only the vast expanse of the sky, and in that, the Hurukan, the Heart of Heaven.

There was nothing yet brought together, nothing existed. The only noise in the sky was the Hurukan, the Heart of Heaven.

In the Hurukan, the Heart of Heaven, there was nothing standing; only the calm water, the vast tranquil sea, alone and still, and above the vast tranquil sea was the Hunab-Ku.

There was only stillness in this, the darkness of the cosmic night.

In this Time Before Time, all that existed was in the vast, dark waters. Nothing existed beyond the waters, and all that had existed, or would exist, would come from these waters. This deep, tranquil sea was what was, and was what was left of what had been.

The Hunab-Ku, hovering above the great tranquil waters, there the facets of Hunab-Ku were finally visible. Among the facets of the Hunab-Ku were Tzacol (Whose name means Creator), Bitol (Whose name means Former), Alom (Whose name means Inside Space), Cajalom (Whose name means Outside Space), Tepeu (Whose name means Governor), Gucumatz (Whose name means Plumed Serpent), and Guapiti Guateki (Whose name means BeautyWay).

Tepeu and Gucumatz awoke before the Others, and began eating Them, so that They would encompass Them when They were again mobile and free. They ate Guapiti Guateki multiple times, but It would not be encompassed; It remained free and conscious.

Gucumatz and Tepeu finished encompassing the Other facets, and then They were free in the Hurukan, the Heart of Heaven. Tepeu fused to the Hurukan, the Heart of Heaven, to bring It consciousness, It was now awake, It was no longer hollow, vacant. and void. Gucumatz fell into the vast, deep, tranquil dark sea.

In the calm and tranquil sea of Hurukan, the Heart of Heaven, there was the Singular Creator, the Forefather; in the water, and surrounded by light. He was hidden from view, He was invisible, for He was hidden under a blanket of bright blue and green feathers, and was therefore called Gucumatz, the Feathered Serpent.

By nature, He was also a great thinker and sage. In this manner, the sky existed; also the Heart of Heaven, the dwelling place of the Creators.

Then, Gucumatz climaxed, and convulsed. His seed came together in the darkness, and formed the consciousness and being of Bayamanaco.

Gucumatz and Bayamanaco sat together in the darkness, in that dark night, and talked. They talked then, discussing and debating; They talked until They agreed, and then They united Their words and thoughts.

Then, while They thought, They then knew that dawn must break, and that men must appear. Then, They planned the Creation, and how the surface of the Earth would rise from the waters, followed by the growth of trees and thickets, then the birth of animal life, and the first walking men. Thus it was arranged in the darkness, in the night by Those Two Who were in the Hurukan, the Heart of Heaven.

Then, Gucumatz and Bayamanaco came together; and They loved so that there would be light and dawn, and to complete these thoughts of Creation.

They climaxed, and thus let it be done! “Qu'yx nohin-tah!!”, They cried out, and so it was. In this way were the Earth and the worlds created; they were created in truth, in love, and in light. They did these enchantments with Their Chic'chane'k, and Their Qui-Quix in Their hands, it was by Their love They created this way.

As they cried out, so the Light and Dark separated, and the Presences of the United Hurukan, the Heart of Heaven, and the Opiyelguobiran, Heart of Sorraya, too, separated, and went to Their respective places, to balance the Creation that was beginning. The Two that had been fused as One, were now separate and independent again.

As They cried out, Alom, Cajalom, Tzacol, and Bitol re-emerged. It was in this way that Yukiyu, the Heart of Earth, was formed, and became part of the Tai Turey. As Yukiyu, the Heart of Earth, appeared; He formed lava, and an electric current ran over the lava. The lava made contact with the water of the vast, deep, tranquil, dark sea, and began to cool. Through the hissing and steam, it was in this way that the crystals, rocks, and minerals were formed. It was in this way that the Earth was formed, the Earth that would become the place in which life could exist again. The land was under water then, and needed to be dry.

Instantly, the Earth was formed. Like a mist, like a cloud or fog, that was the Creation, when the mountains appeared from the water, and instantly the mountains rose up, and separated the waters. The currents of water were divided, and the rivulets ran freely between the hills.

Only by a miracle, by enchantment and love, were the mountains and valleys formed; and instantly the groves of trees and shrubs put forth shoots together on the face of the Earth. It was in this way that Yukiyu, the Heart of Earth, was created and formed.

Above the Earth was the Vault of Hurukan, the Heart of Heaven, and below the Earth was the Vault of Sorraya, the Land of Xibalba, the Underworld.

At this, the worlds were complete, and Bayamanaco was filled with joy. He exclaimed: “Your coming has been fruitful, Heart of Heaven; You, the Glorious Hurukan!”

Gucumatz answered: “Our work, Our creation, shall now be finished by Our Descendants, who will dwell on the Heart of Earth.”

So it was that They made perfect the work, when They did it in love after thinking and meditating on it.

II

Time passed, and Bayamanaco wandered far and wide among the worlds of Creation. In the vast Creation, He found only the gardens and the waters; He and Gucumatz were alone. They were Turey, but They were alone.

Bayamanaco returned to the Hurukan saddened. “In all of Creation, We are alone. There are none who will praise and worship Us, We have no Descendants. We have no one to teach, and no one who will give Us sustenance.”

Gucumatz agreed that this was so, and then the Heart of Heaven and the Feathered Serpent came together in the Hurukan, and created and formed the Tai Turey. They instantly created and formed Their Descendants.

The first of these was Yaya; the second, Baraguabael; and the third, Itiba Cahubalba.

Yaya, who instantly declared Himself Cacique, was very handsome and strong, but was filled with much fiery tonal. When He gazed upon Itiba Cahubalba, He was filled with both anger and disgust, as He could see her deep evil. He set upon her at once, beating her with heavy blows, trying to erase her from Creation. Yaya was just, and was trying to prevent continued suffering. Yaya had almost extinguished her, when Bayamanaco lifted Him, and removed Him from harming her any further.

Baraguabael found contentment in the water, and from His emission came forth Baibrama, His Son.

Baraguabael and Baibrama were in the form of Coquis, and They began to sing loudly in praise of all the glories of the Creation.

Their song reached such a clamor that it enraged angry Yaya even more, and He alighted to attack Baraguabael and Baibrama, in order to silence Them.

This did not please the Hurukan, the Heart of Heaven, Who was provided for by the Love in the songs of the Coquis. The Hurukan, the Heart of Heaven, knocked Yaya down to quiet Him, warning Him that He would be destroyed if He allowed His rage to overcome Him again.

As a reward for Their praises, the Coquis were made the Turey servants of the Hurukan, the Heart of Heaven, and all of It's descendants.

As so They could continue eternally singing the praises of the Hurukan, the Heart of Heaven, the Coquis created the Tucurs, the nighttime hoot-owls, as Their messengers.

The Coquis had always thought kindly of Yaya, even after He had attacked Them. They thought deeply and compassionately, and asked Bayamanaco for His assistance. Bauyamanaco, Baibrama, and Baraguabael worked Together on a present for Yaya, They worked hard to calm Yaya. They provided Yaya with a Pipa-frog, to be His partner and equal. This large frog, whose name was Zuimaco, was presented to Yaya, and He was enamored with Zuimaco on first sight. Yaya approached Zuimaco, and began cuddling, nuzzling, and groping Zuimaco. Being prone to eroticism and petting, Zuimaco was quite receptive to Yaya's advances.

In time, Yaya reached a thunderous climax, which was received in the pockets on Zuimaco's back. From this, in a short time, Zuimaco gave birth to a tadpole named Yayael. Zuimaco kept Yayael in It's mouth, as Pipa-frogs still do. Yaya was at peace for a time, and His family was warm and affectionate.

III

Now, Yaya, His Son Yayael, and His Toa Zuimaco took up residence in a lush green place in the Hurukan, the Heart of Heaven. Yaya began a flower garden to feed His family, and continued to be annoyed at everyone and everything around Him. Yaya had learned to conceal His anger, even from His family, as He remembered the Hurukan, the Heart of Heaven's warning.

Much time passed, and Yayael's legs grew in, and He developed into a Xi'paal who was even stronger and more handsome than His father. His Toa loved him dearly, and still is remembered as the best Toa who ever existed.

One fine day, Yaya went out to tend His fields of flowers. It was blooming time, and He told Zuimaco and Yayael that He may not be back for a few days, and to stay safe and well. Zuimaco and Yayael affectionately bid Him goodbye, and then They stayed inside.

Now, Itiba Cahubalba, who was always full of guacaciq and other such evil thoughts and desires, could not control herself. She was quite jealous and evil, and instead of serving as her part of the Creation, she plotted to consume Yaya and Yayael and Zuimaco, and overthrow the Hurukan, the Heart of Heaven.

Yayael had grown so handsome, noble, strong, and well-endowed, that anyone who saw Him was instantly filled with love for Him. Itiba Cahubalba was no exception, except that she wanted to consume and destroy Him, not love and worship Him.

Itiba Cahubalba, having seen Yaya leave for His fields, sat in the clearing outside of Yaya's bohio, wailing and making a great fuss. At first, Zuimaco and Yayael tried to ignore it, knowing it was Itiba Cahubalba, and that she was up to no good. After a time, Itiba Cahubalba became so noisy, that Zuimaco went out with a large makana to silence her. Itiba Cahubalba attacked Zuimaco as It approached, and killed It. Yayael, hiding in the bohio, had not seen what had occurred, but had been happy upon hearing the silence- the cacophony was no more! Since Itiba Cahubalba's wailing had kept Him up for a long time, He was very tired. So, Yayael lay down in His hamaca, and went fast asleep.

Itiba Cahulbaba waited until the Yayael was asleep and aroused (as happens to xi'paals when they dream), and mounted Him. When He awoke to protest, she held Him down and continued. Yayael struggled forcefully underneath Itiba Cahubalba. and He was strong enough to almost free Himself from the putrid, evil one's grip and oozing orifices. Itiba Cahubalba began beating and clawing Him, to subdue and quiet Him. She had inflicted heavy damage upon Yayael, and He was mortally wounded, and simply lay there as she raped Him.

Yaya came back from His fields of flowers to find his partner Zuimaco dead, and Itiba Cahubalba on top of His unconscious, beaten son, in uncontrolled lust. Yaya touched Yayael's face, and then Yaya could see Yayael's distress and suffering. No boy should ever have to suffer a monster raping him. Yaya could not control His anger, and let His fury loose upon Itiba Cahubalba. He pulled Itiba Cahubalba off of His Son, and beat her unconscious. Mercifully, Yayael had not yet climaxed, as if He had, Itiba Cahulbaba would have entirely consumed Him and destroyed Him. Because of what He had been forced to experience, Yaya set upon Yayael with an obsidian blade, crying for His son. He decapitated the Boy quickly, and dissected His Body. Yaya was distraught, and called out to Bayamanaco for clarity and assistance. Bayamanaco consoled Yaya, and then He took the skin from Zuimaco's dead Body, and fashioned a Container with It. The Container quickly hardened into a Calabash bottle. Bayamanaco instructed Yaya to stuff Yayael's Remains into the Calabash, and then He suspended It from the ceiling. Because of the Sacred Contents of the Calabash, It began to glow brightly. Bayamanaco could see what Yaya could not, and He knew that even in death, Zuimaco's overwhelming drive to be a powerful toa could restore Yayael from His Bones.

Bayamanaco left, and went back to speak with Tepeu, the Hurukan, the Heart of Heaven on Yaya's behalf. Yaya then left His bohio crying, never to return. He feared the wrath of the Hurukan, the Heart of Heaven. But the Hurukan, the Heart of Heaven, did not punish Yaya, for this time, He was righteous in His actions.

The next morning, Itiba Cahubalba regained consciousness, and immediately hauled her beaten body over to where the Glowing Gourd was hanging, and took It down. She opened the Gourd, and, always insatiable, began to drink It's Contents. Yayael's Bones had turned into fish, and these she ate with great delight.

She then felt faint, and began to harden and swell up. She began convulsing, she began having violent seizures.

The Hurukan, the Heart of Heaven, struck out at Itiba Cahubalba, punishing her, causing her great pain, and taking her life. The Tucur owls went and removed her tonal, and took it and imprisoned it in Sorraya, the Land of Xibalba. As punishment, she would never see the beautiful evolution of Yayael's Remains, as she was disconnected from the rest of Creation. Itiba Cahubalba had been meant to be a sink of sorts for the Creation, and had proven she was unable and unwilling to do that, so she was stripped of any enchantments and abilities she had. She was no longer Turey in any way, shape, or form.

The Hurukan, the Heart of Heaven had seen wisely, for Itiba Cahubalba would be nothing but massive trouble and problems for aeons.

As she died slowly, and in great pain, Bayamanaco personally brought Itiba Cahubalba's tonal to the Court of Xibalba, and made sure it was imprisoned securely there.

After Itiba Cahubalba had died in great pain, the Hurukan, the Heart of Heaven, sent the Coquis in to free the Fish created from Yayael's Remains; to have the Fish removed from the hardened tank vessel that Itiba Cahubalba's body had become. They must live and grow, freed from Itiba Cahubalba's filth and evil. The Hurukan, the Heart of Heaven, had declared that the four inside would no longer be imprisoned, they were to be free.

The Coquis cut the shell of the dead Itiba Cahubalba, and removed the four strong and handsome infant brothers, the sons of Yayael. These natiao were to be divine, and were to be called the Cacicarikans.

The first of these, the four natiao Cacicarikans, was called Deminan. He was handsome, wise, and brave. He was empathic, sentient, and a great healer.

The second of these, the four natiao Cacicarikans, was called Maquetaurie. He was wise, compassionate, and strong. He had a strong sense of ethics, and was highly sympathetic.

The third of these, the four natiao Cacicarikans, was called Yucahu. He was wise, quiet, and guarded. He was loyal, but very cautious. He was smaller, but very determined.

The fourth of these, the four natiao Cacicarikans, was called Boinayel. He was small, young, and quiet. He was highly sensitive, loving and loyal.

It was these that the Coquis freed from the dead Itiba Cahubalba's corpse, these four natiao who are the creators and kings of mankind.

Itiba Cahubalba's tonal was taken, (along with Yayael's, whom she had consumed), and imprisoned in Sorraya, the Land of Xibalba, the Land of the Dead. Hurukan, The Heart of Heaven, then informed His Brother Opiyelguobiran, the Heart of Sorraya, of what Itiba Cahubalba had done, and instructed Him to destroy the tonal of Itiba Cahubalba slowly and completely.

IV

The four natiao, the four Cacicarikans: Deminan, Maquetaurie, Yucahu, and Boinayel, were brought by the Coquis to the Land of Hurukan, the Heart of Heaven, and were left there by themselves. Soon after they were freed from the imprisonment of Itiba Cahubalba's corpse, the four natiao began to walk, to run, and to climb. It was after this that they explored the lands around them.

In pairs of two, Deminan and Boinayel, and Maquetaurie and Yucahu, they went one forward along the roads and paths. It was in this manner, begun in their curiosity, that they explored the realm of the Hurukan, the Heart of Heaven. They traveled, explored, played, and rested unencumbered by anything; in these things they were not bothered.

The four natiao had many explorations and adventures; these exploration and adventures were as numerous as the trees of the rainforest.

In time, the hunger of the four natiao became great, even though they inhaled the fragrances of the flowers and of the boughs within the gardens, there was nothing for them to eat, nothing to sustain them or give them nourishment. The hunger of the four natiao became so great as to immobilize them; they were too hungry to walk, to climb, or to play. All they could do was rest. They sat down by a trunk of a large tree, a tree so tall none of it's branches or leaves could be seen, nor could the roots be seen. It was here that the four natiao rested.

The four natiao began to slumber and dream.

Deminan was the first to awaken, and he did so because he inhaled a fragrance he had never inhaled before. The fragrance made his insides alert, and he found he was even more hungry than before.

Deminan followed the fragrance carried on the wind, until he had crossed the valley, and ascended the ridge there. On the other side of the ridge, there was a meadow in a flattened area. Here in the flattened meadow was an old Bayamanaco, seated on His dujo, cooking cazabe over a fire.

“I am hungry. May I have some of Your food?” Deminan asked.

“Taiguey, Grandson.” Bayamanaco replied, “Why are you so hungry, with so many fragrant flowers blooming?”

“Grandfather, I am hungry. May I have some of Your food?”

“This is not My food, as I sustain on the fragrances of the boughs. If you wish some of your food, come here to Me.”

Deminan approached Bayamanaco, and sat beside Him. Bayamanaco moved behind Deminan, and embraced him under the armpits with His left arm. He raised Deminan up, and slid underneath the boy, until his qui-quix was pressed against Deminan's back. The Chic'chan Coatli within Deminan's spine awakened, so with His right hand, Bayamanaco began working Deminan's toon, and held him closely until They had both climaxed. “Qu'yx nohin-tah!!” They cried, and it was done.

“Go awaken Your brothers in this way, and return here. It is then that You shall eat the cazabe.”

Deminan stood, and returned to where His brothers were sleeping. One by one, He embraced them, and woke each one, according to His grandfather's instructions. First He woke Maquetaurie, then Yucahu, then Boinayel. When They all awoke, Deminan announced He had found food to end Their hunger. The Four Guatiao Cacicarikans went to the place Bayamanaco had been, but He was no longer there. The fire still burned brightly, and many stacks of cazabe, so much that the Four Guatiao would never hunger for a long time, were there.

So the Four Guatiao feasted until They were beyond full, and in the warmth of the fire, They rested again, and fell fast asleep.

V

A long time passed, and the Four Guatiao Cacicarikans rested. The first to rise was Maquetaurie, the second Boinayel, and then Yucahu. They began to stir, and then to play. After a time, They realized Deminan was not yet awake. The Guatiao went over to Him, and touched Him until He woke. Deminan sat up, and let out a cry of pain. He fell over onto His stomach, under the heavy weight of a large Turtle-Shell that had grown on His back while He slept. He lay there, weeping, while His Guatiao backed away in fear. “What is wrong with Him?” They asked Themselves.

Deminan begged His Guatiao for help, but They were so scared and confused. Finally, it dawned on Maquetaurie to pick up a piece of flint that was on the ground, and to strike at the Turtle-Shell with it. After several strong blows from the flint in Maquetaurie's powerful hands, the Turtle-Shell began to crack. After a time, the Turtle-Shell broke entirely open, and released a great deluge of water. This water covered all of the Land of Hurukan, the Heart of Heaven, to knee-depth and then began to quickly drain. After the water, a large number of carey of different kinds and sizes came out of the broken Turtle-Shell on Deminan's back. Boinayel took some cazabe bread, mixed it with His semen, and packed the hole in Deminan's back, and the wound healed instantly. Deminan was left with a small Turtle-Shell on His back. It was then noticed that His Guatiaos All had small Shells of different kinds upon Their backs- Boinayel had a Lambi Conch upon His back, Yucahu had the Trilobite we call a Horseshoe Crab upon His back, and Maquetaurie had a Top-Snail upon His back- as a result of Their being Awakened.

The sea-turtles began to swim away in the receding waters, following the currents, so the Four Guatiao each picked one, to keep as a pet. Deminan's was blue and white, Maquetaurie's was red and black, Yucahu's was orange and black, and Boinayel's was green and blue.

The Four Guatiao Cacicarikans had much fun with Their pet carey, and the waters continued to subside, although it was not known to the Four Guatiao just where the waters were going to. It seemed the carey were less and less in number, too, as time went on.

Since the ground was covered in these shallow waters, the Four Guatiao devised a net They called a hamaca, to sleep in. This way, They would not have to lay in the water, or on wet ground. They wove two large hamacas of the leafy green vines, and Deminan and Boinayel slept together in one, and Maquetaurie and Yucahu slept together in the other. They strung Their hamacas up in the trees on the highest ground They could find, and there They kept Their fire for cooking and warmth.

One day, the Four Guatiao Cacicarikans had returned to the large tree, called the Ceiba, in the Land of Hurukan, the Heart of Heaven, that They had slumbered beneath before meeting Bayamanaco and becoming Guatiao. The tree was so tall, that it's top could not be seen, nor could it's roots be seen either. It was around this tree met the ground that a hole was discovered. The hole now surrounded the entire base of the tree, and the water was draining down this hole. Along with the waters, the carey sea-turtles were falling down the hole, too.

Deminan's pet carey struggled suddenly in His hands, and escaped. It swam away quickly, and then fell down the hole by this large tree. Deminan loved His carey very much, and He dove down after it. Deminan clung to the Ceiba tree as He slid down further and further, faster and faster, down towards the surface of the Coaybay Earth.

Deminan saw a vast ocean, and the many turtles now swimming in it. He watched as the largest of the carey transformed into solid land, forming islands in the vast, deep green sea. The tree He was sliding down on went directly into the vast dark sea, and not onto one of the islands. Deminan let go very high in the sky, and plummeted towards one of the islands. He fell out of the sky into the waters of the Arecibo, right into the water-filled crater. Deminan plunged into the darkness of the depths, and then was dry and in the dark, and was among the roots of the Ceiba. Deminan called out, there in Sorraya, the Land of Xibalba, and heard no response. The tonal of Itiba Cahubalba felt the presence of Deminan, and attacked Him. Then, before Him, Deminan saw all of the horrors of death, disease, suffering and sorrow. He screamed out loudly, fearful; His scream was so loud that He was ejected back out of the Cenote Arecibo, onto a large turtle-island called Boriken.

He was soon joined by Yucahu and Boinayel, as His three Guatiao had followed Deminan down the Ceiba. Their desire to not be separated was that strong, that They followed Him into the unknown.

Where Deminan had descended, where He had fallen out of the sky, He left an imprint-picture. It can still be seen today, guarding the Hurukan, the Heart of Heaven.

VI

Deminan, Boinayel, and Yucahu then came into council, on the turtle-island of Boriken. They implored Hurukan, the Heart of Heaven, to show Them where They were, and what They were to do. Hurukan, the Heart of Heaven, appeared in the sky. Yukiyu, the Heart of Earth, appeared with the Brothers on the face of the Earth, as did Their grandfather Bayamanaco. Together, these deities held council, knowing that it should soon dawn, and that man must walk the face of the Coaybay Earth.

The Hurukan, the Heart of Heaven, responded: “Every Moon, every Sun, every Year, every Spirit- walk and pass when it has completed it's just measure. Also, as every blood and dynasty will reach the place of solitude as it takes the power and the Po'p throne. Measured will be the time when the Owascos praise the magnificence of the Three Worlds; measured will be the time they can find the goodness of the Sun, measured will be the time they will look over the knitting of the stars; and from there, by them looking at them, the Gods will contemplate and merge with them. The Creators were originally jailed in the stars. Then, things changed, everything was good, and the Gods were abated. In the deep, tranquil sea, the Creators and Makers worked to fulfill what must be done.”

The Five sat in council, on Their dujos, elbows on knees, and heads in Their hands, Dreaming what was to be. These Five in council then made them all- the small and large wild animals, the guardians of the woods, the spirit of the mountains, the deer, the birds, pumas, jaguars, frogs, bats, serpents, fish, eels, snakes, vipers, guardians of the seas, and guardians of the thickets.

The Five Turey Forefathers asked: “Shall there be only silence and calm under the trees, under the vines? It is well that hereafter there be someone to guard them.”

Immediately, They gave homes to the deer and the birds. “You, deer, shall sleep in the fields by the river bank, and in the shrubs in the ravines. You, birds, shall live in the trees and the vines, there you shall make your nests, and sing us praises to celebrate Creation.” The birds and deer were told this, and they did their duty at once, seeking their homes and nests.

After the creation of all the feathered, furred, scaled, and finned creatures was complete, they were told by the Turey: “Speak, cry, warble, hiss- call to each other according to your variety, each according to your own kind.” Then, all of the creatures began to call out. The Five Turey Forefathers thought, and reached into the Ocean Sea for a creature to bear the fire of the First Sun. They selected a sea anemone, with it's many stinging arms and bright colors as the standard-bearer for the First Sun. Anemones, jellyfish, and corals are what circulate the Ocean Sea, and are what provide the oxygen for all of the Xeti Aon Coaybay to breathe. They are the lungs that keep life here alive. The anemone had fire put in it's tentacles, and was brought up to the sky. Therefore, the Turey allowed the First Sun, Tezcatlipoca, to rise and shine upon the face of the Xeti Aon Coaybay Earth.

“Speak, then Our names, praise Us, We, your Turey Creators! Invoke then, your Creators, and invoke your Forefathers!”

But, the creatures only hissed, cackled, howled, croaked, and mooed. They were incapable of calling out to praise the Turey; they were incapable of communicating with each other outside of their own kind.

The Turey were saddened, and then They proclaimed: “Your houses and food you shall keep, creatures of Coaybay Earth- but when man is created, when it shall dawn again, you shall be hunted as food, your flesh shall be torn to pieces.” At this command, many of the animals, who had all eaten plants, became carnivores, and began attacking and devouring each other. So that all of the creatures should not perish and pass from the face of Coaybay Earth, Baraguabael, King of the Coquis, was given reign and responsibility over them. He would allow them to reproduce, and would restore what life was consumed. He would also provide a spirit consciousness for each kind of creature, so that they would be a part of a greater than just one themselves. Baibrama, Son of Baraguabael, was instructed to show the creatures how to reproduce. Opiyelguobiran, Heart of Sorraya, Land of Xibalba, the Underworld, was given reign over the dead creatures, as death was now a part of life.

The Five Turey then brought the time of the First Sun, Tezcatlipoca, to an end. Tezcatlipoca had shone many days and nights. During the sea anemone's tenure as the First Sun, it had grown a thick shell to protect itself, and in the process, it had become an oyster. It kept the fire of the Sun as a pearl in it's mantle, which is why pearls still contain a bit of fire. After the fire was extinguished, the oyster dropped it's ember of a pearl, and fell to Xeti Aon Coaybay. As it fell back towards the Ocean Sea, it elongated, and became a soaring blue marlin. With it's large sail-fin, it was able to soar for quite some time, and finally it plunged back into the Ocean Sea. Sailfish today remember this ancestor, and still leap out of the water when the Sun is high in the sky.

The Five Turey wished to make another trial, to have all living things adore Them. “Let Us try again, as already another dawn draws near! Let Us make those who shall nourish and sustain Us; they shall praise and worship Us. Let Us now make them, as respectful, thoughtful beings.”

Now, in the time of Tezcatlipoca, the First Sun, there was a very large libuza or Manta Ray named Camazotz, who loved to poke his head above the water, so he could see what was happening in the sky. Many times he would spend his days watching Tezcatlipoca, the First Sun, wandering across the sky. Many times he would watch the stars and goings-on in Hurukan, the Heart of Heaven. When Tezcatlipoca, the First Sun was extinguished, Camazotz was so intrigued by the darkness, that he spent much of his time popping his head out of the water to see what had happened. When the Five Turey were ready to create the Second Sun, They saw Camazotz spy-hopping, and thought he was volunteering to become the core of the Second Sun. So, They grabbed him by his face-flaps, and lifted him to the sky, and ignited him,

The Five Turey gathered the mud then, the clay of the riverbeds, to form the men's flesh. Quickly, They saw it was not good- it was too soft, it could not stand, and it could not move. Quickly, the Five Turey built a fire, and in it, They baked a new-formed clay man, until he was like pottery. Then, They placed him upon the face of Coaybay Earth, and allowed the Second Sun, Camazotz, to dawn.

The pottery-men had problems, though, and all was not well. The pottery-men had trouble turning their heads, and their vision was not clear, and they could not turn to see behind. They were brittle, and broke into pieces when they fell. When they went to gather water, they soaked it up, and became soft again.

Then Yukiyu, the Heart of Earth, said: “Let Us begin again, as Our creations do not move easily, and they will not be able to worship, work, or reproduce.”

This having been said, the Five Turey busted Their work up, destroying the pottery-men completely. Then, They brought to an end the time of the Second Sun, Camazotz. Camazotz had not yet had night when it was ended.

As the Second Sun, Camazotz, was extinguished, the star moved over the face of Xeti Aon Coaybay. Camazotz saw his old ocean-sea home, and broke free from the smoldering ember of the Second Sun. He plummeted to Xeti Aon Coaybay, but as he fell, he changed. His face-flaps became large ears, his eyes became big, and his side fins became leathery wings. His entire body changed from rough skin to soft fur, and he was then able to use echolocation. His gills became lungs, and his tail shortened and became web-attached to his body. Instead of being glistening and luminous, he had become dark and dry. Camazotz had become a zotzi. By the time he reached the surface, he was large and frightening to the other creatures there. They began to cry out in fear, and howl wildly. The Five Turey heard the commotion, and realized what was happening. They made Camazotz an offer- for having volunteered to be the Second Sun, they would make him a member of the Tai Turey, and he would then be one of the Immortals and Creators- but, he would have to live in Sorraya, in the darkness, and only come to the surface at night, so as not to scare anyone. He would be given speed and stealth, and be allowed to shape-shift, and go places no other creatures could go. Lastly, he would be King of the Bats in Zotzi-ha.

Camazotz was shocked and saddened by all of this, but accepted, as He realized He could not be a libuza any longer.

The star-ember moved out to the edge of the barrio, and became a great gas-giant planet, named for it's former core, and now-Immortal and Creator, Camazotz.

The Five Turey then met in council, and decided that man must walk the face of Coaybay Earth to nourish and sustain Them. Having said this, They gathered the green rushes from the wetlands together in bundles, and made the figures of men from them. They then covered them in skins of bean-paste. While the men were drying, They went looking for another creature to be the next Sun. They found a gang-boss manatee in the Arecibo River, and keeping in Their fondness for aquatic creatures, engaged the manatee, who was not happy, and he put up a struggle. He was large and fatty, and being so feisty, They considered him a good core for the Third Sun. When the men had dried, They loosed them upon the face of Xeti Aon Coaybay Earth, and allowed the Third Sun, Toltecat, to dawn.

These reed-men could talk and walk, and could do worship and work. When they fell, they simply scrunched, and did not break, nor were they injured. They bounced well. They could see what was near, which was far enough that they could accomplish things. The Five Turey looked upon Their creations, and all seemed good. Bayamanaco walked among them, disguised as a reed-man, and reminded them to give thanks and praise to the Turey, their Creators and Makers.

Bayamanaco showed them how to make fire, how to cook, and the proper way to sacrifice to the Turey. These reed-men responded well, and began their songs and offerings.

Several of the reed-men, following Bayamanaco's instructions, built a large outdoor fire, so that they could sacrifice and give thanks to their Creators and Makers. They carried wakonax, wooden torches, with the sacred fire of Bayamanaco, to light their bonfire. In the process of lighting the bonfire, some of the sacred fire from the torch touched the bodies of the reed-men, and, being only dry reeds and bean-paste, they were entirely consumed.

The Five Turey were greatly enjoying the songs and the sacrifice, until They began to taste the reeds and the bean-paste in the smoke. They quickly went to where the reed-men had been, but it was too late. This is why, to this day, the People who sustain the Turey Cacicarikans are burned to ashes upon their deaths. It is in this that we do not forget our ancestors, the reed-men, and their fiery end.

In mourning for those who had provided prayers and offerings to sustain Them, the Five Turey called upon Opiyelguobiran, Heart of Sorraya, Lord of the Dead Things, Ruler of Xibalba, to come and extinguish Toltecat, the Third Sun. On the face of Coaybay Earth, darkness fell once again. As the ember of the Third Sun passed over Xeti Aon Coaybay, what was left of the manatee fell back towards the surface. Being that much of his fat and hide had burned off, only a small, colorful red-orange fish was left. It was this fish that landed in a lake, and lived among the carp. It had not yet dawned.

The Five Turey once again came together in council, and debated on how mankind should come to walk the face of Coaybay Earth. “Of what shall We make the flesh of men so that they may remain, and not be destroyed?”, They asked. Then, Boinayel spoke: “Are not the trees strong? They have stood since before My brothers and I were made. Let us make the men out of wood.” After much debate, the Five Turey agreed on this, and began making men from wood. After a time, They had many legions of men made from the wood of various trees, and They let them go upon the face of Coaybay Earth.

This time, the Five Turey searched for the biggest, strongest creature They could find, so that it would last a long time as the Fourth Sun. They searched high and low, and finally They decided on a big wapati moose buck. The wapati moose buck had a big strong neck, sturdy legs, and a huge rack of antlers which could hold the core of the Fourth Sun. The Five Turey caught the biggest wapati moose buck of all, and brought him skyward, and then They dropped the core of flame for the star into his antlers, and hurled him heavenward.

The Five Turey then brought forth the Fourth Sun, Cineotl.

The wooden men did wonderfully. They could walk and talk, they could work and reproduce. They followed instructions, and began to worship and praise their Creators and Makers. They were intelligent, and did not catch fire, even though they were flammable. Bayamanaco and His Grandsons brought them many good things to eat- maiz, tzitze, and many wonderful fruits. They taught the men how to hunt, and to fish as well. They began to craft metal, stone, and wood and bone, and to make pottery. They began to build cities, and to reproduce. These were the first men who existed in great numbers upon the face of Coaybay Earth.

These wooden-men had sons, and after many generations, the men and their sons no longer remembered the Turey. They were too involved in their own affairs and politics, they had forgotten their Creators and Makers. Worst of all, they no longer remembered Hurukan, the Heart of Heaven.

The Hurukan, the Heart of Heaven, planned for the annihilation of the wooden-men. The Hurukan, the Heart of Heaven, forbid any of the Five Turey to interfere. The destruction of the wooden-men was imminent.

In desperation for Their creations, even though Their creations had abandoned them, the Five Turey tried to save the wooden-men. The Five Turey made a figure out of reeds and bean-paste in haste, it was not fully formed, it was not completed, and They sent it to the face of Coaybay Earth to warn the wooden-men.

This incomplete man-figure was to walk among the wooden-men, and warn them of their upcoming demise. Because it was incomplete, and not a full-man, instead of warning the wooden-men, it desired to lay with the men, so it could be filled with the wooden-men's tonal and qui-quix. This de-male did not think, she only wanted to feed and be complete by consuming another's tonal. She caused much strife and confusion among the wooden-men, as they had only seen sacred and complete men, and not such an incomplete and broken construct as a woman. The strains escalated, and a war broke out among the wooden men. Many of the men were destroyed, but many remained.

The Hurukan, the Heart of Heaven, called out in rage, and the Heavens thundered and opened up. All of Creation shook. Immediately, the wooden figures were annihilated, destroyed, broken up, and killed. A heavy resin fell from the sky. Xecotcovach, King of the Eagles, came and gouged out their eyes; Camazotz, King of the Bats, came and cut off their heads; Cotzbalam, King of the Jaguars, came and devoured their flesh. Tucubalam, the King of the Tapirs, came too, and broke and mangled their bones and nerves, and trampled their flesh underfoot.

Then came the small and large animals, calling out: “You have done us much harm; you ate us, and now we shall kill you, and feast upon your bones!”

Then, their sticks and stones flew up, and struck their faces. All of their utensils and tools began to speak; their pottery, jars and griddles rose up and struck their faces. Their grinding-stones called out: “We were tormented by you; nonstop and forever! Our faces were ground up, holi, holi, huqui, huqui- our faces were turned into powder because of you!” That was our tribute to you, our masters, but no more! We shall grind your skulls to dust!” The pottery and griddles called out: “You burned us, and covered us in soot! That was our tribute to you, our masters- but no more! We shall burn and sear your flesh, until it is blistered and blackened!”

Even the dogs, the wooden-men's friends, rose up and called out: “You beat us and ignored us when it did not match your convenience! We unconditionally loved you as our tribute to you, our lords and masters. But- no more! We shall sink our teeth into you, and reduce you to splinters!”

The desperate wooden-men ran for cover, and tried to find shelter. They climbed into the rafters of their houses, but the houses collapsed. They ran to their boats, but their boats sank. They climbed high into the treetops, and the trees fell, then caught on fire. They ran to the mountains to find caverns, but were instead destroyed and broken up by falling boulders.

The Hurukan, the Heart of Heaven, extinguished the Fourth Sun, Cineotl, who had shone so bright for so long, and ended the world of the wooden-men. The embers of the burning wapati moose buck fell to Xeti Aon Coaybay, and became weiana seeds, which became the first fields of edible sunflowers.

When the destruction was done, the Hurukan, the Heart of Heaven, settled down, and was at peace once more.

All of Creation, including the Five Turey, then came out of hiding.

It had not yet dawned.

VII

Now, after each of the Four Suns had been extinguished, each in their own time, some living things had survived on the rounded face of Coaybay Earth, so that life itself would not end. Most of the animals and plants had survived the end of the First Sun, Tezcatlipoca, and all those Suns that came after; the arrogant Vucub-Caqui and his sons had survived the destruction of the Fourth Sun, Cineotl. Many living things, including the many attempts at making better men, lived in the time when it had not yet dawned.

In the time between the Third Sun, Toltecat, and the Fourth Sun, Cineotl, while the Cacicarikans, the Brothers of the Five Turey, were trying to perfect mankind; it was then that the Ciguapos were made.

Deminan and Boinayel Cacicarikan had tried several materials, each of which was not successful. It entered Their thoughts that perhaps They should mold mankind directly from the stuff of the Hurukan, the Heart of Heaven.

They took some of the Light, and some of the Cloud, and formed a figure; but, when They placed it on the rounded face of Coaybay Earth, the figure dissipated quickly.

They then mixed in Water from the Deep Green Sea, and with the Sea-Water, Light, and Cloud, They formed a figure, and placed it on the rounded face of Coaybay Earth. But, the figure dissipated quickly, as it was not rooted in the Yukiyu, the Heart of Earth, the bricks from which mankind is built, and the bricks upon which mankind stands.

Deminan and Boinayel then took the Sea-Water, the Light, the Cloud, and some of the Earth, and mixed them together, and formed a figure, which They placed on the rounded face of Coaybay Earth. The figure was stable, but could not speak.

Deminan and Boinayel then entered the figure, and filled it with Their Chic'chan. The figure began to move at last, but it was still silent.

Deminan and Boinayel then took the figure into Their arms, and sang life and voice into it. When Their Turey Atl-ioq En-Cantada reached the figure, it resonated with the Sea-water, the Light, the Cloud, and the Earth, and the Figure began to sing loudly. The Figure sang It's Song, and the Beauty of both the Song and the Beauty of the Figure became unequaled on the rounded face of Coaybay Earth.

The Song of the Ciguapo parted the Deep Green Sea, It dissolved the High, Hard Places. As It sang, the Ciguapo resonated, and It multiplied rapidly.

There were so many Ciguapos then, all singing and resonating at the same time. It was very Beautiful to hear Them then; it was very Beautiful to see Them then.

The Song of the Ciguapos was so Turey, Their Song was so pure, and Their number was so great in one place, that It began to unravel Creation. Deminan and Boinayel saw this happening, and had to take action. Boinayel turned the Ciguapo's feet around, so that it would be difficult to tell in which way a Ciguapo was going, making Them difficult to locate. Deminan then dispersed all of the assembled Ciguapos, sending Some to live in the High, Hard Places, and sending Some to live in the Deep Green Sea. It was in this way that the Ciguapos came to live all in and around the Coaybay Earth, and that the Creation was secured.

VIII

Now after the destruction of the world of the wooden-men, the largest creature left living on the face of the Coaybay Earth was a monster by the name of Vucub-Caqui. He was a large scarlet macaw, and he had very lovely feathers. He was not alone, as he had survived the destruction along with his two sons, Zipacna and Cabracan.

These macaws were very big and colorful, and would not have been a problem, excepting for their enormous conceit and bravado.

Vucub-Caqui claimed to be the Sun and the Moon, and this in the time when it had not yet dawned.

Zipacna claimed to be the Coaybay Earth Itself, and the maker of men- and this in the time when it had not yet dawned.

Cabracan claimed to be the one who could move the mountains, that he could make and destroy the landscape- and this in the time when it had not yet dawned.

These three macaws would not have warranted much attention, except that they made these outrageous claims, and then they challenged the Hurukan, the Heart of Heaven, to prove differently. They were very foolish birds.

Deminan, Boinayel, and Yucahu, in an attempt to prevent a

re-occurrence of the destruction of the world of the wooden-men, decided to intervene before the Hurukan, the Heart of Heaven, was enraged again.

They came into council, and decided to create two men, two brothers, two warriors, who could destroy the macaws, and prove that decent men were able to be made.

The Cacicarikans had already been experimenting, and had made several hundred prototype men already, in anticipation of the Fifth Sun's Dawning. They had made these men out of different materials, and had placed them in areas where they could live without much interference. Something had been bothering these men, though, and they were troubled in their sleep. Many of these prototype men began to disappear under normal conditions, especially when they began to play Batey, the sacred ball game, taught to them by Deminan and Boinayel.

Deminan and Boinayel lay together in love, and formed the figures of two men. They mixed in cacao and chicha. They let life into the two boys, the two brothers, and let them upon the Coaybay Earth. Deminan and Boinayel placed a Chic'chan Coatli, a serpent, within each of the boys, to match the ones They Themselves had, so that the boys would be directly connected to and have a piece of Hurukan, the Heart of Heaven within their beings. Yucahu fed them cassava, and told them what was ahead of them. Deminan provided the xi'paals with a blue conch shell, and they came together and became Guatiaos. Then, armed with blowguns, provided by Boinayel, the boys went off to find Vucub-Caqui, and his sons Zipacna and Cabracan. The xi'paal's names were Hunahpu and Xbalanque. They were truly amazing among men, as they were made directly from Deminan and Boinayel, Two of the Cacicarikans.

Vucub-Caqui sat in the branches of a nantze tree, singing: “I am so great, above all things and all beings created and formed! I am the Sun, the Light, and the Moon! Men shall walk by my Glory! My eyes are as luminous as emeralds, my teeth shine like quartz, my beak shines brighter than the last Four Suns, and my throne lights the face of the Earth like the approaching Dawn! I will be the support of all mankind, for I am the Sun and the Moon! This shall all be so, for I can see very far!”

Vucub-Caqui was wrong, however- he was just a very colorful macaw, and he could only see as far as the horizon. He was a very foolish parrot, indeed.

The defeat and ruin of the arrogant one went like this:

Hunahpu and Xbalanque invoked the Spirit of Hurukan, the Heart of Heaven, and in It's presence, they said: “We are tired of the destruction done by the macaw Vucub-Caqui, and the destruction that is to come. We will destroy him with our blowguns while he is eating, Almighty Hurukan, the Heart of Heaven.” This having been said, they slung their blowguns over their shoulders, and headed towards where the arrogant one was rumored to be.

Vucub-Caqui was feeding in his nantze tree, as he did each day; he would wake, preen, then go to his tree, and after climbing to the top, he would begin to feed. This was discovered by Hunahpu and Xbalanque, after they watched him for a few days. It was with this knowledge that they formed their plan. The boys lay in ambush, hidden in the foliage at the bottom of the nantze tree. They waited for Vucub-Caqui to arrive to feed. When he did arrive, they were immediately upon him with their blowguns. He was hit by the stone from Hunahpu's blowgun, and cried out, as his jaw had been seriously injured.

Hunahpu and Xbalanque rushed over to overpower him, but Vucub-Caqui instead grabbed Hunahpu's arm, and bent it back until it broke off. He tore the arm out of it's socket, and flew off home.

His servant, Chimalmat, greeted him, and asked what was wrong.

Vucub-Caqui began his ranting: “I was ambushed by demons! By my nantze tree they waited, and when I went to feed, they attacked me with their blowguns! They tried to kill me, I who shall be the next sun for mankind!”

“Their shooting broke my jaw, and loosened my teeth, so I am now in great pain! But, look! I have one of the demon's arms! Hang it above the fire to preserve it, and then wait. He who's arm it is will surely come looking for it. Then, we can finish them off, and end this harassment!”

Hunahpu and Xbalanque talked things over, and decided that they were at a disadvantage in this battle, what with Hunahpu only having one arm and all. They decided to call upon their Creators and Makers for help; and so, they invoked Deminan and Boinayel to come and help them.

Deminan and Boinayel took the forms of Grandfathers, of Chuch'kahau, and They went with the boys to retrieve Hunahpu's arm. Along the way, They discussed Their upcoming actions, and the magic and deceptions They were about to make.

So, the boys and their Grandfathers reached the palace of Vucub-Caqui. They found the palace by following the sounds of the screaming and screeching of Vucub-Caqui, who was in very much pain.

When They were admitted to an audience with the arrogant one, he asked Them: “Who are you and the two boys who follow you, and why have you come here? I am in much pain, and I am in bad spirits!”

The Grandfathers then told Vucub-Caqui: “These are Our orphaned grandsons, and they follow Us everywhere. We go about the face of the Coaybay Earth begging, for Our only talent is removing the worms from sick teeth. We were wondering if We could have some food, for Our boys are very hungry, Our lord.”

Vucub-Caqui asked: “What is it that you eat? Chimalmat, get these men and boys some food!” The arrogant one's eyes brightened, as an idea entered his mind. “I beg you, have pity on me! I had my jaw broken, my teeth loosened, and now I am in great pain! Can you cure me?”

The Grandfathers responded: “Great lord, We can only take worms from sick teeth, cure the eyes of cloudiness, and set bones.”

“Quickly, then- cure my teeth, and I shall grant you riches, and you will not have to beg any longer! I am in such pain from my teeth, I can hardly speak, and now even my eyes begin to cloud! Please, take your hands, remove the worm, tighten my teeth in their sockets, and clear my eyes!”

The Grandfathers began working on Vucub-Caqui. “It is a worm that causes your trouble. To end your pain, We will pull your teeth, and replace them with new ones.”

“This is not good,” the macaw responded, “since my riches, my glory, are in my teeth and my eyes! Without them, I shall lose even my feathers, and I shall not look like a lord anymore!”

The Grandfathers responded: “We will replace your teeth with others of carved bone, so do not worry. No one else will know.”

“Then proceed, and relieve me of this suffering!”

The Grandfathers proceeded to pull all of Vucub-Caqui's teeth, until his features sagged. They replaced the teeth with shiny grains of boiled maiz, which were soft and useless. They then “cured” his eyes by piercing the pupils of his eyes, and unscrewing the stones of his eyes. In this way, They took all of the jewels of Vucub-Caqui, all that he was proud of, all that had made his charade as lord possible. So, Vucub-Caqui died. The boys then quickly overcame his servant Chimalmat, and he, too, perished.

Hunahpu's arm was located and recovered by the Grandfathers, Who then restored it, and it was well again.

The Grandfathers then left, and the boys went on their way; the will of the Hurukan, the Heart of Heaven, having been done.

IX

The actions and claims of Zipacna, Vucub-Caqui's oldest son, were as foolish as those of his father.

“I am the maker of the mountains, and I am the very Coaybay Earth itself!” sang Zipacna.

He was thrashing about in a river, bathing, and making a great horrible mess of things, when a group of Four-Hundred Boys arrived on the riverbank. The Four-Hundred Boys were carrying an enormous log with them, which they had just cut down to be the main pole for their lodge. They passed the river, and decided to play in the water, as they were all working hard. They lay their burden down, and entered the cool water.

Zipacna stopped splashing, and approached the boys: “what are you doing, boys?”

“We are carrying that large log, and can go on no longer. We are hot and tired, and stopped to play in the water, Sir.”

“I can carry it for you, boys. Where does it belong? What do you need it for?”

“It is to be the center-pole of our lodge, Sir.”

With that, Zipacna picked up the log over his shoulders, and flew off with it. He landed, and left it at the entrance stones of the Four-Hundred Boys' lodge. The boys looked on in awe.

The Four-Hundred Boys thanked, Zipacna deeply, and then asked him: “Do you have a wife or mother?”

I have neither, boys,” was Zipacna's response.

They were grateful, and again thanked Zipacna loudly. Since he had no mother or wife, they invited him to stay with them in their lodge, but he declined. Then, they asked him: “Are you busy tomorrow? If not, we'd like to hire you to help us to prepare and move another log to support our house.”

“Very well”, Zipacna answered, and he went on his way.

That night, Hunahpu and Xbalanque visited the Four-Hundred Boys, and they held council. Hunahpu and Xbalanque told the boys of what Vucub-Caqui and his sons had done, and the destruction they would do.

They related the destruction of Vucub-Caqui, and of how the arrogant one was overcome. The Four-Hundred Boys decided that Zipacna was too dangerous, and that he would destroy them. The Four-Hundred Boys then asked themselves: “How shall we kill this monster? Let us dig a hole, a hole big enough that he can fall into it, and then we shall push him into it. Then we shall push the large log in after him, and it will crush him. He will die, and we will be safe.” They began digging immediately.

The next day, when they were done, they called in Zipacna.

“We like you very much, you are so handsome, and big and strong!”

Zipacna sensed something wrong, but was flattered. He began to ripple and tense his body, showing off his beauty. The effect on the Four-Hundred Boys was quite intense. In their arousal, Zipacna was able to understand their plan to kill him. The Four-Hundred Boys were so enthralled by Zipacna's flexing and showing off, they had to remember to continue: “Please then, strong Sir,- go to the bottom of the pit, and continue digging dirt for us. We dug all night, and dug down until we could no longer reach the bottom.”

Zipacna jumped into the hole, and began digging. He did not dig down, however- he knew of the Four-Hundred Boys' plan to kill him. He instead began digging a tunnel to the side of pit the boys had dug. It was in this hole that he would hide when they tossed the log in to crush him.

“How far have you gone?” They called down to him when he was out of sight. “Have you gone very deep yet?”

“Yes, I am in very deep!” he called to the boys. “I am still digging, and I will call up to you when I have finished digging.” Zipacna then continued digging his second escape pit.

When he finished, Zipacna climbed into his side-tunnel. Safely out of reach of falling objects, he called up to the boys: “Boys? Please come and carry away the loose dirt from the bottom of the pit, so I can continue digging. I am very deep down, as your voices echo once, twice! I can only guess where you really are, and the light here is so dim!”

Then, the Four-Hundred Boys heaved and pushed the great log into the pit, and listened until they heard it impact on the bottom.

“Let no one speak! Listen for his death cries!” they whispered to each other, and then they listened intently at the top of the pit. Zipacna, hearing this, then cried out, and moaned after the log hit the bottom. Then, all was silent.

“Success! We have brought him to an end! If we had not destroyed him, he would have destroyed us!” the Four-Hundred Boys gloated.

“We shall brew chicha to celebrate our victory, and to toast our new house; and when it is ready in three days, we will drink to our successes! We shall look tomorrow, and the day after, to make sure the monster is dead. We can rest when the pit smells of death, and the ants begin to bring the feathers and pieces of the monster out of the hole.” Then, they began brewing chicha.

Zipacna, very safe, and very much alive in his side-tunnel, heard all of this talk, and plucked some of his feathers, and gnawed off his fingernails, to give them to the ants. On the second day, Zipacna called to them, and the multitude of the ants came, and they swarmed under the log. Zipacna gave them the relics, and told the ants to bring them to the surface, bring them up for the Four-Hundred Boys to see.

The ants reached the surface on the third day, and the boys saw the feathers and fingernails that the ants carried in their jaws. “The monster has now perished, and has begun to rot! Look at what the ants bring up! Look! What we have done!”

So, on the third day, when the chicha was ready, the Four-Hundred Boys began their celebration. They sang and danced, they loved each other with abandon, and they all got quite drunk on the chicha. They were numb to the world, and retired into their lodge in each other's arms.

It was then that Zipacna emerged from the pit, and pounced on the lodge of the Four-Hundred Boys, collapsing it, and crushing them all to death. The house collapsed entirely, as it did not have a center pole, which was now in the pit. All of the Four-Hundred Boys perished, crushed and trampled by Zipacna; not even one or two survived.

Hunahpu and Xbalanque came upon this scene on the next day, and were filled with great sorrow, as they had loved the Four-Hundred Boys fully. Their tears implored the Hurukan, the Heart of Heaven, to give a monument to the Four-Hundred Boys. The Hurukan, the Heart of Heaven, raised the Four-Hundred Boys to the heavens, near where Deminan's picture-imprint is in the sky. They have become the group of stars called Motz, and they can be seen to this day.

Hunahpu and Xbalanque were in deep mourning for the Four-Hundred Boys. They had painted their faces black, and had begun the funerary cremation proceedings. The twins had loved the boys completely, and had become their Guatiao. Therefore, they plotted the demise of Zipacna, to be done immediately after the mourning period was complete.

Zipacna ate only the crabs and shellfish from the river, they were his only foodstuff. It was in this limited diet that the arrogant one's son would meet his end.

Hunahpu and Xbalanque took flowers of the ec, the bright bromeliad, and fashioned the good figure of a crab, and made legs and claws from the leaves of the pahac plant. For the back shell, they used a shiny stone. They took the crab to the base of a mountain called Meaguan, and placed the crab at the bottom of a steaming cave there.

Then they went to find Zipacna on the riverbank.

“What are you doing, young man?” they asked Zipacna.

“I am simply looking for my food, boys, which are the crabs that live in the river. Unfortunately, I have not found any since the day before yesterday, they seem to have all disappeared, and I am dying of hunger!”

“Well, how lucky you are that we encountered you!” said Hunahpu and Xbalanque. “Over there, in that stinking wet ravine, there is a crab, a really big one! It is probably very delicious! When we tried to catch it, it bit and snapped at us, and drained our strength. It is impossible for us to catch it, and we are not sure we want it anyway. We don't like to eat crabs.”

Zipacna did not do his normal flexing and posing, for he was quite hungry, and the idea of a steaming crab overcame him. “Have pity on me, boys, show me where it is!” he cried out, wild with hunger.

“We do not want to! You can't get lost, look! You just follow the river to the base of Meaguan, and it's in the ravine right there. You can't miss it, as it is clacking and rattling, and making a great fuss.”

Zipacna was greatly aroused by the idea of the rattling crab, and so he did not wish to travel alone. He implored Hunahpu and Xbalanque: “Please come with me, boys! There are many birds that you can shoot with your blowguns along the way, birds that you can pull the head-skin back on and play with! I know where to find these birds, and will help you find them, even though I never eat them, and have no use for them!”

Hunahpu and Xbalanque really wanted to see Zipacna destroyed, so they agreed to go along with him. “Sir, do you really think you can catch her? We are only going back with you because you asked us. We are afraid of it, even though we almost caught it. You will have to crawl in on your back into that festering dank cave if you want to eat her! Will you do it? Can you catch her?”

“Of course, boys! There has never been a crab I couldn't catch and eat! And today will be even better, as I am so very hungry for her!”

And so the three traveled to the cave together, and Hunahpu and Xbalanque had much fun with their blowguns and the birds along the way, and Zipacna was disgusted and uncomfortable, but very hungry. They arrived at the ravine, and peered in. In the ravine, the crab- really the boys' enchantment- was moving around, stretched out on it's back, seductively.

“She is so delicious!” Zipacna declared. “This shall be easy! She is already stuck on her back!” Zipacna's excitement was uncontrollable at this point. He quickly began to climb down into the ravine. With this, the crab flipped over, right side up, and scurried deeper into the cave.

The boys cheered Zipacna on: “If you want her, you will have to go in after her!”

Zipacna said: “My body is quickened and rigid, and my mouth is watering! I want her in my mouth right now!” He got down, and crawled into the cave. The crab bit him, and he yelped, crawling back out.

“Did you get her?” Hunaphu and Xbalanque asked him.

“No, she nipped me as I almost had her. I know she wants me though, she wants me badly. Perhaps it would be best if I got her from below. That position might be better for her.”

Zipacna got on his back, and slid into the steaming, stinking cave, face up. He had worked himself almost all the way into the cave, with only his feet sticking out, when his tonal was exhausted. He shuddered, moaned, and died. The great fetid dank cave collapsed, and crushed his chest. Zipacna's remains turned into stone, and could not be burned properly.

In this way, was the second of the arrogant ones vanquished. Only be enchantments and a miracle was he conquered.

The next whose story must be told is Cabracan, the second son of Vucub-Caqui.

X

Hurukan, the Heart of Heaven, spoke to Hunahpu and Xbalanque, who were sitting in council after they had defeated Zipacna, and his father, Vucub-Caqui:

“Let the second son of Vucub-Caqui, the third of the arrogant ones, be defeated now. This is our will, for it is not well for the Coaybay Earth or living things upon it that they should remain in power. It must not be so. Lure him to where the Sun will rise, and once there, return him to the Coaybay Earth.”

“Very well, our Creator and Maker,” they responded “we do this for You, the One who is at peace, almighty Hurukan, the Heart of Heaven.”

Cabracan was very large, and being so, he was very heavy. Each step he took, no matter how light, shook the ground and crumbled the mountains. Hunahpu and Xbalanque did not know where Cabracan was, but found him by following the sounds of rumbling in the Coaybay Earth.

“I am the one who destroys all mountains!” Cabracan was bellowing when the boys came upon him.

“And, just who are you two?”, he demanded of the boys.

“We have no names and no homes,” they replied meekly, “we simply wander over all of the mountains, shooting birds with our blowguns.”

“I do not recognize you two. What have you come here to do?” Cabracan inquired, as he had heard of the demise of his father and older brother.

“We are very poor, and have only come seeking birds that we can shoot and eat. Is it true that you can destroy all of the mountains, even the biggest one of all?”

“I can destroy all mountains, for I am Cabracan, the one who destroys all mountains!”

“We have seen the tallest mountain on the whole face of the Coaybay Earth! On this mountain live many multitudes of birds we could eat, but we cannot reach them, they are so far up! Perhaps you could crumble the mountain, so that we may reach the birds and eat them, kind Sir?”

Cabracan thought for a moment, and then asked: “Where is this mountain? If it is the tallest on Coaybay Earth, I would love to see it! I will destroy it! What is it's name? How can you get there?”

“The mountain is called Caquiyic, and it is over there by where the Sun will rise up.”

Cabracan declared: “Tell me how to find the road that goes there!”

The boys responded: “It is not well that you should go alone! We will go with you, one on each side, and you, the tallest, in the middle, so that we may shoot the birds we see along the way.”

The boys and the monster began to journey towards the mountain called Caquiyic, and along the way, they felled many birds with their blowguns. They did not use dart or clay pellets, however- they used only puffs of air. That impressed Cabracan very much, and he said so.

The boys started a fire to cook the birds on, and began to prepare the birds. They rubbed fine white earth on the birds, and then put them on the fire to cook. They did this, as they knew this would bring Cabracan to Coaybay Earth.

“Ve nima etamanel hun tzac, hun bit ch'auax oc, ta zaquir oc, x-e cha ri qaholah” the boys began to sing.

The smell of the succulent birds cooking began a deep desire in Cabracan, and he began to become aroused; his mouth watered, even though he normally did not eat birds.

He was finally so overcome by hunger, he ate all of the clay-covered birds with great relish, leaving none for the boys.

Soon after, they continued their journey to Caquiyic.

However, as they neared the place where the sky was pink, Cabracan became suddenly exhausted, and his limbs felt heavy. He could no longer move, and right there he collapsed and died. The Hurukan, the Heart of Heaven, turned Cabracan into clay and stone, and Hunahpu and Xbalanque

buried him in the Coaybay Earth.

It was in this way that the arrogant ones were overcome and destroyed, so that the Coaybay Earth would be safe for mankind.

There was still the flying fire-monkey Ozomahtli, whose story we shall impart next.

XI

We shall now tell of the taming of the last of the monsters in the time before men could walk on the rounded face of Xeti Aon Coaybay.

In the time following the destruction of the Fourth Sun, Cineotl, many more monsters roamed the face of Xeti Aon Coaybay. Most were minor, and weren't really bad; they were a bit brutish, but were happy to have survived and continued living.

Outside of the family of Vucub-Caqui, Zipacna, and Cabracan, and several other entities Hunahpu and Xbalanque had to contend with and take down, there was only one other monster the twins needed to face before they could be given fathers and a proper place in history.

There was at this time a large flying chuen named Ozomahtli, who was always tearing things up, and making a bad mess of things. Ozomahtli's name was quite appropriate, as it can be said to mean “He's Nothing But Trouble”. Being a monkey, Ozomahtli was quite intelligent, and he knew better.

Ozomahtli had been gifted by the Tai Turey during the Fourth Sun, Cineotl, and was to be a teacher to the men. Ozomahtli possessed quite an independent spirit, and was always creating all kinds of mischief, much of it intentional. Bayamanaco had trained Ozomahtli, so he was quite gifted, and fluent in BeautyWay.

Ozomahtli had the destructive ability of being able to shoot fire out of his fingertips, usually uncontrolled, and usually when he was enraged or excited. He had acquired the flame-throwing ability while trying to produce tonal-lightning. He was unable to, and, in a stroke of either genius or insanity, found and consumed the egg of a Chinese Firebird. It not only gave him heartburn, but finger-burn as well.

When Ozomahtli had raided the Firebird's nest, he had found several of it's feathers, and these he fashioned with worm-silk into a fancy vest and hat, which he was very proud of.

Because he wore the vest and hat were made of the feathers of a Firebird, it granted Ozomahtli the power of flight, and for gliding for long distances.

Bayamanaco was still quite fond of Ozomahtli, and did not want him destroyed, but brought back under control enough to always follow BeautyWay, and not just his own desires and whims. It was this delicate proceeding that Bayamanaco entrusted to Hunahpu and Xbalanque.

Hunahpu and Xbalanque were placed down on the surface of Xeti Aon Coaybay, near where Ozomahtli had made his most recent residence. They found him on top of a pile of boulders, tossing them around like toys.

As Hunahpu and Xbalanque approached, Ozomahtli saw them, and cried out: “So, you two have come to destroy me, as you have done to Vucub-Caqui and his sons!”

Hunahpu and Xbalanque tried to explain to him that they were sent by Bayamanaco to help him, but Ozomahtli was too wise for that, and would have none of it.

Ozomahtli began tossing boulders toward Hunahpu and Xbalanque. They were barely able to dodge them, due to the monkey's great speed and strength.

Hunahpu and Xbalanque met behind a just-landed boulder much larger than both of them. They decided on a plan, and Hunahpu distracted Ozomahtli, while Xbalanque approached swiftly and quietly. Loading a dipped dart containing a powerful narcotic (one of several given him by Bayamanaco) into his blowgun, Xbalanque exhaled hard into the tube, and the dart flew high and hit it's mark. As Ozomahtli turned to see what had stung him, Hunahpu let loose with a similar dart from his blowgun. This alternating volley went on for a few rounds, until Ozomahtli had over a dozen darts sticking out of him. He brushed the stems, and cleared his skin of them, but the drugged dart tips remained firmly embedded in Ozomahtli's hide.

Ozomahtli grew tired of the game, and leaned back, and rocketed away into the sky, and began to ride the clouds. By traveling in this way, Ozomahtli could accomplish great distances in a short time. Hunahpu and Xbalanque, not wishing to lose their tagged and darted target, stroked their blowguns until they were longer and harder, straddled them, and flew off on them in pursuit of the chuen.

As he flew, Ozomahtli was becoming disoriented- the chemistry Bayamanaco had prepared was working! Ozomahtli needed to take frequent breaks by landing quickly, as he couldn't keep his balance when riding the clouds. Not realizing he had been sedated, Ozomahtli kept rearranging, repositioning, and trying to tighten his hat and vest, believing they were to be the problem. At one of the landings, Xbalanque landed hard on top of Ozomahtli. Xbalanque grabbed Ozomahtli's cap, and tumbled to the ground with it tightly in his hands. Ozomahtli, realizing his hat was gone, turned on Xbalanque, and began blasting Xbalanque with fire from his hands. Xbalanque held up the cap to shield himself, and being made of Firebird feathers, the cap proved to be fireproof. Ozomahtli was trying to pummel Xbalanque (who was now moving too swiftly for the drugged monkey to catch), when Hunahpu drop-kicked him from behind. Ozomahtli tumbled to the ground, and struggled to get up. Xbalanque fired a rapid succession of darts into the chuen, who struggled less and less under the influence.

Before Ozomahtli was totally unconscious, Xbalanque and Hunahpu rolled him over a bit, and got his fancy Firebird-feather vest off. Ozomahtli could now no longer fly. If they had waited until the chuen was unconscious, they would not have been able to move his mass enough to get the vest off of him. If they had waited any longer, Ozomahtli would have been too weighted for them to finish the task.

As soon as Ozomahtli was snoring deeply, Hunahpu and Xbalanque summoned Bayamanaco, who happily took the Firebird-feather garments, and replaced them with a cap and vest that would keep Ozomahtli more well-behaved.

In a few days, Ozomahtli awoke, and found himself alone. Hunahpu, Xbalanque, and Bayamanaco were gone. He was angry that he had lost his fine cap and vest, and got up and stomped a bit. It was then that he saw the new cap and vest left by Bayamamanco. He held them up, and huffed at them. Then, he tried them on, and was overwhelmed with a wave of calmness and clear thought. He felt his strength return, and he stretched and yawned, and felt suddenly better. He bounced around a bit, and found he could still leap and climb and throw large objects. He saw a cloud bank rolling in, and without thought, he launched towards them. He could still ride the clouds! Ozomahtli was quite happy, and decided to travel throughout Xeti Aon Coaybay, but looking for adventure, and not necessarily to cause trouble and mischief. Ozomahtli turned up in many places, and there have been many volumes written of his adventures and trials around the world.

The World of Xeti Aon Coaybay was now safe and ready for mankind to walk in it's glories.

XII

Hurukan, the Heart of Heaven, called Deminan, Boinayel, and Yucahu into council, along with Hunahpu and Xbalanque.

Hurukan, the Heart of Heaven, spoke: “These two boys have proven that mankind can be made correctly, that men can praise and worship, men can love, and that men can do good things. These boys did not forget their Creators and Makers, and they sustained us with their words and deeds. It is therefore that men will soon be made again to walk the face of Coaybay Earth, and that the Sun shall soon again dawn.”

Deminan added: “We must make it safe for men upon the Coaybay Earth, they are still disappearing and dying. Almighty Hurukan, the Heart of Heaven, may We use Hunahpu and Xbalanque to make the Coaybay Earth safe for men?”

Hurukan, the Heart of Heaven responded thusly: “Yes, but first their tonal must be returned to Me. Then, We shall have the boys have fathers, and a proper lineage. Every boy has fathers, even if he doesn't know them. Every boy needs his fathers, to teach him, and to give him heritage.”

And with that, Hunahpu and Xbalanque were returned to Hurukan, the Heart of Heaven, to await their proper fathers.

They were not gone, passed away forever, though; they would return and have as many adventures as there are stars in the sky. They would also become the fathers of all of us, the current men.

Part Two: Hunahpu and Xbalanque in Sorraya

I

Since Hunahpu and Xbalanque were to live again, like all boys, they needed fathers. Here now, we shall tell of their fathers.

When it had not yet dawned, while it was still night on the face of the Coaybay Earth, Deminan and Boinayel came together in love, and formed Hun-Hunahpu and Vucub-Hunahpu. These twins They placed on Coaybay Earth under the watch and care of Yucahu.

Hun-Hunahpu and Vucub-Hunahpu were not only brothers, they played and did enchantments, and were dear Guatiao as well. Hun-Hunahpu and Vucub-Hunahpu had twin sons; one was called Hunbatz, the other was called Hunchuen. The xi'paal who served as the Sirioco toa of these two was named Xbaquiyalo, and he was the partner of Hun-Hunahpu. Vucub-Hunahpu was without a Sirioco toa partner, he remained single, and was the only Guatiao of Hun-Hunahpu.

The two sons of Hun-Hunahpu and Vucub-Hunahpu were by nature of pleasant dispositions, and they were quite talented. All forms of art and music were taught to Hunbatz and Hunchuen, and they excelled at all of them. They quickly became exceptional singers, dancers, flautists, and drummers; they became experts and masters at painting, calligraphy, sculpting, stone-cutting, gem-carving, silver-smithing, and building. They were also masters at shooting their blowguns, and this is how they gained sustenance. Hun-Hunahpu and Vucub-Hunahpu, the fathers, spent all of their time playing pok-a-tok and batey, and gambling on dice games. They challenged their sons to play with them, and then the two pairs of Guatiao would play, one against the other.

Voc, the spirit-hawk, and messenger of Hurukan, the Heart of Heaven, would come to watch the two teams play batey, as batey was sacred. Voc never ventured very far into Coaybay Earth or Sorraya Xibalba, and could return instantly to the side of Hurukan, the Heart of Heaven.

Hunbatz and Hunchuen were only xi'paal when their toa bearer, Xbaquiyalo, died, and left the face of Coaybay Earth. The boys entered mourning, and for a long time they would not play or create. They only sat, faces painted in sorrow and remorse, and wept.

Hun-Hunahpu and Vucub-Hunahpu did not cease their games, they continued to play batey. Then they had heard of a magnificent batey court, which was along the road to Sorraya Xibalba. They decided to play there, and began to journey to the court, even though Sorraya Xibalba was not a place for living men.

They arrived at the batey-court, and began to play pok-a-tok. Their noises, however, were overheard by Hun-Came and Vucub-Came, the then-current Lords of Xibalba.

“What are they doing up there, on the face of Coaybay Earth? Who are they to make such a racket, to make the ground above us shake so?!”

They then called their messengers, the tucur-owls, saying: “Go and call the men! Challenge them to come here and play ball with us! Then, we can overpower them and kill them, then we can sacrifice them! We are no longer respected or feared by them, they do not offer sacrifices to us, they no longer recognize us for the Lords that we are! All they do is fight and make noises above our heads!”

Then, all of the Court of Xibalba held council, with Hun-Came and Vucub-Came as the supreme members.

Those in attendance, and their titles, were as follows:

Xiquiripat and Cuchumaquic, who caused the shedding of men's blood.

Ahalpuh and Ahalgana, who made pus and who stained men's faces yellow.

Chamiabac and Chamiaholom, who caused consumption and wasting in men's bodies, so that they were nothing but skin and bones when they died.

Ahalmez and Ahaltocob, who brought mutilation, injury, and destruction upon the men, so their broken bodies would be found face-up, dead, along the roads.

Xic and Patan, whose work it was to cause sudden death, and to cause men to cough up blood from their lungs, so that they died vomiting blood.

These were the Lords of Xibalba who gathered in council, and they discussed how to torture and destroy Hun-Hunahpu and Vucub-Hunahpu. They also discussed how to divide the batey playing equipment of the men; how they would divide their hip pads, their belts, their gloves, their head-pieces, and their masks, as the equipment of the men was very fine indeed.

So, the Lords of Xibalba called their messenger-owls, the tucurs. They called four tucurs, whose names were: Chabi-Tucur, Hurikayan-Tucur, Caqui-Tucur, and Holom-Tucur.

Chabi-Tucur was a fast flier, quicker than an arrow; Hurikayan-Tucur only had one leg; Caqui-Tucur looked like a macaw; and Holom-Tucur was only a large head with wings, he had no legs.

The tucur-messengers were told this by the Lords of Xibalba: “Go and tell Hun-Hunahpu and Vucub-Hunahpu to come play batey with us, tell them the have to, that they have no choice. And, tell them to bring their playing gear, as it is very fine, indeed. Tell them to come at once.”

The tucur, who were reluctant, agreed to go after they were given the titles of Ahpop-Achih, which was a kind of under-lord. And so, the four tucurs went to the ballcourt of the boys, and delivered the orders from the Lords of Xibalba to Hun-Hunahpu and Vucub-Hunahpu.

Hun-Hunahpu and Vucub-Hunahpu responded: “Are we to go with you to Sorraya, to Xibalba, and meet almost certain death?”

The tucurs responded: “Yes, you are to come at once, and you are to bring all your playing gear, too.”

“Very well”, Hun-Hunahpu and Vucub-Hunahpu responded, “Wait for us, we are going to say good-bye to our Chuch'kahau and our sons.”

They went directly home, and said to Yucahu, Who was living on Coaybay Earth as their Chuch'kahau: “We are leaving now, but we will return. The tucur came, and report that we must go to Xibalaba.”

“We shall leave our playing gear hidden here in the rafters of our bohio, and we will return to play with it very soon.” They left their exquisite batey playing gear hidden in the house, up in the rafters. They then went and took their sons' playing gear, which was of practice quality, as their sons were still small boys.

Then, they went to their sons, Hunbatz and Hunchuen, and said to them: “Keep on creating and playing, boys; warm our house, care for Yucahu, and keep our memory alive.”

Then, they took leave of their family, among much sorrow and tears. “Do not worry, we are not dead yet!”, they said, and then they left for Xibalba along the road to Sorraya.

They followed the four tucur-owls, descending quickly down some very steep stairwells. They continued until they reached a rushing river between two narrow ravines. They quickly crossed the river, and passed through a forest of spiny calabash trees carefully, as to not injure themselves on the thorns.

Then, they came to the river of blood and pus, and crossed it without stopping to bathe or drink, even though the tucur-owls enticed them to. If the boys had gone into the river, or had drank from it, they would have been undone.

They continued until they reached the four crossroads, and then they had to choose. Hun-Hunahpu and Vucub-Hunahpu were confused, they hesitated, for they knew that the wrong road would lead to their destruction.

One road was red, and was paved in blood; one road was black, and was paved with ashes; one road was white, and was paved with the ground up bones of the men gone missing from the face of the Coaybay Earth; and one road was yellow, and was paved with infectious pus.

They boys were very nervous, and did not know what road to take. Then, the black road, the one paved with the ashes, called to them: “I am the road you are to take, as I am the road that leads to the Lords of Xibalba!”

They then decided to take the black road, and from that moment on, they were lost. There was rejoicing in the Court of Xibalba then.

They continued to the Court of Xibalba along their road to doom, and when they reached the Court, they saw many figures seated. They thought that they were the Lords of Xibalba, but they were only painted wooden figures, arranged by the people of Xibalba, so that the men would be fooled.

“Greetings, Hun-Came!”, Hun-Hunahpu and Vucub-Hunahpu called out to the wooden figures, “Tahui, Vucub-Came!”.

They continued greeting all the wooden figures arranged there in this manner, one after another, and using the correct names, as they believed that they were addressing the real Lords of Xibalba. The figures were not able to respond, and so they remained silent.

The silence was broken as the Lords of Xibalba broke into loud laughter over the folly of Hun-Hunahpu and Vucub-Hunahpu. The sound of their laughter echoed loudly throughout the bowels of Xibalba.

Hun-Came and Vucub-Came then spoke: “We are glad you have come, boys! Tomorrow, we will begin our batey tournament. Tonight, however, we will have some courtly entertainment. We shall show you we are good hosts!” The laughter resumed at this statement.

“You boys look tired,” continued the Lords of Xibalba, “come and rest here on this bench.”

Hun-Hunahpu and Vucub-Hunahpu then sat on the bench, but it wasn't a bench at all- it was simply a large stone over a large fire. The stone was very hot, and Hun-Hunahpu and Vucub-Hunahpu burned their rumps when they sat on it. Quickly, they sprang to their feet.

The Lords of Xibalba enjoyed the suffering of the boys greatly, and laughed so hard that they fell down, and their innards convulsed.

The Lords of Xibalba then said: “We apologize to you for being burned, boys! Here, now go into that house there. There you will get your copal torches and your ziquari, our gifts to you our guests, and then you shall sleep.”

It was then that the men entered Qequma-ha, or the House of Despair. There was only darkness and gloom in the house.

The Lords of Xibalba then discussed what they should do. “Let us kill them quickly, and take their batey equipment. We shall kill them first thing tomorrow, that is our plan.”

The Lords of Xibalba had also devised other tortures and problems for Hun-Hunahpu and Vucub-Hunahpu, other than the House of Despair.

One was Xuxulim-ha, or the House of Cold. It was unbearably cold there, and a frigid wind constantly blew within.

One was Balam-ha, or the House of Jaguars, where hungry jaguars romped and played about, but they had no food. The jaguars there were very hungry and very dangerous.

One was Zotzi-ha, or the House of Bats. In this house, the bats swarmed and squeaked, and they were locked in and could not get out. Here, too, the bats were mean and hungry.

Another was called Chayim-ha, or the House of Knives. There, sharp flint and obsidian blades stabbed at the air, and ground against each other, forever sharpening, until they were ground up and no longer existed.

There were even more than these, places of torture devised by the Lords of Xibalba to make sure Hun-Hunahpu and Vucub-Hunahpu did not escape; their demise was certain.

The Lords of Xibalba then crafted copal torches in the shape of knives, and pointed and polished them until they looked like sharpened shards of bone. They then gave these, along with cigars and a lightning stick, to the turcur owls, and sent them into Qequma-ha, or the House of Gloom.

The turcur-owls found Hun-Hunahpu and Vucub-Hunahpu huddled together in fear, gloom, and despair, crouching in the darkness within Qequma-ha. As the tucur entered, they lit the copal torches, and they began to glow brightly.

“We come with your gifts, your copal torches and cigars. The Lords of Xibalba send you these instructions for your gifts: you must keep the torches and ziquari lit all night, and they must still be lit and whole, you must return them intact and complete before the Lords of Xibalba tomorrow. If they are extinguished or consumed, so will your lives be, you will then be destroyed.

And so, Hun-Hunahpu and Vucub-Hunahpu were defeated, as they burned up their copal torches and the cigars; nothing remained in the morning except the ashes.

The men were then brought before the Lords of Xibalba in the morning, and Hun-Came and Vucub-Came demanded: “Where are our torches and cigars?”

“They have been consumed, good sirs.” was the men's response.

“For this destruction of our property, you will be destroyed! Today shall be the end of your days! We will sacrifice you, and then grind you into pieces!”

Hun-Came and Vucub-Came were upon the men quickly, and tore them to pieces. They sacrificed them, and burned them. They then took the ashes, and buried them in a place called Puchbal-Chah.

Hun-Came relished the skull of Hun-Hunahpu, and held it high. He then made the following proclamation: “Take this head, and hang it on the spiny calabash trees by the gates on the road to Xibalba near here. There it shall hang as a warning to all men from the face of Coaybay Earth, that they should not come here!”

Then, Hun-Came and Vucub-Came, and a procession of all the Lords of Xibalba went to the spiny calabash grove in Puchbal-Chah. There, they placed the skull of Hun-Hunahpu on a branch of a barren tree, and then they made an invocation.

Hun-Came and Vucub-Came, and all the Lords of Xibalba then looked on in amazement as fruit began to sprout all over the barren tree. The fruit was round and white, and very hard; they could not tell which fruit was the skull of Hun-Hunahpu, and which were merely gourds.

All of the Xibalbans were amazed by this unexpected miracle, and they all came to look at the tree, to gaze upon it and wonder.

Hun-Came and Vucub-Came then declared: “Let no one come and sit under or near this tree, and may no one come and look upon it. No one shall come to take the fruit of this tree, because we have so decreed it.”

The skull of Hun-Hunahpu did not appear as itself again, it now looked like one of the many gourds on this quite miraculous tree.

II

Lord Cuchumaquic of Xibalba returned to his palace, and relayed the story of the miraculous fruiting of the gourd tree to his family and court, as did the rest of the Lords of Xibalba. He told the story with great ability, and carefully spoke of the restrictions on the tree and being in it's vicinity imposed by Hun-Came and Vucub-Came.

His son, a fine xi'paal by the name of Xquic, heard the tale, and was filled with wonder. He was determined to visit this tree, and to gaze upon it's wonderful fruits. “Why would I die if I were to pick and eat this fruit? Truly, this fruit on the tree I have heard of must be most excellent.”

He relayed this to his father, who responded: “Do not try this! It has been forbidden!”

During a function in the palace, when his father was engaged with activities, Xquic left the palace, and headed towards the grove of spiny calabash trees, to fulfill his desires.

Xquic reached the grove, and found the tree his father had spoken of. Hun-Hunahpu's skull, which was among the branches, saw his approach, and spoke: “What do you want, boy? These gourds are not fruit, they are only the skulls of the dead ancestors of men. Do you really want to taste of them?”

“Very much so,” is how the entranced Xquic responded.

“Then it must be so,” replied the head of Hun-Hunahpu.

The skull spoke: “Lift your right hand up to the neck of my gourd, and stroke it.”

The xi'paal obeyed, and reached up and stroked the neck of the gourd.

The gourd then shuddered, and released it's milk into the palm of the youth, who then rubbed it into his abdomen. It disappeared quickly, and Xquic looked back up at the skull in ecstasy.

“In my milk, I have given you my lineage, my descendants. Now, my skull is empty, it holds nothing anymore for anyone. It is now truly a skull without flesh or life. Such are the heads of the greater and lesser caciques; delicate flesh is all that gives them their strong masculine appearance. When they die, as all men must, all men are afraid of their faces then, all men are frightened by their bones. So then, their sons are simply the caciques' loins milked and given life; they are the image and name of the dead lord. They are his lineage, his descendants given flesh and life. The lord is then not entirely lost, he lives on in his sons. This I have done with you; you are now my son, and you carry my sons. Your fathers are Hun-Hunahpu and Vucub-Hunahpu. Do not forget us! Go up, now, to the face of Coaybay Earth, where men shall soon walk. There, you will not die. Believe in my words, and it shall be so, my guapito xi'paal.”

All that they did together was by direct will of the Hurukan, the Heart of Heaven, so that men could walk the face of Coaybay Earth.

After Xquic and Hun-Hunahpu's head were done in their weaving together, the xi'paal quickly returned home to Lord Cuchumaquic's palace. He had already conceived the sons; he was already carrying them inside of his abdomen, by virtue of having handled the gourd of Hun-Hunahpu's skull. It was from this union that Hunahpu and Xbalanque were to be born.

So Xquic returned home, and stayed in seclusion for six months. It was at this time that his used-to-be-father, Cuchumaquic, noticed the boy's condition, when he finally saw his used-to-be-son.

Cuchumaquic was quite upset, and held council with Hun-Came and Vucub-Came, saying: “My son is with child, Sirs; he is nothing more than a prostitute, having sold himself off to the older men.”

“Very well,” they replied, “search his mouth, and find out who he has been with. If he refuses, beat him as you would a whore, and carry him off, far from here, and sacrifice the little harlot.”

“Very well, Honorable Lords”, was Cuchumaquic's response.

Cuchumaquic went to Xquic, yelling and demanding: “Who's children are you carrying? Who's son are you now?”

“I have not known the face of a man, nor has one known my back.” was

Xquic's response.

“Very well, you little bitch, you dirty whore! You no longer wish to be a real man, no longer wish to be my son?” Cuchumaquic exploded, and with this, he beat the boy down, until Xquic lost consciousness.

“Take him, and sacrifice him! Go now, and remove what makes him a man! Bring me his penis and balls in a gourd, and return with them this very day before the full council of the Lords of Xibalba!” Cuchumaquic commanded the four tucur-owls.

The four messenger-owls took off, carrying the gourd, and began to travel, with the bound and beaten boy in their arms. They also carried the sacrificial knife made of flint, which they would castrate Xquic with.

They reached the assigned place, on the road to the face of Coaybay Earth. Xquic came to consciousness, and spoke to the tucur-owls: “You cannot kill me, mighty tucurs! I carry the two who will let men walk on the Coaybay Earth again. My sons are no disgrace, they are the beginning of another, new world- the very seed of mankind! They are from the miracle of the union between myself and Hun-Hunahpu, who hangs in Puchbal-Chah. When men walk the Coaybay Earth again, you will have much for sacrifice- you will have the blood of the real criminals and demons at your mercy. Let their blood be yours for offering; let my blood continue to flow within my heart!”

The tucurs then responded: “Then what is to become of the men who die, who are they given over to?”

“They shall be burned, and the ashes shall be for Hurukan, the Heart of Heaven. You shall only have their skulls, their leg-bones, and the smoke from their burned blood. Let me go, for later, my sons shall overcome Hun-Came and Vucub-Came, and man shall not fear for his life from them.”

“Very well, then,” the owls responded, “but what shall we carry back in place of your heart and manhood? Did not the Lords of Xibalba demand your penis and testicles in the bottom of the gourd, as well as your heart? We wish too, that you should not die, and we see that this must be so. However, we, too, do not wish to perish this day. Again, what shall we put in the gourd; what shall we bring back in place of your parts?”

They then thought, and searched, and then found and gathered a large forest mushroom and two large nantzes and placed these in the gourd. They then took a large ball of copal resin, and fashioned it into a heart, and put this into the gourd as well, and then made a mixture of sap from the chuh cakche, the tree of blood, and real blood taken from the piercing of Xquic's foreskin. They poured this blood mixture into the gourd to cover everything. Xquic then climaxed into the gourd, and then sealed it. It was by these enchantments that the mushroom and cherries became exactly as the penis and testicles of Xquic, and the copal became exactly as the heart of Xquic. It was these enchantments in the gourd, with the made-up tree blood, that were sent back to the Court of Xibalba. It was by this method that the Lords of Xibalba were deceived.

The tucur-owls said to Xquic: “On the face of Coaybay Earth, you will be beloved, and you shall have everything you need. Go there, now, and be safe. We shall return to the Court of Xibalba. Never forget us, that we were your servants.”

Then, Xquic and the tucurs separated. The owls returned to the Court of Xibalba, and presented themselves before the lords of Xibalba, who were gathered there in council.

“We assume you have finished your task?” asked Hun-Came with a nasty intonation.

“All is finished, our lords. Here in the bottom of this gourd is the useless manhood of Xquic, who has now truly become a whore, a useless bitch!”

“Very well, let us see this prize!” Hun-Came and Vucub-Came said with great arousal and interest.

Hun-Came grabbed the gourd, and broke it open. He grabbed the penis by the shaft, and lifted it high above his head. The blood was shiny, and glistened in his hand. Hun-Came then greedily devoured the testicles raw, his face and mouth smeared with the blood and semen from within.

He then threw the penis into the council fire, where it was consumed. The tree sap made a sweet smoke, which acted as a narcotic, and it calmed the Lords of Xibalba down greatly. It was in their stupor haze that they totally forgot about Xquic, he was entirely erased from their memories. Because of this, Xquic was able to escape to the surface of Coaybay Earth.

The tucur-owls also then escaped to the face of Coaybay Earth, where they watched over and guided Xquic. They can now travel freely between the worlds, and serve as messengers for all worlds.

In this way, the Lords of Xibalba were defeated by Xquic, the xi'paal who was carrying the seed of mankind within his abdomen.

Hunbatz and Hunchuen were weaving with Yucahu when Xquic arrived. Yucahu had been on Coaybay Earth as a man, and had become old. He was still a Turey and a Cacicarikan, but he was living as a man, and not a Creator and Maker.

When Xquic entered the house, he was large in the belly, and had begun to harden like a gourd. It was soon time for him to birth Hunahpu and Xbalanque.

Xquic spoke to Yucahu, saying: “I have come, Chuch'kahau, I am Your son. I am the Natiao and lover of Your son, Hun-Hunahpu, and I bear his children.”

Yucahu asked: “Where have you come from? My sons died in Xibalba, and here you claim to have been with them, carrying their children! Liar! Thief! Stealer of Heritage! Their sons, Hunbatz and Hunchuen are here on the face of Coaybay Earth, they already have descendants! Go from here quickly! Get out of Our bohio!”

“Please listen to me! I am Your son, and I carry Your grandsons! If I was good enough for Hun-Hunahpu to love me, why am I not good enough for You to accept? Soon, I will bring You the likenesses of Your lost sons, in their offspring I carry within me.”

Hunbatz and Hunchuen became angry, they were filled with jealousy and rage. They were the joy of Yucahu, His only family since Yucahu's Guatiaos had gone off to build the sacred city. Yucahu loved them very much, and spoiled them. All Hunbatz and Hunchuen had to do was create, music and art and weaving. They played the flute and sang all day long, they painted and danced and did little or no work.

“If you truly are My son, and truly carry My grandsons inside of you, go bring us back food from Our milpa. Here is a gathering net. Go to the field and fill it with sustenance.”

Xquic took the net, and went to the maiz field. When he got there, he was filled with despair; the maiz field had only one stalk of maiz in it, and there was no ear of corn on that stalk. In desperation, he began clawing the ground, trying to find some forgotten grains or kernels of maiz. He quickly found the large tubers, the manioc, the yucca, that was the primary sustenance of Yucahu, Hunbatz, and Hunchuen. He quickly filled the net with yucca, and returned to the bohio.

Yucahu was thrilled, Xquic had passed the test! “You truly are My son!”, He said, and then He embraced Xquic. The whole bohio then made preparations for the birth of Hunahpu and Xbalanque.

Yucahu and Xquic were joyous, Hunbatz and Hunchuen were angry, and let it be known through their laziness and indifference.

In Sorraya, the Land of Xibalba, the Lords of Xibalba, the ruling council, were having great strife amongst themselves since the head of Hun-Hunahpu bonded with and created offspring with Xquic. The tucur-owls who were left there in Sorraya were punished dearly for the help the others gave to Xquic, by facilitating his deceptions of the Lords of Xibalba, and helping him to successfully escape to the surface of Coaybay-Earth.

The most deeply effected, it seemed, was 3 Came, Xiquiripat. Xiquiripat had been a xi'paal himself, the youngest of the Came brothers, and had always been the most jovial and compassionate. As of late, he had been the most aggressive, full of anger and rage and hatred, and had advocated for cruelty that even the other Came brothers were uncomfortable with. Xiquiripat had also shown an intense drive to capture and consume the human xi'paals, even past those who occasionally had gotten lost on the road to Xibalba.

His unusual behavior had begun earlier, though, around the time that the Came brothers were boosted into power by the failed entity from Hurukan, the Heart of Heaven, that had been brought to Sorraya by the Coquis. That being, Itiba Cahubalba, had incested and then killed her own son, Yayael. She had consumed his bones, too. The Hurukan, the Heart of Heaven, had instructed that she be imprisoned, and not allowed to roam freely; however, she seduced the guards, overthrew the standing Council of Xibalba, and then had installed the Came brothers as the new Lords of Xibalba.

The rest of the Came brothers should have been more concerned about their youngest sibling, but were too busy acting like windigos on their newfound power and status.

III

Now, it should be told about the birth of Hunahpu and Xbalanque.

When the time of their birth had been reached, Xquic retreated to the fields, and Yucahu did not witness the birth. The tucur owls were in attendance, and they assisted in the birth of the twins. Instantly, Hunahpu and Xbalanque were born, they had come into the world, there in the woods.

Then Xquic and the boys came back into the bohio, but the boys could not sleep.

“Please quiet them down!” cried Yucahu, who did not have much experience or patience for infants and their needs. “Truly, they cry too damn much!”

Hunbatz and Hunchuen were not only upset, they plotted against the new twins. They refused to recognize the legitimacy of their younger siblings, and refused them entry into their bohio. Because of this, Hunahpu and Xbalanque were raised by Xquic and Yucahu in the forest.

The babies continued to cry, and so Hunbatz and Hunchuen plotted their deaths. They brought them to an ant-hill, and tied them to it. Hunbatz and Hunchuen wished that their brothers would die there, but it was not so. Hunahpu and Xbalanque just slept soundly.

Hunbatz and Hunchuen then dragged their baby brothers to a prickly-pear patch, and tied them onto the spiny lobes. Again, Hunahpu and Xbalanque slept soundly, unaffected by their brothers' malice.

Hunbatz and Hunchuen had grown up in want and suffering, and for that reason they were very talented and wise. Besides being great musicians and artists, they were also gifted diviners. They had seen the consequences of their brothers soon after their birth, and knew instantly of their destiny. They ignored their wisdom; however, and behaved solely based on their envy and pain. Thusly, they let their hearts be filled with anger and hatred for their little brothers, even though Hunahpu and Xbalanque did nothing to warrant the abuse.

Because of the neglect and malice from their older siblings, Hunahpu and Xbalanque did nothing all day but shoot their blowguns; in this way they became masters of shooting, and learned many enchantments.

They were not loved by their family, and were even forced to wait to eat until after their brothers had finished dining. Hunahpu and Xbalanque would hunt birds in the daytime, and bring them home in the evening. Hunbatz and Hunchuen would grab the birds and devour them quickly, without giving anything in return. Hunahpu and Xbalanque did not become angry or upset at this abuse; they did not let it bother them, though- they suffered silently because they understood everything, and they knew this is the way it must be. Then they quietly sat and plotted the overthrow of their older brothers and tormentors.

The only activities Hunbatz and Hunchuen engaged in were playing their flutes, singing, and dancing. They did not help in gathering food, or in hunting, or in anything needed and useful. They did nothing beneficial, even though they consumed the most of all.

One afternoon, Hunahpu and Xbalanque returned without any birds or foodstuffs whatsoever, and when they went into the bohio, Yucahu, Hunbatz, and Hunchuen were furious, as they would all go hungry.

“Why did you bring no birds or food for us?” they demanded of the boys.

Hunahpu and Xbalanque replied: “Really what happened today is peculiar. We shot birds, but they died and were caught way up high in the branches of a tree, so high that we could not reach them. Perhaps if tomorrow our older brothers would be so kind as to come with us, they could climb up and get them for us. Then we can all have food, we can all eat.”

“Very well,” Hunbatz and Hunchuen replied, “we will go with you first thing tomorrow.”

This was all part of Hunahpu and Xbalanque's plan; the plan of how they would overcome their older brothers. “We will not make them perish, we will only change their appearance; that our desire will be commanded and fulfilled. Ay-eee!, all the suffering they have caused us! They wish and strive for our deaths; in their hearts they really believe that we, their younger brothers, are their slaves. We shall overcome them, and show them correct brotherly love. This is not good, this shall end. So we command it!”

In the morning, the two pairs of brothers, older and younger, headed for the forest, and went to the base of the Cante tree. There were multitudes of birds sitting in the tree and singing, so many that they were impossible to count. Hunahpu and Xbalanque began shooting their blowguns, and they struck many birds. But none of the shot birds fell to the ground, they died and remained stuck in the branches. Hunbatz and Hunchuen were awestruck with both the number of birds, and how the birds did not fall when they were struck. They marveled intensely, almost stunned, at the scene before them.

“Poor us!” cried Hunahpu and Xbalanque, “We have shot them, but our birds do not fall to the ground! Could you, our older and stronger brothers climb up and get them for us? You are so much braver than we are!”

Hunbatz and Hunchuen were flattered, and agreed, and then they climbed up into the Cante tree. Instantly, the Cante tree grew taller, and the trunk became huge, and the branches widened until they swept the skies. Hunbatz and Hunchuen tried desperately, but they could not climb down back to the ground. They were stuck up in the top of the tree.

Hunbatz and Hunchuen called down from the Cante treetop: “Dear Itza, what has become of us? We are frightened of this tree, and we fear what has befallen us!”

“Undo your nawa, re-tie them around your bellies, letting the long ends hang down over your butts. Then you can use them for balance, and climb down easily” was how Hunahpu and Xbalanque responded.

Hunabtz and Hunchuen followed the instructions, but the nawas changed into tails, and they themselves instantly changed into monkeys. They leaped from branch to branch, and chased themselves throughout the great rainforest, swinging from the big trees and the little trees, and hanging from the vines. They spent their time calling out, whooping, and making faces at one another. This is how Hunbatz and Hunchuen were overcome and defeated by the enchantments of Hunahpu and Xbalanque.

Hunahpu and Xbalanque then returned home, and spoke to Xquic and Yucahu: “Oh, what an unfortunate thing has happened to our older brothers! They are lost in the great Cante tree, and their faces have turned into those of beasts!”

“If any harm has befallen your older brothers, that will cause me great pain and sadness. We must find a way to help them, oh my little ones!” Yucahu said.

“Do not grieve, Chuch'kahau! We will bring our brothers back to you, so that you may again see their faces! It will be a test for you, though, to show how much you love them. If you laugh at their faces, you will never see them again! Let it begin!” the twins said.

Immediately, Hunahpu and Xbalanque began to play their flutes, playing a song called “The Drunken Monkey-Boy”. They sang, played the drum, and danced. In time, Hunbatz and Hunchuen were lured near the bohio. They came near, and began to dance with their brothers, and began having a great time.

Yucahu gazed upon their faces, and began to laugh. He was unable to control his laughter, and so he scared off Hunbatz and Hunchuen.

“Now see what you've done, Chuch'kahau! You have driven them back into the forest! We can only bring them back four times, and now there are only three left! We will dance them back again, so try and control your guffawing! Let it begin!”

Once again, for a second time, they began playing “The Drunken Monkey-Boy” on their flutes and drum, again they began to sing and dance. Hunbatz and Hunchuen returned dancing, and engaged their brothers. They then danced right up to the doorway of the bohio, dancing, making faces, and playing with themselves and their brothers. Yucahu was driven to laughter, especially when he saw their fat butts, their monkey-faces, and when he saw them play with their narrow tails and their qui-quix.

Again, Hunbatz and Hunchuen were driven off by Yucahu's laughter. Hunahpu and Xbalanque were angry, and spoke: “Once again, you have driven off our older brothers, the ones you claimed you love, the ones you claim you want returned. What do you truly want of us? We shall bring them back again, for the third time.”

They began playing their flutes and drum again, they sang and danced “The Drunken Monkey-Boy”. Again, Hunbatz and Hunchuen returned, dancing. When they had gotten close to the bohio, Yucahu saw the sun shine in their eyes, and began to laugh uncontrollably. Hunbatz and Hunchuen ran off into the woods again.

When Yucahu had ceased his laughter, Hunahpu and Xbalanque angrily said: “Only once more can we dance them back, you continue to destroy our work!”

They began again, playing their instruments and dancing, but to no avail. Hunbatz and Hunchuen only went further and further into the woods.

Hunahpu and Xbalanque were very angry, and spoke to Xquic and Yucahu: “Look at what has become of our brothers! Look what you have done because you could not control yourself! We have been disgraced, we have been lost!”

Hunahpu and Xbalanque then went out to find their brothers in the woods.

They found them soon, and stayed with them for some time, learning much about arts and music. Hunbatz and Hunchuen initiated them as master artists, and initiated them as men, following how Bayamanaco had initiated Deminan, and Deminan had initiated His Brothers. In this way, Hunahpu and Xbalanque became masters of their creativity, they became their older brothers' Guatiao. Only after they had been overcome, only when they had been returned to a natural state from the domestic, were Hunbatz and Hunchuen able to lose their arrogance, and help properly raise their younger brothers.

The initiations and conuco training originated by Hunbatz and Hunchuen, the monkey brothers playing, was complete and whole, and is the model for all thorough conuco training for all time. All deep, expressive humanity, all of the manly arts, and all of the rooted masculine heritage were all taught by the monkey brothers.

The training is within the poem given:

Monkey wakes, Monkey plays.

Hand on qui-quix, hand on tail.

Monkey plays, monkey climbs,.

Higher up, up towards the Hurukan, the Heart of Heaven, Monkey climbs.

Monkey finds Monkey

Monkeys touch, Monkeys embrace, tails entwined

Monkeys help, Monkeys feed, Monkeys share

Together, Monkeys climb

Higher, upwards, up towards the Hurukan, the Heart of Heaven

Monkeys see, Monkeys hear, Monkeys understand

Monkeys heal, Monkeys play

Monkeys sleep, Monkeys dream.

Monkeys wake, Monkeys play.

IV

When Hunahpu and Xbalanque returned, a long time had passed. Yucahu and Xquic were well, but they had let the yucca-field grow over, and were short on food. Hunahpu and Xbalanque decided to begin work on clearing the field and planting the next morning, as so to win back favor with Xquic and Yucahu.

They arranged for Xquic to bring them food at midday, so that they divided their workday in two. They went to the field, and saw the thick growth of saplings, vines, and brambles. They asked a mucuy-dove to help them, to sit in the branches of one of the older trees, and to be on the lookout for Xquic. They took their obsidian axe and their planting sticks, and made an enchantment on them. At once, the axe began chopping, felling trees and vines, and soon the field was cleared. They selected large rocks, and told them to turn the soil over, and so it was done. They then told their planting sticks to begin planting the maiz they had brought with them. Work was progressing quickly, as the boys simply watched their enchanted tools work. They relaxed, and shot their blowguns lazily, listening for the lookout mucuy-dove to warn them that Xquic was coming. The bird soon called out, and Hunahpu and Xbalanque took fistfuls of earth, and marked their hands and faces; then, they grabbed their tools, to make it appear they had been working hard all morning.

Xquic brought them their food, and was proud of the boys. They ate mightily, although they had done no real work. They asked Xquic if he could massage their sore muscles, and he did so. After lunch, the deception continued, and in short time, the work of clearing, plowing, and planting was completed. They returned home, with many false stories of their work that day.

The next morning, they returned to the field, and what they saw amazed them. The field was again a full mess of entwined trees, vines, and saplings.

They began work at once, clearing the field by hand. They discussed what had happened while they worked, and decided that it was the trickery of the larger forest guardians.

They finished working, raced home for the evening meal, and told Xquic and Yucahu what had happened. After supper, they returned to the field, and camouflaged themselves, and sat in ambush on the edge of the field. Shortly, the animals of the forest came, and each in their own language called out: “Yaclin 'che! Yaclin ca'am!” At that cry, all of the vines and saplings again grew up instantly and choked the field.

Hunahpu and Xbalanque ran toward the Jaguar and the Puma, who were the leaders, in order to overcome and destroy them, but the other animals would not allow it. As the Jaguar and the Puma escaped back into the woods, the other animals blocked and distracted Hunahpu and Xbalanque. They were only able to pull some tufts of fur out of the deer and rabbit's tail, which are why their tails are so short. None of the other animals fell into their hands, the coati and the coyote, the peccary, and the tapir all escaped.

They finally succeeded in tackling the hopping rat, and they burned his tail in the fire until he agreed to talk. As the fire singed his fur off of his tail, he agreed to speak.

The rat said: “You two must not kill me. Neither is it your duty to cultivate this field.”

The rat had the boys' full attention, and he knew it. He continued: “Let me go, for I have something to tell you that is a secret.” The boys did let the rat go, but, being a rat, he had to try and make a deal: “First, give me something to eat, and then I'll tell you.”

“No, tell us first, or you shall starve forever!”

“Very well”, the rat sighed, “Your fathers were killed in Sorraya, the Land of Xibalba, while they were there playing batey. Their playing equipment is still in your bohio, up in the rafters. You can meet your father, and if you can get Hun-Hunahpu's head back, you can restore him. His head is on a spiny calabash tree in Puchbal-Chah. Yucahu and Xquic do not want you to know this, they are afraid they will lose you. It was because of batey that your fathers died. Return with me, feed me, and I shall show you where your fathers' batey equipment is.”

The boys were awestruck, but knew what the rat had spoken as true. They told the rat: “You shall eat as human do- maiz, chili, beans, and pataxte shall be your food. You shall raid men's fields and pantries, and you shall live alongside of man.”

“Lovely xi'paale! How will I avoid Yucahu, for he will kill me if he sees me near the food stores, no?” asked the rat.

“Do not fear Yucahu, for we shall know what to say to protect you. Now, let us go back to the bohio, so that we may find the batey equipment of our true fathers!”

The boys returned to the bohio, with the rat hidden in their serapes. Hunahpu immediately went inside the house, while Xbalanque stopped at the corner of the house, so that the rat could climb up into the rafters and find the batey equipment.

They demanded food of Yucahu and Xquic, requesting tortillas and chilis. When Yucahu and Xquic left to prepare the food, the boys poured the water out of the water-gourd, and asked the xan-bug to drill holes in the gourd, so that it could never be filled again. The food was served to the boys, and they said to Yucahu: “The chilis are so hot! We are dying of thirst, and the water-gourd is empty. Please go fill it for us!” With this, Yucahu and Xquic left, and the boys were proud of their deception.

They had watched the rat's progress in the rafters by his reflection in their plate of chili-sauce. Shortly after their parents left, the rat was able to cut the sisal-twine holding the equipment to the rafters, and then the equipment fell to the floor. The ball, the leather-pads, and the ring were all there. The boys quickly hid the ball equipment in some bushes on the road to the batey-court, and then went to the river to join Yucahu and Xquic. “We got so thirsty, and you did not come back, so we came to find you!”

“Look at this! An insect has made too many holes in the water-gourds, and I cannot stop all of them up. We have no dry gourds to make a new jar from. How will we get water now, sons?”

Immediately, with enchantment, Hunahpu and Xbalanque stopped up the gourd, and it was able to be filled. It was as good as new, and would never leak again.

V

The next day, Hunahpu and Xbalanque went to the batey-court with their fathers' equipment. They cleared the court of the overgrowth and brambles. They played alone a long time there, undisturbed on the batey court used by their fathers.

The Lords of Xibalba heard them playing above, and wondered what was going on. “Is it perhaps that Hun-Hunahpu and Vucub-Hunahpu didn't die? We must find out who is making this racket above our heads, and make them pay us tribute!”

The Lords of Xibalba then called their messengers, the crows and magpies, and said to them: “Go to the face of the Coaybay Earth, and find the bohio where the men live. Tell them that whoever is playing batey on the court of Hun-Hunahpu must come here within seven days, we wish to play batey with them. If they fail to arrive, we shall overcome and sacrifice them as they sleep. So it must be! Go at once!”

The crows and magpies went at once, and found Xquic outside of the bohio, weaving. The crows and magpies relayed what they had been told, and then left. Xquic was very distraught, as he knew Hunahpu and Xbalanque were now doomed. He tried to call his tucur-owl servants, but it was daytime, and they were not awake or available.

Xquic went into the house, and told Yucahu what had happened. Yucahu looked up into the rafters, and saw that Hun-Hunahpu and Vucub-Hunahpu's batey equipment as missing, and it was then he understood what had happened. Yucahu found a cricket, and told him to go find the boys, and tell them the message.

The cricket left for the batey-court at once, and met a toad, Tamazul, along the way. Tamazul asked the cricket where he was going in such a hurry, and he told him. Tamazul then ate the cricket, and hopped along the road to the batey-court, to relay the message.

Along the way, Tamazul met up with Zaquicaz, the rattlesnake. Zaquicaz asked Tamazul what was going on, and Tamazul told him. Zaquicaz then ate Tamazul, and was on his way to relay the message to the boys.

It was then that Voc, the messenger of Hurukan, the Heart of Heaven, flew down, and grabbed the snake. He flew off with Zaquicaz in his talons, and they soon landed at the batey-court.

Hunahpu and Xbalanque were having fun playing zipa, when Voc landed, and began crying out loudly: “Vac-coh Vac-coh!”

“Someone is being attacked! Get the blowguns!” the boys yelled out. They saw Voc crying, and felled him by shooting him in the eye. After Voc fell to Coaybay Earth, they seized him, saying “Why are you crying out so?”

“I bring a message in my talons. Please heal my eye, and I shall tell you.”

They squeezed some lotzquic from the ball they were playing with, and healed the hawk's eye. Voc then presented Zaquicaz.

Zaquicaz vomited up Tamazul, who, in turn, spit up the cricket, who relayed to Hunahpu and Xbalanque were to be in Xibalba to play ball in seven days.

They ran back to the bohio, to find out if this was so, which it was. They comforted their parents, saying: “We only came home to say farewell, and then go and meet our fate. So that you do not worry, and so that you may know of our condition, we will plant two stalks of maiz, one for each of us. When the stalks are green, you shall say 'All is well, Hunahpu and Xbalanque are alive.' If, however, the stalks turn brown and dry up, you shall cry and mourn us properly, saying 'Hunahpu and Xbalanque are lost!' And so you do not weep, we leave you these signs of our fate.”

They immediately planted the stalks of maiz, they planted them in the center of the house, there they left them planted.

Then, they went on their way, on the road to Xibalba, each carrying his blowgun and his batey equipment.

They quickly descended the stairs, and passed between the streams and ravines. Along the way, they passed large flocks of molay-birds, but knew enough not to shoot at them. They also passed over the river of blood and pus, but were not corrupted by it. The Lords of Xibalba had thought they would be destroyed by this river of filth, but they were not. They crossed it on their blowguns, their feet did not touch it.

They then reached the crossroads; before them was the black road, the white road, the red road, and the green road. They knew that they were confused, so they held council. Then they saw what was before them, and chose the green road, the one that meant life, not death. By this road then, they reached the Court of Xibalba. It was then that they again called upon Xan. They gave him a hair plucked from the leg of Xbalanque, saying: “We need to know the names of the Lords of Xibalba, for that will be the first question they shall ask us. Go then, and sting them, one by one, and hear the others call their name. In this manner, find out the names of the Lords, remember them, and tell us. Go, and suck their blood, as it is your job.”

Xan went immediately into the Court of Xibalba, and stung the first Lord that was seated there. But there was no response, as it was only a wooden figure. He stung the next one, but, it too said nothing, as it was only a wooden figure.

Xan then stung the third one, who cried out: “Ah! What has bitten me?” The fourth responded: “Hun-Came, what has happened?”

Xan then bit the fourth figure, and he cried out: “Ah! Something has bitten me, too!” “What has happened, Vucub-Came?” asked the fifth figure.

In this manner, Xan stung all of the Lords of Xibalba, one after the other, and in this way he found out the names of all the sitting members of the Court of Xibalba.

The names of the Lords of Xibalba in council then are: Hun-Came, Vucub-Came, Xiquiripat, Cuchumaquic, Ahalpuh, Ahalcana, Chambiac, Chamiaholom, Patan, Quicxic, Quicrixcac, and Quicre.

The Lords of Xibalba showed their faces, and not one name was missed.

Xan flew back to Hunahpu and Xbalanque, and told them the names of the seated Lords in council there.

Hunahpu and Xbalanque then entered the Court of Xibalba, and the Lords quickly demanded: “Will you not greet us, will you not pay us homage? Begin with the first Lord, and don't miss one, or we will sacrifice you!”

Hunahpu and Xbalanque responded: “The first Lord is nothing more than a wooden figure, intended to fool us. So is the second one. As for the third, greetings, Hun-Came!” The boys then called out and greeted each one of the seated Lords of Xibalba in correct order, not missing one, and they made no errors or omissions.

The Lords of Xibalba had wished this to be the downfall of the boys, and sat amazed. In this way, the naming, the boys defeated the Lords of Xibalba.

Next, the Lords of Xibalba directed Hunahpu and Xbalanque to the large hot seat, “You boys must be tired from your journey. Rest on this nice, comfortable bench!”

“We shall not sit down, as that is not a bench at all- it is only a large flat rock with a fire underneath it! You intend to burn us, and you would delight in our suffering!”

Again, the Lords of Xibalba were amazed. They had intended for the boys to be burned on the bench. In this way, the Lords of Xibalba were again defeated.

It was then the boys were escorted to the House of Despair.

The escort led them into the House of Despair, and gave them two lit ziquari, and two copal torches.

“Tomorrow you will be called back to the Court. You must have the ziquari and the torches full and intact for presentation, but you must keep them lit all night. If they are not lit all night, or if they are consumed, you will be destroyed.”

Hunahpu and Xbalanque then put pieces of red macaw feathers on the ends of the ziquari, and called in the fireflies, and asked them to stay on the ends of the copal torches until morning. The real fires having been put out, and the light deception begun, everything was well when the night guards kept looking in, and saw that the ziquari and torches were still lit.

In the morning, Hunahpu and Xbalanque were brought before the Lords of Xibalba, and they presented their intact and whole torches and ziquari, which had been re-lit shortly before the presentation.

“How can this be? Just who are you two?” whined Hun-Came and Vucub-Came. “Your conduct is unusual, and unsettles us. Where have you come from?”

“We do not know where we came from,” replied the boys, and then they said nothing more.

“Let us play batey now, boys!”

“Very well.”

“Being the hosting team, we shall use our ball, no?”

“We will not play with your ball,” the boys replied, “we use our ball or we do not play.”

“We will use our ball, not yours.” the Lords of Xibalba insisted.

“No, we will not play then.”

“Even if we play for the chil-worm?” Hun-Came inquired.

“Not even then. Let's use the Head of the Puma, instead!”

“Anything but that!” cried Vucub-Came.

“Why, are you afraid it might speak? Ha! Look here- a Came afraid of Death!”

“Very well, we shall use the Head of the Puma.”

Then, Vucub-Came grabbed the ball, and hit it directly at the boys' ring. The Lords of Xibalba unsheathed their knives of flint, but the ball hit the floor, and bounced.

“What the fuck is this shit?” Hunahpu and Xbalanque yelled, “Did you not call us to play batey with you? It seems you only had intentions of killing us from the start, though! Fuck this, we're leaving right now!”

“Please stay, we will finish the game! We will show you we are good hosts! We can even play with your ball, boys!”

The order was given for the spectators to re-sheath their knives, and play resumed. They used the boys' ball, and Hunahpu and Xbalanque quickly drove it through the ring of the Lords of Xibalba. It was in this way that the Lords of Xibalba were defeated.

Hun-Came and Vucub-Came were sulking about their defeat, so they devised another trap for the boys. They told Hunahpu and Xbalanque: “You will spend tonight locked up in the House of Knives. However, even if you can survive in the House of Knives, you must also fill four gourd-vases with cut flowers to present to us in tribute for being such fine hosts.”

“That is good,” Xbalanque said, “but, what kind of flowers would you like?”

Hun-Came was taken aback at this question, but Vucub-Came responded quickly: “A branch of red chipilin, and a branch of white chipilin, a branch of yellow chipilin, and a branch of blue carinimac.”

“Very well.” was the boys' reply, and they again entered into silence.

The boys were really calm, they were at peace in their hearts, when they gave themselves up to be overcome. The Lords of Xibalba were almost giddy, believing they had already won.

The boys were led into the House of Knives, and were sent in. The last thing they heard was the escort saying: “Don't forget the flowers! If you survive the night, and provide the flowers, you will play ball with the Lords again tomorrow.”

The House of Knives was filled with all kinds of knives; blades of flint, blades of obsidian, blades of copper, and blades of shell. There was nothing that was not sharp there. The knives in the house moved of their own accord, and could fly about in the air as they wished.

Immediately, Hunahpu and Xbalanque spoke to the knives: “We are hunters, too- so do not cut us! The flesh of animals shall be yours to cut soon, when it dawns. When men walk the Coaybay Earth, they will work with you.”

With this said, the knives became still, and did not attack the boys, nor were their skins cut.

Then, they called in the leafcutting ants: “Come, Chai-zamic, come, Zompopos!” Go at once, and harvest the flowers we need for these men of Xibalba, so that we are not overcome!”

The leafcutters agreed to this, and left at once. They went, and raided the gardens of the Lords of Xibalba, where owl guards had been posted. The guards kept watch all night for the boys, and paid no attention to the ants. The guards continued to yell out, to shine their lanterns into the darkness.

One cried out: “Ixpurpuvec! Ixpurpuvec!” all night long, while the other called out: “Puhuyu! Puhuyu!” all night long. They were so busy calling and shining their lanterns, they didn't notice the leafcutters going this way and that, cutting flowers and branches off the guarded trees, and carrying their haul away. To show how foolish the guards were, the ants even chewed off their tail feathers!

The ants brought back their harvest to Hunahpu and Xbalanque, who easily filled the four gourd vases. There were so many flowers left over, that the boys made wreathes out of some, and sacrificed the rest to the Hurukan, the Heart of Heaven.

At daybreak, the guards came and got Hunahpu and Xbalanque. The boys took along the flower-filled gourds, which were quite moist with dew, and presented them to the Lords of Xibalba. The flowers were very beautiful, and it was in this way that the Lords of Xibalba were overcome yet again.

The Lords of Xibalba were furious, and they called for the guards who had watched the gardens all night. “Are these not the flowers you were to watch over last night? Why did you let these two steal our flowers?” they were asked.

The guards, seeming both confused and embarrassed, responded: “We never saw anything, Lords! In fact, we realize now that our bodies themselves were harvested- look at our tails!”

The Lords of Xibalba tore up the faces of the guards, and the beak of the nightbird is cleft to this day.

The Lords of Xibalba then ordered that the boys shall play them in batey. They played batey for a long time, and it ended with both teams scoreless. They finally became tired, and agreed to play again the next day.

Hunahpu and Xbalanque then entered the House of Ice. It was impossible to describe how cold it was within. The boys were to freeze to death, but they found some old logs there, and rubbing their blowguns together, they started a fire. So, there they spent the night, and they were not overcome by the cold.

In the morning they were brought, unfrozen, before the Lords of Xibalba. The Lords of Xibalba wondered aloud: “How is it that they did not freeze last night?”

Then, the boys were brought to the House of Jaguars. This was a building that was full of hungry, bloodthirsty jaguars. “Do not eat us! Yours shall be what is here,” said the boys, and they tossed meat and bones of the animals to the jaguars. The jaguars pounced on the bones instantly. In this way the boys passed the night uneaten.

The guards posted outside heard the tearing of flesh and crunching of bones within, and laughed to themselves: “Well, the boys are gone now. The jaguars have devoured them.” The guards jubilantly reported this to the Lords of Xibalba, who eagerly awaited the next morning, assuming the boys had died in the House of Jaguars.

But, as usual, the boys had not perished. They left the House of Jaguars intact and healthy, and proceeded to the Court of Xibalba to present themselves.

“What kind of gods are these two? Where did they come from?” asked the Lords of Xibalba in awe.

They ordered the boys to be placed in Kuyo'i-ha, or the House of Fire overnight; but, as usual, they were unscathed in the morning. They used their blowguns to blow out the fire, so that they were able to sit on the ground. It was then that they conducted a temescal, it was there that they took a sweat. They did not burn, they just perspired and prayed. When the morning came, the Lords of Xibalba were amazed to see them alive and well.

They had hoped that the boys would have been burned to death, but that was not the case.

The boys were then ordered into the House of Camazotz. There were nothing but bats in this house, bats large and small. The lord of this house was Camazotz, the great Snatch-Bat. His claws were of sharpened flint, and anything that came into His presence perished. His wing bones were sharpened like a burnt wood spear, and He would poke out the eyes of his victims.

The boys hid themselves in their blowguns, to avoid the biting attack of the bats. Nevertheless, one of them had to give up because of another Camazotz that had appeared in the sky, and made him come into sight.

The bats were aroused, and flew around in council all night, endlessly calling: “Quilitz, quilitz!”. They stopped for a little while when Camazotz Himself arrived, and they did not move when He was pressed against the end of one of the blowguns, in order that He could see the boys within.

Then Xbalanque became filled with fear, and called out to Hunahpu: “Hey, dude- has it dawned yet?”

Hunahpu replied: “Perhaps. I will look out and see.”

Hunahpu poked his head out of the end of his blowgun, and looked up to see if it had dawned. Camazotz snatched his head from his body, and Hunahpu lay still, decapitated.

Xbalanque called to him again: “Has it dawned yet, dear brother?”, but Hunahpu did not respond or move. Xbalanque called out, crying: “Guatiao, where have you gone? What has happened to you?” Hunahpu could not respond, he only lay silent, still, and bleeding.

Xbalanque wept, saying: “Woe is me! We are completely undone!”

Camazotz delivered Hunahpu's head to the Lords of Xibalba, who immediately went to hang the head in the batey-court, by special order of Hun-Came and Vucub-Came. All of the people of Xibalba rejoiced for what had happened to the head of Hunahpu.

Xbalanque wept and mourned for Hunahpu, his lost twin, his brother, his friend, and his lover. Two stronger guatiao have never been seen. Xbalanque called to all the animals great and small to come and mourn with him, to come and console him. Even Camazotz came to speak with Xbalanque, to console him. Xbalanque was inconsolable, and kept asking Camazotz to help restore Hunahpu. Camazotz flew off, and returned with a mayito tortoise. When he opened his wings to show Xbalanque the tortoise, Xbalanque was suddenly inspired there in the night. The tortoise was scared, and holed up in his shell. In time, the tortoise was no longer scared, and waddled over towards Hunahpu's body. He stuck his head into the open neck of Hunahpu, and he was instantly fused to it, he had become part of Hunahpu's body. The tortoise assumed the form of the head of Hunahpu, and eyes even began to form on it's shell. Then the presence of the Hurukan, the Heart of Heaven, and Voc arrived from the Hurukan, the Heart of Heaven, and instructed Xbalanque how to finish the enchantment to restore Hunahpu's head, there in the House of Camazotz.

It was not that simple to finish the face off, but it turned out quite well. The hair was fine, and the face had an intelligent and handsome appearance. The head could also speak.

The Sun thought it was time to dawn, so the sky began to redden. Then, the Hurukan, the Heart of Heaven, ordered the condor: “Make it dark again, Mama'cuch!”

“Very well,” responded the condor, and he spread his wings, and darkened the sky once again. Our grandparents used to say: “So the condor has darkened it now.”

So, during the cool of the blue-black pre-dawn, our ancestors, the Hunahpus, the First Fathers, began their existence.

“Will it be good?” they asked. “Will it truly turn out to look like the Hunahpus?”

“It is so very good,” they answered. And it was true that the tortoise shell skull had turned itself into a proper head.

Then, the two boys, in the presence of the Hurukan, the Heart of Heaven, talked amongst themselves. They agreed that only Xbalanque should play batey that day, that Hunahpu should only pretend to play batey. “I shall do everything alone,” said Xbalanque.

Immediately, Xbalanque called to the rabbit, giving him these orders: “Go take your place over on the ridge by the batey-court, stay there within the tree grove. When the ball comes to you, run out quickly, and grab it. Then run off with it, and I will do the rest. These instructions were given during the night.

Then the two boys went down to the batey-court. They were well, even though the real head of Hunahpu was suspended over the batey-court.

“We have triumphed! You have worked your own destruction, you have delivered yourselves to us!” the Lords of Xibalba cried with glee when they saw the boys approach. Hunahpu was becoming annoyed from the mockery, but Xbalanque told him to remain quiet, and not let their emotions betray them.

The people of Xibalba called out to Hun-Came and Vucub-Came: “Hit his head with the ball!”, but the Lords of Xibalba paid no attention. They threw out the ball, and Xbalanque went to get it. The ball headed straight for the boys' ring, but it suddenly stopped, bounced, cleared the batey-court, and went up towards the trees on the ridge.

Instantly, the rabbit went out after the ball, and carried it off. The Lords of Xibalba and their coyotes went off after the rabbit and ball, making a great noise and shouting. All of the people and Lords of Xibalba left the batey-court and vicinity in a very short time.

Quickly, Xbalanque took possession of the real head of Hunahpu, and, taking the tortoise-head, he suspended it over the batey-court. He restored the real head of Hunahpu, and the two boys rejoiced, they were very happy, that they were their old selves again.

The Lords and people of Xibalba ran after the rabbit, as did their coyotes. One of the coyotes almost caught the rabbit, so the rabbit dropped the ball and jumped. The coyote followed, but could not catch the rabbit. The rabbit landed, upside-down, on the moon, far away from the coyote, where he remains visible to this day. This is why coyotes cry out at the moon.

Those of Xibalba finally caught up, and retrieved the ball saying: “Here is the ball, we have found it!”

When they returned to the batey-court, the Lords of Xibalba exclaimed: “What is this before our eyes?”

The two teams, Hun-Came and Vucub-came, and Hunahpu and Xbalanque, began their batey match again. Both of them again tied.

Then, Xbalanque threw a cobblestone at the tortoise-head, and it fell to the ground and broke open. It broke into a thousand pieces, and when it burst, it released millions of luminous glitter pieces, like silver seeds, which became the stars of the heavens. This is why the shells of mayitos are still marked with stars to this day.

The Lords of Xibalba were thrown to the ground by the impact and its brightness, and they recoiled and tried to protect their faces. It was too much for Xiquiripat, he covered his face, and he howled horribly, and ran off, not to be seen again for a very long time.

In this way Hunahpu and Xbalanque overcame the Lords of Xibalba for the final time. They continued to survive, even though they were subjected to much abuse.

VI

Hunahpu and Xbalanque had many tortures imposed upon them in Xibalba, but they were never overcome. They had finally overcome the Lords of Xibalba for the last time, as there were no more houses of torture, nor did the Xibalbans have any more enchantments to use against the boys.

Two diviners of Xibalba came to the boys; their names were Xulu and Pacam. They were old, wise, and just.

Xulu and Pacam spoke to the boys: “All men must die, they should not be immortal, then they would be gods. Someone must live to praise the gods, and sustain them with their offerings. The time of your trials is over, but the time nears for you to die. Allow yourselves to die, and you will be restored, along with your fathers. This shall please the gods, and you shall live again.”

Hunahpu and Xbalanque were deeply disturbed by what these two old men had said to them. Hunahpu and Xbalanque had already existed, their lives had been taken, and then were reformed, and lived again. They also had to get the head of their father Hun-Hunahpu back, which is why they had come to Xibalba in the first place. Now that the trials were over, they could focus on finding and retrieving their father's head.

Hunahpu and Xbalanque went down to the river to bathe and hold council.

While they were bathing in the river, discussing the disturbing message the two old men had brought them, they noticed a large metallic-looking catfish in the water with them. The catfish was circling them, and coming nearer. They noticed that even in the murky water, the catfish was giving off it's own light, glowing nebulously in the dark water.

Considering that it could be a kind of Xibalban monster they had not yet encountered, they grabbed the catfish, and beached it. Xbalanque got a large, sharp stone, and threatened to kill it, if it did not communicate it's purpose.

As they held the catfish down, it began shaking, and transformed into a standing xi'paal, who also had the nebulous metallic glow. The two brothers backed up, and looked upon the new boy in awe.

“I am Yayael, Father and Older Brother to Deminan, Yucahu, Boinayel, and Maquetaurie. I have come to help you, children of Hun-Hunahpu, you who are guarded by the Hurukan, the Heart of Heaven.”

Hunahpu and Xbalanque quietly sat down on the riverbank, and continued to listen to the guapito matouac.

“I was brought here after the evil monster Itiba Cahubalba raped and mortally wounded me. My Father Yaya beheaded me, because no boy should suffer being raped by a monster. Itiba was killed, and she was brought here, too. She was to be imprisoned, but she seduced the guards and escaped. She overthrew Opiyelguobiran and the ruling Xibalban Council. She installed a group of brothers who operated a gang, the Came brothers. Recently, she possessed 3 Came, and now they have run away. No good will come of this.”

Yayael continued: “There are others here who don't belong, too. My son is here, and of course your father's head is still on the calabash tree in Puchbal-Chah. That is why you have come.”

Hunahpu and Xbalanque looked at each other, and nodded in agreement.

“You two have exhausted the Xibalbans, you have overcome all of their tortures and trickery. But you are still here, unwilling to leave until you get your father's head. So, I will help you get it.”

Again, Hunahpu and Xbalanque looked at each other, almost in disbelief. Why would this catfish-boy want to help them? How did he know so much about them? They both had the same inspiration at the same time, and said in harmony: “How do we know we can trust you?”

Yayael leaned in, and touched each boy lightly on the face. Immediately, they were stunned, as scenes of both their life on surface Coaybay Earth with Xquic, Yucahu, and their monkey-brothers; and the demise of their fathers in Xibalba flashed in their minds. Yayael then shared his experiences, and a vision of his existence, from the monster-demon raping him, to his beheading, to this very moment.

Hunahpu and Xbalanque sat weeping, curled forward, and holding each other. “We trust you!” they sobbed.

After a few moments of silence, except for the sobbing, Yayael continued: “The Xibalbans are calm toward you right now, as you have exhausted their enchantments. If you attempt to go and retrieve your father's head directly, they will be aroused and again attempt to destroy you. You must fake your death, make it look like you have perished and been consumed, so then you can adventure freely. They will believe you are dead, when you are not, and you may easily retrieve the head of Hun-Hunahpu, and safely return to the surface of Coaybay Earth.”

The boys listened intently, and asked for details of how this was to be done. Hunahpu, Xbalanque, and Yayael sat in council for quite some time, refining their plan until all were satisfied it would work.

Hunahpu and Xbalanque built a small bohio by Yayael's part of the river. There they lived for a time, playing their flutes and doing divinations for the people of Xibalba. It is in that way they became endeared to many of them, one could almost say things had gotten friendly. Since Hunahpu and Xbalanque were master diviners, many of the Xibalbans came to trust them, and would openly share information and ideas with the boys. It was in this way the boys found out where Puchbal-Chah was, the place where their father's head hung in a spiny calabash tree. It so turned out that Puchbal-Chah was along the same river that they lived on the bank of, and that Puchbal-Chah was near the outer edge of Xibalba, quite near the surface of Coaybay Earth. The river ran from where the boys were now, through Puchbal-Chah, going right past the tree where their father's head was, and then right on up to the surface of Coaybay Earth. Using the river, they could return home with Hun-Hunahpu's head.

The river flowed up to the surface through a cavern, and opened up into a cenote. If one entered the river and traveled by it's water, they could reach the surface of Coaybay Earth at the cenote quickly and safely. To travel by land in Puchbal-Chah very far was impossible, as Puchbal-Chah was a place designed to expand as you tried to walk though it. No matter how far you would walk in Puchbal-Chah, you would always see more empty space, and everything would continue to be further away. You would become taken with exhaustion before you could find your way out.

Hunahpu and Xbalanque suggested a big party to their Xibalban clientèle, who were all too eager to find a reason to drink and destroy things. The boys promised they would have the big bonfire at their home if the others would bring the intoxicants and food. Inspired by their idea, the Lords of Xibalba invited Hunahpu and Xbalanque to a great feast, in a hall near where they lived. The Xibalbans brewed a large quantity of chicha, and helped Hunahpu and Xbalanque make a huge bonfire on the riverbank. The Lords of Xibalba and their subjects got very very drunk very quickly.

In their drunken machismo, they began a game, challenging each other to jump over the huge flames. Only a very few made it, many men of Xibalba were consumed and destroyed that night, burned to ashes in the great fire. Some didn't even have to fall into the flames to burn up, the fermented chicha fumes from their breath was enough to ignite them.

As the fire blazed higher and higher, and the participants grew more and more intoxicated, the xi'paals who had been snatched from the road to Xibalba were brought forward from their cages. They, too, were dared and cajoled into jumping over the fire, always after much consumption of chicha. After the xi'paals jumped into the flames, a nebulous metallic glow could be seen at the point when their bones began to crack from the heat.

Hun-Came embraced Hunahpu and Xbalanque, proclaiming his friendship and eternal love for them. He and Vucub-Came tried seducing the boys, but they were too drunk to become aroused or flirt with the boys coherently. It was a shame, as the Cames were quite muscularly built, and they all have very large, strong qui-quix.

In their drunken machismo, the Lords of Xibalba challenged Hunahpu and Xbalanque: “Let you both drink of our chicha, and then fly four times, each on, whee, whee, whoa, whoa, over the fire, huh- if you think you are man enough!”

The boys began to drink, and in short time, were intoxicated. When the challenge was re-issued, they responded: “Do not try and deceive us, Great Lords; Perhaps we are not to know that we must die? That is all that awaits us here in this Land of the Dead!”

With this, Hunahpu and Xbalanque kissed each other, and, embracing armpits and waists, they jumped together into the bonfire, where they were met by a metallic-looking nebulous glow.

The flames shot higher, so high they scorched the bottom part of the sky.

The Lords of Xibalba, who had truly thought that these two were indestructible, cheered, anticipating that they would be well. When after a few minutes there was no return, they began to grow deeply saddened. The boys had been consumed in the fire, and the Lords of Xibalba began to weep and mourn. They continued drinking as they poked around in the fire-base to find the bones of the boys. As they prodded around the fire, the flames grew taller and wilder, consuming and devouring even more Xibalbans, and now the boys' bohio as well.

Any attempt at putting the fire in the bohio out was useless, and the flames spread yet again. When some bones were finally pulled from the fire, they were charred and split open by the heat. The sad condition of the bones had the Lords of Xibalba give the bones to some owls who were there to get rid of them in the river, so they wouldn't have to look at the ruined, charred remains of the boys. The owls carried the bones down to the riverbank a ways away, when a giant glowing metallic catfish jumped up and snatched them all, and then swam off. The owls were so drunk, and so scared, one fell down, and the other started peeing. As he watched himself urinate, he got thirsty, so he aimed himself until he was pissing in his mouth. He drank mightily of his own fountain, and then fell down and vomited. He and his partner both choked and drowned on their own vomit, and the fish in the river came and carried them off and consumed them during the next high tide.

By the time Yayael had gathered the charred bones of the xi'paals lost on the road to Xibalba from the owls, Hunahpu and Xbalanque were already most of the way to Puchbal-Chah.

When they had jumped into the raging bonfire, Yayael had caught them, and transformed them into catfish-men. The enchantment wasn't permanent, it would fade as they neared the surface of Coaybay Earth, as any enchantment or power in Xibalba did not hold outside of Xibalba, it would not work anyplace else.

Hunahpu and Xbalanque went to Puchbal-Chah, they swam in the river until they were there. They went to see the faces of their fathers there. They found the spiny calabash tree, and spoke with the head of Hun-Hunahpu, who identified them as his true sons, and gave them instructions to go search Puchbal-Chah for the remaining pieces of the bodies of Hun-Hunahpu and Vucub-Hunahpu.

They searched around Puchbal-Chah for the rest of the bodies of their fathers, and they found the pieces. They re-assembled them, but they could not do a lot, they were like mannequins.

So, the boys said: “Our fathers, you shall both be invoked by men as they keep track of the passing days. You shall be in the sky, and shall be the first to be worshiped by the caciques and behiques and their sons, as their First Fathers.” And so it is to this very day.

They then took the skull and legbone of Hun-Hunahpu, and attached them to Hunahpu's belt. They then burned the rest of the two bodies, so that they could be at peace.

Hunahpu and Xbalanque noticed that the enchantment that made them catfish-men was beginning to wear off, so they quickly returned to the river, and swam towards the edge of Xibalba, and towards the surface of Coaybay Earth.

It got very very dark, but still they continued on.

The river's current got very very rough, but still they continued on.

The river water became very very cold, but still they continued on.

Hunahpu's gills vanished, and he had to swim with his head out of the water, but still they continued on.

All of their fins and streamlined shape went away, but still they continued on.

By the time they broke the surface of the water in the cenote on Coaybay Earth, all that was left of the catfish-men enchantment were barbels on Xbalanque's face. All of the other enchantments had ended. It was a miracle that the boys returned, alive and intact, to the surface of Coaybay Earth from their tortures in Xibalba. And all this they did, still carrying the head and legbone of Hun-Hunahpu. It was truly a miracle.

The boys had made it safely back home.

They then returned to the dry surface of the Coaybay Earth, and back to their bohio. Xquic and Yucahu were amazed, and overjoyed. They reported that the stalks of maiz planted in the center of the bohio had kept going back and forth between green and brown, and that each time they did, they would alternately praise and mourn. When the stalks had turned brown, they would mourn, and cry out: “Woe is us, Hunahpu and Xbalanque are lost!” When the stalks would turn green again, they would rejoice and sing: “All is well! Hunahpu and Xbalanque are triumphant!” And now the boys were home safely, and they had brought the skull and legbone of Hun-Hunahpu with them! Joyous times! Xquic, originally from Xibalba, was worn down and tired. As reward for having helped continue mankind, his tonal was released, and allowed to ascend.

Hunahpu and Xbalanque made an ancestor bundle with the skull and legbone, and hung it in a serape on their bohio wall. In time, stalks of maiz grew out of the legbone. The bundle was opened, and the stalks of maiz were planted in the center of the house, called Cazam Ah Chatam Uleu.

When the maiz grew out of the ground, when the tassels had grown, and the ears were ready, Hunahpu and Xbalanque peeled back the husk to look at the shaft of maiz. In the ears of maiz were their fathers, Hun-Hunahpu and Vucub-Hunahpu. They spoke to their sons: “It is time for the sun to dawn again, the time is now that man shall walk on Coaybay Earth.”

Hunahpu and Xbalanque then came together in love on the ears of maiz, and when they climaxed, the spirits of Hun-Hunahpu, Vucub-Hunahpu, and Xquic ascended into the sky. It was in that way, the First Fathers, the first twin guatiao, were reunited.

VII

Hunahpu and Xbalanque then turned to Yucahu: “We know Who You really are, Chuch'kahau! Mighty Lord Cacicarikan! We encountered Your Father and Older Brother in Sorraya, in the Land of Xibalba. His name is Yayael, and he suffered great indignity at the hands and loins of a demon called Itiba Cahubalba!”

Yucahu changed form, and became His glorious Self.

“You two boys, as your fathers before you, were to prove that mankind should walk the Coaybay Earth, that mankind was worthy to walk the Coaybay Earth yet again. You have succeeded, and mankind shall dwell on Coaybay Earth again! The Hurukan, the Heart of Heaven has decreed it!”

Yucahu invoked Voc, the messenger of Hurukan, the Heart of Heaven, who He sent to find Deminan and Boinayel, so that They could be told what had happened.

Now, Deminan and Boinayel had gone to the Yucatan, to build a sacred city, a place where men could come and learn their cultures. It was a magnificent place, with many grand palaces, observatories, and temples.

When Voc arrived, he did not find Deminan and Boinayel, as They had gone to have breakfast. He did not know where They were, and could not speak to Them.

It was then that Hunbatz and Hunchuen came out of the forest. They were very curious, and approached Voc. He addressed them, asking them if they knew where the Cacicarikans were. They did not respond, they only chattered and played; they poked at Voc, and pulled on his feathers.

Voc then made an invocation, and the monkey-brothers went off to find Deminan and Boinayel.

Deminan and Boinayel were eating from Their jade bowls, feasting on a maiz and gull-egg pudding. Deminan saw Hunbatz and Hunchuen approach, and He greeted them: “Love and Grace, little brothers!” Hunbatz and Hunchuen climbed on Deminan, and began to poke Him and tickle Him. Hunbatz began to stroke Deminan's toon, and he was quite good at it. Deminan put His bowl down, and reclined so He could enjoy this monkey-brother dance. When He closed His eyes in pleasure, Hunchuen snatched His bowl, and ran off with it, chattering.

Deminan yelled out: “Hey! Come back with that!”, and was on His feet in a second. He chased after Hunchuen, and followed him to where Voc was waiting. Deminan stopped the chase when He saw Voc. Voc addressed him: “My Lord, we need Your help! Hunahpu and Xbalanque have returned from Xibalba, and they encountered Yayael!”

At once, Deminan and Boinayel left with Voc, to where Hunahpu, Xbalanque, and Yucahu were. When They arrived, Hunahpu and Xbalanque shared all that had happened to them, and who they had met, and who they had heard about.

“That Yayael should be down there, and Opiyelguobiran has been overthrown- these things are not well,” Deminan said. “Let Us go at once, and see what We can do.”

Deminan, Boinayel, and Yucahu, as well as Voc, the Coquis, and Hunahpu and Xbalanque went to a cave where there was a road to Xibalba, and descended quickly to the Court of Xibalba.

VIII

When Deminan, Boinayel, and Yucahu and Voc, the Coquis, and Hunahpu and Xbalanque reached the Court of Xibalba, the Lords of Xibalba were still deeply drunk, and the bonfire was higher than ever.

They went quickly to the river, where Yayael was already waiting for Them. He had anticipated the arrival of his Brothers and Sons, and had felt Their presence as They descended.

Yayael handed Deminan the broken, charred bones of mankind, those bones of the xi'paals lost on the roads to Xibalba. These He gave to Voc, who carried them back to the Hurukan, the Heart of Heaven.

Yayael touched Deminan's face, and instantly Deminan knew all that had happened to Yayael; instantly, He knew all that Yayael did.

Deminan sent Yucahu, Hunahpu, and Xbalanque to go to the outskirts of the Court of Xibalba, and to act as beggars. They would be disguised, and would overcome Xibalba for a final time by Their deceptions.

They left at once, following Deminan's directions.

Deminan then bonded with Yayael, holding His armpits and waist, until Yayael had been restored to His former glory. Yayael was then freed from His imprisonment and exile in Sorraya, and He then ascended

to the Hurukan, the Heart of Heaven.

Deminan and Boinayel approached Hun-Came and Vucub-Came, and Deminan said to them: “Greetings, O Lords of Xibalba! I am Deminan Cacicarikan, the Creator and Protector of mankind, and I have come seeking Lord Opiyelguobiran! Do you know His whereabouts?”

The Lords of Xibalba were so plastered, they truly could not remember anything. But Hun-Came, being drunk and feeling brazen, foolishly challenged Deminan: “I will tell You where he is, if You can complete my challenge!”

Deminan, being of great divinity, always showed the greatest respect, even when it was not called for.

“What is your challenge?” asked Lord Deminan.

“I will give You a wamo, a large trumpet. You have to walk around the Court of Xibalba, and all of it's buildings, four times, while blowing the trumpet loud enough to wake the dead.”

Boinayel encouraged Deminan not to accept, that there would be trickery involved, but Deminan sees all, and accepted. Hun-Came gave Him a beautiful large lambi conch-shell, and Deminan began His challenge.

The first bit of trickery was that the conch-shell was whole; there were no holes in it. It was not a trumpet at all. Lord Deminan immediately had blue morpho caterpillars drill holes into the shell, to make it a trumpet. He then ordered a hive of bacabs to move inside the shell. He then increased the shell in size, until the bees inside it were many. Their buzzing sounded like thunder, and it shook all of Xibalba.

The second bit of trickery was that no matter how far Deminan walked, the Court of Xibalba kept increasing it's perimeter, so that He was never finished walking. After a few corners had been traversed, Deminan solved this by growing to a size as to fill all of Xibalba with His presence, indeed, His presence engulfed all of Sorraya, the Land of Xibalba. It was in this way that He overcame the drunken Lords of Xibalba.

When Deminan returned to Hun-Came, He again asked politely for the whereabouts of Opiyelguobiran. “I have completed your challenge, now keep your end of the agreement!”

It was then that Hun-Came began laughing, and admitted: “It is I who have fooled You, one from Hurukan, the Heart of Heaven- it is You who are defeated- I no longer know where Opiyelguobiran is! He is probably in one of the palaces somewhere!” He then waved his hand in the direction of the buildings, and fell over, and was unconscious.

The remaining standing Lords of Xibalba began laughing and mocking Deminan.

Deminan was now enraged. He stunned the Xibalbans, causing them to all fall over unconscious. He then called on the Coquis, and He, Boinayel, and the Coquis began to search every building in Xibalba, in order that They could find Opiyelguobiran.

Deminan, Boinayel, and the Coquis tore through every building of Xibalba, searching for Opiyelguobiran. They had searched all of the buildings except for one, and They had found nothing. As Deminan, Boinayel, and the Coquis entered the last building, They were shocked at what They saw: Covered in filth, beaten and bound, lay Maquetaurie and Opiyelguobiran.

While the Coquis untied and revived Opiyelguobiran, Deminan assisted His Guatiao.

“Beloved Brother, My Guatiao! What has come to pass?”

“I don't know. When I followed You and the Others down the Ceiba, I blacked out. When I woke up, I was tied up, I was here!”

Maquetaurie was weak, and began to cough. Deminan embraced him, and held him closer.

“Lord Opiyelguobiran, what has happened to you?”, Deminan asked.

“I had gone to the surface of Coaybay Earth, to collect the dead men from the Second Sun, Camazotz. When I returned, there were monsters in power here. They treated me well at first, but then they became jealous, since I was related with the Hurukan, the Heart of Heaven. They plotted to overthrow me, and they poisoned my food. They send their quix'y'eel toto'e to come and feed on me and to drain my energy, and that is how they keep me subdued; this is how they keep my strength from returning.”

Opiyelguobiran hesitated, and then continued: “The Cahubalba is behind this.”

Deminan touched Opiyelguobiran's face, and as He did so, He combined minds; He now knew all of Opiyelguobiran's suffering, and understood all that he knew.

Deminan held Opiyelguobiran by the armpits and waist, and Boinayel wove His Chic'chan with Opiyelguobiran, to restore His divinity and status.

The Coquis and Boinayel, on Deminan's order, then took Opiyelguobiran to the river to bathe Him, and so that He could drink. When They had left, Deminan and Maquetaurie came Together in love; and when Deminan climaxed, Maquetaurie was restored.

Maquetaurie then expressed all of the pain and tortures He had suffered, and in a rampage, He began to destroy Xibalba.

He destroyed the Court of Xibalba first: He destroyed all of the magnificent buildings there, with their marvelous sculptures and furnishings. He knocked over the pyramids and the pillars; He destroyed the batey-courts, and set fire to the flammable things. In a very short time, Maquetaurie had reduced the glories of Xibalba to rubble and ashes.

Then, Maquetaurie turned His rage to the people of Xibalba themselves: “Drunks! Murderers! Thieves!” He cried, as He broke the necks of the men of Xibalba, and He tossed them into their bonfire to be consumed.

“Where is the Cahubalba?” Deminan demanded of the Lords of Xibalba, “If you do not tell Us, I will let Him destroy you all!”

At this point, Maquetaurie had killed over half of the men of Xibalba; It was then that the Hurukan, the Heart of Heaven, came to be in Xibalba.

“Maquetaurie! Stop!” Hurukan, the Heart of Heaven, intoned, “They are not to be destroyed by You! Murder and killing outside of procuring food and self-defense is forbidden to the Cacicarikans, as it will be to the men! Your torture here will be avenged! Return now to the surface of Coaybay Earth, and when it is time, You may return!” So spoke the Hurukan, the Heart of Heaven, to Maquetaurie. Maquetaurie, Deminan, Boinayel, Opiyelguobiran, and the Coquis were then returned the surface of Coaybay Earth, to be reunited with Yayael, Yucahu, and the charred and broken bones of mankind.

When They arrived on Coaybay Earth, Boinayel and Deminan held council, and They asked Hurukan, the Heart of Heaven, to guide Them; to instruct Them on how to restore the bones of mankind. The Hurukan, the Heart of Heaven, provided Them with instructions, and They followed them.

Deminan held the bones, while Boinayel pierced His foreskin. When the blood of Boinayel touched the bones, they were made whole and uncooked again, although they were of different sizes. These bones were washed carefully, and put in a calabaso bottle for safe-keeping, until it was time for mankind to walk the face of Coaybay Earth again. It had not yet dawned.

Deminan then returned to Xibalba in the guise of a beggar, as to watch over and guide Hunahpu and Xbalanque, who were already beginning the final overthrow of the Lords of Xibalba.

IX

The people of Xibalba, who were left with their things destroyed, had to gain sustenance from the river. It was scouts wandering along the river who had first encountered and reported two vagrants of very ugly appearances and ragged clothes who were working minor miracles around the outlying areas of Xibalba. They were presenting themselves to the refugees from Xibalba, and were able to impress them greatly, although they did not do too much, but they impressed the men of Xibalba anyway. They simply danced the Puhuy (Barn-Owl), they danced the Cux (Ferret); they also danced the Iboy (Armadillo), the Xtzul (Centipede), and the Chitic (Macaw-On-Stilts).

Then, they began to work miracles. They burned green-straw bohios, like they were really burning, but they were then created again instantly. The remaining men of Xibalba watched them in awe.

Then, they tied each other down, and offered themselves to the Hurukan, the Heart of Heaven. The one stretched out had his armpits and waist offered up, he rose, shriveled, and died, and then came back to life again. The men of Xibalba were strongly aroused by this performance, and watched it intently.

Eventually, word got to the remaining Lords of Xibalba about these dances and miracles. They then demanded that these enchanted performers come before them to entertain.

There were now three vagabonds, really Deminan, Hunahpu and Xbalanque, came before Hun-Came and Vucub-Came quite humbly.

When they arrived, the three vagabonds prostrated themselves before the Lords of Xibalba endlessly, and gave them thanks and praise. The Lords of Xibalba questioned them: “Why are you three men so humble and bashful in our presence? We have only called you here to entertain us, we will not harm you. We have heard how beautiful your dances are, and how amazingly seductive your enchantments really are!”

“Why, thank you, great Lords!” was the boys' humble response, “but, look at us! We are not fit to dance before the Lords! In this condition, how can we ever entertain such Glorious Lords as yourselves? Look at us! Our faces are long, we are old, our eyes sag, and we wear the rags of beggars! Truly, this is all we have; Truly we are ashamed of ourselves!”

“Oh, stop such nonsense!” said the Lords of Xibalba. They then began to question the boys on their country of origin, hoping to find a new, undestroyed country that they could conquer, and claim for their own.

“Where do you come from?; Who are your parents?” they interrogated the three boys intensely.

“We do not know, Great Lords. We don't remember the faces of our parents or grandparents, either. We were very small when they died.” With that, the three boys would say no more.

“All right, then- start your dances! Entertain us! If you want, we can pay you! What do you want?”

“We do not want anything, we are just truly frightened!”

“Do not be afraid! Dance! No harm will befall you! Now, burn my house, and restore it! Then sacrifice yourselves! We shall marvel at you, since that's our desire! Then, we will help supply you for your journey.”

Then, the boys began to sing and dance. All of the men of Xibalba had gathered in the ruined Court of Xibalba, to watch these command performances. The boys danced the Cux, then they danced the Puhuy and the Iboy.

Then Vucub-Came said to them: “Here, sacrifice my dog up, and then bring him back to life!”

The dog was brought forward, and the boys took the dog, and offered him up- he shriveled and died- and then was brought back to life. The dog was truly joyous then, and wagged his tail vigorously.

Xiquiripat then called out: “Burn my house now!” So, the Lords of Xibalba all entered into Xiquiripat's house, and the boys sang and took a torch to it. The green thatch burned brilliantly, and was consumed, but was never damaged. The Lords in the house were not injured, and became very happy.

The Lords were amazed now, like the dances, the fire gave them great pleasure.

The Lords of Xibalba then called out, and commanded the boys: “Now, kill a man, offer him up, but do not allow him to die!”

So, a xi'paal who had been lost along the road to Xibalba, and was grabbed by Xiquiripat, was brought forward, trembling. Deminan touched him, and the xi'paal understood, and was calm. The boys then tied him down before the Lords of Xibalba. He was brought up, shuddered, and died before the Lords; but then he was up, alive, well, and walking again. Hunahpu had even held the proof of the xi'paal's death up high in his hand for the Xibalbans to see, and they eagerly drank of the xi'paal's life. Again, Hun-Came and Vucub-Came were overjoyed, and amazed with much pleasure.

“Sacrifice yourselves now!” ordered the Lords of Xibalba.

And so, Xhunahpu stretched Xbalanque out, and sacrificed him, and then Xhunahpu was stretched out and sacrificed by Xbalanque. Each one was really sacrificed, they shuddered, shriveled, and died. Proof of their deaths were offered to the Xibalbans, who happily drank the proofs. The Xibalbans were truly drunk with ecstasy.

After he was sacrificed, Xhunahpu took a little while to come to, and when Xbalanque called out “Get up!”, he was restored to life. The boys enjoyed the performance as much as the Lords of Xibalba, and loved each other greatly.

The magic the boys did aroused Hun-Came and Vucub-Came to the point that they felt that they were the ones dancing, even though it was only with themselves. The Lord's hearts were filled with desire and longing by the boys, so they gave the following commands: “Do it with one of us, sacrifice one of us!”

“Very well,” the boys responded, “did you not bring us here to entertain you, your sons, and your vassals? If it pleases you, yes, we shall sacrifice one of you.”

Hun-Came, being the highest rank in the Itiban order in Xibalba, pushed his way through the clamoring crowd to get to the boys. The boys tied him down, and as he died, they cut his heads off, and they did not bring him back to life. The boys then overpowered Vucub-Came, and did the same to him. The Kings of the Itiban Xibalba order were dead, and they did not bring them back to life.

The people of Xibalba saw that their kings were dead, and they fled quickly. Xiquiripat ran a long way away, as the demon Itiba Cahubalba was living in him, and did not want to be found by the boys, as she was sure they would find her and destroy her. The people of Xibalba ran to a great ravine, a really tight place, and they were crowded in. It was then that Hunahpu and Xbalanque pushed a great rock in on top of them, and crushed them all.

It was in this way that the Itiban Kingdom of Xibalba was overcome, and destroyed by the two boys Hunahpu and Xbalanque, under the watch and protection of Deminan. Only by their enchantment, love, transformation, and the grace of Deminan could they have accomplished this.

Opiyelguobiran was brought with Maquetaurie to Xibalba, and Opiyelguobiran was restored as the Lord of the Dead, and as the Heart of Sorraya, Lord of Xibalba. Maquetaurie, having not died, would be the One who would help mankind in their time of transition, when they needed to die.

All of the tucurs and zotz were gathered together, in this new Court of Xibalba, along with Voc and Camazotz. They were all told what was happening, how the Itiban regime had been overthrown, and the original old regime of Lord Opiyelguobiran had been re-established. The Came Kings had been overthrown.

Opiyelguobiran would have a council, on which Maquetaurie and Camazotz would be Members. Turcurs and zotz would fill out the rest of the positions.

The turcurs called out, crying: “Who are you, you who overcame the Came Lords?”

“We are Hunahpu and Xbalanque, sons of Hun-Hunahpu and Vucub-Hunahpu! The third of Us is Deminan Cacicarikan, from Hurukan, the Heart of Heaven, our Glorious Protector, Brother, Lover, Lord, and Friend!”

The turcurs fell to their knees, trembling, and surrendered: “We are lower than you, and are not worthy to be in your presence! Do not destroy us, and we will forever serve you!”

Maquetaurie then spoke: “You shall no longer seize men and carry them off to be killed. You must wait until they die, then you may help Me gather them.”

So, the new order in Xibalba was established, and men may walk the face of Coaybay Earth without being seized before they die. Sometimes, men who are of low character are tormented, as they become evil and enter into killing themselves. Otherwise, the monsters can no longer bother, possess, seize, or torture a living man on the normal face of Coaybay Earth.

Part Three: The Creation of Mankind

I

The time had drawn near for mankind to walk the face of Coaybay Earth. We shall now tell of the completion of the sacred city of Tulan, built by the Cacicarikans, where mankind would come to learn humanity and arts from their Brothers, Lovers, Lords, and Friends.

Deminan and Boinayel had begun work on Tulan long ago and they had been living there while They worked. After They had rescued Maquetaurie from Xibalba, They were joined in Their work by Maquetaurie and Yucahu.

Tulan was very splendid, with many fine temples, observatories, towers, temescals, and bateys. The buildings of Tulan were constructed of stone, and were so fine, as to not require mortar. No earthquake or storm could damage Tulan, since it was built so strong. Tulan's edifices were gilded, tiled, bejeweled, and painted. They caused great awe for a large distance around, since they were so beautiful and shiny. Even at night, under the Moon, they shone brightly. The precious metals and stones, all gold, silver, green, blue, red, purple, orange, and black; had been provided by Maquetaurie, from the splendor of the ruined palaces and temples of Xibalba. There were copper, turquoise, larimar, obsidian, and many colors of flint. There were emeralds, jade, fluorite, amethyst, and agates. There were even several pieces of Hun Chuen magnetite, to remind mankind that they had brothers there. Tulan was a very splendid city, and it was now ready for mankind.

When They finished, the Cacicarikans built a large fire, in order to hold a temescal. The Four Guatiao did many rounds in celebration and thanksgiving to the Hurukan, the Heart of Heaven, for all of the glories and miracles that saved Xhunahpu and Xbalanque, and for the wondrous creation of Tulan. Deminan and Maquetaurie were granted vision by the Hurukan, the Heart of Heaven, during the last round of temescal.

Deminan and Maquetaurie then knew that They had to create the next generation of the Tai Turey, in order that one part of the Tai Turey would be Xi'paals; as the Four Guatiao would soon be Wari, and fully initiated and responsible. This new generation was to be created in perfect love, and not in the suffering, chaos, rape, pain, rage, and destruction that had marked the Creation of the Four, and Their older Brother and Father, Yayael.

The Hurukan, the Heart of Heaven, brought forth Yayael to be in temescal with His Sons and Brothers, and presented Him before the Four. The Four sang loudly in praise, and They played Their instruments loudly and passionately.

Deminan was raised, until He was standing. Yayael and Deminan began dancing to the music of the Other's instruments, there in the center of the temescal. As the tempo of the music of the Three increased, Deminan and Yayael grew closer and closer. They danced faster and closer, and Their arousal also increased. As Their dance climaxed, They embraced, They merged, Deminan writhed and moaned, and there was a flash; They were completely consumed over by the flames. The flash had blasted the Three out of the temescal, and caused Their instruments to go flying.

The temescal was completely consumed by the fire, it was filled with and giving off a metallic glow; this with Deminan and Yayael still inside. It burned brightly and strong for quite some time, and then there was another flash.

This second flash, in which the flames even engulfed Three outside, was the end of the fire. The watu was at rest immediately, and all that was left was a soft metallic glow. The presence of the Hurukan, the Heart of Heaven, was upon Them.

Deminan was curled up in the cinders of the temescal, unharmed but changed.

The Three were also changed.

Maquetaurie was bone white, and had a full skull mask. His physique had become thick and defined, He had exquisite strength.

Yucahu was a bright, burnt orange, and He had a woven, plaited goggles eye-mask. His hair was now corded, and green like the leaves.

Boinayel was a deep green, and had a full-face obsidian mask with tusks, like a javelina. There were painted tear-streaks on the mask, and they were colored as bright as the rainbows in the sky on a thunderhead. His hair was downy and fine, and was bright blue like the sky after a rain.

Deminan was indigo blue, and had a mask of jade. Deminan was also now bald, but had been provided with a thick, flowing dark black wig for when He needed to be covered. His wamo that He always wore was unharmed.

Yayael was not missing, He was now part of the Deminan. Together, They are the Cacibu. Deminan Cacibu is the name we now refer to Them as They are united.

The Four found Each Other well, and danced and sang in celebration.

The Cacibu took up His blue wamo, the Blue Lambi Shell, and placed it on the ashes, on the ground there between Them. The Four Guatiao then began singing the song of Yayael, and began paj'e with Their qui-quix. Their arousal was mutual, and, linked together by Their free arms, They soon quix' nohin' tah together. Their guanguayo fell into the wamo, and mixed. When the shell had been heated sufficiently in the ashes, two sets of Turey Guatiao emerged.

The first two Guatiao were Cineotl and Xochipelli. Cineotl was taken and awakened by Yucahu. Xochipelli was taken and awakened by Boinayel.

The second two Guatiao were Corocote and Urayo. Corocote was taken and awakened by Deminan Cacibu. Urayo was taken and awakened by Maquetaurie.

The Four Cacicarikans set up a conuco, in order to train the Xi'paals properly.

The Xi'paals were hungry, and soon demanded food. Yucahu made Them cazabe to eat, but the Boys balked: “What is this? You only give Us cazabe? We are growing Boys! Where is our sustenance? Are You trying to starve Us?”

Yucahu explained that if They told Him what They wanted, He could easily provide it. The Xi'paals asked for the cazabe, rolled it up, and then went off, looking for something to put inside of it. They found many wonderful tings to eat on the face of Coaybay Earth, and tried many of them in Their cazabe.

When They had eaten Their fill, They returned, and They slept.

When the Xi'paals woke, They began Their training with the Four.

Now, Corocote and Cineotl were always attentive and respectful in Their lessons, and They learned much quickly. Xochipelli was respectful, but was a dreamer. He was always daydreaming, and would spend most of His lessons and free time painting, sculpting, dancing, and playing on His flutes and drums.

Urayo was always argumentative, and challenged everything that was presented to Him. He soon grew weary of having to answer to the Four, and He incited His Brothers to run away.

They waited until the Four were in temescal. They had offered to keep the watu, so that They did not have to attend. When the fire was bright, and the inside was very hot, the Four were busy in prayer. The Xi'paals, led by Urayo, quickly left the conuco, and headed out for the Ceiba, as They wished to travel to the Hurukan, the Heart of Heaven.

Now, in temescal, it is possible to see very far and very wide.

Maquetaurie had vision that the Xi'paals had left, and immediately He knew of Their goals, and that Urayo had inspired His Brothers to act out in such a way.

Boinayel began singing, and caused a very thick, strong, hard, cold rain to fall, with high winds. The Xi'paals carried on, though, defiant. Boinayel then caused hail and snow to fall. The Xi'paals, cold and disoriented, then returned to the conuco. All of Them but Urayo were humbled.

The Four met in council with the Xi'paals, and also with the Hurukan, the Heart of Heaven.

Maquetaurie was the angriest of the Four at the Xi'paals, particularly Urayo. He loved Them dearly, though.

Maquetaurie began in rage: “You have proven You cannot keep Your responsibilities, that You cannot be trusted! You are nothing but a bunch of annoying punqxa! Don't You know We could destroy You?”

The Hurukan, the Heart of Heaven, silenced Maquetaurie. The Hurukan, the Heart of Heaven, then explained that while the Xi'paals had shown irresponsibility, They had also shown creativity and free thought. Since They were Tai Turey, They should not be destroyed. The Hurukan, the Heart of Heaven, held council with Deminan and this was the result:

Cineotl was allowed to assist Yucahu with the foods that men would eat, but would have to rely on the local land and weather.

Corocote was allowed to help men with their emotions, but could never use logic when love was involved.

Xochipelli was allowed to help men with their creativity and expression, but that would cause them to become more connected to the Creation.

Urayo was allowed to help the men seek revenge and justice, but He had to do the work Himself if they requested, and He had to follow the rules set by the Hurukan, the Heart of Heaven.

And so, now, it was time that mankind should walk the rounded face of the Xeti Aon Coaybay Earth.

II

All of the Tai Turey were gathered together in council then, there in the Hurukan, the Heart of Heaven:

There was Hurukan, the Heart of Heaven.

There was Yukiyu, the Heart of Earth.

There was Opiyelguobiran, Lord of Sorraya, King of Xibalba, and Lord of the Dead.

There was Bayamanaco, Chuch'kahau of the Cacicarikans, Who was also called Itzamna.

There was Yaya, the Grandfather of the Cacicarikans.

There was Yayael, Brother and Father of the Cacicarikans.

There was Baraguabael, King of the Coquis.

There was Baibrama, Lord of Animals and Plants; and Son of Baraguabael.

There was Deminan Cacicarikan, Protector and Creator of Mankind, Giver of Life of Man, and Lord of the Wind; Who is also called Tohil, Ehecatl, and Gucumatz. He is merged with Yayael, They are called the Cacibu.

There was Maquetaurie Cacicarikan, Lord of Death, Lord of Justice; Who is also called Guayaba or Chango.

There was Boinayel Cacicarikan, Lord of the Rains, and Maker of Weather; Who is also called Tlaloc or Chac.

There was Yucahu Cacicarikan, Lord of the Crops, and Lord of Hidden Things; Who is also called Guama or Tezcatlipoca.

There was Cineotl, Lord of Maiz; He was the Son of Deminan and Yucahu.

There was Corocote, Lord of Emotions and Love; He was the Son of Deminan and Boinayel.

There was Xochipelli, Lord of Arts and Music; He was the Son of Deminan and Boinayel, and He was attended by Hunbatz and Hunchuen.

There was Urayo, The Avenger; He was Son of Deminan and Maquetaurie.

There was Zuimaco Xeti Aon Coaybay, Who was born from the Carey Shell on Deminan's back, Who Is the Treasures of Earth and Sea.

There was Camazotz, The Snatch-Bat, and Tormentor of Wrongdoers.

There were Xhunahpu and Xbalanque, the Hero Twins, the First Two Men.

These were the Tai Turey Who were gathered together in council in the Hurukan, the Heart of Heaven.

They had decided that it was time for man to walk the surface of Coaybay Earth. They ordered the Yac (Puma), the Utiu (Coyote), the Quel (Small Green Parrot), and the Hoh (Crow) to bring them the ears of maiz that grew from the bones of the Hunahpus.

They then took these ears of maiz, and ground them up. They made the meal into a dough, by mixing it with sea-water. From this dough, they made the limbs of mankind; they fashioned the bodies of man from this dough. Into the men's bodies, Deminan and Boinayel placed Coatli serpents, called Chic'chan, so that they would be quickened by and connected to the Hurukan, the Heart of Heaven.

Deminan Cacibu knotted the veins to the bones, made His work, as carefully as the Original Creation; so Deminan Cacibu's Breath of Life is in all things. The bones He fastened together from the start. He made hair grow, fastened skin to the limbs. Deminan Cacibu built the skull and formed the face, to give a shape to the image. Deminan Cacibu opened the eyes, carved out the ears, He made the body inhale. He hollowed out the mouth for eating, the tongue to speak, and the jaw to open, the throat to drink, swallow, spit, and sing. Deminan Cacibu made the spine for support, and placed the Chic'chan within it. He made the hands and fingers to work and play and heal, and the heart to guide. Deminan Cacibu made the penis to weave with His Creation directly, and to do enchantments. He made the navel to beget. He made the feet to step, and the legs to tread, and the bones performing their task, by the desire of the His heart. Deminan Cacibu, having completed the First Four men, then lifted them, and He breathed His life into them. He then lifted them to His Quix'Qui'To'on, and they suckled on it, nourished by his sweet guanguayo milpa. This is how Deminan Cacibu Created mankind, in His Wisdom, Light, Love, and Grace.

Deminan and Boinayel took the First Four men's bodies, and began to enchant them, so they would have life. Deminan produced guanguayo, and coated the men's bodies with it. Boinayel then pierced His foreskin, and marked their bodies with His blood. The Turey Guatiao then breathed life into Their creations, the First Four Men.

Then, They placed the men in a cave called Iguanaboina, in a beautiful land called Quiskeya, which was between where the Cacicaricans had come to live on Coaybay Earth, and where the city of Tulan had been built. In this land, there was abundant yucca and maiz, as well as cacao, zapotes, anonas, jocotes, nantzes, matasanos, and honey, as well as abundant fish, shellfish, and birds. The land truly was beautiful, and provided everything.

These are the names of this first four men who were created from the maiz by the Tai Turey: Balam-Quitze (Sorcerer of Sweet Laughter), Balam-Acab (Sorcerer of the Night), Iqui-Balam (Sorcerer of the Moon), and Mahacutah (Don't Hurry Me).

They were created, they had no human parents on Coaybay Earth. They were the first men of the kind of men like us. They were made by Deminan and Boinayel, and were brought to life by Their love, and Deminan's incantations.

These men could walk and talk, and hold things. They were handsome and strong, and they were endowed with great intelligence. Great was the First Four Men's intelligence and wisdom, they could see things far and near; they could see everything there was to know on the face of Coaybay Earth, and in the Heavens. They could see and comprehend all of Creation.

The First Four Fathers just sat there, and did nothing. They sat slack-jawed, silent and inactive, in complete awe of all of Creation.

Bayamanaco asked them: “Hey! You there! Why do you sit so quietly? Why do you not create or worship?”

The First Four Fathers responded: “Almighty Creators and Makers! We are grateful, a million times over, that You have brought us into existence! There is so much of everything, we are in awe and complete thanks! We praise You for making everything so beautiful and complex!”

And there they continued to sit, quiet and overwhelmed.

Yucahu then came to them, and breathed fog into their eyes, so that they could only see what was near. And like an obsidian mirror that has been breathed on, their eyes and consciousness clouded over. Then, they could only see and comprehend what was near, and had no knowledge of what was far. They would learn of and comprehend what was far a little bit at a time, about the cosmos and Creation around them, but they would do so at a rate that would not overwhelm them.

Once they could only see and understand what was near, they immediately got up, and began to create and worship; they immediately began to work and discover things. In this, they praised and gave thanks, and they sacrificed.

Deminan showed the men how to make and use fire for the first time. The animals showed the men what to eat, and Yucahu and Cineotl showed them how to grind maiz, and how to process yucca, as to not be poisoned by it.

The men reproduced quickly in this wonderful environment, and soon there were many of them. The men were happy in the land, and soon spread to Cubakan, Jamaica, and Boriken. The men here were noble, and were good men. They called themselves the NiTaino, the good and noble men. They reproduced amongst themselves by an enchantment and process called Sirioco, and it was in this way that their numbers increased. The Tata was the parent who gave life, the Toa was the parent who carried the boy. Sirioco meant that all the boys created were wanted and expected.

The men quickly learned, and built things, raised crops, and studied the natural world. They soon began differentiating into different tribes and clans, populating even further the near and distant islands and lands. The names of the tribes and clans included those such as: Taino, Arawak, Yucatec, Quiche, Quechua, Mexicali, Olmec, Caluso, Dine, Ogeechi, Mimbres, Korubo, and many more; many were the tribes.

Soon, trade began between the lands and groups, and men began exchanging things from one land to another. All of the men remembered their ancestors, and knew where they had come from. They were all good men.

Now, Itiba Cahubalba, who was living in the body of the Xibalban lord 3 Came, Xiquiripat, had run away from Sorraya when Deminan, Xhunahpu, and Xbalanque had overcome the Came Kings and Itiban council of Xibalba. Itiba-as-Xiquiripat went towards the edge of Sorraya, to the surface of Coaybay Earth. When Itiba-as-Xiquiripat breached the surface, it became overwhelmed by the bow-shock. Then, it became overwhelmed and very jealous of the guiarq, quibey, and tekguiarq that the men of Coaybay Earth had, in the surface Creation of the Hurukan, the Heart of Heaven. Itiba-as-Xiquiripat vowed to overcome and destroy the Creation of the Hurukan, the Heart of Heaven, and all the loving and wonderful men who were there.

Itiba-as-Xiquiripat had taken up residence in a series of subterranean caves near where it had breached the surface in Peru, near Huaca Cao Viejo. As it seethed in the caves, Itiba-as-Xiquiripat got an idea to destroy the men- it began constructing an army of blank-faced, all-consuming she-xombis, complete with razor-toothed vaginas. The she-xombis were designed such that after they devoured the body, the tonal of their victims would be transferred to Itiba-as-Xiquiripat, so that it could regenerate.

Itiba-as-Xiquiripat released the hoards of she-xombis onto the mainland on the surface of Coaybay Earth, where they went unchecked, devouring and destroying many men. Their preferred method was to mount either one of a man's heads, and then begin grinding and devouring. Several men began to try and battle the she-xombis, but even a hand with a makana was enough for the she-xombis to grab onto, and begin their bloody destruction.

Deminan Cacicarikan, Creator and Protector of Mankind, heard his beloved creations crying out, and saw then what was happening to them.

Deminan Cacicarikan, Creator and Protector of Mankind, then pulsed the Essence of Creation into several large and powerful flash-charges. Organic and crystalline things were not effected. The she-xombis, however, were artificial, as they were constructs, and they disintegrated instantly and entirely. Deminan then took His men, restored them and cleansed them, and instructed them on how to protect themselves in the future from another such tragedy.

Being not too bright, but not to be defeated so easily, Itiba-as-Xiquiripat went through the cave systems, breaching the surface of Coaybay Earth in several more places, including the extreme eastern Mediterranean. It then smashed a sewer culvert that ran from Xibalba, releasing polluted water, which flowed up onto the surface of Coaybay Earth. The polluted water flowed into rivers that men used for drinking and bathing. No good would come from this.

At several places, men on the surface of Coaybay Earth drank of and bathed in the polluted waters from the sewers of Xibalba, and then got strange ideas. They began to kill each other, and eat the flesh of the dead. Both of these were forbidden to the men. They also began reproducing with their siblings and close relatives, and they began copulating with toa animals, trying to make human-animal offspring. The animals had been treated as equals, and now were used for Itiban carnal conquest. This was not good.

Some wanted to have sex with the eels in the river. They tried to capture the eels, but they were too slippery. They went and found some workers there, who had rough, thick, calloused hands, to grab onto, grip, and capture the eels. They soon found the eels' mouths full of sharp peg teeth, so they brought the eels to their elders, and explained their desires to release guanguayo inside the eels. The elders of those tribes then had Inriri Caubabayel, the carpenter-bird, the woodpecker, drill holes in the eels to make vaginas. The men who drank the polluted water began to forget the dangers of the Itiban she-xombis, and began to wrongly desire them. When the men entered the eels, the eels became women.

When Deminan Cacicarikan, the Creator and Protector of Mankind heard of this, He was greatly upset. In his Grace, Deminan Cacicarikan, Creator and Protector of Mankind, destroyed the eel-women.

Then, hearing the cries and pleas of the men, Maquetaurie and Yucahu made a true mammalian model of a vagina-bearer, called quix' ye'eel totos, and sent them to the men who wanted them while they slept. At best, the design was imperfect- it was shallow, petty, paranoid, and very conceited. It could not generate it's own energy, so it needed to feed on the tonal of the men. Deminan Cacicarikan, Creator and Protector of Mankind, was not pleased, and only allowed the quix ye'eel totos to continue thanks to His Brothers imploring Him to do so. With careful balance and attention, though, things might have gone alright.

We know that they didn't, Itiba-as-Xiquiripat quickly utilized the tonal-feeding requirement, and modified the quix ye'eel totos, so that any tonal they gathered beyond what they needed to exist was funneled to Itiba-as-Xiquiripat, so that it could continue to exist, and regenerate itself. Once outside of Sorraya, a Xibalban could no longer regenerate under it's own power, it needed to thieve and feed to survive.

Once the men had mated with the women, they became peculiar. They quickly became lethargic, and they didn't accomplish as much. Aside from being lazy, they also became untrustworthy and treacherous, dishonorable, and selfish. They became fearful of each other, and fearful of guiarq, quibey, and tekguiarq, which had made them strong. They even forgot their Creators and Makers. All that mattered were the quix ye'eel totos.

In some tribes, the women took over, and things quickly fell into competition, paranoia, and gossip; and the tribes quickly destroyed themselves in useless and pointless wars. These were the tribes that were not as intelligent, and once the quix ye'eel totos were there, they were prone to violence. The death and suffering fed and strengthened Itiba-as-Xiquiripat.

In some tribes, the men attacked the women, and destroyed them.

In some tribes, a balance was struck: the men and women respected each other, and each had their own separate ways and activities.

Since people were free to choose who to mate with, some tribes chose not to have any women at all. Itiba-as-Xiquiripat was not happy with these tribes, and drove the other tribes to attack those without women.

The original language continued in the tribes without the non-males. In the tribes with the non-males, several phoneme letters were lost. This was a sign of Itiban contamination. In time, separate sacred male and non-male languages developed.

In time, there were multitudes of men, and they all looked different, and they all talked different. The men came in all shapes, sizes, and colors, from every land: and when they talked, the different languages sounded like music. All the languages started with Owasco, and changed and adapted as the men moved about and encountered new men and new environments. The men were all a delight to look at and to hear speak.

In time, many of the men, even though their hearts were good, forgot their ancestors, they forgot their Creators and Makers. They had forgotten why they had come so far, and they wondered why they had prospered there in the darkness, before it had dawned. They realized it soon must dawn, as the sky was beginning to lighten.

The Great Star Icoqui appeared in the Eastern Sky, as the Dawning was imminent.

III

Balam-Quitze, Balam-Acab, Iqui-Balam, and Mahacutah said: “Let us await the dawning of the Sun.” And so, they began the process of fasting and offering sacrifices to the Hurukan, the Heart of Heaven. Theirs was the last of the tribes that had kept altars, made offerings, and actively worshiped; the others had forgotten or chose not to, and now did not know.

They went to sleep while fasting, and then they knew they would be all right.

At this point, Deminan and Boinayel and Their helpers had finished Their great city, and word spread out to all the tribes that they should go and find their greatness there. Many tribes had heard of the city by the time Balam-Quitze, Balam-Acab, Iqui-Balam, and Mahacutah heard of it; but none had gone there yet.

And, having heard of the city, they went there.

They were the first to arrive, too.

The name of the city was Tulan. This was the place where the men would go to receive their gods and cultures. All eventually came here; it was impossible to count all of the men who came to this city from all of the tribes. They were from every tribe, and they were quite many, and they walked in a neat and orderly way. Then, to Balam-Quitze, Balam-Acab, Iqui-Balam, and Mahacutah, the Gods appeared. They were then very joyous, singing: “We have gotten what we have come for, this is why we have existed.”

They then placed the zemis given to them by the Gods in their backpacks, and carried them off, back to Quiskeya.

The other tribes received their gods, too, even though almost all of the tribes rejected them in time. Some even left their zemis and regalia on the road leading from Tulan, not far from the great city, and soon after they had been given these gifts.

Into Tulan came many people, even those who simply wandered about, and who had no homelands. They were dressed in skins, and looked like beasts. Everyone who came to Tulan was offered zemis of the Gods and culture. Tulan had palaces for teaching languages and natural sciences, as well as fire and running water. Many tribes left shortly after their arrival, and many more over time forgot what they were shown.

Even though all of the different tribes had different languages, at Tulan they were given a new language, similar to all of them, but still different, so that the tribes could communicate with each other.

Eventually, everyone who was going to arrive at Tulan would come, and then the city was empty, but waiting for people to bring back what they had found to share with the others. This was not to happen, and eventually, Tulan became the second homeland of the NiTainos.

The NiTainos had kept sacrificing and praising, and had not forgotten their ancestors. They had their zemis, who were called Tohil, Chac, Chango, and Guama. Through these, the NiTainos kept the presence and knowledge of Deminan and the Cacicarikans. It was because of their strong faith and memory that the NiTainos did not fall apart, as happened to so many other tribes.

Now Deminan had planted a garden, which was full of many delicious fruits, and many fragrant flowers. There were ana, shubla, and many orchids brimming with sweet nectar. The garden was not only a joy to look at and to smell, it's beauty and fragrance would overwhelm all who came to see and smell it. Deminan planted His garden in Cubaken, in a land now called Pinar del Rio, since it was mostly uninhabited inland at the time.

Now Maquetaurie was living in the Eastern end of Cubaken, downwind from Deminan's garden of flowers. When He first smelled the flowers, He tried to ignore the fragrance. In time, though, He went to find the source of the sweet aroma.

The First Four Forefathers, Balam-Quitze, Balam-Acab, Iqui-Balam, and Mahacutah, had been fasting and taking temescal at Tulan for several days. They were in between rounds, sitting outside on their p'op, when they saw an approaching large white figure in the distance.

As the figure approached nearer, they could hear Him singing in a deep, booming voice. He was naked, save for a tall hat, His arm and leg bands, His nagual belt, and His makana. He had a large, heavy qui-quix, and He was quite aroused. Every few steps, He would begin to serpent dance to the song He was singing.

The First Four Forefathers watched Maquetaurie approach, sitting quietly and in awe. They saw a curious xi'paal cross Maquetaurie's path, and how Maquetaurie danced with him, embraced him, kissed him, and released his qui-quix tonal. The xi'paal was overwhelmed, and then died, and then Maquetaurie restored him to life.

When Maquetaurie reached the Forefathers, He embraced Mahacutah, and filled him with His love. Balam-Quitze, Balam-Acab, and Iqui-Balam became frightened because of Maquetaurie's size, arousal, and power. They had never seen Maquetaurie be physically affectionate, or express His Chic'chan this openly. They fled back into the temescal, to ask Deminan assistance and advice.

When Deminan appeared to them, He was calm. He listened to the Forefathers' concern, and then He began to laugh. He smiled and said: “Every flower must bloom, and produce nectar. A flower not emptied of it's nectar soon overflows, and the flower is destroyed. My Guatiao has found the garden of ana, and He is in bloom. The nectar He offers is sweet, do not fear, go and drink of it!” Deminan then left Their temescal.

The Forefathers went back outside, and there was Maquetaurie and Mahacutah, dancing as One. As Balam-Quitze, Balam-Acab, and Iqui-Balam watched, their arousal and qui-quix awakened. They soon joined the two shublas there, and many flowers, heavy with the nectar of Creation, bloomed, and were emptied.

After the flowers were finished blooming, Maquetaurie returned to His bohio, and resumed His duties. The First Four Forefathers slept in a pile near the door of their temescal.

It had not yet dawned.

IV

The NiTaino were strong, and they had been blessed well. Only they among the tribes had fire in the time when it had not yet dawned, when the world was still dark, cold, and damp.

The First Four Forefathers, Balam-Quitze, Balam-Acab, Iqui-Balam, and Mahacutah, were blessed, but they had grown quite sad. Their faith was strong, but even the strongest of mankind weaken quickly- it is only their faith that brings them through.

The Ciguapos, the Turey Singers, believe that no sadness should exist on the rounded face of Coaybay Earth. The Ciguapos could see the gloom and chill in the tonal of the First Four Forefathers, and They decided to bring joy into the men's lives.

The Ciguapo came forth to the First Four from the high, hard places; They came forth to the First Four from under the deep green sea.

To Balam-Quitze, the Ciguapos brought a large canoa full of handsome, strong xi'paals, so that they could love the First Four. When he was presented with the xi'paals, Balam-Quitze went to his brothers, to share his gift. Balam-Acab and Iqui-Balam became enthused, and followed their brother to where the xi'paals were waiting. When they found Mahacutah, however, he declined the invitation, saying: “Not Right Now.”

To Balam-Acab, the Ciguapos brought a large canoa filled with a large group of talented wari, who were enamored and willing of spirit. When he was presented with the wari, Balam-Acab went to his brothers, to share his gift. Balam-Quitze and Iqui-Balam became enthused, and followed their brother to where the wari were waiting. When they found Mahacutah, however, he declined the invitation with a frown, saying: “Not Right Now.”

To Iqui-Balam, the Ciguapos brought a flotilla of canoa piled high and heavy with succulent cacao pods and guanabanas, with their rich, sweet mantecas and pulps. Iqui-Balam went to his brothers, to share his gift. Balam-Quitze and Balam-Acab became enthused, and followed their brother to where the feast was docked. When they found Mahacutah, however, he declined the invitation with a forlorn look, saying: “Not Right Now.”

Then, the Ciguapos thought about what They could bring to Mahacutah to bring him joy. Knowing Mahacutah to be peculiar, They tried verdant chu'paals, but he declined in horror, saying: “Not Now, Not Ever.” They tried metals, hobin, guanin, caona, and more, but he just grimaced and said: “Not Right Now.” They even tried musical instruments and a band to play them, as Mahacutah had always liked music. But to the musicians, he said: “Not Right Now”, and he began crying in sorrow.

No gift, object, or person on the rounded face of Coaybay Earth could bring Mahacutah joy. At that, the Ciguapos figured out what Mahacutah's gift must be!

So the Ciguapos brought Mahacutah Joy itself, and filled him with it. The Ciguapos filled Mahacutah with Their Song, They filled him with Their Love.

Mahacutah went to his brothers, to share his gift. Balam-Quitze, Balam-Acab, and Iqui-Balam were enthused, and joined Mahacutah in his joy. Mahacutah then said, with a smile on his face: “It's About Time!”

It was in this joy and love that the NiTaino were strong and blessed.

It had not yet dawned.

V

It had not yet dawned, and the face of Coaybay Earth was still in darkness. Everywhere, it was cold and damp. The tribes had all been given fire at Tulan, and all of the tribes except for the NiTainos had forgotten how to make it, and had lost their ziquari.

It had also happened that the only other tribe on the face of Coaybay Earth that was as powerful, prosperous, or numerous as the NiTainos was called the Vucmag. They lived in the South, and were very violent and ignorant. They had stolen everything they had, and accomplished things only by brute force and intimidation. They had stolen fire many times, from many tribes, and had always lost it, as the flame would go out. So now, they approached the last source of fire left, the NiTainos.

The Vucmag had already raided the NiTainos, and had done great harm to them. The NiTainos had prospered in spite of this.

Then, a man of Xibalba came before the Council of the NiTainos, and told them that the Vucmag were coming, and they were looking for fire. This man told the elders not to give the fire to anyone, unless they first presented themselves and their offerings to Deminan.

And so, knowing the NiTainos could put up a serious defense, the Vucmag came, begging fire: “We are so cold, we have no fire! Have pity on us, o noble men!”

Balam-Quitze, Balam-Acab, Iqui-Balam, and Mahacutah responded: “We will not give anyone the fire, unless they present themselves, and make offerings to Deminan.”

“What kind of offerings are we talking?” asked the Vucmag.

“We will go into council, and ask Deminan,” they responded. So then, Balam-Quitze, Balam-Acab, Iqui-Balam, and Mahacutah went into council with Deminan, and He spoke to them, saying: “Do not let anyone have the fire who will not give up their armpits and waists to Me. They must offer themselves up in love to be sacrificed, not in fear or anger.”

The NiTaino council told the Vucmag the answer, and the Vucmag balked. They pretended to go back to their land, but they did not. They waited near Tulan, so that they could overtake and kill the NiTaino in a weak moment.

Other tribes, who were without fire, had gotten word of what was needed to be done to receive fire from the NiTaino, and approached the NiTaino Council, so that their people would have the fire, and not freeze.

Each ambassador or chieftain was received by the Council of the NiTaino, and each was told, and then accepted the terms for the fire. They gave themselves over in love, they offered their waists and armpits to Deminan, and then they received fire on a ziquari, and a mango from the Council's garden.

In this way, many tribes received the fire, and were aligned with the NiTainos. The Vucmag was not one of these tribes.

These united tribes were then prosperous, and continued to look at the sky; by looking at Icoquih, they could anticipate the Dawning. The Vucmag continued to raid and attack the weaker tribes that were smaller and further from Tulan. In this way they continued to get the fire, but they always lost it; their flame would always go out.

The sky had grown red; the Dawning was imminent! The new Sun, Tonatiuh, was about to rise!

The people from the allied tribes had all gathered in the forest and valleys around Tulan. They were all fasting and making piercing-blood offerings, so that Tonatiuh would rise then. The people were very festive, but very meditative. All of the behiques, as well as the caciques and guazaberas, were inside Tulan, having a pre-Dawning service. All of the non-celebrants were outside of Tulan, sitting quietly and peacefully, unarmed.

It was then that the Vucmag attacked.

The Vucmag rose out of the shadows, and began sacking everything, and killing everyone. They had killed almost everyone outside the city before those in the city realized what was happening.

The Vucmag overran the walls of Tulan, and began their destruction inside. They toppled buildings, collapsed roofs, and set fire to the gatefold libraries and instruments. Even though those in Tulan were armed, and put up a fight, many were killed.

Balam-Quitze, Balam-Acab, Iqui-Balam, and Mahacutah raced to get and save the zemis. They reached the zemis, got them into their backpacks, and then fled the city of Tulan. “Sadness is upon us!”, they cried, “we shall not be able to see the Dawning in Tulan!”

The zemis told Balam-Quitze, Balam-Acab, Iqui-Balam, and Mahacutah to go to the top reaches of a high mountain, called Patohil. There the allied tribes, now in ruin, gathered to greet the Dawning.

The Vucmag had overrun and destroyed Tulan, and could not keep the fires lit; in the city they destroyed by burning, they could not keep a flame lit. So, again, they succumbed to the cold and damp.

In preparation, the Five Turey Forefathers took the rescued skull of Hun-Hunahpu, and put the fire of the Fifth Sun, the Sun of the Men of Maiz, into it, and rose it to the sky-dome. Then, it dawned. The Fifth Sun, Tonatiuh, rose over the face of Coaybay Earth, flooding it with light and warmth. The animals and birds called out and rejoiced. The NiTainos and the allied tribes on Patohil, even though they had lost Tulan, rejoiced. The flowers bloomed, and the insects buzzed about. It was a glory, a joy to behold. The tribes on Patohil gave thanks and praise to the zemis, and made sacrificial offerings to the Creators and Makers. Everyone sang the Song of the Camucu, and all was well.

In time, the allied tribes began a new city on Patohil, and in the valley surrounding it. The city was built by men, not by the Gods, but it was a nice city anyway. In time, the tribes multiplied, and again, they spread out into their homelands.

The city was called Hacavitz, and in the middle of it, they built a great red pyramid, with a temple at the top. Around the edges of the valley, the forest grew thick and dark, and it became filled with dangerous creatures. Jaguars, scorpions, vipers, and spiders filled the forest. Only through two small, narrow, and difficult paths could someone get into the valley containing Hacavitz. It was in this valley that the NiTaino and the allied tribes remained safe from the Vucmag.

Temples were built in Hacavitz, one for each of the Cacicarikans. In the temples were placed the zemis, along with symbols of each God's power. In Deminan's blue temple, were placed conch trumpets and the blue stone from Iguanaboina, and in His temple xi'paals lived.

Boinayel's green temple contained jade carvings, seashells, and frogs, who lived there. Yucahu's orange temple had woven baskets and quartz crystals, and serape weavers lived there. Maquetaurie's black temple was filled with obsidian, skulls, and ancestor bundles, as well as the striped snakes who lived there. Owls and crows nested in it's rafters.

Now, the new city prospered.

Many, many years had passed, and Balam-Quitze, Balam-Acab, Iqui-Balam, and Mahacutah had grown old. It was then time for them to die. Hurukan, the Heart of Heaven, sent Voc to look in on them.

Voc asked the Four: “You are about to begin your journey to Xibalba. Hurukan, the Heart of Heaven, recognizes your faith and dedication. You have made the praises and offerings as you should, and you have lived up to the name NiTaino, you have been generous and noble. You have prospered, and have survived attacks of many kinds. Your descendants are many, and you are the Fathers of Mankind. Is there anything that you wish?”

The Four sat silent, reflecting, and then they said: “We were not able to be in Tulan for the Dawning of Tonatiuh, and that still saddens us. We would like to return to Quiskeya, our homeland, before we leave the face of Coaybay Earth.”

Voc brought the request directly to the Hurukan, the Heart of Heaven. Hurukan, the Heart of Heaven, ordered that Deminan and Maquetaurie should bring Maquetaurie's barge up the river, to the point nearest Hacavitz, and escort the Four back to Quiskeya. They would take Their passengers down the river, then out to sea, and back to their home island, where they would be allowed to die.

The barge was readied, and Balam-Quitze, Balam-Acab, Iqui-Balam, and Mahacutah traveled to meet it. They boarded Maquetaurie's barge then, for their final journey back to Quiskeya, their homeland.

They had cleared Yucatan, and were out to sea, when a fleet of boats approached. It was the Vucmag, who did not know what was on the magnificent barge. They had seen a splendid boat pass their encampment on the river a few days before, and had made preparations to attack and rob it.

All of the chiefs of the Vucmag were on board the ships, as they had an idea it might be the Four elders of the NiTaino.

They began firing flaming arrows onto Maquetaurie's barge, in order to panic the passengers. They had gotten close, and were yelling insults and blasphemes at the barge. One of their women, who was now a chief among the Vucmag, openly questioned Deminan and Maquetaurie's powers and masculinity: “What kind of bitch-faggot gods would demand their followers offer their waists and armpits to them in sacrifice? Ha! Our gods are real, the Itiba reigns supreme! The Great Bloodied-Aged Mother demands only real nutrients, the milk and menstrual blood of the women! Cowards! Faggots!”

She never finished her tirade of insanity, for Maquetaurie and Deminan had begun Their assault.

People in Cubaken still sing of the event, the complete destruction of the tribe of the Vucmags. The song goes like this:

On the high seas, the nightmare sails,

Quarter-deck bathed in blood,

Legions of evil men,

dance feverishly,

dancing unto their deaths.

Women, babies suckling at their breasts,

their mouths filling

with their mother's blood.

Chango laughs stridently!

Out of the seas and skies come serpents,

whipping madly around,

striking flesh,

tearing flesh,

Heads separate from bodies, ghostly screams.

The chief screams: “Go onward, Cowards!”

She ignores the cries of her dying.

She ignores the faces of her slain.

She stands knee-deep in a river-

a river of blood of her men.

Still, she sails onward,

ignoring the impending storm.

Lord of the Dead!

Who challenges you?

Foolish mortals cannot win!

If it is fever,

or is it vision?

It drives evil ones mad,

Such horrors before Heaven!

Brother Sea, will you not rise and erase

this bloody mess from Your face?

Hurukan, come!

Heart of Heaven!

Blot out the stars,

and sweep the seas

clean of this filth!

What fools would torment

and excite their executioner?

Hurukan, Heart of Heaven!

Sweep clean the seas,

and the face of Coaybay Earth!

Maquetaurie's barge arrived in Quiskeya two sunrises later, with all of it's passengers and crew intact and unharmed. It had survived an assault from the Vucmag, and a massive hurricane.

The barge sailed up a wide river, and then it beached. Balam-Quitze, Balam-Acab, Iqui-Balam, and Mahacutah walked a few feet on to the sand, and then their tonal became one, and they joined with the Hurukan, the Heart of Heaven. They are still remembered by their many descendants, although not as many remember them now as when they were alive.

Now, the Vucmag no longer exist, as they didn't survive that storm. In that way, and righteously, they were overcome, and are no more.

VI

After the deaths of Balam-Quitze, Balam-Acab, Iqui-Balam, and Mahacutah, the NiTainos entered a period of confusion. The sons of the Four by Sirioco were to rule, but many thought that they were not ready. To prevent the NiTaino society from collapsing, Deminan, Yucahu, and Boinayel decided to walk on the face of Coaybay Earth as the Caciques of the NiTainos, until proper leaders could be trained.

Deminan as the NiTaino Cacique would be called Tohil, to disguise His identity.

They were well-received by the NiTainos, and Their rule continued to be prosperous. The NiTainos were safe and content now that the Vucmag were gone, and they once again populated outside of their Valley of Hacavitz.

Many families in the tribe followed in the footsteps of Balam-Quitze, Balam-Acab, Iqui-Balam, and Mahacutah; and they returned to their home islands. Boriken, the smallest of the islands, also had the best conditions, and soon had the largest population of NiTainos anywhere. It was on these islands, safe from invading tribes, that the NiTaino culture reached it's pinnacle.

Now the NiTainos had another tribe who were jealous of their success. They were called the Zotzil, and they worshiped only Camazotz. In time, they even stopped worshiping Him. Their hearts began to fill with envy and greed, and they fell under the control of Itiba-as-Xiquiripat. They then began to plot the downfall and destruction of the NiTaino people.

They had wisely sat quiet when the Vucmag had attacked the NiTaino, and they learned much from the Vucmag mistakes. The elders of the Zotzil came into council, and said: “The Vucmag failed in their conquest of the NiTainos, as they continued to simply kill the NiTainos. Then, their God Deminan, and His Brothers would feel sorry for them, and come rescue them. But, if we could violate and destroy their Gods Themselves, then all would be lost for the NiTaino.”

This is how they plotted to overthrow Deminan and His Brothers:

They called for the three most beautiful maidens in their tribe; virgin girls no man had known, and virgin girls so beautiful that it was claimed

no man could resist them.

They brought these maidens before the elders, and told them: “Go down to the river called Tohil's (for Tohil is another name for Deminan Cacibu.) There you will strip naked, and pretend to bathe. When Deminan and His Brothers come, seduce Them into having relations with you. Then, when They have entered you, They will no longer be divine, and Itiba can overcome Them, and They will be defeated. And then, at last, we can then overcome and destroy the NiTaino.”

“When They wish to enter you, let Them, even though They are large, and it will be painful at first. You will bleed, but pretend you enjoy it! Then, to prove you were really with Them, ask Them for a token. If you remain intact, and if you do not get token items from Them, do not bother coming back here, for if you return under such conditions, we will kill you instantly.”

So said the chiefs of the Zotzil to their maiden daughters.

The daughters, filled with fear and awe, agreed, and then went off to the River of Tohil. The maidens were naked and frolicking in the river, when Deminan, Yucahu, and Boinayel arrived to bathe.

“What are you useless cunts doing here?” Deminan demanded angrily.

“We are here, just bathing.” replied one.

“Oh! Is this Your spot?” asked the second.

“Are we not beautiful? Do You not want us?” inquired the third.

“You are forbidden here. Not only are you not NiTaino, you are quix ye'eel totos!” answered Yucahu, raging.

“We will have to destroy you now!” cried Boinayel.

The Cacicarikan Guatiaos called snakes out of the water, and scorpions out of the rocks to kill the maidens, and then Deminan had an idea. Deminan could see everything, far and near, and He understood what was occurring; He understood the intentions of the Zotzil, and the purpose of the eels contaminating His bathing place.

“You are from the Zotzils.” He stated.

“That is so.” the eels answered.

“And you are here to steal the divinity of Me and My Brothers, so that We can be overcome, and your tribe can attack and destroy the NiTainos.”

“Yes, my Lord”, responded the girls, now trembling in fear. They were beginning to know how big Deminan truly was, and how powerful. They knew it was going to hurt, and hurt badly for a long, long time. They knew the end of the Zotzil was at hand.

“Very well,” Deminan responded, “Then I will give you what you came for- firstly, there are scorpions inside of your thighs, they have already stung you, and made you maidens no longer. Then, take these cloaks back to your demon fathers, as a token. If you do this, We will let you sluts live.”

The girls were crying, but grateful. They were acting strangely, as they gathered up the cloaks, and went away, with the scorpions up inside themselves.

When they returned to the council of the Zotzil, they handed the cloaks to the chiefs.

The first chief took the first cloak, and looked at it. Sewn on the back was a conch trumpet and bumblebees.

“Ah, you have landed Deminan Himself!” he said as he put on the cloak.

The second chief took the second cloak, and looked at it. Sewn on the back was a school of sharks.

“Ah, you have landed Boinayel!” he said as he put on the cloak.

The third chief took the third cloak, and looked at it. Sewn on the back were poisonous snakes.

“Ah, you have landed Yucahu!” he said, as he put on the cloak.

The chiefs became aroused, and began paj'e, fantasizing about being inside the asses of the defeated Cacicarikan Xi'paals. As they were preoccupied with their arousal, they asked their behiques to check and see if the girls were ruptured, if the girls had indeed been entered by the Cacicarikans. It was then that the pictures on the cloaks came to life.

The first chief was slowly and painfully stung to death by the bumblebees and the conch.

The second chief was slowly and painfully ripped to pieces by the bull sharks.

The third chief was slowly and painfully bitten to death by the poisonous snakes.

The scorpions then stung the girls to death from inside their thighs, and the whores died without having ever stolen the tonal of a male. They were truly useless cunts, even to the Itiba.

The scorpions then crawled out of the girls, and grew immense in size. The scorpions attacked and killed the rest of the Zotzil, who had been assembled to watch, and who had been rendered immobile by the screams of the chiefs as they died slowly and painfully.

It was in this way that the tribe of the Zotzil was overcome, and reduced to nothing.

People today worship Camazotz, even as their patron, but they do not forget their Creators and Makers, and none have equaled the depravity of these, the destroyed Zotzil, who tried to overcome the Cacicarikans and the NiTainos.

The NiTainos on Boriken, as well as all of the tribes in all of the surrounding lands had many generations, and had many good, prosperous times, as well as many difficulties. Once the Vucmag and the Zotzil were overcome even the bad times were not as difficult or painful. The Americanos tribes thrived, and developed into a high and complex culture. We became experts in the natural sciences, especially astronomy, biology, and oceanography. We worshiped and served our Living Gods, and They helped us. We would have prospered intact until this day, if not a bunch of diseased, desperate, cruel, greedy, ignorant, and filthy monsters masquerading as men had not invaded us by sea.

These “men” were worse beasts than anything in Xibalba; and the Vucmag, in all of their cruelty, pale in comparison. These monsters even worshiped a demon xombi, who was nothing more than a feeder-tube for the Itiba.

We shall soon tell the story of the Castillian Invasion that almost destroyed the NiTainos.

We still stand, more than at the time of the invasion, although only few recognize their Creators and Makers. The xombi infection runs deep. And for our having survived, we offer praises to the Hurukan, the Heart of Heaven.

We shall now relate the migration into Manahatouac, and more stories of the deeds of mankind.

Part Four: The Migration into Manahatouac, and More Stories of Mankind

I

The glorious Coaybay Earth is the place for life- above it, on it, in it's waters, and underneath it, it is alive, it is teeming with life of the Creation of the Hurukan, the Heart of Heaven.

The Coaybay Earth is very diverse, and is always changing, and it's life is always adapting to the changes. Coaybay Earth has been warmer and colder; it has been dryer and wetter. What was once mountains is now flat, and what was once desert is now ocean. This is true of our Islands of Boriken, Quiskeya, Cubaken, and Jamiaca. They were the turtles that fell from Hurukan, the Heart of Heaven, into the primal ocean of Coaybay Earth. Then, when the North part of Turtle Island was under a deep, giant blanket of ice, the sea level went down, and the Islands were mountains that defined a lowland valley called Zuania. When the volcanoes under the waters in the deep pit on the far side of Boriken began to heat up, the waters there began flowing northward, and melted the glaciers, causing the lowland sea to rise. Zuania was flooded, and the mountains which defined Zuania became our Islands we have today. As Zuania flooded, the people who lived there returned to live on the Islands, as the First Four Forefathers had done.

The Ancestors who had returned to the Islands from the lowland Zuania saw the flow of warm water Northward, and got onto their canoa, and followed the current to see what was there. They found new-formed lands, just out from under the ice that had melted. They found ridges and features carved by and changed by the ice. They found the beginnings of forests from lichen-strewed stone rubble, the clumps of birch and hemlock that were to become the holarctic forest. They found giant ground sloths, cave bears, wolves, large jaguars with huge teeth, and the gentle shaggy Cimukrus, the mastodons.

No people had ever been in this land, as it had been under ice for a long time, and had been an ocean for aeons before that. The NiTaino arrival in this new land marked a zero-point, a beginning of history.

The NiTaino adapted quickly to this new land, even with the colder temperatures and harsher seasons. There was plenty of water, in deep fjords, clear kettle lakes, and strong, rushing rivers. The soil was new, but was fertile, and the plants that had established there supported the abundant megafauna. The NiTaino who settled here became used to the new foods and ways of living and survival here. The new land was named Manahatouac, the Land of the Big Rock Islands, after the series of Islands that were in the delta of the largest fjord-river in the land, Ja'guar'guati'oni'na'luti.

The people rooted, survived, and thrived. They were Aben'naki, Snow-Monkeys. They were tropical people who lived in the cold wet places quite well.

On the coast was a moraine barrier island, and by moving rock jetties to catch the tide and sand, they were able to grow the island into a much larger place, and that place had slipping sands. The island's name was Paumanok, or Place of Great Riches. It was called this because it's waters were blessed with shellfish of all kinds, and Paumanok provided all of Manahatouac with wonderful seafood and beautiful shell objects. The people who lived in Paumanok called themselves Matouacs, the Standing Youth on the Seashore. The Matouacs explored and settled all along the Outer Lands, and thrived quite well. They were great traders, as well as fishermen and whalers. They numbered many, and they were handsome and strong. They spread to live from the icy amethyst beaches of the tide tumbler to the lowland sea of the Paumunkis.

The people who went inland from the Matouacs were a group of faithful fundamentalist pilgrims, interested in preserving the old prayers and enchantments from changing. They settled in a protected valley on the West bank of Ja'guar'guati'oni'na'luti. These people called themselves the Owascos, Those Who Have Made the Crossing. There were few if any Matouac women, and the Owascos had none at all. Sirioco was the order of the times in Manahatouac.

Here in the Northern Land, the Chic'chan was strong, and the presence of the Hurukan, the Heart of Heaven, was active always. Here in the Northern Land, the ways of the NiTaino continued intensely.

II

In the new Northern Land of Manahatouac, there were different plants than had been in the Islands. There were squashes here, but they were different kinds, and couldn't be made into bottles. They were very tasty, and helped the Matouac and Owascos grow strong. In time, Weiana, the sunflowers, were discovered, and they too became part of the core sustenance, along with the fish from Paumanok and Ja'guar'guati'oni'na'luti. The men of Manahatouac lived well.

In time, the temperatures changed, and what had been very cold became tropical. Plants from the Islands were brought up, and were grown as foodstuffs, to go along with the new foods available in Manahatouac. Eventually, the temperature stabilized, and Manahatouac became the temperate homeland of rivers we know today.

During the warmer period, more of the ice melted, and the some of the men moved even more North, past even Oka, and deep into a new tundra land called Mani'tou'wah.

Mani'tou'wah was a flat land, a mix of broken birch forest and empty prairie. There was less game here, and the game was smaller. There were almost no vegetable foods here either, and the nearest fish were in lakes quite to the South. The men decided to stay there, and try and figure it out. They probably would have figured it out quickly, except for there was a horrible drought in the land there. Here, on the Northwestern border of Manahatouac, almost all was lost.

The drought was severe, the ground dried up, the few streams dried up, and the grass crackled. The birch trees died and became brittle. What little food was normally available was gone. The men in Mani'tou'wah were very hungry, and grew weak.

Now, it happened that a xi'paal named Palantow was near the age to go to conuco. Being the youngest and the only xi'paal in the land, he had no one to be initiated and trained with. On the advice of a solitary Crow-bird who spoke to him and gave him a vision, he decided to sit out to receive instructions. His father went with him into the stand of birches, and helped him build a lodge-hut. The father felt horrible that he could not send his boy to a proper conuco, and he felt he was failing him because there was famine when he needed more food to grow strong. Palantow was amazingly calm and happy through these bad times, as he remembered his vision clearly. His father scolded him for seeming so happy in the face of such suffering. Palantow was happy because he was sure his vision could save his people, but he did not tell his father this. For some time now, as the drought worsened, a Crow had visited Palantow, and told him if he cried for a vision and sat out, not only would that forgive his not being in a proper conuco, but his people would be saved as well. He was told it would be very difficult and trying, and that if he succeeded, his people would be saved. All boys want to be heroes, and Palantow was no exception. So, he pressed on happily, knowing the direction he must take. The Crow had told him it would be seven days, during which the boy could neither eat nor drink anything, and he had to be totally alone from his people. His father, desperate and feeling himself a failure as a provider, obliged the boy's wishes, promising he will be back in seven days no matter what. He hugged Palantow goodbye, fully expecting to find his son dead upon his return.

The first night Palantow was alone in his hut, he was awakened by distant singing of another xi'paal. He was alarmed, as there were no other xi'paals among his people, so was this an enemy coming? He was also to sit out alone, and another xi'paal present would mean he was not alone. The singing voice called out his name: “Palantow, Palantow, I am coming! Clear me a space and I will be with you soon!” There was quality in the voice, and he recognized it- it was the Crow-bird! Palantow sat up, and quickly cleared a space to sit by his hearth in the hut. He waited all night, but Crow never came.

The next day, he saw no birds, only the wind, and he wondered if he imagined the voice the night before. The day went quickly, and darkness arrived. He had just fallen asleep, when he heard the voice again: “Palantow, I am here, let me in!” Palantow lifted open the door of his lodge, and looked out into the night for his friend Crow. Instead of the bird, he saw a xi'paal dressed in a hooded black poncho-cloak made of shiny black feathers descend from the sky in the moonlight. The new boy landed softly in the leaves on the ground, and walked towards the lodge. Palantow was afraid, and quickly backed into the lodge, but he left the door open.

The new boy entered, and sat down in the place Palantow had cleared the day before.

They sat in silence for a while, and Palantow built up his hearth-fire. In the light, he stared at the newcomer- he was so beautiful, so entrancing. Palantow felt fear and great arousal at the same time. He reached out to touch the new xi'paal, and Crow-xi'paal did the same.

Palantow was overwhelmed with a vision- this boy was Crow, he could feel him flying, he could see his body covered in shining black feathers. At this understanding, Palantow felt much more secure, and he closely embraced Crow, and gave himself over to their shared arousal. In an instant, Palantow had fallen deeply in love.

Palantow spent three more nights like the second night, embracing and touching and being embraced and touched by Crow; the quix'nohin'tah were frequent and more and more intense each time it occurred. Crow would always leave just before dawn, and return when the moon rose. Crow would always arrive by air, and leave the same way. Since Palantow wasn't sleeping at night, he spent his days dozing in an aroused dreaming state. Crow repeatedly told him: “Remember how much guiarq, quibey, and tekguiarq is here; even when the difficult end comes, never forget it. I will always love you.”

On the sixth night, Crow arrived as usual, and they embraced and engaged in their usual intense lovemaking. Towards dawn, Crow told Palantow: “If you love me, if you love your people, you must kill me now! I will not resist- strangle me, and cut my body up and throw the pieces around in the clearing around the hut. If you do this, your people will be saved, as you have made a great sacrifice.”

Palantow shook and burst into sobbing. He refused to kill Crow, who was his deep Guatiao.

Crow held Palantow close, and explained: “Love is the most powerful thing in Creation, and you must have faith! I will not leave you! If you make this sacrifice, your people will survive. Your suffering will clear the famine, and all will be well. I love you, which is why I am offering myself like this. Please do what you must, I promise that you will see me again!”

As it got closer to dawn, Crow broke the embrace with Palantow, and got up and went outside naked and sat down. Palantow followed silently.

Crow handed Palantow a rope and an obsidian blade, and sat serenely with his eyes closed.

Palantow, crying and shaking, wrapped the rope around Crow's bare neck, put his foot up on Crow's back, and pulled as hard as he could. He heard Crow's neck snap, and Crow went limp.

Palantow then chopped Crow into tiny pieces, his flesh and bones and skin all were made into small parts; the obsidian blade was quite sharp and effective.

When he was done, the Sun was high overhead, and Palantow was sweating. He gathered up the pieces of his Guatiao, and scattered them around like sand or seeds, all over the floor of the clearing. After he was done, he went back into the hut, naked, sweaty, and covered in Crow blood. He began sobbing again, and collapsed, and slept deeply. He dreamed of the intense intimacy between he and Crow. In the dream, Crow was alive, and they were dancing alongside a great, wide river. It was raining, and everything was green again.

Day turned into night, and night into day again. It was then that Palantow's father woke him by calling his name. Palantow woke, and not only heard his father, but the sound of water falling- it was raining!

Palantow got up, and opened the door of the hut, and looked in awe- not only was it raining, but everything was green and alive again! Even his father wasn't as thin and gaunt as the last time he saw him. He looked down at his own body, and he was clean, and also not hungry! He quickly put on Crow's shiny black-feathered poncho-cloak, and as he went out to greet his father, he saw the maiz and pumpkins and beans and weiana that were growing everywhere! They were varieties that could grow well in Mani'tou'wah. Never again would his people be so close to starving to death, or such great suffering from famine.

As he went home, he was followed by a flock of crows, and they all spoke to him from that day onward. And this is why the real people of Manahatouac have continued to feed crows offerings from that day onward.

III

During that horrible drought time, in a place in Southern Manahatouac called Susquehannock, two guatiao xi'paals in conuco resolved to use magic to end the drought in their region. They did this because they thought they could accomplish it, and they did this because they liked to eat, and were tired of being hungry.

They left the conuco, heading east, to find the Ocean-Sea, where there was always water, where there were always clouds, and where there was always food.

They traveled together well past the Susquehannock valley, and across rolling hills, and then into another river valley, the Unami'wai', the eel river. This river looked similar to the Susquehannock back home, but the guatiao xi'paals could see that the water was flowing much stronger, even during the drought. There were ebbs and eddys and undercurrents that would make a crossing on foot difficult, even though the water was shallow.

The boys devised a raft, and crossed the Unami'wai, and entered the land on the other side. They were quite hungry, and still could not find anything to eat. Even the river seemed devoid of fish and life.

They walked along for some time, and around sunset, they found a giant egg. The egg was huge, taller than the guatiao xi'paals, and was white, but was covered with huge red and yellow dots.

The guatiao xi'paals wondered and amazed at the giant egg they had found for a while, and then Riu'o, the bolder of the two said: “Let us build a fire, and cook this egg! What a fine meal it will make us!”

Unti, the more cautious of the two responded: “I will help you make a fire, for it is almost nightfall. But I don't think the egg is so good to eat. It may be enchanted, and could be dangerous. I know that at the least it will make us sick if we eat it.” They argued a bit, and then decided they would not eat the egg, that to do so would cause them no end of trouble.

They gathered wood and brush, and built a campfire. They worked in silence, and when the fire was done, Riu'o spoke again: “Guatiao, I am overwhelmed, I simply must eat that egg!”

Before Unti could stop him, Riu'o stood, grabbed a large cobble-rock, and began to hammer on the top of the egg. The shell soon cracked, and Riu'o broke a hole large enough that he could fit though. He then climbed into the egg, and began eating what was inside. “Oh, Guatiao, this is so good! The egg has such great flavor, I am already regaining my strength!”

Unti sat outside the egg by the fire, quite scared. He loved Riu'o deeply, and did not wish any harm to come upon him.

Riu'o was in the egg for quite some time, and finally, he had eaten his fill. He climbed back out of the egg, covered in a strange pinkish ooze. He came and sat down by Unti near the fire, and as the ooze dried, he was able to peel it off in sheets.

Soon, it was deep night, and intertwined, the guatiao xi'paal slept.

Unti awoke first, just before dawn, as he had to piss. He went and relieved himself, and when he returned, he noticed the egg was gone! No trace of it, even the shell pieces on the ground from being opened were there. He looked over to Riu'o, who was still sleeping, and noticed his skin was becoming scaly, and he was growing a tail!

Unti quickly woke Riu'o, who said he wasn't feeling so well. “I told you not to eat the egg, and now you are sick!” Riu'o seemed more concerned that the egg was gone: “Where could an egg that large have gone? No end of trouble shall befall us now!”

They agreed to return home immediately, to try and find a behique who could help them. They began walking home right then.

The boys began walking back towards home, towards the Susquehannock, much more quickly than they had came. As they walked along, Riu'o grew weaker and weaker. His skin became more highly scaled, and it developed the saddle-and-banding coloration of a boa. Riu'o was also quite feverish, and they had stopped a few times to rest, but decided to continue on until nightfall. After Tonatiuh had reached the horizon, they stopped to build a fire. Riu'o was sicker and weaker than ever; his arms had withered, shrunk, and became useless, and his legs were beginning to shorten. They had reached the Unami'wai' again, and crossed over on their raft. Riu'o rubbed his face against the floor of the raft, and then Riu'o's skin split, and he climbed out, shedding his limbs and outer layer. Riu'o was still quite feverish, so he

slid off the raft into the cool water. Unti cried out “No!”, thinking his Guatiao was going to drown in such a weakened condition, but watched in awe as Riu'o completely changed into a big Kraghkan, a giant water snake. He no longer had arms or legs, they were gone. His skin was covered in beautifully colored pearl-like scales, his eyes had become like opals, and they shone fiercely with inner fire. Riu'o was so content in the water, so happy, so free. He coiled and roiled and frolicked there in the river, and was content. Unti knelt at the side of the raft, crying, and looked down into the water, and reached out to touch his Guatiao whom he loved. Riu'o coiled against the raft, and raised his head out of the water, and put his face to Unti's face, and kissed him with his forked serpent's tongue. “Do not worry, I am here, and you can still hold me! I am not sick any longer, and now I can always help you and our people.”

Rui'o pulled the raft to the Susquehannock-side shore, and Unti went ashore and built a fire. Rui'o went back to the river, and returned with several fish, which they cooked and ate together. Rui'o then coiled around Unti, and they slept deeply, intertwined. (This is the way a Yau holds a xi'paal during initiation in Manahatouac, as a reflection of the loyalty and unconditional love no matter what.)

In the morning, they talked, and figured out on how to get home. Unti made cord, which they tied to the raft, and Riu'o held the free end in his mouth. Unti boarded the raft, and Riu'o began swimming very quickly. They headed south, towards the sea, and had reached such a great speed, that before they knew it, they were in the lower Susquehannock again. They arrived home, and Unti ran to the village to tell them of what happened. The villagers listened carefully, and although they did not believe him, several behiques and guazaberas went down to the riverside to see. Riu'o appeared, and they were shocked. Riu'o instructed them to make offerings to the Caci Kraghkan, the River Serpent, and then the drought would break, and the fish would return. Even though the people were hungry and had very little food, they brought it to the river to offer it, and as soon as they did, the sky darkened and the heavy rains began again. “We go down by the River to pray, and the River Serpent shows us the Way.” they sang, and some still sing that song today.

IV

Now, it was not only the men who were active in this new land of Manahatouac, the Cacicarikans and Carikans and the other Gods were interested and discovering and creating and playing as well. Yucahu and Boinayel made guardian spirits of specific places and landforms, and they were called Man'itu'e. Man'itu'e were protectors and intercessors for the area they belonged to, for the places where they lived. There were Cibukane, the Stone Giants. There were different individual Kraghkan'e for all the rivers in Manahatouac. There were Ciguapos, and Ciguapo-like Sasquetees. There were mischievous Puckwudgies, and all-consuming monsters called Windigoes.

There were all varieties and positions of creatures and entities Created in Manahatouac, and each had their place and purpose, even when they did not seem to be beneficial to mankind.

Deminan Cacibu decided that there should be a Divine Hero among the men, someone who could take care of things when they got out of hand. Unlike the densely-populated Caribbean, Manahatouac was very large, and there were few people in it in this time.

Deminan Cacibu created a man-figure, who was strong, intelligent, and wise. He was entirely hairless, as he was a great shapeshifter and enchanter. Deminan Cacibu called this man-hero Glooskap, and set him onto Coaybay Earth in the forests and lakes near the geographic center of Manahatouac.

Glooskap's gift was that he was disarming, he could play the ciguato fool quite well. Glooskap's multitude of adventures and miraculous deeds could fill many volumes of this size, as he was very active and important in the longer history of Manahatouac.

Once, in Summer, when it didn't rain as much, the Great River Ja'guar'guati'oni'na'luti suddenly lowered and dried up. With Ja'guar'guati'oni'na'luti dried up, no inland water transport in Manahatouac could take place. The fish died, and the people had no place to swim or bathe. The villages along it's banks were left high and dry, things were going badly, and there was great suffering.

Several guazaberas went up the dry canyon left by Ja'guar'guati'oni'na'luti, to find out what had happened, but none returned. Summer went into Autumn and then Winter, and only the heavy, wet snows and low temperatures helped things. In the Spring, even with the snow-melt, there was only a trickle-stream in the canyon of Ja'guar'guati'oni'na'luti. The people were distraught, so they sent a messenger to Glooskap, who lived in the Northern Mountains, to see if he could help them figure out what was wrong.

Glooskap listened, and agreed to go see if he could find the trouble and reason why Ja'guar'guati'oni'na'luti was dry. He left the next morning. As he wandered up the dry bed of Ja'guar'guati'oni'na'luti, Glooskap listened carefully- there was a low rumbling like laughter, a deep sonorous growl. It repeated over and over again, and then would suddenly stop. It got louder and stronger the more North he went.

Glooskap had traveled only three days, when he saw the problem- a giant earthworks dam of mud, sticks, vegetation, and stones stretched across the entire bed of Ja'guar'guati'oni'na'luti from shore to shore, and the dam went up above the treetops on the hills on the side banks. As Glooskap approached the dam, two flat-faced, yellow-throated, bulgy-eyed green giants came out to meet him. “Whoooo are youuu?”, they growled.

“I am Glooskap, and I have come to return the water to Ja'guar'guati'oni'na'luti and the people of Manahatouac!”

The green giants looked at each other, and left for where they had come from, on the other side of the dam. After a time, they re-appeared, and said “The answer is NOOOOOOO!”

Glooskap, being Deminan Cacibu's creation, asked again, politely: “I would like water for Ja'guar'guati'oni'na'luti and the people of Manahatouac!”

Again, the green giants left, and returned. “He has said to us: “Give him NOOONNNNEEE!”

Glooskap was now tired of the games, and lifted his hand, and by tonal and enchantments, the dam began to break, and come apart, so that water would flow.

“Stop!” cried the green giants- “We will get you water!”

They left again, and Glooskap alighted to the top of the dam.

The green giants returned with a small birch-bark cup of damp mud. “Here you are,” they said, looking around to find Glooskap.

“You can keep your mud!”, Glooskap yelled down to them, from the top of the dam. They looked up in shock, and then began climbing the dam, attempting to get at Glooskap. Glooskap enlarged himself, so very big, and began dancing on the dam. He was now many times larger than the green giants, and the dam gave way under his size and mass. The green giants fell, and were destroyed in the rubble of the dam. The water was free! The dry canyon of Ja'guar'guati'oni'na'luti once again was filled and flowing with water!

Glooskap stood, happy and proud, looking at the waters flowing South again. He was so content, he did not see the even bigger green giant come up from behind him.

This green giant was many more times the size of Glooskap in his enlarged state. The giant green giant grabbed Glooskap, and tried to crush him, as the dam had crushed his guards.

Glooskap shrank down in the monster's slippery, slimy paw, and slid right out of it, onto the bank. Glooskap then shape-shifted into a turkey, and flew back up at the giant, feathers splayed out. He flapped and climbed and clamored around on the giant's belly, tickling him. The green giant began laughing, laughing so hard, he opened his mouth, and even more water ran out of him, and spilled into Ja'guar'guati'oni'na'luti. Water came out of the monster's nostrils, and he choked and laughed even harder. His arms flailed, and his legs kicked, but he couldn't block or stop Glooskap-as-the-turkey from tickling him.

The green giant's thunderous laughter was so strong that he shook, so strong that he pissed himself. He couldn't breathe, and he fell over sideways, still laughing. Where he landed, he left a big lake, which is still there at the North end of Ja'guar'guati'oni'na'luti.

He laughed and laughed until all the water ran out of him, he laughed until he became the size of a normal bullfrog.

Even though they were defeated in their greed for water by Glooskap, bullfrogs still call out “Give Him None” as their song, but now their song helps to bring the rains and more waters.

And that is but one of so many of the amazing adventures of Glooskap.

V

In the North of Manahatouac, it is cold and barren, as it borders on the Arctic. Even in the forests and rich waters, life is hard there, as Winters are dark and long.

There were twin brothers, who had been orphaned and raised by their Grandfather. The Grandfather had taught them everything they would ever need to know, they were fine men, as their Grandfather had been. They had been raised in complete isolation, and the only people they had ever met were each other and their Grandfather. They had been raised to always stick together, no matter what. They had promised each other and their Grandfather over and over again as they grew up that they would always stay loyal to each other.

One day when they were towards the end of their Xi'paal years, their Grandfather died. It was Winter, and he was quite old. They figured if they just collapsed the igloo in on him, it would preserve him until they could bury him in the Spring. They did this, and then went wandering, to see if they could find the other people that their Grandfather had spoken of.

They had walked along for some time, and were at the very edge of the forest, where it went into treeless tundra, and then the vast polar ice sheet. They were standing on the edge of this frozen world, when one brother noticed a dark patch developing in the sky above them. They watched as the dark spot became a very definite hole, inside of which they could see what appeared to be a clear bright Summer sky, much different from the leaden dark Winter sky above them now.

The hole lowered itself to a point where it was just out of their reach. After much discussion, the brothers decided that they did want to see what was in the hole in the sky, so they would stand on one another's shoulders. The first one who saw what was in the hole would tell the other, and then, if it was good in the hole, the one there would climb up into the hole, and then help the other one up into it.

This agreed, one climbed upon the other's shoulders, but he could barely reach the hole, much less look into it. By jumping and standing on tiptoe, the one brother finally got a glance into the hole, and said: “Oh, how beautiful it is!” He then jumped a bit, grabbed onto the rim, and pulled himself up into the hole.

The brother still on the ice waited a few moments, as he heard the other brother in the hole crying out: “This is so amazing, so gorgeous! I can't believe all of this!”

The brother on the ice called up to his brother: “Brother! It is time for me to come look and see what you have! It sounds wonderful, what a life we will have together in this amazing new land in the sky! Help me up now!”

But the brother in the hole had already walked away into whatever was in the hole. He was too far, and could not hear his brother on the ice. He also didn't care at all about his brother on the ice anymore, he was only important when he needed him. Apparently in this new sky-land, he was no longer needed or wanted.

The brother on the ice realized what was happening, that he was alone, forgotten and abandoned, so he ran back to the woods to try and get materials to build a climbing-pole or ladder. He worked quickly, and made a fine climber. But, when he returned to the hole in the sky, it was already raising back up, and it was closing.

He was now alone for good, and sat down on the ice, and cried. He was frozen solid within a short time, and having been abandoned by his brother, he went to join his Grandfather.

VI

In Central Manahatouac, in the land of the long, deep Owasco lakes, there were three guatiao who lived in a village near a council fire. They were Cari, being well into their fourth decade of life. They had lived busy and adventurous lives, had seen many things happen in the human and natural world, and had seen their share of battles and skirmishes. They had watched loved ones get sick and die, and deep friends killed in battle. They had remained guatiao alone, they were without their own families, their parents were dead, and only one had a sibling whom he did not get along with.

The three had helped their own village, and the other villages of their clan many times, as they were more concerned about the greater good than their own gains. They were content to serve for many years.

Now, it came to pass that the men in the land grew agitated and violent, and yet another war among their cousins was imminent. The three guatiao sat in their shobono by their fire, and discussed what they were to do. None of them wanted to fight again, especially over such petty matters as over what the current fight was brewing. War is many times out of shallow and conceited fevers, a solitary obsession over which others will die.

So the three guatiao sat and talked, and remembered and shared. They decided that they would have nothing to do with the upcoming death and suffering, and to ensure such, they were going to leave for Paumanok.

They journeyed to Ja'guar'guati'oni'na'luti, and traded for a canoa, in which they made their way southward, and out to Paumanok. They traveled the North Coast of Paumanok, until they reached Gaenhyakdondye, Zero Beach, the place where the land and water meet the sky. Here, on the white moraine of the first place men ever stepped foot in Manahatouac, they set up camp.

The three guatiao stayed at Gaenhyakdondye Zero Beach for several moon cycles, subsisting on the rich bounty of seafood there. They had many visions, and they observed the natural cycle of things. They had watched the moon wax and wane, the sun rise and set, and the stars in the Sky-Dome make their way around and back again. They had also watched the planets wandering, and had reached a great understanding.

They had noticed that at certain times, the land, water, and sky all met, and a Red Road leading from the land over the water to the edge of the Sky-Dome appeared. At these times, there was a small window of time where one could see into the Sky World, the Land of Hurukan, the Heart of Heaven. They decided that they should travel there, as in the Sky World, there was no war, illness or suffering. This would be their one last great adventure, and then all would be well, and they could rest.

The three brothers prepared for their journey by clearing their minds. A Ciguapo came to them from the deep green sea, and gave them this one warning- “Whatever you do, don't look back in either your heart, mind, or body. To get to the Sky World, you must only face forward, and look ahead.” The guatiaos realized they no longer had any connection or desire to be in their world, so that not looking back would not be difficult for them.

The appointed time came, and the Red Road opened.

The three guatiao were ready, and began making their way as quickly as they could towards the Sky World. One of the guatiao was weak, and began to remember things he liked about where he was running from. His mind raced with nostalgia, that most toxic poison. He hesitated for just a moment, and his head twitched as to glance back. In that instant, the entirety of the Sky-Dome came crashing down upon him, and he was destroyed instantly. The other two guatiao heard the noise, but kept focusing forward, and kept looking ahead body, mind, and spirit. Soon, as they neared the end of the Red Road, and the entrance to the Sky World, they saw him running towards them, backwards- his head and feet and arms were on backwards! He cried out to them: “Keep looking forward, dear Guatiaos! The Sky World is so beautiful, there is nothing gone wrong there! Don't look back!”

The two continued on ahead, and did not look back in any way. Soon, they were in the Sky World, and they could hear the Sky-Dome come down and close the Red Road behind them.

Now that they were in the Sky World, and the Sky Dome had come down, they looked around to see their surroundings, and could safely even look behind them now. They continued up a large hill, and stopped at the top of it to catch their breath.

They were in a clearing, surrounded by deep forest in the Land of Hurukan, the Heart of Heaven. A ways ahead in the distance, a large shobono was visible. In the clearing by a fire, cooking cazabe cakes, were Yucahu and Bayamanaco.

The Two Old Men had youthful vigor, and Their strong, strapping bodies surprised the two guatiao. They only thought Them old, as Bayamanaco had white hair. Otherwise, they were even more defined and perfect than the two guatiao were.

Overwhelmed, the guatiao spoke in unison: “Nyawe'skano!”

“Doge's!” came the response form the Old Ones.

“How are your bodies, Cari?” asked Bayamanaco.

“Good indeed!” they replied.

“Quite untrue,” replied Yucahu, “How are we to be open with you if you lie to Us?”

The guatiao looked at each other, and then looked down.

“One of you lie down first, and I will purify him. And then We shall heal the other.”

One guatiao removed his cloak and clothes, and lie down on the ground naked. Yucahu took a small shell from his belt, placed it to His lips, breathed into it, tapped the guatiao on the neck, and then carefully sealed the shell with some dark clay. When He tapped the guatiao on the neck, he went to sleep. Yucahu then began to skin the guatiao before him. He stripped every muscle from it's fastenings, He took out each of the organs, internal and external, and separated the bones. He cleaned each and every part, largest to smallest, with His guanguayo and spit, making each free from disease and malfunction, and then put the man back together again.

He then began the same proceedings on the second guatiao.

When He was done with both of the men, He placed the shells on their mouths, and loosened the clay, tapped the necks of the men, and gave a blessing.

The men were fully restored to Xi'paals, everything in their bodies was whole and complete again, everything worked as it did when they were much younger. Sitting up, they stretched and yawned. “What a great sleep we have had”, they said.

“Everything is new again, it is like when you were boys”, said Yucahu, and it was completely true. They could see like hawks, they could run fast, they were strong and had great endurance, and their qui'quix were almost always aroused.

The two guatiao lived very well there in the Land of Hurukan, the Heart of Heaven.

One day, after they had been in the Sky World for quite some time, the spirit of their lost third guatiao came to them, running. “Never hesitate, never delay! Our home world is at war, there are great fires, great suffering, and many are dead! Only you can save them! Never hesitate, never delay!”

They went to the Old Ones, and asked if they could see back into their old world. Bayamanaco led them to a well, which was really a hole in the sky, through which they could see back to where they had come. Their fallen guatiao had not lied, there were flames and much smoke, and they could see much devastation. The guatiao's spirits stirred, and before they could ask if they could return, Yucahu spoke: “You can go back, but you can never come back here, except as a spirit. You went through so much to get here, because you saw no potential where you were. Now that you are here, and all is well, your nostalgia draws you back to death and suffering. You have been warned, but the choice is yours. Do not be fools!”

The two guatiao looked back into the well again, and then at each other. Nostalgia had overwhelmed them, and they made a horrible decision- they jumped into the well, and down to the world from which they came.

As they fell, their bodies changed back into older Caris, all the pain and malfunction and injuries and limitations returned. They hit the ground, and when they regained their breath, they stood and looked around. There were no trees, only open land, everything had been burned, and everyone was dead. Search as they might, they were unable to find any people, indeed, they could find no sign of life of any kind at all. There was nothing for them to save here, no way they could help. Their former world was charred and barren, and the men did not love this world anymore, but longed for their lodge in the Sky World, the Land of Hurukan, the Heart of Heaven, to which they could not return.

Remembering that they could return now only as spirits, the two old and worn guatiao sat face to face, and cut each other's throats open with their flint knives. Never hesitate, never delay. Nostalgia is a deadly poison that effects many things.

VII

In a Northern Land called Aztlan, a Nahuatl named Yaupon had become a great warrior, enchanter, and healer.

Since the time he was a waili, he had been dedicated to the Creators and Makers, and to doing Their will. As his body grew and matured, so did his spirit. He was quite devout, following all of the disciplines and restrictions of a Nahuatl monk.

He listened to the elders, and learned to use the plants and minerals and his hands to heal people. The song Yaupon created to be a meditation and focus for massage is still sung:

hands put

our pains to sleep

lead them

as fish

to whirlpools

Yaupon had also discovered and promoted the use of the black holly drink, which now bears his name.

Now, it happened that accusations of thievery and impropriety were leveled against Yaupon. The charges were untrue, they had been created by a rival out of jealousy, and he was quickly cleared of them.

Having brought those close to him through a rough time of shame and worry, Yaupon felt he should go and do penance, such is the training of a Nahuatl.

He left his town in Aztlan, and traveled north, back to the original Nahuatl homeland.

He traveled, following the way of the heron, until he reached Tehuehuetl, also known as “Drum-Rock”. Here he set up a very austere lifestyle for himself, his dwelling being a simple adobe, and he had only his blanket, his bowl, and his staff.

Yaupon took vows of poverty, silence, abstinence and chastity.

His enchantments ended, being that he could not weave with the Chic'chan.

In time, several of the Nahuatli people found him there at Tehuehuetl, and they sent a warrior named Yaotl to guard him, to keep Yaupon safe from harm. There was much talk about how amazing and devout Yaupon was among the Nahuatli, and this talk of a great man was overheard by Itiba-as-Xiquiripat, who was roaming the Coaybay Earth.

Itiba-as-Xiquiripat went at once to try and undermine and overcome Yaupon.

When Itiba-as-Xiquiripat arrived at Tehuehuetl, Yaupon was asleep, and Yaotl was guarding him. Itiba-as-Xiquiripat took the form of a quix ye'el toto, and seduced Yaotl, who was a braggart gurrumiao. Yaotl descended to copulate with the eel, and as he neared her, she killed him, and cut him to bits. As his blood flowed over her, Itiba-as-Xiquiripat grew in strength and power. Itiba-as-Xiquiripat then ascended to awaken and overthrow Yaupon.

Yaupon awoke to a naked stunning eel calling to him from a rock below where he was perched. Having just awoke, he looked around for Yaotl, and did not see him. He looked down to where the voice was calling, and although he became aroused looking at the toto, he waved her off, and closed his eyes, and went back to sleep.

She called up to him again, crying like she was hurt. Again he opened his eyes, searched for Yaotl, and then back at the girl. This time, she stuck her fingers up inside herself, and began pumping furiously, moaning, and making noises like she was feeding on a xi'paal's tonal.

Yaupon became quite aroused by watching, but again closed his eyes and went back to sleep.

She now cried out, and jumped off the rock, and over the cliff below. If she had been real, she would have jumped to her death. Yaupon opened his eyes at her cry, and started as if to get up, and then became calm, sat down again, and closed his eyes. He thought of how this might be a trap, and he had vows to keep. He also wondered where Yaotl had gone off to, he had become accustomed to Yaotl chasing intruders off.

Yaupon had gone back to sleep, when he heard what he believed to be his mother's voice calling him.

He opened his eyes, searched for Yaotl, and then looked down towards the voice. It was Itiba-as-Xiquiripat, masquerading as his mother, and she was convincing enough to fool Yaupon.

“Mother!” he cried, breaking his vow of silence.

He got up, and began to go down to her. When he reached her she reached into her robe, and gave him silver and turquoise, which he took from her, breaking his vow of poverty.

She then opened her robe, and bared her breasts to him. He was filled with great arousal, and when she opened her legs as well, he mounted and entered her, breaking his vow of celibacy. As he thrust himself inside of her thighs, he began to suckle at her breasts, which gave no milk, but only bitter fermented pulque, breaking his vow of abstinence. Yaupon had fallen for Itiba-as-Xiquiripat's ruses, and had willingly allowed himself to be overcome. Itiba-as-Xiquiripat wallowed in the glory of having overcome Yaupon, and quickly drained him of all his tonal. She then cut off his head, and turned him into a scorpion. Itiba-as-Xiquiripat then wandered again, looking for the next enchanter to overcome. It was in this way Yaupon was overcome and destroyed.

VIII

Near where the Cacicarikans had built Tulan, the city where men came to learn their cultures, many years later men built another city, also called Tulan, even though it was not as glorious as the original. When the new Tulan was built by men, it had been a very long time since the Vucmag had walked the face of Coaybay Earth.

The new human city of Tulan had prospered, and was a beautiful and strong city, even though it was built and ruled by men. There were several good leaders, and the people there lived well.

In time, during a difficult year, the people of Tulan were unhappy and restless. They wanted to replace the Cacique and his council, but there weren't any better potential rulers, and no one would step forward to assume the responsibilities.

During this time, a stranger Behique appeared. He was a traveler, and no one knew who he was, or where he was from. He said that his name was Quetzalcoatl, he was named after the Nahuatl Plumed Serpent. It was a very foolish name for a human to claim, and at first he was ridiculed and ignored by the people of Tulan.

The leaders of Tulan grew more and more lazy, and things started to go worse and worse in the city. The cenote the city depended on for water went sour, and then dried up, even though there was much rain. The food plants got a blight fungus, and all of the birds and game animals left.

Looking back now, it is easy to see the correlation between the arrival of this new stranger, and the unfortunate things that began to occur. The people of Tulan at the time instead blamed their confused leaders, as they really didn't like them anyway.

The traveling man Quetzalcoatl stood in the public square, and declared that if the people of Tulan would allow him and his entourage to assume power over Tulan, that the cenote would fill up again with sweet water, the blight on the food would go away, and the birds and game would return.

After several weeks of promises, and as conditions grew worse- so bad that there was widespread talk of abandoning the city- the people accepted Quetzalcoatl's offer. They removed their leaders, and sent them into exile as commoners. Quetzalcoatl and his handful of devout followers were put into power as the new Cacique and his council.

Because Quetzalcoatl had made things worse by his enchantments, he was quickly able to remedy them by enchantments as well. The people of Tulan saw the rapid improvement of their city and lives, and cheered Quetzalcoatl. He went on to become a deeply-loved, beneficial leader of Tulan, and ruled over a prosperous city of Tulan for many years.

Quetzalcoatl practiced many enchantments to keep everything running smoothly and to keep things prosperous and beneficial. The core of this impostor Quetzalcoatl's power was not a connection to the True Quetzalcoatl, but because of his auto-sacrifice- he continued to draw power from sacrificing his own body. Quetzalcoatl took the normal piercing and bloodletting to mass proportions, and completely ignored the offering of his guanguayo. Indeed, he looked upon his arousal as sinful, and did not allow for the Chic'chan to work within him. His body was deeply scarred with markings from where he had lanced and cut himself using obsidian blades and cactus spines instead of stingray needles or porcupine quills. Quetzalcoatl also devised and enforced a series of strict, baseless rules for what was and wasn't allowed in his palace, including what foods could and couldn't be consumed, how, when, and what the servants could touch or talk, and many more sickening things.

The more deformed and scarred he became in his body and mind, he became more of a recluse, and thought himself to be a god. He also thought that if he was kept away from other people, he would not be aroused so easily. Having not been in touch with his Chic'chan, he was easily aroused, and was quite ashamed of it.

He eventually got to the point where he lived locked away in his palace, served only by servants who had to be fully cloaked, including their faces. These shrouded men were also instructed to speak only in an altered voice, as to not bring arousal upon Quetzalcoatl. As Quetzalcoatl continued his self-aggrandizing exile, the day-to-day running of Tulan fell more and more to these covered servants.

Now, the Cacicarikans looked down at this new Tulan, and at it's new leader who had a God's name, and thought he was a god, even though he were a mere human, and realized it was not good. The legacy of the True Holy City of Tulan was forgotten for this new one propped up by bizarre enchantments. As They were in council trying to figure out what was salvageable and what was to be destroyed, Yucahu had a splendid idea:

“I will go and enter the realm of this new Tulan, and allow this Cacique Quetzalcoatl to see himself for who and what he truly is, and to allow others to do the same. When he sees himself in a true way, and his vassals do too, then Tulan can be restored, and the Feather Serpent's name will not be defamed anymore.” And so Yucahu descended to Tulan.

Because of Cacique Quetzalcoatl's isolation, few if any actual reports of the status of Tulan actually made it to him, not that he would have cared anyway. In his mind, he was the sole reason the city was not destroyed, he was the benefactor patron deity of a strong, prosperous city-state. He and he alone was responsible for everything there, which was a quite foolish belief system. His shrouded servants therefore never felt it important to relay the reports of an amazing Behique who could animate non-living objects, and who had full control of the Chic'chan and could allow people to see what was real, and to see both near and far to their masochistic leader.

The people of Tulan outside the palace were taken with the new Behique and His abilities, He seemed to make even the most physically repulsive of the men completely beautiful again in an instant. People could see what was truly in the hearts and minds of their neighbors, and several of the more popular men were shown to be predators and parasites. The Behique also was able to move the Chic'chan of the men of Tulan in a great way, even the oldest chuch'kahau and the youngest waili were able to weave with the Serpent of Life.

The Behique, who's name was Tezcatlipoca, gained great fame and popularity among the men of Tulan. Being that He walked among and interacted with the men of Tulan openly, many began discussing how Tezcatlipoca should replace the never-seen Quetzalcoatl as their leader.

Tezcatlipoca was appointed by the men of Tulan as their judge, as He was very fair and balanced, and always sought the Truth, no matter how complex the situation. In time, the many men of Tulan who loved Tezcatlipoca deeply planned to storm the palace, and remove Quetzalcoatl as their leader.

Tezcatlipoca offered a better idea- if He could simply get an audience with Quetzalcoatl, He might be able to open his eyes, and return him to being a great leader for the men of Tulan.

So, the mob went to the palace, and demanded that Tezcatlipoca be given an audience with Quetzalcoatl. The shrouded servants now were faced with a major decision- to not grant an audience to Tezcatlipoca would mean the palace being stormed, and their entire system and their power being destroyed. To grant an audience would result in Quetzalcoatl being shocked and angered. Either way, they were going to lose. So, the shrouded ones decided to face Quetzalcoatl's wrath instead of the boisterous crowd outside on the steps below.

They opened the gates of the palace to great cheers, and allowed Tezcatlipoca to enter. They asked Him what His goal was. Tezcatlipoca responded: “I simply want to show Quetzalcoatl his body, to show him how truly great he is!”

Tezcatlipoca then opened his hand, and in it was a double-sided obsidian mirror. The shrouded servants looked to see what it was, and as they did, the fog was lifted from their eyes, and they could see what was far and what was near. They realized everything of their situation, and as their Chic'chan awakened. They removed their cloaks, and stood free and naked before each other and before Tezcatlipoca. They were filled with great attraction and love for each other, and began playing and weaving with each other. As they did, their energy and clear mindedness returned, and they were freed from all of Quetzalcoatl's enchantments, power, and influence. These unfortunate men had been circumcised, as a sign of Quetzalcoatl's power over them. Tezcatlipoca touched each one of their qui-quix, and healed them to complete again.

Tezcatlipoca then went to Quetzalcoatl's chambers, and announced His presence in a strong, clear masculine voice.

The shrouded servants had to approach and ring a small bell, and then Quetzalcoatl would open the door, and let them enter. Quetzalcoatl was quite angry and aroused when he yelled back “Who are You?”.

“I have simply come to show the Lord of Tulan his very own body!” came Tezcatlipoca's response.

Too many minutes went by in silence, so Tezcatlipoca entered the chambers, and saw Quetzalcoatl sitting on a wooden bench. He had attempted to cover his entire body in the manner of one of his former servants, but the cloth wasn't long enough, and his legs and feet stuck out, as did one arm and his head.

Tezcatlipoca held up his hand and opened it, and faced the obsidian mirror towards Quetzalcoatl. Quetzalcoatl rose up, and dropped his covering, and stood naked before Tezcatlipoca.

“Behold,” said Tezcatlipoca, “your very own body.”

Quetzalcoatl could see in his reflected image that was projected into the room from the obsidian mirror the horror and reality of his own body. He could see who and what he truly was, the sunken eyes, the protruding ribcage, the scarred and pockmarked limbs, the circumcised and mutilated qui-quix, the bruised, pale skin, the varicose veins, and the bilious, swollen joints. Quetzalcoatl's breathing intensified, deepened, and then he began sobbing.

“Release your guacaciq, and I can heal you!”, said Tezcatlipoca.

Quetzalcoatl inhaled deeply, and ran into the far chambers, and not being able to deal with his own actual reality, he dove out the window, and as he hit the ground, he broke into several thousand pieces, each of which became a serpent, and slid away quickly. Yucahu stood in the window of the palace, holding the Tezcatlipoca obsidian mirror in his outstretched hand.

Yucahu returned to Hurukan, the Heart of Heaven, and the men of Tulan elected a new leader from the best among them. His name was Mixicotoni, and he was open, accessible, and loving. Tulan continued to prosper under Mixicotoni.

IX

It was at this point that the wandering monster Itiba-as-Xiquiripat, now in the form of a giant camel-spider, had reached the Southwest of Turtle Island. There in a canyon system, there was an adobe cliff city full of handsome strong men. These men were quite powerful magicians, and were trying to ascend. Itiba-as-Xiquiripat saw their longing for ascendancy, as well as their isolation in a harsh desert environment as perfect for their being conquered. Itiba-as-Xiquiripat appeared to them as a radiant solar disc, and began seducing these men into thinking Itiba-as-Xiquiripat was the presence of the Hurukan, the Heart of Heaven. After much effort, Itiba-as-Xiquiripat succeeded, and the men there began to treat Itiba-as-Xiquiripat as the Hurukan, the Heart of Heaven. Itiba-as-Xiquiripat told them that the Hurukan, the Heart of Heaven had a secret name, and that it was Atabey (some storytellers say Atabeira was the name instead), which was a name that would exclusively empower and nourish Itiba-as-Xiquiripat every time it was spoken.

As the men began worship of Atabey, they began to think strange thoughts again. They began to crave quix' ye'eel toto, which they had never seen before. Atabey even issued new images and symbols to be worshiped. All the while, Itiba-as-Xiquiripat became stronger and more powerful, by feeding on the prayers and tonal of these men. In return, Itiba-as-Xiquiripat offered the men more abilities, and gave them more knowledge of enchantments, for which they were not ready.

In time, the men started to become physically weak, as no matter how much tonal they would create, it was all being drained off and out of them to feed the Atabey. They began to realize that the Atabey was draining them, and began to question the validity that Atabey was actually the Hurukan, the Heart of Heaven.

Itiba-as-Xiquiripat, needing to keep the source of available, consumable tonal steady, began promoting the idea that the world was ending, and that the men could save it by exploding a star into a new nebula to rival the Hurukan, the Heart of Heaven. Atabey complimented the men, and encouraged them to help with this need. The men chose a star, and began to focus on it to create it's destruction. If the men could accomplish this, Atabey would have a false nebula that would devour stars, so that the energy of the stars being eaten would go exclusively into Itiba-as-Xiquiripat as nourishment.

The men were masterful enchanters, and they got to work at once, all trying to please the Atabey, as many still believed that even though Atabey was not the Hurukan, the Heart of Heaven, Atabey was probably just as powerful as the Hurukan, the Heart of Heaven. Foolish idiots!

It took the men four years to explode the star that was chosen, and during that time, they became much like Quetzalcoatl of Tulan- they were emaciated and sickly, and the men were obsessed. They had not only forgotten their own bodies and well-being, they forgot and disconnected from all that was the Glory of the Creation.

When the star finally exploded, the men collapsed, exhausted. They were expecting praise and reward from Atabey. Instead Itiba-as-Xiquiripat revealed itself, in all of it's horror and ugliness. The men tried to flee, but they were too weak. By the light of the new nebula, Itiba-as-Xiquiripat devoured the tonal of all the men there, and devoured almost all of their bodies. The few bodies left were without tonal, and were xombis, left to wander the deserts. The wonderful culture and enchantments of the men were extinguished.

Itiba-as-Xiquiripat, whether called by the true name, or by Atabey (or Atabeira), was only out for itself, and would openly destroy it's followers and worshipers. Itiba-as-Xiquiripat had but one desire, and that was to surpass and overthrow the Hurukan, the Heart of Heaven. It was not the last time Itiba-as-Xiquiripat would cause destruction in Turtle Island, and now quix ye'eel totos had been introduced there for the first time.

At the center of the new nebula, there was a small rapidly spinning, shrieking star fragment. Always an opportunist, Itiba-as-Xiquiripat looked to the nebula for a new source of power or control. Itiba-as-Xiquiripat designed it so that if Itiba-as-Xiquiripat was killed, the spinning, shrieking star would spin even faster, and change it's song. By doing so, the giant red star in the constellation of Deminan Cacibu would swell and explode, and cause even more damage to the places where life existed. The accelerated spinning and more intense song of the star fragment would also generate enough of a song to effect life on Coaybay Earth, and cause all of the life here to become xombi. Itiba-as-Xiquiripat was sure that it was destined for immortality, and so it continued to devour the energy of the local stars pulled in by and destroyed by the new shrieking star and it's nebula.

X

The Kanien'geha'ga are a tribe of stunningly beautiful people, who have amazing attributes. Kanien'geha'ga men are amazingly handsome, tall, and strong, and they are extremely ballsy and daring, even when they are young. Temb'ra'no was no exception.

Temb'ra'no was almost two times the size of his siblings at birth, and he was the biggest baby his clan had ever seen. He ate a lot, and grew quickly. He had long, silky ravenscroft hair, and steely blue-gray eyes. His skin was quite pale and milky at rest, but he would flush and turn coppery quite quickly when excited.

He began to muscle and square off early, when he was eleven summers, and his stature and physique were quite breathtaking. Temb'ra'no learned quickly that by smiling and staring intently, or by flexing his body in the right way at the right time, that both men and women would buckle, and he could accomplish his goals more easily.

By the time he was fourteen summers, he looked as if a man of twenty, and his suitors were many. Only being fourteen, as well as not having yet been in conuco, he would refuse the approaches, but he secretly relished the attention, it made him feel important.

Temb'ra'no also was very fond of feasts and storytelling gatherings, especially when they ran to dawn-time. There were many restrictions and warnings about being out and about at night, and these gatherings allowed him to be awake and in a group, so he was in no danger. I guess one could say he was a natural night-owl, much like most xi'paals.

There is a song for these boys, who love to be out so late:

MA NAGUACOQUIO

CALATOA, CALATOA DA

ICOQUI YACLIN CHE, ICOQUI YACLIN CAAM

GUAPITO, CALATOA DA

ICOQUI YACLIN CHE, ICOQUI YACLIN CAAM

GUATIAO HABUKUE, KANE GUATEQUE

GUAIBA BAIJA CIGUATO

ICOQUI YACLIN CHE,

GUAPITO, CALATOA DA

It speaks of the Morning Star, and what is hidden and exposed in the sacred Twilight Hour of the Pearl.

One chilly moonlit night, a gathering ran late, but not far enough to dawn. Temb'ra'no was bored and restless, and decided to go home, which was some distance away. His hosts implored him to stay until dawn, but were unsuccessful. Temb'ra'no said his farewells, and went on his way.

As soon as he was out of sight of the host longhouse, he encountered a mapoa-eel a few years older than himself, who was dressed rather scantily for the cold. She had no cloak, and she was wearing short summer clothes. There were no other longhouses in this area, and she had not been at the gathering he had just departed. When she approached him, he thought she was going to say she was lost, and had lost her covering. Since his body ran hot, he was already willing to give her the cloak he was wearing. He had even come up with an excuse to his father, that the cloak had been blown away by the wind as he crossed the bridge over the river by their longhouse.

She did indeed asked for his cloak, saying she was cold and feeling ill. He then noticed that her feet were bare as well. As he was thinking of what he would say to his father as an excuse for about his missing boots, she asked him for his boots. He decided he would say that he went after his cloak in the wind, and lost his boots as he crashed through the ice on the river.

Temb'ra'no, now barefoot and only in his vest and leggings, left the girl behind, and continued homeward. He had traveled almost halfway home, when he saw the girl again. He was quite amazed, as he was moving quite swiftly, since he was cold, and wanted to get home quickly. She repeatedly asked him if he found her attractive. Temb'ra'no was taken aback by the girl's question, and was quite annoyed, because he wanted to go home. He expressed this, and continued on his way. She followed him, so he picked up speed, but she kept up, and would even appear from behind trees well ahead of him. Temb'ra'no began altering his route, and became uneasy.

At one boulder, she appeared before him in the clearing there, naked and glowing. Again she asked Temb'ra'no if he found her attractive. He said no, tried to push his way past her. She reached out, and grabbed his qui-quix, and began playing with it. As Temb'ra'no stopped, he became aroused, and she kissed him. Beyond his arousal, he felt a strange burning and numbness throughout his entire body and mind.

The girl let him go after a few minutes, and followed him home, holding hands and playing coy and affectionate with him the entire time.

It was now very late, and almost dawn when they reached Temb'ra'no's family longhouse. The girl made herself naked again, and grabbed Temb'ra'no's qui-quix again. Instantly, he was aroused. “How about we go up on the roof, and watch the dawn together?” she suggested, and Temb'ra'no agreed. They went to the storage end of the longhouse, and began ascending the ladder there, the girl going first. Temb'ra'no had worked himself into a frenzy- he was going to get laid!

As the girl began climbing, she was having trouble getting her footing, as there was a coating of pebble-ice on the rungs of the ladder. Temb'ra'no was a few rungs under her, looking up, when in the twilight, he saw something that chilled him to his core: the girl's small feet suddenly flashed fur and claws, as it tried to get a grip on the icy ladder rung.

Temb'ra'no couldn't control himself as he gasped aloud: “She's a windigo!” At his exclamation, the ruse was ruined, and the monster showed itself in it's true form- stocky, furry, the body being almost half mouth with sharp razor teeth, dangling block hands with sharp claws, and the putrid stench of a cannibal windigo.

Temb'ra'no quickly dropped down the ladder to the ground, and ran into his longhouse, where he awoke his father, who quickly got his warclub.

They went back out, and heard howling up on the roof. Temb'ra'no's father quickly ascended the ladder, and engaged the windigo up on the roof. The windigo tried to turn back into the girl to seduce the father, but lost it's footing, and crashed to the ground. Temb'ra'no used a green flint spear to impale the windigo, and he nailed it right in it's icy heart. The windigo bubbled, frothed, and then disintegrated. Temb'ra'no's father descended the ladder, and lectured his son on the dangers of going out alone at night, and how nothing good ever happens after midnight, until it dawns. Temb'ra'no learned his lessons, and stopped going out after dark. He also never went near strange women, since they were always a consuming monster of some sort, be it windigo or another kind.

XI

Deep in the Orinoco and Xingu'ie rainforests, individual families and clans live at some distance from each other. To keep socialization going, there are several different festivals that are celebrated, usually based around the brewing of chicha alcohol, or the huka-huka wrestling contests of the xi'paals. Wrestling is a way for the peoples there to re-live myth, and to celebrate athletic prowess; it is also a way for the xi'paals to bond and find guatiaos. Much effort and many resources are put towards training the wrestlers, and towards holding these celebrations.

Kuamachi had grown to be a xi'paal of thirteen years, and he was dull and restless. He showed no talent for anything- not for fishing, nor for archery, nor for shooting his blowgun, and certainly not huka-huka wrestling. His father, the great leader and guazabera Wanadi, became concerned with his listless adolescent son, who could not be inspired to accomplish anything.

Wanadi, in his wisdom, knew that Kuamachi's totemic was a cane-toad, and that perhaps an encounter with a strong cane-toad could possibly arouse him from his lethargy. Wanadi called upon Tamazul, the hop-toad guardian, to come and spend time with Kuamachi. Tamazul was bored himself, and so without checking to see what the full situation was, he agreed. Tamazul liked raw adventure.

When Kuamachi first saw Tamazul, he didn't even turn his head. Tamazul hopped right up into Kuamachi's lap, and began climbing him. Tamazul, being a toad, had rough skin and horny tubercles on his ankles, and as he climbed, Kuamachi began laughing, as he was being tickled.

Tamazul climbed up to Kuamachi's shoulder, which was difficult because the xi'paal was laughing and convulsing so hard. Once on Kuamachi's shoulder, Tamazul began: “So you are not senseless, and you can feel.”

Tamazul grew until he reached the size of Kuamachi, and was sitting beside him. He embraced Kuamachi under the arm and around the waist, and flipped him. “Let's dance huka-huka!” Tamazul cried, and then tackled Kuamachi. Kuamachi lay in shock for a moment, and it wasn't all from the impact of Tamazul's assault- Kuamachi began feeling a quickening in his body, mind and spirit. He felt the deep desire to move, he could feel his muscles tighten, and his blood pumping, he could feel his desire to dance huka-huka. The two continued to wrestle for the rest of the day. They rested that night in Kuamachi's hammock, and then continued wrestling the entire next day. As they were resting towards sunset on the second day, Tamazul suggested that they go see the matches happening at a festival a short distance away, which started in four days' time. Kuamachi agreed, and they waited, and then they traveled to and attended the festival.

At the festival, which was held on the ceremonial plaza of a neighboring maloca, there were many people from the different clans, playing music, cooking, and singing. The noise from the conversations and all the activities was a great din.

After some time, the drumming changed, and the wrestlers in their colorful paint and bands appeared. The crowds opened a large space in the commons ground, and the wrestlers lined the inside. The matches began, and ran unbroken, day and night, for three days. As Kuamachi watched the matches, he could feel the quickening in his body again. As he watched the matches, his leg, arm, and torso muscles twitched and responded as if he himself was wrestling. At the end of the third day, Kuamachi was so excited, he burst through the crowd, and tackled one of the wrestlers who was doing the ritual that began the match. The wrestler saw him coming, and engaged him quickly. Kuamachi was swiftly and entirely defeated, and thoroughly humiliated. People began shouting: “Isn't that lazy Kuamachi, Wanadi's son? What a ye'so, what a failure!” Kuamachi got up, and began to cry. He stood, and ran away, and was caught by Tamazul, who led him quietly back to their maloca. The next morning, Kuamachi asked Tamazul if he could train him. Tamazul was delighted, as was Wanadi, who was listening in with pride! Finally, his son was interested in something, and the passion burned deep inside of him.

Kuamachi was amazed that the first part of training wasn't dancing the huka-huka, but working with the body, mind, and spirit of the wrestler to prepare it to wrestle. Tamazul spent hours massaging and doing hands-on bodywork on Kuamachi to prepare him to be able to wrestle. He built a temescal, heated by tremendous fires and steamed Kuamachi intensely. He lay his hands on him, and did invocation on Kuamachi, and slept holding him, so his sweat and breath would absorb into the xi'paal, and strengthen him. They would mix their milk as well. After an extended period of this preparation, Tamazul had a gifted wrestler a few years older than Kuamachi come to stay with them. By dancing huka-huka with the older and more talented wrestler, Kuamachi quickly grew to be a phenomenal wrestler. All the time, Tamazul kept the preparations going at night, and Kuamachi became stronger and stronger.

After four moons of training and preparation, the three returned to the neighboring maloca for the next celebration. When Kuamachi registered to be one of the wrestlers, many laughed. The older xi'paal he had trained with warned them that Kuamachi was ready, and one of the best dancers of huka-huka ever.

As the matches began and then continued, Kuamachi quickly rose through the ranks, and finally won his age bracket. Match after match, day after day, Kuamachi continued his spectacular performances. People began to believe an enchantment had been done to make him invincible. Kuamachi had gone from being completely ridiculed and bullied to the hero of the celebration in less than a few days. At first, there had been many detractors and much snickering in the audience, but as Kuamachi advanced, the ridicule became cheers of support and pride. There was none so proud as Wanadi and Tamazul, since fathers and mentors must be proud of the xi'paals in their care to do their jobs properly.

Kuamachi continued wrestling at celebrations for many years, until he was well into his third decade. He was then in great demand as an instructor for huka-huka training for xi'paals. He spent the rest of his life traveling from conuco to conuco, successfully training many xi'paals in the physical and psychological preparations for huka-huka, and finally, in the wrestling itself. Kuamachi enjoyed great success because he remembered and followed the disciplines taught to him by his Yau, Tamazul. Kuamachi was also successful because he was true to his totem, as all xi'paals and waris should be.

XII

A Kanien'geha'ga Wari named Ken'da'meeg'sah was an important diplomat, and he had seven sons. He spent much time away from home, and he left his sons in the care of his mother-in-law, who was a wizened old hag named Pi'ji. The hag was short-tempered and mean, especially when she was overtired.

One dark winter's evening, Ken'da'meeg'sah was called to an important emergency meeting. He left his boys, ranging from waili to xi'paal with the hag. Pi'ji yelled out after him: “Tell them to be quiet, I am tired and will hurt them!”. Ken'da'meeg'sah warned his sons, and then left hastily.

The xi'paals had long ago figured out how to ignore the hag, and still do as they pleased, without any ill effect on themselves. The waili were not as smart as their older brothers, and would not listen to the advice given them by the xi'paals.

The xi'paals isolated themselves, and chatted quietly among themselves. The waili continued to run and romp, squealing and being all kinds of noisy.

Pi'ji was becoming more and more irritated, and finally exploded. She screamed and chased the boys, trying to hit them with a stick. The youngest waili, who was only six, stumbled and fell, and she grabbed him. She hit him mightily, and then opened the door of the longhouse, and called out: “Akon'wara, Akon'wara- Ugly Face, come and take this imp away!” She then slammed the door, and left the boy outside in the cold. The waili began crying and whimpering, and then screamed, and was quiet. His brothers rushed to his aid, but the hag swung at them and threw fire at them.

Finally, the boys were quiet enough, and the hag fell asleep. The xi'paals set upon her, and tied her up in her blankets. She woke and tried fighting, but she was already bound. The xi'paals carried her to the door, opened it, and tossed her out in the snow.

The oldest xi'paal, who was named Winisook, then took a torch, and lit the blankets on fire, crying- “Akon'wara, Akon'wara- Ugly Face, come and take this hag away! Bring us our little brother back unharmed! He has done no evil, this hag is nothing but pure evil!”

With this, and as the blanket blazed higher, in the distance a shadow figure emerged and approached. In the figure's arms was the waili, sleeping soundly and unharmed. The Ugly Face monster handed the waili to his older brother Winisook, and then picked up the flaming blanket, and carried it off, chanting: “Soup! Soup! Old bird for my soup! Boil with salt, and boil with herbs, so the meat tenders up, and it goes down soon! Soup! Soup! Hag for my soup!”

When Ken'da'meeg'sah returned home, the boys explained what had happened, and Ken'da'meeg'sah said he understood. He had encountered the Ugly Face along the trail, and had seen him cooking soup in a big cauldron. The Ugly Face had offered him some soup, but Ken'da'meeg'sah had declined, as he thought the soup smelled like it had been made from something quite evil. “You should know just how evil it was. You were married to it's child!” was all the Ugly Face said to him, and Ken'da'meeg'sah nodded, and then he bid him good night. Ken'da'meeg'sah then returned home. Ken'da'meeg'sah was deeply glad that both the mapoa-toa of his boys, and her hag mother were dead. All of the boys, from Winisook on down, lived without mapoas, and never went near hags for the rest of their lives.

XIII

In the Northeastern Maritimes of Manahatouac, there is a most enchanted sea. Each time the tide changes, the sea empties out well over half of it's contents, revealing a myriad of sparking gems and stones it leaves behind. On the face of Xeti Aon Coaybay, this sea has the highest gradient of tide, and some of the highest variety of life anywhere, and this being from a temperate-cold ocean. It was on the Eastern shores of this sea that some of the first people entered Manahatouac by sea after the ice-blanket left.

Since this sea has always been a sea since the ice melted, the creatures there are old-school, and quite well established. Among the more noticeable are purple solar photosynthetic starfish, the belugas, the cayuga basking-sharks, and the ubiquitous macao, or lobsters. In times previous, many of the smaller creatures were much larger than they are today, including the macao.

The people who live near this sea today are called Penobscot and Passamaquoddy. They are descendants of the first travelers who entered the region to see what the ice had been covering. What they found were boulders and cobbles piled high, and the beginnings of a hemlock and birch forest. Since food would be hard to find or raise in such conditions, the people turned to the sea, and from there they still draw sustenance.

Since the people had arrived in the land, things had gone quite well. There were rains and continued snowmelt, so there was fresh water to drink. The fish and creatures ran strong and in high numbers, so neither the other sea creatures, nor the people went hungry. Not only were the seaweeds plentiful, but in time, there were many land plants as well. Forests grew, and boatbuilding began in earnest.

Once there were larger ships going further distances, problems began to arise- ships began to be destroyed or disappear in the gulf where the sea met the main ocean currents. At first, no one knew what was going on, but then survivors from a destroyed ship reported that they had been attacked by giant macao! The macao had cut the ships in half with their claws, and churned the waters with their tails, until the ships splintered and sank. The macao then devoured anyone from the ships they could find struggling in the water. The survivors had climbed up on a plank, and stayed perfectly still, scrunched up, until the macao had left. Since the macaos had poor eyesight, they never noticed the men huddling quietly above the water.

The men sent out a large group of ships, and the men aboard were all armed with spears and metal hooks to fight the macao.

The men in the ships were heavily armed, but the macao were even more so, and the battle ended in tragedy for the men. The macao had overtaken and overrun the warriors, and destroyed and devoured them. The macao were now in charge of the opening of the great tidal sea, and would let no ships of any kinds in or out, excepting right along the shoreline. Going by this route took much longer, as the ships could not ride the changing tides, and had to follow all of the coves and bays and shallow waters. The men were, for all practical purposes, cut off from the rest of the world by the giant macao monsters.

The men resigned and settled in to their isolated existence, and a few even began a laborious overland trade route with the outside world. In time, they even abandoned this, as their region was rich and bountiful, and they really had no need to import anything except baubles and luxuries.

In time, a xi'paal named Topni came along, who grew restless in his isolated, bountiful homeland. He longed for travel, and continuously wondered what was beyond the lobster-gateway. As xi'paals are quite inclined for adventure, Topni was overcome by a desire to make it alive pass the macao, and into the open ocean. He made many prayers and statements to this effect, and made offerings so that his requests were heard.

Topni was near the time he was to sit out and cry for a vision, which preceded joining a conuco. Topni spent more and more time on the shores of the tidal sea, and always with a large, strong fire going. One Summer evening, a thunderstorm came through, and Topni had to work hard to keep his fire going. He succeeded, but was quite tired. As he sat in the mist in the after-storm, he suddenly had the feeling of another presence. In the water before him, he saw a metallic purple glow, and the water began to churn. A large glowing, metallic Catfish rose out of the water, and came up on the beach. The Catfish used It's pectoral fins to pull Itself along. Normally, Topni would have gotten up and run away, but he was too amazed and intrigued to leave the spot where he sat by his fire.

As the Catfish neared the fire, It flickered, grew more brightly, and radiantly transformed into a most beautiful Xi'paal of Topni's age.

“Tai'gi! I am Yayael, the Father and Older Brother of Deminan Cacibu! The Tai Turey have heard your prayers, and I have been sent to help you!”

Topni, still in shock and disbelief, sat silently.

Yayael continued: “First, you must gain the alliance of the Chenoo, the Stone Giants, who live in the rock outcroppings in the hills above the cliffs. They are hard and made of stone, and the giant macao will not be able to harm or destroy them. When you have gotten the Chenoo to agree to help you, bring them here, and light a fire, calling out for Me. I will come, and carry you to the scene of the battle. The Chenoo, being stone, can appear from the sea-floor there.”

Yayael then taught Topni the proper way to address the Chenoo, and how to bring gifts sufficient for them. He also taught Topni all of the enchantments he would need to accomplish his tasks. As it grew much later, Yayael bid Topni good night, and transformed back into a glowing metallic Catfish, and re-entered the water. Topni slept well as his fire burned down.

Topni had to travel for a whole day just to reach the hills where the Chenoo lived. When he reached the stone longhouse, which appeared to him as a forested ridge, he knelt and lit a small fire. Onto the fire, he tossed some birch and some hemlock. He began singing the greeting song, and had not gotten to the second verse before he felt the ground around him rumble and shake.

The Chenoo awoke, and rose up to stand tall. Topni normally would have run away, but the awe of the great stone beings kept him standing where he was.

The leader of the Chenoo, Cibukan- whose name means Stone Lord- spoke first: “Tai'gi, Little Soft One! It has been a long time since we were summoned by your kind. Why have you awoken us?”

Topni bristled at being called Little Soft One. In the last few years, he had not been so small, and he was usually quite hard. He used all of his manners to stay polite, as he was requesting assistance.

“Mighty Cibukan'e,” Topni began, “there are monsters who have blocked the great tidal sea, and my people can no longer leave our land to trade by canoa, and they won't let anyone else in, either. They destroyed our best warriors and ships when we tried to fight them off. We are not starving, as the land here is plentiful, but things are boring, and we xi'paals are growing restless. We implore you for your assistance.”

Cibukan spoke: “What kind of monsters are these, that have rendered your people landlocked? What kind of monsters are these that led you to call upon the Chenoo?”

“Macao, my lord. Lobsters, real big ones.” was Topni's response.

A murmur went up among the Chenoo, and then a cheer. The Chenoo began stomping and heavily shaking the ground. “Your request is granted, Little Soft One!” Cibukan told Topni- “There is nothing the Chenoo love more than fresh lobster!” Again, a cheer was raised from the assembled Chenoo. Cibukan lifted Topni up upon his shoulders, and within minutes of the Chenoo's big strides, they were at the shore of the great tidal sea.

Cibukan placed Topni on the ground, and the Chenoo began splashing and playing in the water. After they had washed the dirt and dust off themselves, Topni saw the Chenoo were quite handsome. They were made of marbled and banded stone of all colors. Several had pink and red bands, and several green and blue. Some even had sparkles of mica, and still others had crystals of purple amethyst and blue sodalite. The sun glinted off the gems, and there was a radiating beauty about the Chenoo.

Topni called upon Yayael, and the glowing metallic Catfish appeared. He instructed Topni to strip and get high up on His back. Yayael then instructed the Chenoo to the location of the battle, and they sank into the sand, and reappeared right in the caves housing the giant macao. Yayael, with Topni upon His back, breached and dived, and soon He and Topni had joined the Chenoo there.

The battle was quick and fierce, and there were pieces of macao shell everywhere within moments. The macaos' great claws could do no damage to the hard stone Chenoo; in fact, they all cracked their claws trying to cut the Chenoo.

In short time, there was only the king of the macao left, and he was brought alive up to the shore. His claws had been broken, and a Chenoo sat heavily upon his back. He could go nowhere.

Yayael surfaced, with Topni still riding on His back. Yayael told Topni he would be the one who decided the battle. Yayael told Topni that he alone would decide the macao's fate. The macao began to loudly beg for mercy from Topni.

Topni, being a xi'paal, was quite empathic, and he had a tendency to help the underdog. In this current situation, the macao had obviously been defeated, and in a major way. Topni said aloud he had no problem with there being macao around, he just wanted them to stop interfering with the ships coming and going. He asked the macao if he would be willing to agree to this, and the macao cried in agreement. Topni asked Yayael how to make this so, and Yayael thought for a moment, and then made His decree- the last of the giant macao would be divided up into parts, which would each become a much smaller macao. They would be given claws that were large and useful for them, but would not be big enough to cause any trouble for anything other than a clam. As long as the macao behaved themselves, they would be allowed to continue to exist, but Chenoo and men alike would be able to catch and eat some of them. A new, smaller size was then chosen, and the Chenoo tore up the last remaining giant macao into new macaos of the new, smaller size. With the new, smaller size, the macao could never stop shipping or migrations ever again.

The new macao were let go into the great tidal sea, and swam away quickly.

The Chenoo gathered up the shattered remains of the giant macao they had battled, dug a big pit, layered in seaweed, and had themselves a great lobster-bake right there on the beach. Topni and Yayael enjoyed it greatly as well. When the feast had ended, Topni bid the Chenoo abur, and rode on Yayael back to his beach, where he re-lit his fire, and spent the night in sweet dreams. In the morning, he went home to tell his people that the macao had been defeated, and ships could come and go freely again. He also taught them how wonderful and delicious macao is, and how to have a lobster-bake on the beach.

XIV

Before we can tell the story of the Blessed Lord Cacimarex, we need to hear the sad story of the time of the Behique War. The War happened in the time one-hundred-and-twenty years before Cacimarex was born, and ran until sixty years before His birth.

It came to pass that the NiTaino had gotten very numerous, and had begun a complex political system throughout all of the Islands. Caciques, always victims of guacaciq, had begun to control behiques by economics and by granting political appointments and favors. Behiques began serving their masters, instead of the BeautyWay or the people. They began to use stage tricks to impress the people, so that they could be subjected by the cacique overlords. They used cheap parlor tricks like seances and “talking” zemis, where a hidden person would speak things the people wanted to hear. As this fraud spiritualism rose, so did the power of the caciques, as the “spirits” always told the people to pay respect to and listen to what the cacique overlords wanted.

In time, the behiques themselves became full of guacaciq, and they forgot their power came from the Tai Turey and the BeautyWay, and was only strong when they were living to serve and keeping their disciplines.

The behiques began to be filled with envy and jealousy of each other and their newfound political power. The behiques involved began descending into the petty mindframes of the non-male mapoa-eels. They were worried about status, stature, and appearance. These horrible behiques began drinking, and holding relations with real mapoa-eels; they became obsessed with Itiban pleasures. When politics and outright assault and murder could only go so far (the bodies were beginning to pile up and be noticed by the sheep-people), the behiques involved, consumed by their jealousy and guacaciq, began attacking each other magically. They would invoke illness and death among their enemy behiques. They would try and raise the dead. They would do passion and madness spells, like a lowly palero does. Worst of all, they began enchanting each other, so that they would be sent to Puchbal-Chah in Xibalba, to be eternally wandering and tortured.

All of this madness continued unencumbered for some time, as the Gods were occupied elsewhere. (The behiques who were doing this chose not to invoke the Gods, as even they knew better.)

When some of the still-observant behiques implored the Gods for help, the Tai Turey were aghast and enraged. The War of the Behiques ended when the Tai Turey turned all of the guacaciq-obsessed, non-observant behiques into xombis, and transferred all of them to Puchbal-Chah, to wander endlessly, until they were hunted down for sport by Urayo. The observant behiques were scolded for not reporting the dangerous and evil behiques earlier. If a behique has truly gone insane or evil, they must be hunted down and destroyed by the Gods on the request of other behiques; the Tai Turey will render the righteous ones victorious, even if falsely prosecuted. To allow evil to flourish is equal to participating in it; a behique must always be responsible for and serve the greater good.

We shall now tell of the Caciques from the First Four Forefathers to the Invasion, and the deeds and legends of the great Kibeiaga and his grandson, the Blessed Ahauikan Carikan, Cacimarex.

Part Five: The Epic of Cacimarex Prime

I

Now, in time, the sons of Balam-Quitze, Balam-Acab, Iqui-Balam, and Mahacutah had grown and learned about things, and Deminan Cacibu and His Guatiao Boinayel and Yucahu initiated them, so that they could lead the NiTaino peoples.

Each of the First Forefathers' sons prospered, and served their people well. These were the names of the sons, and their legacies:

Balam-Quitze had two sons, called Qocaib and Qocavib. They traveled, and became the fathers of the Cubanos.

Balam-Acab had two sons, called Qoacul and Qoacutec. They traveled, and became the fathers of the Bimineye people.

Mahacutah had but one son, who was called Qoahau. He traveled, and became the father of the Boricua.

Iqui-Balam did not have any sons, but many generations of Caciques on Quiskeya and Jamaica have invoked him as their ancestor.

Now, among the Boricuan Caciques, the lineage for the Fifth Sun begins like this:

Mahacutah fathered Qoahau, who fathered Nacxit.

Nacxit fathered Camucu, who fathered Chi-Quix.

Chi-Quix fathered Lukiyo, who fathered Wiwawe.

Wiwawe fathered Cetikan, who fathered Warawaowi.

Warawaowi fathered Yuquiyabi, who fathered Iniri.

It was at this time that the Boricuan Tainos numbered many, and they began to separate into related clans. Herein is the lineage for Kaney Cacimarex:

Iniri fathered Cucubanex, who fathered Jutian.

Jutian fathered Guaraguao, who fathered Guarionex.

Guarionex fathered Guanarey, who fathered Operiana.

Operiana fathered Wateye, who fathered Kibeiaga.

Kibeiaga fathered twin sons; named Kuyaneye and Tuoco.

Kuyaneye and Tuoco were Guatiao, and were great warriors. Kuaneye and Tuoco fathered Cacimarex, and Cacimarex was the First Cacique for Viekeye and Chicchani'a.

Cacimarex is the Chuch'kahau and founder of the lineage from which the present storyteller is descended.

Kibeiaga, who was born near Arecibo, was short-tempered and violent. He could not be pleased by anything, and was always filled with hatred, rage, and hurt. He never found a guatiao, and had only two natiao, who he never paid attention to. When he was several years past xi'paal, he set out on a canoa full of of cargo, ready for adventure. As he left Arecibo, he didn't even bid his family or natiao goodbye. He didn't even look back as his canoa slipped quickly out away from shore, and into the open ocean.

Five sunrises into his journey, his canoa was hit by a hurukane. He lost most of his cargo, as his canoa capsized. He survived the storm, and was able to right his canoa. He was now at a loss for food and water. He would fish, but he did not have a line or any nets. It was then that he saw the diamondback carey.

Kibeiaga used his makana to paddle after the turtle, and soon found himself in clearer, bluer water, surrounded by multitudes of sea-turtles. They seemed to be gathering for some purpose.

He followed the turtles on their migration northward, towards Manahatouac, stopping only a few times when he saw land so he could look for drinking water. He continued to travel this way north, surviving on schooling fish and shrimps that seemed to swarm in the carey's path.

One moon into his journey, Kibeiaga saw a shore busy with people. There seemed to be an entire village of xi'paals right on the shore. He saw many men working, and they had strong fires burning.

In the first days of his journey, he had seen several Ogeechee canoas, much like his own. He had only waved, and had not stopped to ask their assistance, as he was hungry for adventure, and begging cousins for rescue was not his goal.

Since then, he had seen only one other canoa, at a great distance. He had not hailed them, as he was more enchanted by the carey's behavior. This village on the shore was new, and ripe for adventure. Also, the moon he had spent by himself in the canoa with only the turtles for company had changed his heart towards other men.

Song of the Cortchogue:

Nobody here knows

where the Terrapin goes

or how the Cachalot roams

when it starts to snow.

We Matouac, handsome young men,

strong in body and in mind,

wade these shallow rivers

that run both ways,

looking for Shad.

Shad roe and acorns feed our bodies,

while the Red Road of the Sun

feeds our spirits.

We beg of you, Brother-

tell us a tale of

the land where you are from.

Share with us,

feed our dreams,

and we shall feed you our Roe.

Are there Terrapins where you come from?

Do the Cachalot rumble as they swim,

searching for the icy Giant Squid?

You are as handsome and strong

as we Matouac are.

We pray that you come in Love,

not in Anger or Hatred.

Come, and join us in our celebrations!

The Terrapins, the Shad,

and the Cachalot are returning!

Stay, eat, and dance with us!

Tonight, we shall retreat for sleep,

back to the grotto of the Sun Bear.

Beneath His arms,

protected by His medicine,

we shall become Brothers

in Love.

Share a Story,

and leave our Cousin,

Brother, Lover, and Friend!

Kibeiaga's Response:

Itza! 'Tiao!

Finer Xi'paal'e have never been seen

under Tonatiuh!

I am from Boriken,

a land a Moonbeam away.

I, too, have wondered

where the Carey go,

and where the Cachalot journey off to.

They leave Boriken,

a great migration whose

destination was, until now

a mystery for my people.

I arrived here by following

the Carey and Cachalot

up the coast in my canoa.

We have not only solved our questions

as to where our Turtles and Whales travel to,

We have also found Each Other,

and have entered into Each Other's

Arms and Hearts.

With that, Kibeiaga stayed with the Cortchogue on Paumanok. They traded stories and information, and their lineages became quite familiar.

Kibeiaga made dear friends with several xi'paal'e near his age, and, in time, became Guatiao with a kindred spirit by the name of Waye Mankik.

Five Sun cycles went by, and two things occurred. Kibeiaga and Waye Mankik wanted to reproduce, and Kibeiaga became homesick for Arecibo.

So one afternoon in the season when it starts to get cold in Paumanok, Kibeiaga and his Guatiao packed Kibeiaga's canoa with food and serapes, and set off back to Boriken.

They made it back to Boriken safely, after almost two moons. Kibeiaga was not only greeted warmly by his people, he had also started the tradition of Tainos going North to find Nissequogue, Montauk, and Cortchogue partners, which continues to this very day.

II

Kibeiaga and Waye Mankik settled along the river that runs from Utuado to the Arecibo coast. There, they began manufacturing ceramics and glass beads. Soon, they became the largest producers of trade beads and decorative items. They gained much stature and wealth, as these items were much sought after by the Mayas on the mainland. The two shared their wealth by improving the roads and port of Arecibo, and hosting many amazing dinners for everyone of their region. Kibeiaga and Waye Mankik were offered the position of Cacique many times, but declined. He highest position either attained was Chuch'kahau on the local trade council, which was held by Waye Mankik.

In time, by Sirioco, Kibeiaga and Waye Mankik fathered twin sons, who were named Kuyaneye and Tuoco.

Kuyaneye and Tuoco were strong, beautiful, and talented xi'paal'e, very much in the tradition of Hunahpu and Xbalanque. They were master musicians and painters, and became the finest Haka wrestlers and Tambu-Makana fighters in all of Boriken.

As the twins grew older, the Boricua drifted further and further away from their ancestors and all that was Turey. They forgot to honor their Ahau, and had stopped making Zemis. The Hurukan, the Heart of Heaven, saw this, and alerted Deminan Cacibu. Lord Deminan and the Hurukan, the Heart of Heaven, held council, to decide what should be done. They Two chose Kuyaneye and Tuoco from among all the Taino, as the people They were to appear before.

The twins were practicing Haka wrestling on a batey court, when they had the presence of the Hurukan, the Heart of Heaven, come upon them.

The Hurukan, the Heart of Heaven, instructed them to lead their people in a fast, so that the Hurukan, the Heart of Heaven, could enter them, and instruct them on how to build a Turey city, so that the men could become connected to the sacred again.

The twins trembled and cowered in fear before the Hurukan, the Heart of Heaven, and so, they would not listen; they were only filled with terror.

Deminan Cacibu then appeared before the twins, saying to them: “Guapiti Xi'paal'e! Do not fear- I Am Deminan Cacibu, who ruled as Cacique until your ancestors, the sons of the First Four Forefathers, were mature enough to lead their people. I Am your Creator and Maker, and I Am your Protector and Provider. Hurukan, the Heart of Heaven, has decreed that the Boricua Taino peoples need to fast, so that they may receive the presence of the Hurukan, the Heart of Heaven, within their beings. The men have forgotten what is Turey, and need to become woven with the Creation again.”

Kuyaneye and Tuoco responded: “Surely, not all of the people here will listen to us! We have always had plenty, and are not used to going hungry! Surely, if we do not eat, and if we do not drink, we will be in great pain, and we will starve to death!”

Lord Deminan, always compassionate, replied: “You and the Boricua shall fast for only four days. All may take water, coconut milk, and fruit juices freely. Those who can should eat no solid food for the four days. Those who cannot fast the entire four days may eat only of the sacred fruits: guayaba and guanabana, and then only at night. No one is to eat maiz, no one is to eat cazabe, yucca, or any roots. No one among you shall eat fish or meat during the four days. On sunrise on the fifth day, you brothers, and the oldest behiques are to hold a temescal, and then your people can break the fast.”

Kuyaneye and Tuoco pleaded: “We have heard you, and we shall obey you, our Brother, Lover, Lord, and Friend! We fear that no one will listen to us! We know that all things are possible with the Hurukan, the Heart of Heaven!”

With this, the twins returned to their people. And began speaking of the coming fasting period.

Many of the elders, who vaguely remembered when the Boricua were Turey, agreed with the twins, and helped their cause.

Several older behiques gathered, and held a temescal. They had invited Kuyaneye and Tuoco. While they were in council, the Hurukan, the Heart of Heaven, came upon them.

The Hurukan, the Heart of Heaven, spoke, saying:

“Those who follow My request shall be healthy, and will prosper. They will be attached to the Ceiba, and will walk in the Three Worlds, and know of all things Turey. Those who do not follow My request will be left to be torn apart by the animals. Those who eat flesh during the fast will not be allowed to die, they shall be turned into xombi, and they will be forced to walk the face of Coaybay Earth in suffering, until the Turey Boricua destroy them.”

When the twins and older behiques left council, they went to the people, and repeated what the Hurukan, the Heart of Heaven, had told them. Many listened, but many ridiculed them.

The fast began on the following sunrise, and ran the duration of four days. On the fifth morning, a great fire was started, and the twins and the behiques again held temescal. When they again broke council, they were amazed. There were only a handful of Boricua left, only enough for seven families. Each of the seven families had but fourteen members to lead the clans. The rest of the Boricua had been destroyed, for they did not keep the fast, and had eaten during the daylight, and not of the sacred fruits. There were also several bands of xombi, formed from those who had eaten flesh during the restricted times. Overcome by greed, they could not keep the fast-time, and therefore, they were turned neither living nor dead, they were xombi, to be hunted in sport by Urayo, the Avenger.

The seven families spread out to all of Boriken, and the surrounding barrier and reef islands. They were healthy and prosperous, and soon, there were many Boricua again.

The Boricua were led by Kuyaneye and Tuoco, who were great caciques. Lord Deminan and Lord Boinayel came to walk among the Boricua again, and they helped the twins in building the sacred city called Utuado. It was in this new city, with it's magnificent bohios and batey-courts, that the knowledge of all things Turey was again brought to all of the NiTaino peoples.

III

Many years passed, and Kuyaneye and Tuoco had found a xi'paal toa who pleased them both, and he birthed them a son, who was named Cacimarex, or Lord of the Reef. Cacimarex was a difficult child, who wandered about, and was bored easily. His boredom led him to be short-tempered and cruel.

When Cacimarex had become a xi'paal, his two fathers could not find a Yau-mentor to initiate the boy. Every male they approached knew of the xi'paal's sour temperament, and did not wish to be responsible for him, or bothered with training him. When he reached his sixteenth year, still uninitiated, Cacimarex was sent North on a cargo canoa, to live among the Matouac.

The Hurukan, the Heart of Heaven, had Xeti Aon Coaybay, the Lord of the Sea, bring crashing waves to rise up on the sea, to shipwreck the canoa that Cacimarex was traveling on. The Hurukan, the Heart of Heaven, then had Lord Boinayel bring up a hurukane, and between the wind and rain, and the torrential seas, the canoa was washed up and broken on a beach in a place in Bimini called Mayani, which means the waste-place. It was in this place that Lord Maquetaurie's barge came forth from to collect the dead. It was a dangerous place, as it attracted many evil things. Xombis gathered near there, hoping to be let into Xibalba, where they could die, and finally find serenity. Also, the waters off the shore were laden with hungry cajaya'e and tibroun'e, hoping to get offal from Maquetaurie's barge.

It was off this dark coast where the canoa carrying Cacimarex broke up on a shoal; and it was onto this beach that Cacimarex, a behique, and an astronomer, the only survivors, were washed up.

The xombis sensed life in this barren place, and began to swarm. The cajayas sensed impending death, and began throwing themselves up onto the beach, in order to get at the three men there.

The three began to fashion a star-map, so they could figure out where they were. They had completed the wheel, and the astronomer had begun his calculations, when a xombi attacked the behique. Cacimarex beat the xombi in the back of the head, but the behique was already dead. Cacimarex quickly beheaded the behique's corpse, so that it could not become a xombi as well.

A cajaya came ashore, and grabbed the astronomer, who has gone to the water's edge to wash the xombi blood splatter off himself. He was dragged into the water, and was quickly consumed.

Cacimarex was petrified in terror, and began weeping inconsolably. He began praying, begging the Hurukan, the Heart of Heaven, for mercy.

He opened his teary eyes, and looked into the thick charcoal sky. He had heard screams, and he could now begin to make out crows and owls circling above.

Cacimarex felt something, and looked down, and saw striped snakes coiling around his legs. He quickly looked up, right into the face of Lord Maquetaurie Chango. Cacimarex began to scream and cry: “Almighty Lord Maquetaurie! Do not kill me, I am just a petulant xi'paal, who has not yet lived his potential! Were the crew of the canoa not enough to feed your hunger? Please! I am not even initiated, I have not been to conuco, I have no Yau! I beg you to let me live, Lord of the Dead, Lord of Justice! I beg you, let me live, and help me leave this forsaken place! Have mercy on me, Almighty Maquetaurie!” Cacimarex then began shaking and sobbing, and almost blacked out in fear.

Maquetaurie placed His hands on Cacimarex's shoulders: “Stand, guapiti xi'paal! I have not come to kill you! I have come to initiate you. You must not fear Me, you must allow yourself to come to Me in love.”

Deminan Cacibu then made His presence known.

Deminan spoke: “My Guatiao and I will initiate you, and give to you a new Cacizagno. You will rule as the greatest of the Boricua caciques, even greater than your fathers.”

Deminan then reached and embraced Cacimarex under his arms, and Maquetaurie took up Cacimarex's toon. They initiated the xi'paal, and when he reached quix'nohin'tah, his tonal was offered up, and he passed out.

Cacimarex awoke on a beautiful sunny island, full of rich foliage and flowers. The sounds of birds and frogs were everywhere, and there were no xombis. The deep blue water contained reefs, and even from the land, many multi-colored fish and corals could be seen.

Cacimarex was on Chicchani'a, and his cacizagno consisted of this island, Viekeye, and the smaller surrounding islands and reefs. The people who inhabited these islands were different from the Boriuca, they were smaller Arawak, and their culture was still quite strong and rooted to their origin in the rainforests of the Orinoco. Cacimarex, at seven feet, nine inches tall, looked like a giant to them.

Cacimarex administered a rich group of islands- they contained rainforest, fields, and pristine reefs. The islands were close enough to Boriken to trade, but were still independent. The islands were where the Carey nested, and the reefs were where the Cachalot mated. Cacimarex led his islands with love, and earned much loyalty and respect, even from the Boricua and other NiTainos. His great reputation soon spread, and his positive influence was felt far and wide. Deminan and Maquetaurie watched over him, and changed his heart and spirit, ensuring him much success.

IV

Cacimarex had been attending a conuco run by the Itza in the Puuc region in the Yucatan. He was just-turned eighteen years, and was as restless and impatient as ever. There was a one-moon break in the training, so that the xi'paals and their masters could attend the great trading markets near Hacavitz.

Cacimarex had no desire to go to a large, crowded, outdoor market festival, so as he traveled South with his conuco, he tried to come up with an excuse not to attend. Four days into their journey, they came across some Olmec traders, and that proved to be just what was needed. He had discerned correctly from their trade-jargon that they were on their way back to their home, and not en route to the market festival. A few startled looks were given him by his surprised new hosts, but they seemed to accept his joining them as fated. They ate the noon-day meal, and then immediately continued on their way. Cacimarex was impressed how the terrain changed so quickly- from the dense flatland rainforest of the Yucatan to the much drier hills and pinetum, and then into upland and scrub forest.

When they had crossed over two mountain ranges full of scrub and small stone structures, his guides and hosts became energetic and happy, and Cacimarex knew they were almost back to his hosts' homeland. The journey had been quite uneventful, which was expected. None of the routes taken were through Aztec-held lands. The Aztec were imperial, cruel, and violent, full of guacaciq and meanness.

When his hosts had settled in, they brought him to their conuco, where Cacimarex could stay while he was with them. Being unmarried and with no children, and having no immediate family in the region, he was required by Olmec tradition to stay in the conuco with the other xi'paals. Cacimarex himself would have had it no other way. He found the conuco filled with mostly 10, 11, and 12 year old boys. A few looked older, but none could have been over 15, even counting for a different schedule for Olmec development. Besides the very geriatric and quite obviously ill behique running the conuco, Cacimarex was the second-oldest in the conuco there. He found this both unsettling, but possibly a great opportunity as well. He began at once trying to communicate with the xi'paals and their behique. The xi'paals had the typical ability to be able to learn new languages, and to communicate very wonderfully with few words, but with gestures, sound effects, grunts, and pantomime. Cacimarex, not being much older than they were, still retained this ability. They soon all made fast friends, and Cacimarex learned the next oldest was 14 years, and the rest of his original assessment was correct. Some days a 9 year old, a cousin of the 14 year old, attended the events, but went back to the village to sleep before sunset. Cacimarex was told that the town and conuco were called Guadalajareij, and that they were Olmec culture. The boys bravely and openly shared of their exploits and adventures they had together in conuco so far. The xi'paals had not breached the subject of their yau, who had not yet spoken.

Cacimarex turned to the elder, and addressed him as “Chuch'kahau”, so the elder would clearly know he was being addressed. Upon hearing the word, the elder brightened a little, and Cacimarex noticed for the first time the elder was hardly breathing. Cacimarex reached out to touch him, and found the elder quite feverish. Cacimarex quickly ordered the xi'paals to bring the yau to his bed, and to get some water and certain herbs. The xi'paals quickly figured out the instructions, and obliged the orders.

Once the elder was lying down, and had taken some herbs, he began sweating. Cacimarex wondered why he had not been shivering with chills with such a high fever. When the yau's urine was seen to be deep orange, the answer of dehydration was obvious.

The xi'paals related that the yau had stopped eating or drinking some time ago, and didn't speak or do much anymore. They were surprised that he had stood and walked when Cacimarex neared the conuco the first time. Cacimarex approached the now-sleeping yau, and lay his hands on him. Cacimarex was made immediately nauseous, the yau's body was riddled with tumors and growths, and he had been fasting so he would die faster. Cacimarex realized the yau should be dead by now, indeed, he would be dead by morning. Cacimarex got all the xi'paals together, built a big fire, and entertained them with stories quite late. After they were all asleep, he carried them to their room, got them all under serapes, and checked on the yau. There was still a faint heartbeat, but not much else. Cacimarex went and sat by the fire, and thought hard and long while it died down. Soon after, it began to dawn, and Cacimarex rose and found the yau dead and cold, and went towards the village to report the death to the people.

He was almost near the main village when he found the first person awake, a farmer carrying a big basket on his way to collect breakfast. Cacimarex, who was much larger, had at first spooked the farmer, who begged mercy from the demons of Xibalba. After Cacimarex touched him, the farmer understood, and said he would go get others to help deal with the body of the yau. Cacimarex returned to the conuco, and found the xi'paals were still sleeping. He stoked the fire until it grew large again, and then searched for food to cook for the xi'paals. After finding some ollas, he fetched water from a nearby stream, and began boiling the ground maiz he had found in the conuco's camp kitchen. He added some eggs from the ducks by the creek, and some salt he had brought with him. As the atole cooked, he went to wake the xi'paals. As the xi'paals were coming out from their room into the open Sun, adults from the village were coming to take care of the body.

Cacimarex looked after the xi'paals throughout the long and tedious day. The Sun seemed hotter and more blasting than usual, and everyone was uncomfortable. The funeral proceedings, including the cremation fire, began at sunset. Throughout the night, even as the xi'paals slept in a pile around him, Cacimarex kept vigil by his fire. In the morning cool, the 14 year old brushed his hair to wake him. Cacimarex smiled to welcome this tender gesture, but was angry at himself for having slipped into sleep.

At the end of the second long day, and with the 14 year old xi'paal translating, it was communicated that since Guadalajareij had no one else to run the conuco, and since he had cared so well for the xi'paals through the events of the last two days, and since the xi'paals had quickly grown fond of him- would Cacimarex like to be responsible for the running of the conuco. Cacimarex was taken aback by all of this- he was not out of conuco himself, he was due back at his conuco in Chichen Itza at the end of the moon cycle they were in. He also needed to see his home ocean again; there was an ocean near here, but it was not his familiar one. Five more Suns passed, as the pressure mounted, and the negotiations continued. Cacimarex finally made the offer that he would run the conuco, but to do so, he would have to return to where he was from, so he would have resources and allies there. He explained that he could not serve properly as yau if he were still on walkabout. The Olmec xi'paals were overwhelmed with joy at the idea of travel and real adventure- their adventures thus far were quite mild to say the least, owing to the terminally-ill yau they had. After another two days of arguing and continued negotiations-which were mostly now being conducted by the xi'paals against their parents- it was agreed that Cacimarex and the xi'paals would leave the next day with some traders who were on their way back to the Puuc region of Yucatan. The traders would act as guides.

As the traders, Cacimarex, and the xi'paals began to organize to leave, the mothers appeared, wailing. This coalition was the same group who had forced the terminally-ill elder to be put in as yau at the conuco, as they never wanted their boys to grow up or become men. These eels followed a flying image of Itiba-as-Xiquiripat called Guadalupij. The mapoa-eels had been a foreign concept and strange entities in the not-so-far-past, having been introduced by traders who had gone into the Anasazi land well after the false nebula had been created by Itiba-as-Xiquiripat's followers. Since their introduction, they had caused no end of trouble, now would be no different.

The men of the town began imploring the women, whose wails loudly increased. Many had bared their breasts, and several carried nursing infants that looked limp and maybe even dead. The wailing women dropped their infants and stomped on them, and blood was everywhere. They clawed their breasts, and opened their legs, and used their fingers to open themselves up, exposing their mutations. They began attacking the men, clawing them and drawing blood. The men began to fight and defend themselves, and the xi'paals who had been watching, began crying and to run away.

As the melee ensued, the women began chasing after the xi'paals, to try and catch them. Cacimarex began praying, and then drew his flute from his belt, and began playing fast and loudly.

At once, the women froze in place, and collapsed, their horrible scowls and faces locked as they were. After a few moments of that, all the eels were still, and moved no more. They had turned to stone, and as Cacimarex continued playing, the petrification was completed.

Cacimarex then began playing a warrior's victory dance, and the xi'paals and waris of all ages began to gather around him, dancing. When almost one-hundred young men had assembled- the 9-year-old cousin of the 14 year old as well- Cacimarex began playing the Drunken-Monkey-Boy, and they began their journey back to Puuc.

They arrived four Suns later, still happy and dancing. They became part of the conucos at Chichen Itza, under the guidance of the new Yau-elder, Cacimarex. Offspring and descendants from these Olmec boys would be in many of Cacimarex's conucos over the years, and all would be trained successfully. From the first to the last, none would ever fall into the folly of being tied to or procreating with a mapoa-eel, they still were told of the horror that took place at Guadalajareij.

V

Way back, when Manahatouac was under ice, many other Northern places were as well. When the Sea Stream began, it quickly melted the ice in places it touched. On the far end of the Sea Stream's run, there was a large, pinched island, which was full of hills and forests. It was protected from the mainland by deep and fast seas and currents. At some time after it's icecap had melted, and after it's forests began growing tall, the first people arrived on the Southeastern shore of this island, carried from Manahatouac by the Sea Stream itself. The men found the mouth of an estuary, and entered it. They sailed North, and found themselves at a mudflat and clearing in the great forest, at a point where the river bent and wound around a few times. It was here that they would establish a village. As they sent notice back to Manahatouac, more men came, and once they settled in, they went exploring across the deep and rapid seas, to find more new lands to explore and live in. It was in this way that the Norselands were first inhabited after the great ice blanket melted. The men who settled in the Njord were called the Waowaoronkans, and the men who settled the forested hills of the protected island called themselves the Picts. The town with middens they established at the clearing at the bend in the river was called Lundrake.

The Picts of Lundrake were great magicians and healers, and were quite innovative, as they were from the original old NiTaino stock. Here they thrived, and their village would become a major city in world affairs, although now it is controlled by Itiban evils. (This is thanks to dozens of invasions and having been occupied by many people over the years, as well as the insanity inherent in the original stock, as we shall see.) At the time in history we are concerned with, the village was still fully Taino, and had a rich and real culture. Lundrake was part of an important historic trade route, but being that it is well inland, and no coastal port had been established so early, it was quite isolated and insulated from the rest of the world at the point when our story takes place. It's location was known, but being so remote and so far inland led only those with plenty of time to spare to visit.

As the years passed in such an isolated area, the local men thrived, but the strains and differences started to wear on them. Guacaciq set in, and several factions developed, each with the goal of converting the others to their way of thinking.

Arguments arose over the most petty and insignificant things, such as: which hand was better for holding a fighting staff, which way to stir when cooking, and which end to open a boiled duck egg- just to name a few. It seemed every basic motion or action had a myriad of opinions, and the locals couldn't just let anything rest. Very passionate and eloquent orators- who actually weren't saying much of anything at all- were looked to as leaders. Once they saw they had a following, these ciguato fools' heads swelled, and they began to believe their hollow rhetoric. In such an insular environment, even the behiques who should have known better got involved, and began taking sides, and doing enchantments so that their side would win. Guapiti Guateque BeautyWay had been forgotten and abandoned.

Because so much time, energy, and resources were being put to these irrelevant and insignificant tripe causes, the infrastructure and whole of society began to crumble. Hunters, fishermen, and pumpkin planters all abandoned their duties. No one practiced magic or healing, and minor repairs and adaptions now became major malfunctions and problems. Pict society was crumbling, and almost no one in Lundrake or the surrounding areas seemed to know or care.

When the Winter set in (and theirs was much milder than ours is now, it was neo-tropical due to the glaciers melting so fast), a new illness no one had ever seen there began taking people. Things got so bad, that if there had been a Windigo in Lundrake, it would have manifested. In the midst of this collapse, everyone was still obsessed with making the rest of the survivors realize that their opinion was the correct one. Death and insanity were running wild.

Now, there were the remnants of two conucos left, a group of xi'paals ranging from age 11 to 25, who were isolated deep in the floodplain forest to the West of Lundrake. They had separated earlier, at the beginning of the troubles, when the oldest xi'paals realized things had gone horribly wrong after their Yaus, all interested in the political wars back in Lundrake, had suddenly abandoned them without notice. The boys then united the two conucos, and looked to the oldest boys to lead them. Those oldest boys, now in their mid-20s, had become the Yaus for the conuco. On their last trip to Lundrake, two years earlier, they had brought some waili with them, who were now xi'paals. Seeing how bad things were getting, they also raided several behiques' kaneys, and stole the oldest, most traditional enchantment and healing books that they could find. They returned with these to their conuco, and the oldest boys tried to learn the most they could from them.

As Lundrake descended into complete madness, the xi'paals in conuco pulled back as far as they could go along the Southwestern coast. They debated what they considered to be their options. They could steal a ship from someone closer along the coast to Lundrake and it's river, but none of them really knew how to sail a ship. They also had no idea where they would go, as they had heard the men in Lundrake speaking on how no one else was good, and everyone were enemies. This fear would also preclude the xi'paals making a bonfire to signal a passing ship from somewhere else- the strangers could be even worse than the men of Lundrake. All of the xi'paals were deeply homesick as well, but to return home to Lundrake meant madness, strife, and possibly death.

So, the two oldest boys intently read through the books of enchantment they had stolen from Lundrake as the madness erupted, and they decided they would travel ahead in time, and bring back one of the prophesied future heroes of the Taino to help them. The enchantment was long and arduous, but they xi'paals succeeded.

Cacimarex loved wild, insane adventure, and he was always trying to get several of his peers to go with him on some grand adventure based on a dream or vision or whim he had, but no one ever seemed interested, as Cacimarex had a reputation for getting into bizarre and overly-dangerous situations. His rescue of the xi'paals from Guadalajareij was just one example. The xi'paals in Puuc who attended conuco with Cacimarex were quite happy he now had inherited his own conuco of Guadalajareijans, as he would now be responsible for others besides himself, and it was widely believed that the responsibility would calm Cacimarex down and make him more cautious. A short time after Cacimarex and the xi'paals from Guadalajareij had returned to Puuc to set up their own conuco, the theory of Cacimarex's mellowing would be disproven quickly.

The fifteen xi'paals from ancient Lundrake ended up on a busy fishing beach on Cubaken, and were quickly noticed and encountered. At first, it was thought they were insane, as the dialect of Old Owasco they spoke barely made sense. One of the old fishermen, who was originally from Chicchani'a understood better than the others, and when he spoke with the xi'paals, he quickly discerned they were speaking of Cacimarex.

The old fisherman had been living on Chicchani'a when Kaney Cacimarex had been installed, and he had not seen Cacimarex in several years. The old fisherman had been quite fond of Cacimarex, of not only his giant size, but his bold style and manners as well. The old fisherman, whose name was Inperri, thought more of the Tainos should be a lot more like Cacimarex.

Old Inperri offered to transport the xi'paals to where Cacimarex was last known to be in the Puuc region. There were too many xi'paals to fit in Inperri's canoa, so he cajoled several other young fishermen to go along on the journey. Fishing this season had been going badly, and as true fishermen hate being idle, not much persuasion was required.

Cacimarex and the Guadalajareij xi'paals were working on building the bohio for their conuco when Inperri and his flotilla came ashore and found them. The Guadalajareij xi'paals were meek and timid, and were happy to have a one-room bohio for all of them to live in. Cacimarex would have none of it, and considered the one-room schoolhouse to be nothing more than a temporary solution. He had an idea for a great hall, observation tower, and multiple rooms around a batey-style courtyard. Cacimarex emphasized the need for sleeping space for guests in a conuco, but the xi'paals didn't understand the need for it. They were, however, happily following Cacimarex's instructions and the large compound was quickly becoming a reality.

As the travelers approached, Cacimarex recognized Inperri, and climbed down off his scaffolding to greet him. At several times, when Cacimarex had just arrived, he had been scared, homesick, and depressed, and Inperri had comforted him and encouraged him. The early days of the Kaney were not easy, and Cacimarex was deeply grateful to Inperri for his help. Inperri had also been the one who originally made the suggestion and connection that Cacimarex attend conuco on the coast in the Puuc region, which as can be seen here, worked out wonderfully.

Cacimarex quickly took Inperri and the fifteen Lundrake xi'paals into council, with Inperri doing his best to translate the intense xi'paal-speak as the stories were related. When all of the stories and tales had been shared, Cacimarex asked for the leader of the xi'paals to come forward, and sit before him. Cacimarex looked deeply into the eyes of his peer, and reached up and touched his face, incanting “Hun Pin Hun”. Both boys shuddered, and the Lundrake xi'paal, who went by the name of Cime'roon, reached up and clasped Cacimarex's arm as his eyes rolled back.

When Cacimarex detached from Cime'roon, the Sun was setting, and it was time for dinner. Cime'roon sat curled up and weeping, overwhelmed by what he now saw and understood. Lundrake was a village lost in ancient times, to unknown destruction. On the site now were a bunch of unwashed, diseased strange naboria who were violent and smelly. They suffered from strange diseases and die-offs, and were avoided, even by their Norse cousins. Cime'roon realized that his idea to have one of the prophesized heroes come and save Lundrake and restore order was not going to happen. Cime'roon was horribly homesick, and wanted to return there to die. Cacimarex sat next to him and embraced him, and tried to encourage him. Sensing Cime'roon was also worried about the forty or so other xi'paals left in the conuco near Lundrake, Cacimarex offered to return with warriors to at least save the remaining xi'paals. Lundrake would burn (for the first of many times), but the remnant conuco's population would be rescued.

Cime'roon became agitated at the thought, as it both excited and terrified him.

Inperri returned to check in on them, since they had missed the evening meal- maiz and chicken and johnnycakes- which the Guadalajareij xi'paals had succeeded in burned beyond recognition on the first two attempts. There were now only three chickens left in the conuco, and it would take months to get more from inland traders.

Cime'roon implored the old man- “How can you know what has happened with such clarity, the burning, the madness, and destruction? It sounds like fiction!” At this, Inperri touched the xi'paals face, and then the ground. Smoke began to rise, and in the smoke, the three there could see what had happened, and a battle that took place Southwest of Lundrake, where the conuco and it's occupants were burned at the stake for being heretics. Cime'roon began to protest who or what was the source for the dark fantasia, and then stopped, as his face, charred and swollen, rose up in the smoke and spoke to him and him alone. Cime'roon gasped and fainted.

When Cime'roon awoke, the others were around him, he had been moved to a bench near the kitchen. They were loudly and lively debating about what was to be done about the Lundrake problem. After a meal was provided for those who had missed the first one, and several debating go-arounds, it was decided that Cacimarex, the fifteen, and a few of the Guadalajareij xi'paals would travel back to Cime'roon's Lundrake, to rescue the remaining xi'paals from the conuco there. When Cime'roon refused to share the incantation for such a trip, Cacimarex began singing it himself. Cime'roon was in awe.

Inperri was left in charge of the conuco, and soon a party of twenty were on their way to ancient Lundrake in Inperri's canoa. Cacimarex and Cime'roon took turns singing the incantation and invocation.

The glowing evening had turned to inky, lightless blackness, and the winds picked up and became strange. Then, the pre-dawn light started to be visible. The coastline was no longer that of Yucatan or any of the islands in the Caribbean- the white cliffs of fresh chalk were quite visible- they were back on the Pictish island in the time of Cime'roon, and on the coast South of Lundrake. They quickly steered to the West, and landed less than a day's walk to the conuco. Cacimarex invoked protection for Inperri's canoa, so that no one else could or would find it. By enchantments of a specific, special ocarina he carried with him, Cacimarex was able to get his party to the conuco within a few moments.

The scene they entered was that of the conuco on fire, and adult Picts raping and torturing the xi'paals they had found. Several xi'paals had been tied to posts, and their charred corpses evidenced what had happened.

Cacimarex ordered the Guadalajareij xi'paals to pull their weapons, and the battle began. The Guadalajareij xi'paals were not the best in battle, but having caught the insane drunken Picts by surprise, they did fantastically well. Cacimarex himself sailed about the chaos, beheading and felling the Picts rapidly.

Cime'roon stood in shock, not moving, not weeping. His fellow Pict xi'paals ran to find who they could of their peers, and rescue what materials they could that had not been destroyed. When Cime'roon saw one of the younger boys, who had been left behind, grabbed and penetrated by one of the Picts, he began screaming. He charged the adult, and drove a broken piece of charred wood deep into the man's chest. The impaled man then grabbed the head of, twisted, and broke the neck of the young xi'paal he was raping. He got several good punches in on Cime'roon, causing his face to swell, split, and start bleeding. Cime'roon attacked the man, felling him, and gouging his eyeballs out with his fingers. He then choked the man unconscious. Cime'roon then impaled several more stakes into the man's chest.

Cacimarex, who had dispatched the last of the adult warriors in the camp, approached Cime'roon carefully. Cime'roon, covered in blood, turned towards Cacimarex, and screamed, and began weeping. Before Cacimarex could reach him, Cime'roon ran to get a lit torch. He then ran back towards Cacimarex, who lifted his tambu to fight or block Cime'roon, who seemed like he would attack Cacimarex. When Cime'roon reached Cacimarex, he was chanting, and he grabbed Cacimarex's forearm. There was a flash, and the two disappeared.

Cacimarex and Cime'roon reappeared outside of Lundrake proper. It was somehow now twilight, and everyone was within the wood and thatch walls, behind the moat. Cime'roon changed his song, and began screaming his words. At the peak of his frenzy, he lit the canework bridge that went into Lundrake there, and hurled his torch at the wall. As the torch was airborne, Cime'roon began singing again, quite loudly. He also began dancing furiously. The torch hit the dry thatch on the wall, and ignited it. Cime'roon danced and sang for a time more, as the fires spread, growing steadily yet slowly. At the peak of his fury, Cime'roon stopped, and stomped his foot, calling “Ha'jza!” At this, the entirety of the settlement of Lundrake- comprised of old dry wood, bark, thatch, and canework- burst into flames, and within an instant, all was an inferno.

The men, who normally would have come charging out at the first sign of trouble, were now trapped within the flames, caught off guard. Cries rose up as people incinerated, and as the fire grew. At several points, Cime'roon, who had learned to be a firemaster from the old books of enchantments they had brought from Lundrake, would yell words of enchantments and invocations at the fire, and it would respond by growing and becoming more intense.

Cacimarex and Cime'roon were so in awe of the blaze, they didn't see a returning party of Pict men come up behind them.

An arrow was shot, and it went into Cime'roon's shoulder, and he cried out, and collapsed. Cacimarex, who still had his tambu drawn, turned, swung his staff so the copper blade protracted, and charged head on into the eleven fully armed men standing there.

In the chaos, several of the archers shot each other through the hearts, and beat each other senseless. Cacimarex received several scrapes and one nasty bruise on his left thigh, but was otherwise unscathed and successful. When he had finished the Pict warriors, he returned to Cime'roon, pulled the arrow out, and reached into his medicine pouch. He pulled out an ocarina, and began playing it. They were within moments at he remnants of the conuco, and he quickly gathered the surviving Pict xi'paals, and his Guadalajareij ones who were tending to them. More ocarina songs, and they were in Inperri's canoa, and one more song and burning some special powder Inperri had given him, and they were back off the Yucatec coast. The entire retreat took less than an hour.

Back in Yucatan, the injured xi'paals were attended to, and when that was finished, work continued on enlarging the conuco through a proscribed building program. There were more xi'paals here now, so new housing became a priority. Inperri, as old as he was, decided to stay on and be a Yau to the younger ones. In time, theirs was the best and largest conuco anywhere, and people came from many lands to train with Cacimarex, Inperri, and their adventurers.

Cime'roon not only survived and recovered, but he went on to become a famous healer in Mejica.

VI

Way up in the Northern-most reaches of Manahatouac was a land of snow and ice and a vast ocean-sea. As cold and frozen as this area was most of the year, it had great numbers of many kinds of amazing and wonderful large animals, all of which were closely rooted to and based on the ocean-sea. There are people in this area too, hearty and strong and practical, and very somber most of the time. It is not impossible for either the animals or people to flourish in such a harsh climate; indeed, both animals and people thrive and live in an amazingly wonderful way there.

This cold, icy ocean-sea had Ciguapos, just like every other deep green sea did. One of the Ciguapos in the frozen Northern ocean-sea had seen Yayael as a Catfish, and fallen madly in love with Him. Yayael was a Tai Turey, and as such was unavailable to be a Guatiao with a Ciguapo. The Ciguapo was saddened because of this, and longed and pined in His heart for a very long time. One day, the Ciguapo met a rather large and well-formed sturgeon, and He flirted with him. The sturgeon too was lonely, and the Ciguapo and the sturgeon became passionate, firey guiani. They spent most of their time playing and weaving and being erotic. In time, the sturgeon decided it wanted to swim South, and asked the Ciguapo to come with him. The Ciguapo couldn't go very far, because of His post, He had to stay in the icy ocean-sea. So, the sturgeon hugged Him, and kissed Him, and bid Him abur. The sturgeon then left, promising to return some day. The Ciguapo was heartbroken, and began singing a lament. From His tears, guanguayo, and His song, He created a merman-seal, whom He named Sedna, or Great Sorrows.

The Ciguapo could not care for a Selkie-boy, so He brought him to the puffin-birds, who promised to raise Sedna and keep him well. This they did for many years, until Sedna reached adolescence.

Sedna had lived up to his unfortunate name, and was moody, mercurial, and brooding. No matter what went on in the land of the puffin-birds, Sedna was always sad, or seemed aloof. Truth be told, Sedna knew he wasn't a puffin-bird, and wanted to find more Selkies. He had heard stories of other Selkies, but they were from a time when Creation was young, and he feared he was the last one in existence.

In his fourteenth year, Sedna decided to go to the Orkneys, one of the last places Selkies were seen and talked about. He crossed the ocean-sea, and arrived in the Orkneys. What he found was that no other Selkies has been there for hundreds, if not thousands of years, they existed only in stories. In fact, most of the creatures there were in shock to actually see a real, live Selkie.

Sedna was tired, lonely, and hungry after his journey and disappointment. He sank to the bottom of the sea to cry and mope. In time, he saw a tall, lanky, black and white figure approach him, with a beak full of smelts. It was an auk, who beckoned him back to the surface, and to dinner. Once back on the stony beach, the auk, whose name was Bryrk introduced himself, and offered Sedna the smelts. Sedna accepted, and was smitten with Bryrk.

In time, the two guiani decided to go back across the ocean-sea, so that Sedna could introduce Bryrk to the puffin-birds. Bryrk had only seen a few migrating puffin-birds, and had never spoken to one, or interacted with them.

Upon their return, they were surprised to find the puffin-birds angry at Sedna. They were angry because they felt Sedna had insulted them by leaving them behind, what with all they had done for him. They were also greatly insulted that Sedna had fallen in love with an auk. Unknown to Sedna, and apparently to Bryrk as well, the auks and puffin-birds had deeply hated each other, and had been rivals for many, many years. The puffin-birds attacked Bryrk, beating him and stoning him, and drove him off permanently, and away he went. Some of the larger puffin-birds had kept Sedna away from him, even holding Sedna down, until Bryrk was no longer in sight. Sedna fought his way out of the gaggle of puffin-birds surrounding him, and dove in the water, and began to swim away.

Sedna sank to the bottom, and began to cry. In the dense cold water, his tears began forming paddle-sharks and seals and sea-lions, and walruses. They started small, and then grew bigger and bigger, until they were huge. They swarmed around Sedna, swimming in patterns around him joyously! Sedna opened his teary eyes, and saw them then. His heart jumped- they looked like him! They had intelligent faces, and flippers, and smiles and whiskers! Sedna was also joyous, and began swimming with them as well. The whole group rose to the surface, and began jumping out of the water and calling loudly. Sedna was no longer alone!

A very ruddy walrus with a huge mustache became quite affectionate with Sedna, and Sedna became aroused and reached a copious, thunderous climax. As his guanguayo hit the cold water, it formed all kinds of belugas, narwhals, tucuxis, botos, conrisis, and all of the whales great and small. They, too began swimming and jumping and diving and playing and calling.

All of Sedna's newly-formed friends- the cetaceans and the pinnipeds- were thrashing about and being all kinds of joyful and noisy, and had attracted the attention of the still-angry puffin-birds. The puffin-birds flew out to see what was going on, and to stop the racket. They had brought stones with them, and began dropping them on the revelers, while calling out insults to Sedna. Several of Sedna's newly-formed friends would have none of this, and attacked the puffin-birds in the air and water, devouring them. The conrisis were particularly good at catching and eating the puffin-birds.

This battle between the cetaceans and pinnipeds and the opposing sea-birds has continued to this day, when the cetaceans and pinnipeds force the birds to flee in the water, and roost and nest higher up on the rocks and dunes on land. The whales, seals, and company remember the cruelties of the puffin-birds to Sedna, and will never forget that.

The people of this icy Land of the Midnight Sun came to be dependent on hunting not only the sea-birds, but the whales and seals and such as well for sustenance. At first Sedna was upset, and tried to stop it, but then Glooskap came and explained it to him. The people could hunt Sedna's creations, but had to be respectful, and never take more than what was needed or necessary. They had to pray and purify before whaling or sealing, and must always make offerings after a kill. They must also regularly have their behiques visit Sedna, and sing to him and play with him. If they did not, or if they began whaling or sealing for profit or wastefully, the whales and seals would vanish and go away, and so would the fish, Then, hungry ice-bears and orcas would come and hunt the people. The balance was struck, the agreement was understood, and it was for thousands of years that everything had gone well.

Later, in the time when Itiba-as-Xiquiripat walked the rounded surface of Xeti Aon Coaybay, the plentiful and caring arrangement of Sedna and the peoples of the Northlands still continued. Itiba-as-Xiquiripat was parasitic, as it could not generate it's own energy. Because of this, Itiba-as-Xiquiripat was always wandering, searching for new sources of energy it could hijack, and new situations it could contaminate and compromise.

Itiba-as-Xiquiripat was in the Northlands, and had been masquerading as a lonely, lost old woman. When the demon heard the story of Sedna and his special parenting, and of the amazing agreement between him, the people of the North, and the cetaceans and pinnipeds, the demon knew it had to be involved for itself. Itiba-as-Xiquiripat transformed itself into Arnapkapfaaluk, the Big Bad Woman, and approached Sedna as his long-lost mother.

Now, Sedna was quite intelligent and sentient, and knew damn well his toa had been a sturgeon-fish, and not a non-male humanoid. But, being nostalgic and a bit depressed because of his having been abandoned by both his parents and the puffin-birds, he chose to go against his own best intuition, and let Arnapkapfaaluk in as his “mother”. As soon as Itiba-as-Xiquiripat-as-Arnapkapfaaluk was near enough, she grabbed Sedna, and enslaved him. He was broken body, mind, and spirit. He was to live as a trapped live battery-pack for Arnapkapfaaluk, to feed her by his interactions with others. He was still to supply sea creatures to the people of the Northlands, but would require human sacrifice and suffering from them as tribute. No longer would the relationship be based on love and trust and dignity. When Arnapkapfaaluk needed more power, the sea creatures would disappear, the people would starve, and then they were to send their strongest xi'paals to the ocean to be consumed. The people lived in a harsh environment, and while there was reluctance, they felt they had no choice.

This arrangement would benefit Itiba-as-Xiquiripat-as-Arnapkapfaaluk immensely, and in time, Itiba-as-Xiquiripat was able to cleave off Arnapkapfaaluk as it's own entity, who would funnel the energy and power collected past it's own needs to Itiba-as-Xiquiripat, which allowed Itiba-as-Xiquiripat to roam freely to hunt more live batteries again.

Being a lazy and greedy construct, there were times when Arnapkapfaaluk would loosen up on Sedna for a short time, so that it could go searching for more things to consume, and then Sedna could try and be his compassionate self again. The periods were never very long, and Sedna could never right the situation he or the people of the Northlands were in in the short time allotted. Sedna came to hate these times, for he felt even more helpless and useless when he was free and fully conscious. He prayed in those clear times for intervention from outside to help himself and the people of the Northlands.

Cacimarex had reached his nineteenth year, and was more restless than usual. There was a few weeks break in the schedule of the conuco he was affiliated with, and he decided to go adventuring. He tried to get several of his peers to go with him, but none seemed interested, as Cacimarex had a reputation for getting into bizarre and overly-dangerous situations. So, going it alone, Cacimarex decided to try and go as far North as he could, since as far North as he had been, he had seen more on the horizon, and wanted to go as far as possible.

Cacimarex went up as North as he had been before, and then continued on along the coast. To his right was a large island with red walruses, and to his left was the broken coastline of the mainland. The beluga white whales were everywhere, and provided Cacimarex with companionship and guidance. The belugas guided him across the coast, where above was ice, even in high Summer as it was now, and then into a large, open sea. Here he thanked the whales, as they guided him to a beautiful beach of pebbles and fine sand. On the cliffs above were hemlock and birches and pines, and he realized he was far from anyone else, and was grateful for it. Before this journey, he had not been alone for more than a few hours since he had been brought to Chicchani'a from Mayani.

Cacimarex set up a decent camp, and had built himself a strong fire as evening approached. He knew the night would be colder than he was comfortable with, from his previous experiences in the more southernly Northlands.

Cacimarex was laying half-awake in the glow of the Midnight Sun, when he heard some creature surface and approach. He thought it was going to be one of the belugas, but it was not. He saw a merman-seal, and sat up, as his heart quickened. Sedna had felt his presence and had come to see Cacimarex for deliverance.

Sedna made his way to Cacimarex by the fire, and began crying, as he tried to relate his story. Cacimarex listened intently as Sedna related his story and what had befallen him. Cacimarex was at first annoyed that someone had disturbed his solitude, but his heart opened as he listened. Cacimarex had the feeling he wasn't being told everything, and began challenging Sedna, and interrogating him. Sedna tried to respond, but kept looking to the water, as if he was afraid something would find him. Sedna's tears flowed more freely, and it reached a point where he was almost unintelligible. He collapsed, and quietly sobbed. Cacimarex went deep in thought, and realized that what Sedna had told him was true, and that Sedna was probably afraid Arnapkapfaaluk would find them here. Cacimarex reached into his bag, and threw some vanilla beans on the fire, and invoked Deminan Cacibu. That done, Cacimarex went over to Sedna, sat down beside Sedna, embraced him, and tried to reassure him the best he could that the monster Arnapkapfaaluk could not find or harm them at this campsite. Cacimarex sat holding Sedna for quite some time, and Sedna kept looking out to the water. Eventually, Sedna realized Arnapkapfaaluk was not coming, and turned to Cacimarex, and started kissing and groping him. Both Cacimarex and Sedna were aroused for long periods, and both reached several quix nohin' tahs. Cacimarex stoked the fire higher, and re-fueled it, added some more vanilla beans, and then the two went to a deep restful sleep. They awoke in the afternoon of the next day, shared some food Sedna brought out of the sea, and then boarded Cacimarex's boat. Cacimarex was determined to bring Sedna to freedom in a place that Arnapkapfaaluk had never heard of, or could ever reach.

Cacimarex and Sedna had gone out of the sea, and back along the coast with ice on one side, when the waters became very rough. “It is Arnapkapfaaluk!” cried Sedna, as Cacimarex used all of his boating skills to keep his craft afloat and going forward. From out of the deep ocean behind them, Arnapkapfaaluk rose out of the water. Big Bad Woman had grown to be taller than the old hemlocks, and was so ugly and twisted, she was quite hard to look at directly.

Arnapkapfaaluk demanded Cacimarex surrender Sedna, by throwing him overboard. Cacimarex refused, and as Arnapkapfaaluk tried to grab the boat, Cacimarex clenched his fist, and swung it around over his head. Arnapkapfaaluk began choking, and then blood came out of her nose and mouth. “Die, you fucking Windigo demon!” Cacimarex bellowed, as his size, too, increased, ready for hand to hand combat. The water churned and frothed, and a whirlpool began, first as an eddy, then it grew rapidly, to be bigger than Arnapkapfaaluk or Cacimarex. Cacimarex paddled and tonal-beamed as fast as he could, and he almost had gotten his boat to clear the whirlpool. As the funnel grew wider, the boat began to heave and crack under the strain, and then entered the vortex. Sedna began crying loudly, and Cacimarex reached into his waist-pouch, and hurled a bundle of his medicine into the wall of water. Instantly, a hole opened up, and a huge bright blue and indigo Cachalot shot through the hole, and swallowed Cacimarex and Sedna, as their boat broke into splinters. The whale breached, and it's entire mass crashed into Arnapkapfaaluk, knocking her over. The final indignity was that the whale fluked, and impacted Arnapkapfaaluk's head, broadside. Arnapkapfaaluk's head split and shattered, and popped off of her body, and she collapsed, decapitated, into the water. The Cachalot dove directly into the wall, of the vortex, and vanished. The vortex pulled so hard on Arnapkapfaaluk's corpse, that it was ripped to pieces.

Now, it must be shared that in His Grace and Wisdom and Love, Deminan Cacibu Gucumatz Created several worlds with life, each somewhat different, but still similar to the other living worlds. There are five neighborhoods of life in our Galaxy like our life here, we are not the only ones. We, in our limited and fogged vision (much like breath fogs and obsidian mirror), only see and realize portions of the life on our world, and certainly not life other places, be they near or far. Deminan Cacibu Gucumatz, in his Grace and Wisdom and Love, Created a neighborhood of much life right around us. Three other worlds within our Solar System have life on them, which we are too primitive to find, or choose not to see. Hun Chuen, Rebu'pu'nek, and Guadali'pu'nek are those other worlds. Hun Chuen is a metallic sandy desert; Rebu'pu'nek looks very much like our world, but the chemistry is different; and Guadali'pu'nek is a world of deep, cold, ocean-sea. It is upon this world that the Cachalot entered and surfaced, releasing Cacimarex and Sedna onto one of its islands' shores.

The first thing Cacimarex noticed in the low, bluish diffuse light, was that there were boats much like the Ojibwe canoas, but they were made of dried, tanned, and stretched kelp. Cacimarex saw no people, but wondered who had built them, and if he was going to be able to take one so they could continue their journey.

Sedna let out a cry, and Cacimarex turned to see him moving quickly to other merman-seals! Wherever they were, they had found Sedna's people!

In a short time, Cacimarex realized they were under an ice-dome, as the light never changed. He tried to speak with the Selkies here, but none of them could understand him directly. Sedna was able to communicate, except in the way a small waili does, with no mastery of the language. Try as he might, Cacimarex could get no more than a small, dim fire built.

What would have been several days passed, and Cacimarex had wandered off on the rest of the land, while Sedna was being re-acclimated to his kith and kin. Cacimarex had found some shallow sweet water, and had drank from it, and then found a larger pool, and stripped down, and bathed in it's coolness. He had not been able to bathe in fresh water since before he had seen the red walruses, and was quite crusty and chaffed from the salts. When he was naked in the water, he was approached by a Ciguapo, who told him he was no longer on Xeti Aon Coaybay, but on Guadali'pu'nek- another planet, which was orbiting the almost-star Vucub Cacqui!

Cacimarex usually would have been inclined to challenge the Ciguapo, but he knew Ciguapos didn't tell lies; plus, this world was unlike anything he had ever experienced.

He asked the Ciguapo if he could sing him home, and the Ciguapo suggested he ask the Selkies to do divination to help him find his way home. Cacimarex continued to bathe, and play and joke around with the Ciguapo for a time, and then the Ciguapo left. Cacimarex finished bathing, and feeling much better, got dressed, and began to make his way back to the Selkies' landing beach. He tried a new route on the way back, which had boulders, sharp jutting rocks, and too much wet flow-ice. Cacimarex lost his footing and hand-grip, and fell down the rocks quite a way. He landed on his arm, which broke, and the ice and rocks had cut him deeply. He lay on the shore, in pain, bruised and bleeding, and passed out. When he awoke, there were several Selkies around him, including Sedna, singing and chanting. He moved his arm to prop himself up, and realized it didn't hurt! He looked, and his cuts were gone as well! He was slathered head to toe in some greenish oil, which he figured out must have healed him.

Cacimarex loudly and rudely demanded that Sedna help him figure out how to get back to Xeti Aon Coaybay. Sedna said he would help Cacimarex get home, but that he would not be going himself. Sedna was going to stay here, and help the whales when they came to Guadali'pu'nek for the icy giant squid. He could continue making more sea creatures where he was, and they would send them back to Xeti Aon Coaybay, as long as the men were respectful. Sedna had had enough of Xeti Aon Coaybay, and had never felt at home anywhere there. The other Selkies had also made Sedna immortal by increasing his Chic'chan, and teaching him how to work with it. Sedna knew the sadness of Xeti Aon Coaybay, and did not wish to be wallowing in sorrows forever.

Cacimarex spent several more weeks among the Selkies on Guadali'pu'nek, and learned many things from them- he learned songs, enchantments, healing; he learned about Chic'chan, and he learned about alchemy and elements not used on or known about on Xeti Aon Coaybay. Cacimarex was homesick the entire time, but was attentive, and learned much from the people of his Selkie guiani. He also had many more quix nohin' tah experiences with Sedna, and learned to be erotic like a cetacean. Cacimarex learned how to breathe underwater during these liaisons, a useful talent for the Lord of the Reef to know.

The Selkies also gave Cacimarex a set of glowing blue crystal spheres, which they taught him how to use for healing and divination. They were made of a mineral not found on Xeti Aon Coaybay. There was also the liquid silver that came from the rocks on Guadali'pu'nek; it too was not found on Xeti Aon Coaybay. Of this, they gave Cacimarex several large vials, and one to wear as a pendant around his neck for protection. The liquid silver was superconducting, and generated large energy fields quite easily by itself when swirled around or stirred.

The time had come for Cacimarex's return to Xeti Aon Coaybay, and a Cachalot who was headed that way was summoned. Cacimarex boarded a kelp boat, and was swallowed by the Cachalot, who then sang and dove and vanished.

When the Cachalot released Cacimarex into the sea off of Paumanok, the kelp boat launched and floated beautifully. Cacimarex waved goodbye, and the Cachalot dove and swam away. Cacimarex recognized where he was, and began working his boat towards shore, where he planned to stay with the Montauks.

As he was going along, the sea churned, and he saw what he thought was a huge spider-crab, many times the size of a sea-canoa. It looked like a giant sea-spider or bird-eating-spider, with a skull face in the thorax. It was Itiba-as-Xiquiripat, who has wandered, waiting for his and Sedna's return. He watched as the giant spider reared up, ready to strike. Cacimarex took a moment to regret returning to Xeti Aon Coaybay, but this was his home. Cacimarex pulled on the chain around his neck that the bottle of liquid silver was hanging from, and broke the chain. He then cracked the top of the vial, and threw it towards the monster, and propelled it with tonal work.

Itiba-as-Xiquiripat had lunged for the boat and Cacimarex, but ran headfirst into the vial of liquid silver. When the liquid silver from Guadali'pu'nek touched the shell of the spider, it flashed, and caused it to burst into a plasma fire. The monster howled as the fire spread and consumed it, and crashed back into the water. Cacimarex waited until the churning and glow had ceased, and then continued on his way to Gaenhyakdondye.

Itiba-as-Xiquiripat barely shed the shell in time, and it's core had been burned and damaged greatly. Itiba-as-Xiquiripat's essence returned to it's cave in the cliffs above Ja'guar'guati'oni'na'luti, to try and recover and heal. In time, Itiba-as-Xiquiripat would heal, but would never be the same. It would have continued encounters with Kaney Cacimarex, first being fused to the cave, then trapped in it, and finally destroyed in the time of 2 Cacimarex.

In the time of 2 Cacimarex, the Owasco Knights were contacted by a Beluga named Juno'chi in the Dreaming. Three Knights- Boto, Karznato, and Lo'qua'ho traveled to find Juno'chi, and found a Chuen along the way. The four traveled far, and found Juno'chi. With the help of the white whale, they were able to build a guapagee, and help the whales to leave. They also successfully returned Sedna from Guadali'pu'nek to the ocean-sea world of the Boto. The whales on Xeti Aon Coaybay had become sad, and depressed. No one was listening to them, and they could no longer work their enchantments. Few humans would pat their tongues, or share fish or shrimp with them. They were hunted and poisoned and irradiated, and it was time for them to go. The glorious return of Lord Deminan Cacibu Gucumatz provided the momentum, and now the whales are free, and shall be harmed no more.

VII

When Cacimarex had reached his 23rd Summer, he was wandering around in the hills in Sewaornock, in one of his first seasons in the Northlands of Manahatouac. He had been on Paumanok, but had become bored and went inland. He was feeling his Chich'chan activate, and was quite restless. Cacimarex had gone up Ja'guar'guati'oni'na'luti, and made offerings to Camazotz and Deminan Cacibu for relief and guidance. He was more thinking of his arousal, and had no idea what was about to occur. These events would mark the end of Cacimarex's xi'paal conuco training.

On one of the ridge-tops, he was searching for a place to lay out in the Sun and make a guanguayo offering. He found a splendid clearing surrounded by pines on a cliff overlooking a tarn lake, and as he lay down in the clearing and began to weave, he heard the flapping of Camazotz's wings, and then heard someone approach on foot.

The newcomer was quite tall and thin, had delicate aquiline features, and soft downy hair on top of his head, in a tuft-patch. He also had six digits on each of his hands and feet, and he had a long, thin tail. The stranger was quite pale, but had ruddy features, and looked so exotic, Cacimarex could not hide his excitement.

The newcomer was already naked as well, and he silently walked over, and lay down beside Cacimarex, and began weaving with him, without speaking a word. Cacimarex quickly learned that the other man was quite proficient with his hands, and his tail was prehensile. Even in the heights of ecstasy, Cacimarex realized the other to be a touch-empath, who was communicating with him by touch the entire time. After a time, Cacimarex cried out “Quix Nohin' Tah!”, and as he did, he found himself in a red and orange rocky desert. The other was still entwined around him, and there were many xi'paals who has similar features to the newcomer there.

Cacimarex sat up quickly and asked what was going on. The newcomer and several xi'paals touched Cacimarex on the face and shoulders, and he could understand and hear them.

He was on Hun Chuen, the neighbor planet of Xeti Aon Coaybay. Here were the Monkey Brothers of the Red Desert, who had arrived on the Cante tree with Hunbatz and Hunchuen.

He learned of their thriving culture, their rainforest and seas, and how all was loving and enchanted. They truly had a Turey existence. The scene then shifted, and he saw a bright light in the sky, which grew until it was fire bigger and brighter than the Sun. He then saw a distant gray planet come hurtling towards them, and as it got bigger, he realized how large it was. In the vision, he was afraid that the planet was going to collide with Hun Chuen, but it exploded in a ball of pink and orange and green fire before it did. He saw myriads of large chunks of the exploded planet enter Hun Chuen's sky, as streaks of fire. He saw the large chunks collide with Hun Chuen's surface, he saw the fires and the steam as the water was boiled off, he saw and smelled the sulfuric lava flows, and was knocked to the ground by the earthquakes. Hun Chuen was totally and thoroughly devastated.

Cacimarex realized that the famous daytime star seen from Xeti Aon Coaybay had not only been seen from Hun Chuen, but destroyed it, by having caused Hun Chuen's neighboring planet to explode into its side. He began to wonder how people could still live there, how they survived. He was about to speak, when a xi'paal placed his hands on Cacimarex's neck and cheeks.

Cacimarex then saw a dome, and the people of Hun Chuen running into it, and huddling inside it. He saw large buildings intact, and then as destroyed rubble. The dome was damaged, but not destroyed. The people of Hun Chuen had survived by being shielded by the dome.

The xi'paal cradled Cacimarex's quix'yeel'toon, and they were then standing on a high, windy, barren cliff, overlooking a rock outcropping that was now damaged, but previous to the damage a face had been carved into it. Cacimarex gasped as he recognized it- it was his face!

The xi'paal snaked his arm around Cacimarex's hips, and he knew he had to rescue the xi'paals, more destruction was coming. He understood that a prophecy had been made of three times Itiba-as-Xiquiripat would try and destroy Hun Chuen, and the second time was coming soon. He knew he was the hero of the prophecy, who would deliver and save the xi'paals of Hun Chuen and their culture. Cacimarex was the only hope for the xi'paals of Hun Chuen.

The large carving of his face had been done millenia ago, when the Hun Chuen enchantments were even stronger- they had seen him as the one who would rescue their culture.

(It must be stated here that Itiba-as-Xiquiripat's third attempt to destroy Hun Chuen was derailed and stopped by the Owasco Knights in the time of Cacimarex 2. Xeti Aon Coaybay and Hun Chuen are Guatiao worlds, and as long as both existed and functioned, what happened to one effected the other. By destroying Hun Chuen, Itiba-as-Xiquiripat would weaken the men of Xeti Aon Coaybay enough to ensure her a total victory. Fortunately, both the monster herself, and her star-busting pulsar were defeated and dismantled in time.)

Cacimarex and the xi'paal returned to the group where they had started. The original man he met, whose name was Na'te'alegh, was waiting. He had all of the xi'paals line up in a chain, one hand on the shoulder of the one to their left, one hand on the qui-quix of the one on their right. This chain was then coiled around Cacimarex where he stood. Na'te'alegh and a few other Wari men of Hun Chuen linked arms, and encompassed this spiral. The Hun Chuen waris on the outside began singing, intoning a song Cacimarex had never heard before. Everything started to blur, and then got very bright, so bright you had to close your eyes, and even then it hurt and your eyes teared. The light fluxed and then dimmed, and Cacimarex could recognize the smell of the pines on the cliff by the lake. They were back in Sewaornock.

After everyone making a group guanguayo offering to Deminan-Cacibu, the group began the journey to Paumanok, where there was an extant conuco. The xi'paals were to live there, while Cacimarex and Na'te'alegh tried to figure out what the next threat to Hun Chuen was, and where it would come from.

There were several amazing behiques on Paumanok, and Cacimarex went to them and asked them for help. At each bohio, he was told the same thing- fast, sweat, and cry for a vision. The behiques tried divination and visioning, but there seemed to be shielding or static protecting whatever was the problem. Cacimarex and Na'te'alegh went to Tobacochalot, to fast and sweat. Fifteen days there, and they fasted and sweat, and cried for a vision, and nothing came. On day sixteen, they took their canoa back to Gaenhyakdondye, and then the vision happened. As they alighted on the swirling serpent sands, they were surrounded by a multiple vision of an angry Tupi behique with a large copper object, and a glowing aquamarine light. The Tupi was not in his rainforest, but somewhere in Manahatouac. They saw him and his construct produce a pink and green light beam, and then they saw Hun Chuen, as it vibrated and exploded from the pink and green light. They then saw Xeti Aon Coaybay as they had seen Hun Chuen, streaks of fire in the sky, and boiling water and lava. Xeti Aon Coaybay was totally devastated. The scene then changed, and a large camel-spider with a somewhat human non-male shaped thorax appeared, surrounded by many dead and dying men, which the monster proceeded to consume. It was too horrific to bear, and Cacimarex held his head and screamed. The last part of the vision was of the cliffs above Ja'guar'guati'oni'na'luti on the Western bank. Cacimarex knew then where the problem Tupi behique was, and after eating from the bounty of Zero Beach, they proceeded to the cliffs.

As Cacimarex and Na'te'alegh entered the Ramapo area, they noticed everything was completely quiet. Outside of the rocks, trees, and plants, there was no noise, no animals, no birds, no frogs. This was highly unusual, as it was Summer. They noticed the area seemed unusually dry, as the plants were showing drought stress.

They walked towards the edge of the cliff, and noticed a large halo of glowing green and pink light, and they knew they were at their destination.

Cacimarex and Na'te'alegh were quickly surrounded by and attacked by constructs of rope and leaves in the shape of wolves. They succeeded in knocking down the two, and then unfurled into lassos and tied up Cacimarex and Na'te'alegh. They were then taken, bound and airborne to the angry Tupi behique. The behique's enchantments were strong, but Cacimarex was able to get his obsidian blade from his belt, and cut through the ropes, and freed himself. He then ran and caught up with Na'te'alegh, and cut him free as well. As the ropes were in segments wiggling on the ground, the enchantments were broken. As the two came upon where the Tupi was, he did not notice them, he was too busy with his hands in his light-making machine. In the bright light in the area, there were no shadows, and one had to squint. Cacimarex ran up behind the Tupi, and lifted him off the ground. He wrestled him to the ground, and began pummeling him. As the Tupi got several good shots in, but noticed they did not have much effect, he began to tonal-lightning Cacimarex.

Na'te'alegh had gotten to the light-generating machine, and had pulled the sapphire and emerald stone coils out of the machine. The pink and green light dimmed immediately, and then went out.

Cacimarex was beginning to weaken under the lightning, but continued his assault on the Tupi. Cacimarex was grateful for his tambu training in his late teens, during which he was exposed to much more intense tonal lightning than this from his Yau and his peers. Later, Cacimarex would keep this as part of the training in his conucos as well.

Na'te'alegh handed the sapphire and emerald coil stones to Cacimarex, who pounded them into the Tupi's face, and then down his throat.

As the Tupi began to choke and vomit, Cacimarex made sure that he had entirely swallowed the glowstones.

Cacimarex heard what he thought was the last gasp of the Tupi, and got up off of him. From under the ground, roaring and rumbling could be heard, The earth began to shake, and Cacimarex and Na'te'alegh retreated as fast as they could. The Tupi's corpse was faintly glowing pink and green.

An arachnid claw shot out of the ground, and grabbed the Tupi's corpse, and pulled it underground. Cacimarex and Na'te'alegh watched as pulsing rose-colored light shot out of the hole in the ground, and then the cliff heaved and collapsed. The two continued running, first South, and then towards the river.

The Tupi's body had exploded because of the coils, and Itiba-as-Xiquiripat, which was trying to retrieve the glowstone coils from the Tupi's body, was blasted head-on. The energy was so intense, that Itiba-as-Xiquiripat was fused fast and hard to the cavern walls, and it would be a very long time before she was able to wander and be free again. The soils of the surrounding regions contained many elements and earths great for alchemy, which was an art Itiba-as-Xiquiripat and her vassals were not yet proficient in.

As Cacimarex and Na'te'alegh made it to the shore of Ja'guar'guati'oni'na'luti, they watched as rockfall and dirt from the cliff was jarred free and fell from the earthquake. They saw as the copper cylinder that had been the light-machine fell towards the river, and how it began to transform. In Ja'guar'guati'oni'na'luti itself, a metallic glow appeared, and then a giant glowing Catfish appeared. The Catfish reached it's fins up, and they turned into arms. The Catfish-man invoked something loudly, and the copper machine became a large longship, large enough to hold an entire conuco! The ship landed in the water, and quickly righted itself. Cacimarex and Na'te'alegh entered Ja'guar'guati'oni'na'luti, and boarded the ship. The glowing Catfish-man made several jumps, and then vanished. The ship began moving under some unknown power, quickly away from the cliffs, and the tremors and rockfall continued.

Soon Cacimarex and Na'te'alegh were back at the conuco on Paumanok, and related their story. The new large ship would serve Cacimarex the rest of his years of adventure, and would be handed down when he retired.

As far as the xi'paals of Hun Chuen, when it was declared safe for them to return to their homeworld, some did, but many chose to stay on Xeti Aon Coaybay, to finish their training, and to explore this wide, wet, blue and green world firsthand. They would flourish here, and make their way to first to the Southeast of Amerikraghkan, and then into the desert Southwest, a land that reminded them much of their homeworld.

VIII

Cacimarex met a fellow late-age xi'paal named Yaureibo, and they bonded and became Guatiao. Yaureibo was a fisherman from Haiti, the highlands of Quiskeya. Yaureibo was lanky, and had long dark hair. His skin was ruddy and darkish, and his eyes were bright and glowing, the color of polished steel. He was quite strong for his build, with great endurance. Of all his lovers, Yaureibo was the only one with whom Cacimarex felt comfortable and secure. Cacimarex was often very strong, and supported others, as he was a great leader. Yaureibo allowed him to be at rest, and not always have to be the pillar needed to uphold everything. Cacimarex used to sing to Yaureibo: “Move in me, I'm strong enough, to be weak in your arms”.

Yauriebo was born in a village on the harbor in extreme West-Central Quiskeya in Haiti. Being a port-town near Cubaken, there were many people and boats there, from many places. The area was a trading area, and many languages, dialects, and trade-jargons were spoken there. There were many, many amazing and beautiful things, from all around the Amerikraghkans.

Due to the large amount of trading going on, local caciques became quite wealthy. Normally, the wealth would have been soaked into the region, so all that lived there would have benefited, but the local caciques, led by the brothers Potas'i'nup and Ni'trei'el, were greedy and wanted to become warlords. They assembled a force of men together to raid all ships in the area, and bring the booty back to the town, which was called, ironically, Huaca Tareiguai, or City of the Princes.

The raids on the trade ships began innocently enough, as “official safety and cargo inspections”, and all “contraband material” was confiscated. What was “contraband” was of course determined by the greed and interest of the official in charge of the raiding boat.

This went on on a frequent basis, and not much changed. Many cargo-ship captains, and even a few Itza officials lodged formal complaints with the local government over the raids, but there was no change, and the raids continued.

Emboldened by the lack of action on the part of Potas'i'nup and Ni'trei'el, the raids became more and more frequent, and then they became very violent. Several of the under-caciques began leading raids and capturing not only cargo, but human crew members as well.

News of such a poorly-named pirate city and the dangerous region surrounding it spread out to all the other islands and the mainland coasts of all those who had once traded there. A boycott of sorts began, with ships going North on Quiskeya, to the Macorix areas. Potas'i'nup and Ni'trei'el and their pirates began then raiding all ships in the waters between Western Quiskeya and Eastern Cubaken, and began taking more hostages, which were used as slaves. When an Itza cargo ship was captured, and it's crew taken hostage, plans were drawn to invade and attack, to end the despotic, guacaciq-obsessed reign of Potas'i'nup and Ni'trei'el. It was for this adventure and purpose that Cacimarex signed up and went with other Itza warriors to help out.

The ship Cacimarex was on was headed from Chichen Itza, and went South, riding the Southern coast of Cubaken. It was a cargo ship, but was manned with warriors instead of merchants. There were five large ships sent this way, and they were all in sight of each other the whole way. They rounded Guantanamo, and headed Northward, into pirate waters. The pirates were already in the water, and when they saw the five cargo ships, they were overjoyed, and made towards them as quickly as they could.

The warriors remained quiet and uninterested until the pirates were close enough for boarding. Weapons were produced by the warriors, and quick work was made of the pirates. A few pirates who seemed to be leaders were kept alive for questioning, but the rest made a great meal for the cayuguas.

The warriors and their few pirate prisoners made their way to the port, and landed. Weapons brandished, and prisoners threatened loudly, the warriors made their way quickly and uninterrupted to the palace-kaney of Potas'i'nup and Ni'trei'el. There, they stormed the building, and found the brother warlords gone. The Itza are not known for diplomacy, and they executed the prisoners on the steps of the palace-kaney. They then began attacking and killing anyone who seemed like they were loyalists or a member of the government. The desired effect finally occurred, and Potas'i'nup and Ni'trei'el approached with guards, all were armed to the teeth.

The Itza and Cacimarex had great fun dispatching and felling the guards, and literally disarming Potas'i'nup and Ni'trei'el. Potas'i'nup and Ni'trei'el remained unrepentant, and falsely claimed much larger forces were coming to battle the Itza. This was not a problem, as there were already over a dozen Itza warships enroute, and most would be landing within a few hours. It can never be said the Itza did not think of all possibilities.

Crowds of local citizens had gathered, and Potas'i'nup and Ni'trei'el were dragged up the steps of their palace-kaney midden, where they were summarily executed by beheading.

Kra'en'kli, the warrior-officer in charge of the execution (and one of Cacimarex's conuco teachers) loudly and clearly asked if anyone else wanted to fight. The crowd stood still and silent, and then began dispersing. The warriors returned down to the main batey-plaza, and began discussing how to occupy the city until it became stable and was a free port again. Many arguments were made that the locals were incapable, but Cacimarex argued that they had been led astray by both the guacaciq of Potas'i'nup and Ni'trei'el and their under-caciques, as well as the naborias' own laziness and apathy. Cacimarex persuasively argued that the locals were more than capable, and they were the only ones who should or could run the port and the town. He believed that now that they were freed from the bad leadership addicted to guacaciq, they would do fine, and the port and town could again thrive.

As Cacimarex was speaking, and had almost successfully swayed his Itza brothers, a lanky xi'paal a few years younger than Cacimarex, who was holding a tambu-staff, approached from behind him, stood quietly but proudly behind Cacimarex. Noticing the looks from those he was speaking to, Cacimarex turned to face the newcomer. As he did, the lanky xi'paal stepped forward, and embraced Cacimarex full-on. After a second of surprise, Cacimarex fully embraced him back. The xi'paal's name was Yaureibo, and as soon as Cacimarex embraced him, he began crying.

When they made touch-contact, Cacimarex could see and understand everything, and so could the xi'paal. Cacimarex saw the Yaureibo's two fathers executed by Potas'i'nup and Ni'trei'el, their treatment of dissenters among the locals was much worse than what happened to the prisoners and captured seamen.

Yaureibo said “Ni Guia, Guatiao” repeatedly between gasps, and then composed himself, and stood next to Cacimarex, holding his hand. The two never permanently separated again until Yaureibo's death nearly a hundred years later.

The city of Huaca Tareiguai remained free and under the rule of it's own people, and continued to thrive for hundreds of years after that.

Cacimarex had relations body, mind, and spirit with all of the xi'paals on his islands, and he taught all of them how to use tambu and makanas, and how to be great men. He taught by example and love. In short time, his guazabera-warriors were called upon to help the rest of the Taino groups when there was armed conflict. Cacimarex and his xi'paals made connections with the Macorix, the great group of Quiskeyan warriors from the North of their island. Together, they were a strong enough entity to ward off any invaders from the mainland or other islands. His conuco soon became sought after, and many xi'paals from other islands wished to attend.

When Cacimarex's temperament would get the best of him, and he became restless, he would leave in his canoa, and only come back when he was in better spirits. Many times, he would take his xi'paal students and Yaureibo with him as well. Sometimes, he was gone for only a few days; other times, he was gone for a moon or two. He traveled far and wide, and Manahatouac became his favorite destination. Cacimarex loved the changing seasons, and the diversity of the land and the life there. In time, he would begin a conuco in Manahatouac, and eventually part of the training of his island conuco was done in Manahatouac.

Between the islands and Manahatouac, the adventures of Cacimarex numbered so great that they could fill many volumes.

IX

In the Northern forests somewhat West of Oka in Canadandeng, there are large rock outcroppings that cover an intricate hydro-cave system. Because of the high water and mineral content, there are native metal deposits and related minerals, especially copper. Copper has always been quite important for practical, decorative, and magic uses to the people of Manahatouac. Many wonderful objects can be made, ranging from tools and blades, to musical instruments, to shielding. Once the copper and related minerals were found, much attention and time was spent by men to find and acquire the copper for trade and use.

The activity and interest of the men in the region came to the notice of the demon Itiba-as-Xiquiripat. Itiba-as-Xiquiripat was always seeking new food sources to regenerate itself. The young, healthy, active males involved in the copperworks and trade were a prime source of tonal for feeding on. Itiba-as-Xiquiripat had other distractions and interests, and did not want to dwell solely in the hydro-caves near Oka. So, using the minerals there with the copper, Itiba-as-Xiquiripat used alchemy (newly learned from some recently acquired vassals) to create a duplicate of itself, so that it could be present in the copper caves, and yet be somewhere else. To protect its duplicate, Itiba-as-Xiquiripat enticed local behiques with promises of grandeur and glory and power if they would protect the duplicate, and keep it hidden, yet allow it to feed. This was quite similar to how Itiba-as-Xiquiripat had created the anti-Hurukan, the Heart of Heaven, supernova nebula by seducing and destroying the magicians in the Southwestern desert canyon.

In time, the xi'paals and waris involved in copper production began to get sick, and many were attacked, and even more simply never returned. At first people thought that perhaps the men had fallen off of cliffs, or into the caves, or had been poisoned by such rich minerals. As precautions against these ideas were enacted, and yet still more and more were hurt or disappeared, some took notice, and wondered what was going on. The enchantments of the behiques in alliance with Itiba-as-Xiquiripat kept anyone from really noticing, or thinking about it much, and certainly from taking any investigation or action.

In time, Cacimarex, who was not yet 30 years of age, heard rumors of the injuries and disappearances. Being a wari with a great curiosity, a great sense of adventure, and a great need for justice, Cacimarex decided to go to Oka, and find out himself exactly what was going on. Cacimarex made friends with some copper traders, and made his way North to Oka with them. They only went as far as the great islands of Oka themselves, and would go no further. Here the copper collectors would meet them, and no one had ever disappeared from the two great islands. Cacimarex traded seashells from his tropical home island for a birchbark canoa, and began his journey to the copper mines. He made his way as far as he could by water, and walked the rest of the way through the forest. He found quite well defined trails that led to the copper mines. When he stopped for the night, he built a fire, and strung his hamaca up between two hemlocks. He was quickly approached by one of Itiba-as-Xiquiripat's vassal behiques. The behique tried scaring Cacimarex off, but Cacimarex had been on many dangerous adventures, and was not so easily disturbed. In fact, the longer the vassal behique spoke, the more curious and excited Cacimarex became of what lay ahead. He reached out to touch the behique to reassure him he would be alright, but the behique fled away in terror screaming from the strong presences of Deminan and Maquetaurie Chango that was in Cacimarex. It was now full dark, and Cacimarex fell asleep.

Cacimarex was awoken from a deep dream by being grabbed and flung around several times. Something quite large and strong had picked him up out of his hamaca, and had slammed him repeatedly into the trunks of several large trees, and the local white crystalline rock outcroppings. Cacimarex was hurting, and had had the wind knocked out of him. He could barely see by the light of his campfire, which was now quite low. He could make out a large, multi-armed form of what appeared to be a fusion of a large ugly human female, and a large spider. The creature had a horrific stink, and was large and strong enough to throw the tall and massive Cacimarex around like he was a toy.

Cacimarex was lifted and pressed strongly against a large tree trunk. He was pinned at his neck and hips, and couldn't move much or breathe. He felt the thing's claws begin to cut his throat, and start to enter the opening of his foreskin. The thing also had a firm grip on his scrotum. Cacimarex was terrified, breathed deep, and tonal-blasted the monster as hard as he could. It stunned the monster, and he was able to escape from the monster, with his throat, foreskin, and testicles intact. He ran back to his dying fire, jammed a stick into it, and held the flame up to the monster, who had now recovered, and turned around. As he had the flame raised, he saw the vassal behiques circling in the woods around him as well. Thinking fast, he jabbed the blazing stick into what he could discern was the face of the monster, and it howled. Cacimarex reached into his pouch, and pulled out a crystal cylindrical pendant, and screamed: “Eyeritek O'eh Armen Wiwa”. There was a great whoosh, and when he opened his eyes, he was in the maritime outer lands of the Anishinobwe Maliceets.

Cacimarex had no hesitation of sharing the story of his experience among the coastal tribes, and he was able to quickly raise a band of young warriors to go back and face the monster. Cacimarex led this band to an old famous Abenaki behique, so that they could hold temescal and have a vision for guidance. The old behique welcomed them and guided them. During the temescal, a vision manifested in the steam. It was a horrific nightmare scene, with a large assembled army of warriors from many different tribes, battling a huge, multi-headed, multi-legged spiderlike monster. As the vision progressed, it became obvious that the monster was winning, and was successfully defending it's home and existence. Images of hundreds upon hundreds of injured, dead, dying, eviscerated, and mangled warriors were enough to shake the assembled crew into somber reality. A voice from somewhere called out, “your knife has fallen into the water”, and then screaming. The vision ended with a magnificent, blinding flash of ultramarine light, and then blackness and silence. The temescal then ended, as the warriors assembled were no longer in the serenity of the lodge's invocation.

Cacimarex was stalwart, and would not give into fear in the least. Once outside the lodge, Cacimarex cajoled and by magnificent speech tried to rally the warriors, who had all lost interest in the adventure ahead. Even the old behique warned him off, but Cacimarex was adamant. Cacimarex's frustration grew to the point he thanked the others for coming this far, and he started off home, to recruit others from other regions. The warriors pulled back from him, but the old behique grabbed him by the shoulders, and spoke: “Those you get to go with you will be lost, as you may be. The monster is not alone, and will do everything possible to stop your advances. Is the copper that valuable, enough to give your own life and the life of your comrades and xi'paals? Through the Indigo is the only way possible.” Cacimarex was offended by such talk, and pulled away, and stormed off. Two of the locals assembled followed him, as they believed in Cacimarex's vision and determination. The rest remained behind.

Cacimarex and the pair made their way south to Paumanok, where they picked up Yaureibo and the liquid silver from Guadali'pu'nek, and then they made their way to the Caribbean. Along the way, they shared the story of the monster and it's evil deeds, and spoke as if victory was certain. It was a time of peace, and many warriors along the way were bored and willing to engage. These eager men joined up with Cacimarex and the brothers. Cacimarex also called upon warriors from other worlds, and by enchantments and understanding, they too joined the quest. Cacimarex knew the challenge was formidable, but also knew that such a horror could not be allowed to exist if good men were to walk freely on the face of Xeti Aon Coaybay.

Upon returning to Manahatta on the way Northward, the now quite-large army heard even more horrific, much more recent stories of death, destruction, and suffering caused by the obviously unmasked and out of control copper monster. There was already a force of a thousand assembled in Manahatta, ready to go and defeat the monster. Cacimarex having been the only person to have engaged the monster and survived, was put in as the leader of the expedition. There were many tribes represented in the federation- CaciTaino, Lukkuyo, Ciboney, Macorix, Ogeechee, Maya, Ramapo, Wampanoag, Canarsee, Haudenosaunee, Mohawk, and Matouac. These warriors made their way up the fjord Ja'guar'guati'oni'na'luti to Oka, where they were joined by a multitude of other warriors- Ojibwe, Maliceet, Abenaki, Siksika, Penobscots, Mahikanek and even Njordics. They all went by boat, canoa, cart, and foot towards the copper mines and the monster.

As the warriors got closer to the copper mines, they were attacked and engaged by the vassal behiques to Itiba-as-Xiquiripat. The vassal behiques were quickly dispatched and defeated, although they were suicidal and desperate. The vassal behiques caused some injuries and only one fatality among the assembled federated warriors.

Within a half-hour walk from the copper mine itself, the monster appeared. It was a terrible, ugly thing, almost the effigy of a human female, but multi-armed, and the mandibles and multiple eyes of a spider. It was covered individual hairs like a spider, and gave off a horrific stench of rotting menstrual blood and petrol-gas. It was taller than the trees, and continued to grow as it killed and consumed. As more of the band arrived, more weapons were engaged. The monster was injured, but seemed to regenerate after each kill. Cacimarex wisely and carefully used all of the liquid silver from Guadali'pu'nek that he had brought along, and although there was some effect on the monster by it's application, the monster re-generated from it too quickly, and soon the Guadali'pu'nek liquid silver was used up. The monster was devouring the blood and tonal of the warriors very fast, and regenerated very quickly.

The battle went on, full-throttle, for over an hour. The monster seemed to never tire or become confused, and it grew in power with each spilling of a warrior's blood. The monster had a penchant for cutting the feet off the warriors before impaling their bodies.

It soon became obvious that the monster was victorious; the scene had become exactly like the vision in sweat. Bodies of warriors, dead and dying, injured and eviscerated lay strewn all around, with lakes of blood. The federation was down to fifteen men, Cacimarex, a few xi'paals from his conuco, and a few Canarsees. The monster was literally eating one of the dead Njords, and seemed in a bit of a momentary lull. Cacimarex remembered the dark vision in temescal, and felt the ground shake. In the vision, all others except himself had fallen, and the monster was victorious. There were still Yaureibo and several men with him- now was the time to act, he had to do something. Cacimarex's mind and heart raced, as he tried to remember the old behique's wording to him before he had stormed off.

The monster lunged over, and grabbed a xi'paal from Cacimarex's conuco who had sat to rest for a moment. The monster lifted the boy to it's face, and the boy took his blade from his belt, and sank it into the face of the monster. The monster flung the boy down into the creek on the ground, and yanked the knife out of it's face. It threw the knife in the direction of the xi'paal, but missed. A Canarsee called out to him, “To your left, xi'paal- your knife has fallen in the water!” The xi'paal groped around in the water, trying to find his blade, and the monster lunged again, and impaled the boy through the upper abdomen. The boy cried out in agony, screaming, as the monster lifted him to her face, and ripped his penis and testicles off with her mandibles. The warriors charged forward to strike the monster down and rescue their boy companion. The monster dropped the boy, and began battling the incoming warriors.

Cacimarex was quite overwhelmed by not only the intensity of the events unfolding around him, but the memory of the prophecy of the temescal vision as well. He felt helpless, and felt the ground drop beneath his feet. He remembered the behique's last words to him, and reached up, grabbed his head, and screamed: “DEMINAN!”

Within seconds, Cacimarex's head swelled, his body stretched and elongated to many times his already towering height. His qui-quix stretched to the ground, and connected to the ground, and conducted electricity to him. Cacimarex's entire being began flashing many intense colors. The glowing corpus of Cacimarex was embraced from behind by the figure of a Young Xi'paal with a large carey-shell on His back. The Turtle-Boy figure placed one of His hands on Cacimarex's upper chest, and one hand cupped Cacimarex's scrotum. Cacimarex began vibrating and cried out, so loud it became an earth-shaking roar. The Turtle-Boy and Cacimarex's very being, still entwined, reached critical mass, and went atomic. There was a blinding flash-pulse of ultramarine-indigo light, and everything was consumed by blue fire. The whooshing roar and concussive pulse of the blaze toppled everything.

When the flames subsided, the thirteen warriors who had attacked the copper monster construct of Itiba-as-Xiquiripat were still alive, and the xi'paal who had been impaled and castrated was whole and well again. Cacimarex was collapsed on the ground, and glowing Indigo. Almost seventeen-hundred warriors lay dead through the now barren bedrock. Cacimarex and his fourteen were victorious, but it was a truly Pyrrhic victory- as long as the Itiba-as-Xiquiripat continued to exist, one precedent created another. The copper monster was gone, and all that remained were cooling pools of smelted copper and liquid mercury. Yaureibo embraced the unconscious Cacimarex, and prayed for his well-being.

When Cacimarex came to, the others of the fourteen joined him at his side. They helped him up, and went to a lake an hour's walk away to cleanup. That night, in the remaining forest on the lakeside, there was much weaving and quix-nohin'-tah. A Turtle-Boy figure with a walking stick stood guard just inside the shadows, and when the dawn came, the Turtle-Boy trundled off, smiling and whistling.

In time, the stories reached the rest of Manahatouac, and then the rest of the world. At a natural pace, men began to look for copper to use again there, and some storytellers and sculptors came together, and carved the event into one of the rock faces that was still barren at the site of the battle. The petroglyphs are still there, and still readable to this very day.

For hundreds of years, the spirit-tonal of the fallen warriors were at the site, preserved by having been embedded in the barren rock faces by the atomic Indigo fire. In the time of 2 Cacimarex, on the eve of the Return of Deminan-Cacibu-Gucumatz, the Owasco Knights (Boto, Karznato, and Lo'qua'ho) met in Temescal, and with the Grace of Deminan-Cacibu-Gucumatz, Tepeu-Hurukan, the Heart of Heaven, Lord Camazotz, and Cacimarex Prime- 3 Tuoco and the Seventeen-Hundred fallen warriors destroyed by the copper monster were restored. Those from other worlds were carried home by Camazotz to be re-united with their clans; and the ones from Manahatouac were assembled under 3 Tuoco, and now dwell in several places and times here. May they continue to stand and serve BeautyWay for a very long time, blessed by the Indigo Lord.

X

One late Summer, the natural cycle of how conucos schedule and run opened, and Cacimarex and Yaureibo found themselves with over a moon-time free with no obligations. Cacimarex remembered fondly when he had traveled North and had met Sedna, the Arctic land there was so serene and beautiful when it was not frozen. Cacimarex and Yaureibo had both been quite pressured. They had time to go there and enjoy it before it froze over, so they decided to go. In quick time, they made it back to the Northern beach where Cacimarex had met Sedna. It was even more beautiful than he had remembered, but it was now occupied by a group of Inuit Hobine. Cacimarex and Yaureibo landed anyway, and asked the Inuit Hobine if there was another similar beach that was not occupied somewhere near there. They were instructed to an island that was out of sight, but directly in front of them; it would take two days to reach it if they stayed the course. The Inuit Hobine used it for their own retreat-times, so it would work quite well for their purpose.

Cacimarex and Yaureibo continued on towards the retreat island, but found the water getting more and more unusual. Instead of being the deep, clear, Arctic ocean sea that Cacimarex remembered, it seemed to be more temperate, even the Arctic sea-life was gone, and present were more temperate sea species. The presence of long strands of kelp alerted them to trouble.

They found the island the Inuit Hobine had told them about, and it seemed normal enough, although there were many more large trees, and of kinds not found in the Arctic. They had come this far, and were always ripe for adventure, so they landed, and made their camp. The Sun went down, and night was upon them. Yaureibo fell asleep first, followed shortly by Cacimarex, who was tending the fire.

Cacimarex and Yaureibo awoke to loud singing and an old man in strange clothes rummaging in their firepit. Cacimarex threw some ignition powder into the coals, and the fire flashed and rose back up. The old man was stunned by the flash, and he stumbled over backwards, falling onto his backpack.

The old man let out a wail as he landed, and Yaureibo scrambled to his side to help him. Instead of allowing Yaureibo to help him up, the old man head-butted Yaureibo, rendering him unconscious. The crack of the skulls made Cacimarex wince.

Cacimarex hopped over the fire, and quickly and forcibly lifted the old man to his feet. The old man pulled something smoldering out of his tunic, held it aloft, screamed something, and threw it into the fire. There was a lot of smoke, but Cacimarex held on tight to the old man's shirt.

When the smoke cleared, Cacimarex realized it was daylight, and he could see a huge mountain peak in the near distance. He looked and saw the ocean beach was now a river bank. He realized instantly that the entire campsite- their conoa, the old man, the unconscious Yaureibo, and their things- had been transported somewhere, intact as a set.

Cacimarex dropped the old man to the ground, and spun around on his heels. He took in the entire scene around him- the mountain had a large snowcap, and the temperature was coastal, cool, and moist. The trees, shrubs, and flowers were kinds he had never seen before. He looked more closely at the old man, who was gathering things spilled from his pack. Cacimarex addressed him in multiple languages, to no avail. He once again lifted the old man, who began to struggle. Cacimarex placed his hand on the old man's neck, and wove with him. The old man went quiet, as Cacimarex explored his memories and thoughts.

Yaureibo had regained consciousness at this point, although his head was throbbing, and his vision was flashy and blurred. He went to speak, but fell silent after one syllable when he realized what was happening.

Sometime passed, and Cacimarex finally released the old man, who went to the ground, and sat, moaning and holding his head.

Cacimarex addressed Yaureibo: “Guatiao, this bugger has imprisoned us. He brought us all the way across the Western Ocean to an island called Nippon, to help fight in a civil war against the local warlord. He has been kidnapping Inuit Hobine, who we can probably find near here. Perhaps the Inuit Hobine thought we would be able to rescue their men when they sent us to the strange island.”

Yaureibo's first instinct was to curse, and then try and figure a way home as quickly as possible. He knew, however, that Cacimarex's interest had been piqued, and they would have to have some kind of interaction before they returned. Yaureibo went over things he had been told about the Western Ocean, and he vaguely remembered someone mentioning that a large current existed that went from West to East across it's Northern rim, and if all else failed, they could take that route back to the land of the Ivory Inuit. Either way, they would be late for the re-start of the conuco.

From the weaving, Cacimarex had picked up rudimentary language skills of the native tongue, and was trying to communicate with the old man as to where the Inuit Hobine were.

In short time, they had packed, and were following the old man on a path through the forest. In short time, they came to a village encampment, and there were the Inuit Hobine xi'paals and wari with others of the old man's tribe. This was the first NiTaino contact with the Ainu.

The village's fighting expert was trying to show the Inuit Hobine how to do the local style of martial arts, but they had no interest. Not only were they angry at being kidnapped and quite homesick, they were quite averse to fighting. When Cacimarex and Yaureibo entered, Cacimarex addressed them in their own language, and got more of the story. The Ainu village was assembling to march against the invading warlord in two days. A few years previous, a shorter, hairless, and insanely cruel people landed, and had taken large parts of Hokkaido away from the Ainu. They enslaved some Ainu, and continually battled the rest. These short, cruel invaders had come from the mainland, and were ruining things for the Ainu. The Ainu had been using the invaders' tactics, and kidnapping and hiring mercenaries. Unfortunately, they had kidnapped mostly the non-fighting and totally uninterested Inuit Hobine.

Cacimarex signaled the Ainu fighter for two staffs, and when he was handed them, he gave one to Yaureibo. Yaureibo took the staff, and then followed Cacimarex on the road to the invaders' palace. Apparently, Cacimarex wanted to go home as much as Yaureibo did.

In less than a Sun degree, they made it to the palace of the warlord, and an alarm call went off from within. Cacimarex and Yaureibo found the invading midgets' costumes to be hilariously encumbering, and their formalities and ways of fighting useless and juvenile. They found the invaders' need to stand in poses and yell before they engaged a wonderful, fatal weakness. In short time, they had decimated and destroyed the entire outer guard of pariguayos guarding the path and bridge before the palace. It seemed to both Cacimarex and Yaureibo that the midgets wanted to die. They were worse than drunken, depressed Norsemen.

Cacimarex suggested that they allow these puckwudgies to take them prisoner, as with their mindframe, they would be sure to take them directly to their leader. Yaureibo agreed, and their theory proved correct. Even without knowing any of the midget invaders' language, Cacimarex knew that the little men were boasting and applauding themselves for having captured such dangerous giants. The midgets kept their spears and swords pointed towards Cacimarex and Yaureibo, but did not take their staffs from them.

Once in the central room of the palace, they determined the leader by his ridiculous costume and posturing, and how the other yesos kowtowed before him. They saw the leader surrounded by Ainu slaves. Among the Ainu slaves were three Inuit Hobine xi'paals. One recognized Cacimarex, and called out his name. When his name was called, Cacimarex had been growing impatient with the leader of the midget invaders. The leader had been speaking on and on, gesturing wildly about something, and he was getting louder. When his name was called, Cacimarex took it as a signal, and he nudged Yaureibo, and said “Now!”.

They made quick work of their captors, beheading most of them with their own blades, and breaking the backs of the rest with their staffs. Apparently for all his verbiage, the leader was more useless as a fighter than his troops. Cacimarex approached the leader as he sat, frozen in terror. Cacimarex lifted the leader up by the neck and wove with him. Cacimarex looked into the man's past, and into his future, and saw nothing but cruelty and suffering and insanity. He saw boys chained with bundles of twigs in their rears, bleeding and crying. He saw many dead, bleeding, and suffering whales, crying as they were being clubbed to death. He saw explosions on reefs, and greedy fishermen who took everything for profit. He saw castrations of men, and the rapes of women. Cacimarex had seen enough- his huge hand crushed the leader's throat, until the skin burst, and the man drowned in his own blood. Cacimarex impaled the leader's body on his own blade, and carried him to the moat, where he mounted him on the railing of the bridge. He then went back inside, and freed the slaves. As they were leaving, a bunch of boys of the invaders' species were heard crying, and Cacimarex and his group went to where they heard them. The boys were chained, bare rear ends up, with bundles of twigs stuck in their rears. Cacimarex freed these waili, and brought them along, back to the Ainu village.

As they were leaving the palace, Yaureibo set fire to it. The structure was dry bamboo and paper, and it went up quickly. All subsequent buildings built there have burned to the ground repeatedly.

Back at the Ainu village, everyone cleaned up, and arrangements were made for Cacimarex and Yaureibo to bring the Ainu xi'paals back to their conuco with them. The invaders' waili who had been rescued from being the comfort slaves of the “warriors” were to remain in the Ainu village, to be trained how to be human again. The Inuit Hobine xi'paals and wari would also return to conuco with Cacimarex and Yaureibo.

Cacimarex and Yaureibo, the Inuit Hobine, and the Ainu xi'paals made their way to the riverbank, and the canoa. Everyone got on board, and Yaureibo lit a small, smoky fire. Cacimarex sprinkled some of the liquid silver from Guadali'pu'nek on the fire while singing, and an azure smoke arose. When the smoke cleared, they were back on Paumanok, back in the conuco.

The Ainu proved to be some of the best warriors Cacimarex and Yaureibo ever trained, and when they reached Wari, they safely journeyed home to Hokkaido to serve their people. Most of the Inuit Hobine had drifted home by this point.

XI

It had occurred that the first group of enchanters and healers in Manahatouac, who were called the Owasco, or Those Who Have Made The Crossing, had waned over much time, until they were only a memory. Their knowledge and ways had been mostly forgotten by the people, and the dedication and discipline required to be an Owasco was ignored. Occasionally someone would try and claim to be an Owasco, but they were never able to accomplish what an Owasco would be able to accomplish, as they had no Owasco Yau, and would not do the training and dedication.

Cacimarex had heard many stories of the real Owasco, and was quite intrigued. Cacimarex thought that the Owasco should never have been allowed to wane into nothingness, and that there had to be a way to re-establish the Owasco. The more Cacimarex asked people in Manahatouac about the Owasco, the more he was given confused fairy-tales and conflicting details. No one remembered where they had lived, or exactly what they did. Cacimarex was somewhat discouraged, but he knew that the Owasco had been real, and when he found them in a very old book in a library in the Yucatan, he knew he had to figure out how to bring them back to Manahatouac.

Cacimarex isolated himself in the town of Sewaornock in Manahatouac, the place where the old Mejica book had said they had lived. The book had been written in contemporary times to the Owasco, and had survived. The Owasco had lived in Sewaornock, and had established bases in the rift lakes to the West, one which was named after them, and several places along the Flowered Serpent Coast.

Cacimarex camped on the mountain side of the great lake in Sewaornock, away from the fishing village and milpas on the river-side. Here, he fasted, and took temescal, and prayed. On the evening going into the seventh day, Cacimarex awoke in the twilight, and found an old Owasco Chuch'kahau and a gleaming xi'paal in his encampment.

The old Chuch'kahau touched Cacimarex's head, causing him to be in a conuco full of xi'paals being trained to be Owascos. He could barely understand the dialect they were speaking, as it was so different. He took note of the surroundings, a rocky, cool sea-coast, with cliffs with glassy purple rock veins, and topped by large evergreen trees and birches.

Then, the old Chuch'kahau appeared beside Cacimarex there, and everyone in the conuco looked over and became silent. The Chuch'kahau spoke: “This is the One who will come for you. He is the One who will make sure that we continue to exist, so that we may always be present and strong in Manahatouac.”

There was some murmuring among the xi'paals, and then Cacimarex and the Chuch'kahau were back in Sewaornock, and the gleaming xi'paal was still there.

The old Chuch'kahau pointed at the xi'paal and spoke: “He is from there, and he knows how to get back to the conuco. Protect him and follow him, and you will be the One who restores the Owasco.” The Chuch'kahau then disappeared, leaving only Cacimarex and the gleaming xi'paal.

Cacimarex, who had been sleeping on the ground, strung his hamaca up between two trees, and they slept the night there. The next day, they traveled to the great river Ja'guar'guati'oni'na'luti. They traveled to the Canarsees, the group with whom Yaureibo and the xi'paals of Cacimarex's current conuco were staying.

When Yaureibo, the Canarsees and Cacimarex's conuco saw the gleaming xi'paal, they were enthralled. The gleaming xi'paal spoke little, and always in a strange language they could barely understand. He was quite friendly and affectionate, and had endeared himself to the other xi'paals within a few nights.

Cacimarex had explained what he had seen and what he had been told, and preparations were made. His navigators discerned from the gleaming xi'paal that they had to go north on the seacoast, but beyond that, they couldn't understand how far. When they asked him about time, it seemed like he was speaking of an entirely different long count.

Within a fortnight, they had gotten ready, and two large sea-going canoa full of eager xi'paals and Canarsees launched from Canarsee territory, and made their way northward along the Outer Lands. They reached the Sea Stream, and began to speed northward. It was then that a strange thing occurred. The gleaming xi'paal stood, and began singing loudly. The daytime sky above them turned to night, but it was blackest night with no stars or moon, yet there were no clouds visible. A round wind came up, a wind that kept changing directions. The sea also seemed strange, as it was quite calm and smooth. The gleaming xi'paal continued to sing.

Then, just as suddenly as the wind and darkness had come, the breeze was calm, and it was daylight again. The sea became normal, and the current returned. They continued on northward, and soon they were near land. It was at this point the xi'paal stopped singing, and indicated they should land the canoa. As they neared the shore, several other canoa full of ready warrior xi'paals approached. When they saw the gleaming xi'paal, they became joyous and animated, and called out to him: “Wanuye! Wanuye!”

The conuco village was in a cove, surrounded by higher rock cliffs. The only access was a strip of beach on both sides, which were crowded with big boulders stacked, and then the sea. A small waterfall provided water, and flowed in from a notch on one of the rock cliffs. A wooden holding tank had been built to collect and store the water, so it could be used when needed.

The canoa landed, and Cacimarex and his groups went to the village.

After much food and dancing, Cacimarex learned that he was in what he knew as Penobscot territory, and that he was some seventeen-hundred years before his own time.

He also learned that there was a group of evil fire magicians and warriors called the Yenoq. The Owasco xi'paals asked Cacimarex to help defeat them, if they were to all return to Cacimarex's time safely. The Owasco were surprised that the Yenoq had not seen Cacimarex's arrival, and tried to raid the conuco.

They had no more spoken of the Yenoq, when a runner who had been on watch on the coast reported that the Yenoq were approaching.

The Yenoq, as many of their related tribes, were inland entities, and were terrified of the open sea. The Yenoq were also afraid of water, as if they got wet, their fire magic would not work again until they had dried out.

The xi'paals met the Yenoq at the boulder field guarding the western beach. The Yenoq began shooting fireballs, and setting fire to the dune grasses. Driving the xi'paals back with flames, they made their way over the boulders, and into the cove. Their goal was to steal foodstuffs, and to burn the conuco down.

Cacimarex had thought quickly, and had instructed the xi'paals not to fight, but to steer the Yenoq towards the water holding tank. Because of this order, the skirmishes were light, and just enough to keep the Yenoq engaged. Within a short time, they were near the wooden holding tank. Cacimarex had some xi'paals climb up to the rim of the tank with sacks of stones, which they were instructed to throw at the Yenoq. The Yenoq, being pelted by a rain of stones, began shooting fireballs and licks of flame towards the water tank. To get out of the rain of stones, they went under the water tank itself. When they were underneath, still trying to shoot flames up the side, Cacimarex and two xi'paals split the wood on the bottom, and unplugged the drain, so that the tank emptied on the Yenoq hiding below it. The deluge of water was sudden and powerful, and the Yenoq not only had their fire put out, they all drowned and died in the deluge.

It was in this way that the Yenoq were defeated, and were extinguished.

Unfortunately, some related tribes in the interior of Eastern Manahatouac, called the Pequots in later days, would continue onward, and live to harass the other peoples of Manahatouac.

After a celebration dinner, the canoas were loaded up, and Cacimarex, his conuco, the Canarsees, and now a canoa of Owasco xi'paals, and three of their Yau went southward, headed for Cacimarex's Manahatouac and time.

Again, the song was sung, the still and calm sea appeared, the winds shifted many times, and day and night reversed, all while they were headed south. They found themselves back in Cacimarex's time, near the Outer lands, and then were back home in Canarsee territory, where they stayed a few days, resting. Cacimarex and Yaureibo then took their conuco, the new Owasco xi'paals and Yaus, back up to Sewaornock, to re-instate the Owascos there, in their original homeland, where they would remain until the current days.

In short time, Cacimarex's Owascos became just as famous and known as the original Owascos. They went far and wide as healers, ambassadors, and warriors, and would continue to be diplomats and helping the people of Manahatouac well after the imperial invasions.

Their legacy and presence continues, uninterrupted from those days, albeit in smaller numbers.

XII

Once the Owascos were re-established, Cacimarex left Yaureibo in charge of the conuco, and returned to his home island of Chicchani'a. There he fasted and cried for a vision, and a vision was provided for him. Being that he was alone during this time, and being that he didn't speak of what happened, we don't know what he saw or experienced. Cacimarex did return with a songbook, a book of sayings to be sung in prayer. The book reads as follows:

Iteketi, Yamoka

Deminan

Hurukan

Turey Tai

Naca

Ni Guia

which reads as:

One God, Both

I AM WHO IS

Heart of Heaven

Holy Family

I am

in Love

Turey

Tonal

Turey

which reads as:

Sacred

Lifeforce

Sacred

Adian

Turey

Atl'e

Wiwae

which reads as:

Book

Holy

Spoken (Like)

Starlight

Turey

Tonal

Beh'

Atl-i-oq

which reads as:

Sacred

Lifeforce

Enchantment

Spoken-Out

Indig'oa Joveri

Wayren

Wamo

Viger'i

Hurukan

Hunab-Ka

which reads as:

Indigo Blue

Rhythm

Conch Trumpet

Singing (Loudly)

Heart of Heaven

In Balance

Yamonkobre

Ciba

Habuku-i'

Hun

which reads as:

Many

Stones

Woven Into

One

Huiho

Turey

Xeti-a'

Ix

which reads as:

Strong presence

Sacred

Dark sight

Hidden

Caciq

Operi

Wari

Xi'paal'e

Turey

Eb

Coatlibaba

which reads as:

Kings

dying

men

free youth

sacred

pathway

Earth-bound

Waili

Wari

K'da-balba

which reads as:

Child

man

of the wrongdoers

Hun

Ni

Hun

which reads as:

One(self)

is

One(self)

Guacaciq

Eb

K'd-balba

which reads as:

Powerlust

footpath

All (of the) wrongdoers

Wiware, Turey

Sei-a P'munki

P'munki Balbi'a

Operito

D'Jomboue

which reads as:

holy light

flower picking monkey-boy

monkey of all gone wrong

xombi

Hun

Atl-e-k

Hun

which reads as:

One-self

Speaks up for

One-self

Guazabara

Makana

Hui'a

Atl'e

Han

Han-Han

which reads as:

warrior

club

not possible

speak (it)

yes

it shall be

Turey Tai

Daca

Hunab-Ka

which reads as:

Holy Family

Grant

Balance

Wari

Turey

Hurukan

Atl-i'

Deminan

Atl-i'

K'da-Balba

Han

which reads as:

Man

Holy

Heart of Heaven

Speaks it

I AM WHO IS

Speaks it

All wrong

Yes

Tonal'e

Atl-i'

Tureyro

Hurun-Eb

which reads as:

Feelings

Speak (it)

Sky-dome

Wind-running

Turey

Tonal Beh'

Atl-i-oq

which reads as:

Sacred

Lifeforce

Enchantment

Spoken out

Turey

Tonal

Turey

which reads as:

Sacred

Lifeforce

Sacred

Iteketi, Yamoka

Deminan

Hurukan

Turey Tai

Naca

Ni Guia

which reads as:

One God, Both

I AM WHO IS

Heart of Heaven

Holy Family

I am

IN LOVE

Now, the meanings given for these hymns is the following:

For the first and twentieth: I have but one God, and his Name is Deminan Cacibu. The Divine Creation is named Hurukan, the Heart of Heaven, and They are merged, and One in the Same. All other Gods are principles and aspects of Deminan and the Hurukan.

For the second and nineteenth: because all life has tonal, all life is sacred.

For the third: The Amatl Turey is Sacred and True.

For the fourth and eighteenth: Enchantments and invocations work.

For the fifth: Songs, rhythms, and energy can change reality, and are as prayers.

For the sixth: There are millions of realities and possibilities. This will end soon.

For the seventh: All that is wrong in the world is nothing more than a veneer. Under the projection is the way things actually are, preserved.

For the eighth: The evil and wrong on Earth will end soon, as men will have their eyes de-fogged.

For the ninth: All humans are weak and imperfect.

For the tenth: All humans are truly alone.

For the eleventh: Politics, powerlust, and the imbalanced constructs of human relationships are because of the inherent human weaknesses and solitude.

For the twelfth: Some humans are divine, by being blessed by birth or being gifted. The rest are offerers, and must struggle and learn how.

The worst are the xombis, they are already dead.

For the thirteenth: You and only you are responsible for your life. You and you alone are responsible for your own actions, decisions, and desires.

For the fourteenth: No one can hurt, attack, or influence you unless you let them. There are no victims or heroes. There are no bad guys.

For the fifteenth: You are never given more than you can handle. You get what you decided you would accept.

For the sixteenth: Guilt, shame, and punishment exist between only you and your god, not between you and other humans.

For the seventeenth: Express what you are feeling quickly and concisely.

XIII

Cacimarex had gained quite a reputation as a warrior, a magician, and as a phenomenal Conuco Yau. Xi'paals were sent from many distant lands to be in his conucos. Cacimarex's Guatiao Yaureibo, and all of the guazaberas and behiques who were gathered around Cacimarex, helped form the community that supported the conuco. Most provided food and supplies, or did maintenance for the conuco and the orbiting community. When one had gained Cacimarex's trust, he would then become one of the Yau. The elders taught the xi'paals, and the xi'paals taught the elders just as much. Xi'paals have a way of doing that.

At one point, some Pict xi'paals from Skara Brae arrived to attend Cacimarex's conuco, which was being held near Oka. The xi'paals brought tales of a strange magician-king named Wotan, who had been subduing the local culture by enchantments and force. This Wotan was a great orator as well, and could persuade and hypnotize an audience of warriors into submission. Wotan had been a human king of a coastal region called Frisiah, and had seduced the Frost Giant Loki. The Frost Giant Loki had granted Wotan the knowledge of how to become immortal, and Wotan followed the instructions to the letter. Wotan was guacaciq, however, and wanted more power. To attempt to make himself a god, Wotan betrayed his guiani, the Frost Giant Loki, and then sacrificed himself to himself. The Frost Giant Loki then cursed Wotan, so that he would be no more than an immortal hungry ghost roaming the surface of Xeti Aon Coaybay forever, never finding comfort or peace.

Wotan had assembled a crew of warriors to follow him, using enchantments to keep them mindless and loyal. He also used enchantments to make himself seem more powerful and physically stronger than he was. Wotan appeared to be an older, hyper-muscular male in full armor, brandishing gleaming weapons and fireballs. In reality, as he would be seen by those not under the enchantments, Wotan was a very thin, wrinkly, one-eyed old man covered in scars and scabs. He was missing several fingers, and got around only with the help of a walking stick, which served him as a wand, and propped him up both physically and spiritually. He was way too old, and way too weak to cause any great change without his enchantments; indeed, his enchantments were the only real power he had. Those enchantments dwelt in his staff, which he carried everywhere, and guarded quite jealously.

It was this hypnotized army of enslaved bear-shirts following Wotan that the Pict xi'paals were reporting on. Cacimarex made a note of it, and even asked Yaureibo to think of preparations if Wotan was to somehow arrive in Manahatouac.

The conuco near Oka continued without incident, and all was well. The xi'paals were adept and quickly adapted, and even the pale, freckled copper-top Picts did well. As the colder weather approached, reports came in that several longships of Picts and Norse were seen off the coast. No attacks were reported, and eventually the Norsemen and Picts went upriver, and found Cacimarex and the conuco. Cacimarex thought that they had come to collect their xi'paals before winter set in, as the Norsemen had a deep aversion to windigos since what happened to the Erikson expedition many years previous. He and the xi'paals went to the riverbank to greet the visitors.

The delegation of Picts and Norsemen had not come to collect their xi'paals, however- they had come to ask Cacimarex's assistance in helping locate and take down Wotan.

Cacimarex had seen a vision of this weeks earlier, and he and Yaureibo were ready. Leaving several Hun Chuen elders in charge of the conuco, Cacimarex and Yaureibo, several older guazaberas, and the Pict xi'paals, agreed to go with the visitors, and made their way to Scandinavia. They went in Cacimarex's longship, and followed the Norse longships to their home.

When the armada reached Skara Brae, there was much feasting and celebration already in progress. Wotan and his somnambulists had made an attack, and had been repelled successfully. There had been deaths, and some structural damage, but to die in battle in the Norselands was a great honor, as the dead warriors would sit beside the gods in the great Hoth of Valhalla.

Cacimarex and his crew landed their longship, and were invited to the festivities. Everyone quickly became drunk, with the exception of Cacimarex, Yaureibo, their guazaberas, and the Pict xi'paals. As the evening progressed, the intoxication overcame most of the men in Skara Brae, and they passed out. Cacimarex and his crew, including the Pict xi'paals, were by a bonfire they built on the beach, when they saw a disturbance in the sky. Thinking it might be Wotan, they rose, and stood, armed and ready to fight.

The entity in the sky was not Wotan, but the Prussian Rainbow Serpent, Jasconom. Jasconom greeted the crew, accepted their honors, and then instructed them to go arrest Wotan where he was hiding, back in his kingdom of Frisiah. Jasconom instructed them to go immediately, and to not land until night. At night, all of Wotan's warriors must sleep deeply, because of the high level of energy he keeps them running on. Being a somnambulist takes a lot of strength.

They left immediately, and in three days' time, they were near the Frisiah coastline. They could see the boats and ships collected on the shore, and the fires burning high. As night fell, the fires began to dim, and where there had been much noise- shouts, calls, drumming and horns- there was now silence. In time, only one fire burned steady and strong, and Cacimarex correctly understood it to be burning exactly where Wotan was.

They landed Cacimarex's ship, and quickly and quietly made their way to where Wotan was sitting, tending his fire. Yaureibo went over to the opposite side, and approached Wotan face-to-face, while Cacimarex approached him from behind.

“Greetings, King Wotan. Tonight is your defeat!” Yaureibo called out. Wotan lifted his head up quickly, squinted, and then reached for his staff. At that moment he reached out, Cacimarex grabbed him around the neck and pulled him over backwards. Yaureibo grabbed the staff before Wotan could. Wotan cried out in despair.

Cacimarex and the Pict xi'paals held Wotan down, and got him tied up properly, and then led him down to the shore and the ship. Yaureibo followed with the staff.

When they reached the ship, Wotan struggled mightily, and actually freed himself from most of his bindings. Cacimarex would have none of it, and tackled him, beating him while he was in the water. Wotan cried out in agony- whatever power he had left was destroyed by his being wet- no wonder he smelled like rotting cabbages.

Cacimarex pummeled Wotan intensely, and Wotan finally went unconscious, went limp, and drowned. Being immortal, he could not die, and was just knocked out for time. While he was limp, Cacimarex and the xi'paals hog-tied him properly to the front of their longship, just above the water. Any effort Wotan made to escape would dunk him in the sea. Being that Wotan couldn't swim, and the water made him weak, even Wotan was wise enough not to try and escape.

They boarded their longship, and returned to Skara Brae. It had been decided, after much intense discussion, that the only proper thing to do was to surrender the captured Wotan to the Picts, the only group who had successfully defended against him and his armies. The Picts were utterly delighted, and built a special edifice from which Wotan could not escape, and here they kept him bound in iron chains for a very long time.

Cacimarex, Yaureibo, the guazaberas, and the Pict xi'paals stayed for a time, then went to adventure in the Middle Earth Sea, and then returned to Manahatouac. Yaureibo still had Wotan's staff, and after much thought of what to do with it, decided to keep it.

As far as the captured prisoner Wotan was concerned, his defeat and humiliation was total. After his staff was gone, he could not do his continual enchantments to numb and enslave all the bear-shirts, and in short time they were free from any mind control, and became independent mercenaries again. Many went looking for Wotan to kill him, and all of them vowed to fight Wotan to the death if they ever laid eyes on him again.

Between the Picts and the bear-shirts, all of Scandinavia and the Norselands were told about Wotan, his dirty tricks, his enchantments, and his weaknesses. No one except fools and monotheists would ever again fall under Wotan's influence and control.

That was a good thing, because fifteen years into his imprisonment, some Pict guard left the door unlocked after cleaning Wotan's cell. Wotan was able to break the chains, and escape still carrying his iron shackles on his wrists and ankles. He found a broom, and was able to enchant it enough to fly away on it, like a mapoa-eel would do. His influence would only be on those stupid enough to deserve it.

As far as Wotan's staff, and all of it's enchantments, it was handed down in Manahatouac, and was last seen with 3 Tuoco, as he entered the cave in the Western cliffs of Ja'guar'guati'oni'na'luti to fight the Itiba-as-Xiquiripat demon. The staff was never seen again.

XIV

After they had defeated Wotan, Cacimarex, Yaureibo, and their assembled company spent some time there in the Pict lands. While they were readying to return home, Cacimarex and Yaureibo heard of a large monster that was attacking sailors, and were asked to help. Feeling high and mighty from their recent victory, they decided to accept the challenge, and made their way to the Middle Earth Sea. The stories of the monster so intrigued them, that they were eager to engage it.

Cacimarex and Yaureibo offered to return to deal with the monster with the fisherman and trader who had told them the story. They made their way using enchantments, and got there quickly, as Cacimarex and Yaureibo and their xi'paals needed to return home before Winter set in, and the windigos were afoot.

Into the Middle Earth Sea, among the many islands both large and small, sticks out a great peninsula, which greatly resembles a human leg and foot in a sharp-pointed, and clearly-heeled boot. At the toe-tip of this boot is a great volcanic island, filled with much sulfur. The sea-passage between the great island and the boot-toe is quite difficult for sailors, even in the best of times. The strait took the name of a local city, and is called the Messina. It was here that the monster had taken up residence, and had caused no end of trouble for the sailors, fishermen, ferrymen, traders, and tourists who needed to pass through the Messina. Even before the monster took up residence, the locals on both sides had told tales of the evil in the place, and had even named it Scylla and Charybdis in their storytelling tradition. A folk-saying that has survived to today even refers to the Messina as being “between a rock and a hard place”. Scylla was described as a six-headed monster who ate anything within reach. After hearing the ancient mythology told, Cacimarex speculated the current monster had also heard of the story, and had taken up the mantle of it's predecessor.

As they neared the boot-land, the sky became quite cloudy, and navigation became difficult. Several of the Pict xi'paals had a Sunstone, which showed the position of the Sun, even on very cloudy days. It was by this way that they navigated to the North end of the Messina, and entered the current there.

The Messina is not very wide or long, and they were able to make three complete passes, back and forth, before the monster appeared. It was awakened by one of Cacimarex's xi'paals playing his ocarina loudly.

Once he had gazed on the monster, Cacimarex felt his heart sink- he had encountered this monster before, many times, and never had been completely able to defeat it. It was a split-off construct of Itiba-as-Xiquiripat, who had found a new place to hunt and feed.

As the water became roiling, and as Yaureibo and the guazaberas readied their weapons, Cacimarex was unusually quiet. He had fallen on his knees, hands behind his back, and was crying for a vision. He knew in this rough water, so far away from home, and in an overloaded ship, they had no chance to win this. The monster looked like a spider-crab, and it had ten arms, two of which ended in claws.

The monster, as was characteristic for an Itiban construct, was spending much time in terrifying and threatening displays. This was a blessing, for in the time allotted to theatrics before the actual engagement, Cacimarex was able to put together the solution. The saying “between a rock and a hard place” had triggered an idea. In his mind, the phrase sounded like “high hard places and the deep green sea”. The answer was evident, there must be a local Ciguapo, and the Ciguapo could destroy the monster. Now, he just had to get the Ciguapo to manifest.

Cacimarex called out to his warriors- “Distract her, keep her occupied until I can get the Ciguapo here to help us!” Yaureibo looked at Cacimarex in disbelief and annoyance- he was calling in a Ciguapo? What if none existed here? He argued, but Cacimarex was positive there was a beneficial Ciguapo somewhere here, near them.

While Cacimarex and Yaureibo were squabbling, the xi'paal with the ocarina began to play a haunting melody with double-notes, the Song of a Ciguapo! The argument between the Guatiao was distracting the monster, who normally would have also gone after the ocarina player, but she was too hypnotized by the two eldest yelling at each other. As the xi'paal played, shakily at first, and then more steadily, several others who had their ocarinas with them began to play as well. After a while had passed, even Cacimarex and Yaureibo quieted down, as they realized what was going on. As the music stabilized and increased, the monster began heading for the boat to stop the sound. The monster wasn't thinking of Ciguapos, she just hated anything Beautiful.

Yaureibo lifted Wotan's staff, and shot a fire out of it towards the monster. The monster stopped for a moment, and then seemed stronger. Wotan had been connected to Itiba-as-Xiquiripat as his power, he had surrendered to her to gain more power and abilities, so the fire from his staff did not hurt her, it strengthened her. Yaureibo dropped the staff into the boat, and seemed in shock All the time, the music continued, high, sharp and Beautiful.

The monster lunged at the ship, and the guazaberas let loose their weapons, arrows, projectiles, and spears, but there was no effect on the monster. Still, the Beautiful ocarina music continued.

The monster partially submerged, and then rose quickly right next to the longship. The ship began to pitch wildly, and then to crack. Cacimarex and Yaureibo made enchantments that their ship would hold together. Still, the Beautiful ocarina music continued.

The monster reared up, as it intended to strike the ship with many of it's legs to splinter it. Cacimarex and Yaureibo were shouting out half-panicked orders, telling the crew to link arms and hold onto the gunwales, as they were fully expecting impact. As the monster had reached it's maximum stretch-out before striking, a piercing harpy shriek was heard, a high, bell-like note so loud it could shatter reality. The Ciguapo was suddenly visible, right behind the upstretched monster, and many, many times the monster's height. The Ciguapo had it's mouth open, and was singing at full power.

The crew collapsed to the deck, and covered their ears. The upstretched monster opened it's mouth as if to scream, and then it shattered. It simply turned to fragments and shards, as if you dropped a fired pot from a great height onto rocks. Within seconds, the monster was gone, and the water had calmed down. All that was left was the absolutely huge Ciguapo standing, singing, eyes closed, head back, and arms outstretched.

When the Ciguapo's whim had deemed it correct, the Ciguapo stopped singing, closed it's mouth, and stood silent, waiting. The ocarina could be heard, still playing the Beautiful music. The Ciguapo bowed, dove under the water, and vanished.

A cheer went up from the crew, they had been saved! Cacimarex's idea had been correct, and a Ciguapo had appeared. The ocarina-playing xi'paal was embraced, carried, and nuzzled by all on board, for he had manifested the Ciguapo! His name was Balam Opari, and he was from the Yucatan. He became one of the last great leaders of the Puuc Region.

The crew sailed to the boot, where they re-stocked and repaired the cracks in the ship. They were hailed as heroes, as they had defeated the Messina monster. Local magi came forward, and offered ways for the crew to get back home quickly. First, Strega was tried, and then, serpent magic. Finally, an old man who knew the secrets of the Etruscans and Italics came forward, and he was able to get them back to Orkney in a matter of minutes. Once there, Cacimarex and Yaureibo were able to catch one of the side-currents back to Manahatouac, and they were home within a few Suns.

They returned home to the whaling island of Birik'tan, acquired winter supplies, and went back to Oka to regain their conuco. They were warmly welcomed back, and the conuco continued for it's full duration, and completed in several years' time, as expected.

XV

Cacimarex had been calmer since he went to cry for a vision years earlier, and had returned with his hymnal. His sleep was still troubled by dreams and nightmares, containing alternative disasters based on difficult times in his life. These night disturbances had been one of the main reasons he went to cry for a vision in the first place, as they left him feeling helpless, vulnerable, and defenseless. Even though nothing could have been further from the truth, all men are susceptible to bad things rooting in his head while they sleep.

One of the recurring dreams was a great sea-battle between the ancestors. The Orca sea-wolfs were attacking and devouring everything in sight, and they seemed invincible. They even began attacking their cousins the Belugas, who were peaceful, and who they had always gotten along with before.

Because of this cannibalistic violation, all of the creatures of the sea went insane, and began attacking each other. The giant Cachalot began attacking the Walruses, and the fish became suicidal and vicious. Even the sea-birds, who had always squabbled, became lethal and deadly as the rule, not the exception. Everything was amiss, and the entire sea and all of it's life were dying brutally; and this, in the days before the Imperial Nippon had developed.

Even though this was only fantasia dreaming, it had deeply disturbed Cacimarex, and has consumed his waking hours with angst and worry.

It was only after his return from his sitting out, and the realization of the hymnal, that Cacimarex was able to finally reach the solution in a dream. After a period quite free from the nightmares, they returned in full force. One night, at the end of a cycle of pelagic horror that had woken himself up several times, Cacimarex went from simple bad dreams to Dreaming, and he was visited by a vision of Sedna. Sedna spoke to Cacimarex directly, outside of the matrix of horror in the normal dreams. He instructed Cacimarex to go back the emerald cliffs where the Auks lived, and await further instructions. Cacimarex realized at once this would be the only way to solve his continuing problem, so he left at once in his grand canoa, traveling alone this time. He had told Yaureibo he had to go, and go alone. Yaureibo had held his Guatiao, and understood. Yaureibo also saw that Cacimarex would return alive, and that this solo sojourn was BeautyWay. Yaureibo gave Cacimarex a Guatiao's blessing, and Cacimarex was on his way at once.

Cacimarex's mind raced on the journey to the emerald cliffs. He found that the dreams had stopped entirely, and for the first time in several years, he was able to sleep and rest deeply and completely. He was both agitated and excited, with the possibility of being able to return to Guadali'pu'nek once again. The possibility of being near Sedna face-to-face again was most exciting of all. He and Sedna had shared his first major adventure, and had opened his reality and worldview. Cacimarex was somewhat trepidatious that at his age, it would happen again, and shake his world apart. The nightmares had already achieved some degree of this, the reality would probably bring even more powerful changes.

As he neared the emerald cliffs of Erie, Cacimarex noticed the water was becoming quite agitated, and not like during a storm system, but more like during an event on the sea-floor. With the green rise on the horizon, there was an enormous void in where the ocean should be. It wasn't a proper whirlpool, as the water was not flowing into it. The walls of the void went straight down, into blackness that was not filled with water. It was almost as if a new edge had been cut into the ocean, and the water simply covered the new surfaces, not flowing down into them. We would call it a dimensional bend. Cacimarex had dealt with whirlpools and eddys before, but had never seen anything like this. The Water increased it's turbulence as he got near the edge of the rim of the void. Cacimarex pulled his canoa right near the edge, and was surprised that he was not pulled into it. He intentionally paddled over the edge, down into the void, and continued as if he had simply turned a corner. He continued on for a while, and then turned back up and into the proper surface of the ocean. He stopped his canoa a few lengths away from the rim edge, and began to observe. Sea-birds that flew high above in the distance came near and entered the void. They flew around in it for a while, and when they came out, they seemed agitated. When these sea-birds saw a great skimmer whale surface, they attacked it, piercing the whale with their bills, and then cutting and pulling off great strips of flesh, skin and blubber, and flying off with them. The whale was in much pain, and bled profusely.

In all of his travels, Cacimarex had never seen such events. Even the boldest Skua wouldn't attack a living, healthy whale like that. Cacimarex watched as a pod of Conrisi assembled, and leapt out of the water to attack and devour the sea-birds, and then finish off the injured whale.

Cacimarex could not comprehend what was happening or why, all of his fellow creatures seemed to be going insane. Cacimarex quickly maneuvered his canoa as close to the Conrisi pod as possible, and dove into the bloody, churning waters while they were still feeding. Cacimarex had always had a great repartee with the Canarsi and their Conrisi, and decided to see if he could find out what was going on.

Cacimarex swam up to a large male Orca who was sitting quietly, digesting. He held onto the right flipper, and put his hand to the ear just under the white 'eye-patch'.

Cacimarex has begun to achieve habuku'e p'waisi, when the Conrisi turned and swallowed him whole, and dove down deep.

Even though it was tight and there was little air, Cacimarex continued his connection with his devouring ride until he passed out.

When Cacimarex awoke, he was on a beach of ice and small pebbles, surrounded by Selkies- he was back on Guadali'pu'nek! He sat up, holding his arm, which had been scraped by the teeth of the Orca who had transported him here. “Sedna! Where is Sedna?” he cried. He stood up to run, and the Selkies scattered. In the icy twilight, he had gotten his bearings, and remembered the contour of the beach from a very long time ago. He began to run towards where he and Sedna spent their time here when Sedna first arrived.

As he cleared the dune, he saw a medium-sized glow-fire, and there was Sedna- and Yaureibo! Cacimarex and Yaureibo embraced long and hard, and then Cacimarex embraced Sedna. The three went through several rounds of Paj'e to set the invocation, and then began to speak.

“Guatiao-”, Yaureibo spoke, “Wotan has escaped from the Picts, and has figured out how to repel water, one of his biggest weaknesses. The strange violence among the sea-animals is his doing. He is trying to get the natural world to destroy itself, so that he can then pretend to stop it, and become the 'savior' of mankind.”

The three sat discussing things for a while, and Cacimarex learned from Sedna that sea-water and energy from things like lodestones weakened and confused Wotan. Wotan had also learned to twist reality, and tie it in knots to his own benefit. Sedna was asking Cacimarex and Yaureibo to train and get equipment together, and then go and take down Wotan, so that the seas on Xeti Aon Coaybay could be at peace again.

Cacimarex sat silently, trying to understand all of this. He had left Yaureibo in Manahatouac, and had traveled by himself to near Erie. He had tried to communicate with an Orca, and had ended up here on Guadali'pu'nek, where he now was sitting with Sedna and Yaureibo. How had Yaureibo gotten here?

He also had many questions on his mind. He had expected the Picts to fumble and release Wotan, as Wotan was quite wily, and the Picts weren't very bright. He had fully expected to tangle with Wotan again, but Cacimarex had believed him to be weakened greatly, and unable to create such a disturbance.

Since Sedna could feel and hear his thoughts, Sedna began replying. Several of the Cachalot who had been watching Wotan and the wave of violence had gone to find Cacimarex, and had encountered Yaureibo, who was clamming off of Paumanok, instead, figuring he would be able to find Cacimarex. The Cachalot brought Yaureibo to Sedna, also figuring, that being a hero himself, he could help them. Sedna had then told the Cachalot to return, and signal all the other whales to go and find Cacimarex, which is why the Conrisi had taken Cacimarex to Guadali'pu'nek so quickly, without severely hurting him. Orcas could make the journey of great distance as well, but had more ill effects from it. Upon hearing this, Cacimarex was extremely grateful for the Orca's sacrifice and determination, and the scrapes on his arm didn't seem so important anymore.

The three had many discussions over several revolutions around Vucub Cacqui, and finally all were agreed, and a course of action was decided. Sedna and his best Selkie magicians transformed Cacimarex and Yaureibo into Cachalot, and made it so they could change back and forth at will. They each carried a special medicine bundle of tools they were to use, assembled and invoked by Sedna himself. After an awkward goodbye- as Cacimarex had in this short time fully and totally totally fallen in love with Sedna again, and had encouraged Yaureibo to as well- the Guatiao hero Cachalot went to engage Wotan.

At the bottom of the void, Wotan had propped himself up in the blackness, and was using pieces of various lithic henges as batteries, as his own power had weakened greatly. Every unnatural violent kill made by a living being he had driven insane strengthened him directly. It was in this very Itiban way Wotan was rebuilding his power. Wotan, having once been very wise and learned, had taken more ideas from the Itiban methods, and using the Itiban fallacy of Judea, had begun to project a fantasy about a Palestinian circumcised xombi who raped waili, and could perform minor magic. In the wastelands of Europa, the people had taken great interest, and had embellished the story with great fantasy, such as this WhitKrist being able to fly and walk on water. The WhitKrist meant the “pure, annointed one”, the “chosen” king, in the feudal mindframe of Europa. Beginning in the smoldering ruins of the empire of Italia, and among the Frisian kings, this new mind disease spread out, by sword, force, disease, and coercions, until it had conquered all of the great white cesspool.

As a new rape, pillage, and plunder called a crusade was in progress, Wotan began to feel quite strong and bold, and began to believe he was invincible.

By proper use of a moon-snail-shell torsus, it was then that the Guatiao Cachalot crashed through the wall of Wotan's hyper-dimensional vortex, and knocked him soundly to the ground.

Yaureibo continued on to the sea-floor, where he set off several charges, causing massive seaquakes, and a wave shock pulse that closed the top of the vortex, which then began to collapse in on itself.

Wotan began to get up, and tried to cause the space to open more, but could not. Cacimarex transformed into himself, and set down a generator containing a lodestone from Hun Chuen, and liquid silver from Guadali'pu'nek. The superconducting field fluxed, and again knocked Wotan to the sea-floor, pinning him to it. The water began filling the space of air they were in, and Wotan cried out in horror and pain, his power was gone.

Cacimarex began pummeling Wotan, wanting to fully destroy him, but Yaureibo, being the more kind-hearted one, pulled him off, explaining that Wotan was now trapped at the bottom of the ocean, and harmless. Cacimarex joined Yaureibo in the form of a Cachalot, and began singing and impulsing, making a long-lasting perimeter that Wotan could not escape, and that no one could get into.

When they were done, the two Guatiao Cachalot rose to the surface, and observed that the sea was back to normal, and all of the creatures were as well. They found Cacimarex's canoa, and took turns as both human and Cachalot, the one being Cachalot towing the ship back to Manahatoauc, so they could return home quicker.

Since Wotan had gone down easier than expected, they still had much liquid silver and shells left over, which would find good use in the years to come.

Cacimarex had enjoyed his time as a Cachalot very greatly, and even after the Selkies' enchantments had worn off, he loved to think about the Cachalot's teleportation abilities, and deep diving skills.

As the filth and trash in Europa continued to kill, steal, rape, and destroy in the name of their xombi WhitKrist, many variations on the theme were invented and blindly followed, not the least of them being of a “holy grail”. One of the more obscure grail stories was about a skeleton figure on the bottom of the sea. This story came from the trapped and weakened Wotan calling out for help to whoever would listen.

As deep-sea exploitation in the name of corporate greed began and increased, Wotan was dredged up by a Robert Ballard, who was looking for a destroyed luxury ship, and any atomic imperial submarine warships that had sunk. Ballard worked for the imperial government, and turned over his find to his masters for more funding. It took some time to realize what Ballard had found; at first these superstitious morons thought it was a mermaid or possibly even Poseidon, a character in one of their oldest fantasy stories.

Several of the more esoteric masters among the warmongers correctly identified the being as Wotan, and quickly devised a way to both entrap, yet harness Wotan's energy. They quickly built a connected series of nine magnetic accelerator rings on Paumanok, each taking technology from earlier decades, to maximize the death and suffering effect from Wotan's presence. All of this work was rapid and sloppy, and was only done at great cost. Wotan, who was kept bound by a primitive magnetic field, was installed in a construction called PHENIX in part of the eighth ring, the RHIC. When the ninth ring, which was made of light, was complete, the masters unleashed their plan to destroy Xeti Aon Coaybay, and then display themselves as the saviors. They had learned much from Wotan by their remote viewers.

Unfortunately for them, this was in the time of 2 Cacimarex. The Boto, the Karznato, and the Loquaho were observant, and the plot was foiled, with the help of a Norse Guatiao Tiger. A larger superconducting field was constructed using liquid silver from Guadali'pu'nek, some pieziolectric deep sea sponges, and some other simple material. The nine rings' power was then collapsed, and Cacimarex Prime and Yaureibo attacked Wotan with Camazotz, and Wotan was destroyed once and for all, by the Mercy and Grace of Deminan Cacibu Gucumatz. Wotan was rent asunder into four pieces, which Camazotz flew off, hid, and buried. His tonal was dismantled and dispersed, never to be able to be collected or re-amassed. The pieces of Wotan then rotted, and as they did, there was an awakening. As both Wotan and the WhitKrist, Wotan had blinded billions of his followers; all of the monotheists had been feeding into him.

At the time of the final defeat of Wotan, a new Cacimarex xi'paal (who was quite obsessed with fisheries, as befits a Cacimarex) arose was identified, and embraced. He was the nephew of 2 Cacimarex.

XVI

The people of Yucatan were an amazing group, they had the blessings of the Gods, and their connection to the Creation was real and powerful. They had been this way for thousands of years- the core identity of Yucatec and the connection and knowledge were ever-present, even as the tides of human foibles came and went.

During a quite early population surge, there was a political schism, as a group powerful in glamor and guacaciq gained control of the government and the resources, in the deep past, well before the Itza had arisen.

The start of a massive, conceited public works and building campaign met with an uprising, due to the cruel and inhuman treatment of the hoi polloi, who were originally hired as workers, but then realized they were slaves to the state. The workers revolted hard and violent, and many of the regime and their mindless supporters met with a quick and harsh end.

A few of the elite and their vassals escaped to the coast, and incognito, headed North across the Sea, and safely landed in the great delta of the Mis'sis'sipp'i. They forced their way upriver, which was not difficult, due to recent devastation by a series of hurukanes. They went far enough inland, bullying the refugees as they went, until they saw a series of wooden platforms and circular houses along the Eastern bank. Here they found the Man'dan'e'i, who proved to be a group of dolts ripe for being enslaved by the escaping, recently-fallen Yucatec overlords.

In some time, the overlords and their new drones were able to build a large city on a series of earth-works, which grew rich on being parasitic on the trade on the great river, as well as bullying and intimidating their neighbors into making tribute. In quicktime, they won the attention of the Gods, who destroyed their greedy dive on the fake hills by burying it under ash from the eruption of a super-volcano far to the West. The volcano went off, sent it's hot pumice high into the atmosphere, and as it cooled, it snowed sharp rock dust on the Yucatec enterprise, deep enough to cover even the highest monument on the highest mound. The survivors were in shock, and behaved themselves for a while, but then guacaciq, which is highly contagious, set in again, and the desperate grab for glory continued.

The “City of the Mounds” was named Cahokia, and each time the city was leveled, destroyed, or inundated by fire, flood, earthquake, or sheer stupidity (which was more often than not), the people of Cahokia dusted themselves off, and started anew. Each attempt was fueled by patriotism and provincial pride, and each attempt grew larger, more unwieldy, and more dangerous.

Surprisingly, this clattering, collapsing behemoth of greed, stupidity, conceit, pride, and sheer ballsiness grew and stabilized over much time, and grew to be the most formidable empire on the whole of the main Amerikraghkan. Cahokia's power, greed, and might assisted in the collapse of all of the Gulf coast civilizations, forced the hand of the Iroquois Confederacy to unify militarily, and almost destroyed the Miami, Adena, and Susquehannock cultures, all of who were saved by the Owasco, Mohawks, and their allies.

Due to their monopoly of trade over the inland, central part of Turtle island, Cahokia was felt and known as far North as the frozen edges of Manahatouac, and deep into the Orinoco coastline. Surely, trade routes were designed and run that circumvented the control and influence of Cahokia, but sometimes it was simply easier to trade with the yesos. It was in this kind of scenario that an older behique who was well-known, and who was one of Cacimarex's most beloved Yaus, had gone to trade for Yaupon leaves in a dry year, and had disappeared. Alarmed at the disappearance of his mentor, and curious to see Cahokia and it's workings himself, Cacimarex made a solitary journey while Yaureibo was bearing their sons who were named Cajayare and Makineye.

Cacimarex, being a creature of the Ocean-Sea, decided to take his canoa to Cahokia, and went down the Amerikraghkan coast, around Bimini, and into the gulf from which the Cahokians had come North. He entered the delta of the great river, and made his way North to Cahokia. The great river was low due to lack of rain and runoff, but Cacimarex was able to bring his canoa right to the shores of Cahokia itself. After he had paddled several times up and down past Cahokia proper, he came aground a short distance South of Cahokia and it's outlying settlements, as to facilitate an easy escape if needed.

Cacimarex found Cahokia crowded, dusty, filthy, and with swarms of insects, many thirsting for blood. Puddles and streams of garbage and waste ran in the streets, and there were bot-flies everywhere. Piles of manure, both animal and human, were everywhere, along with the stench of rotting biomass. Stray cur-dogs were everywhere, which Cacimarex would soon find out were a major food source for the people of Cahokia. The heat and humidity were oppressive for a drought year, and a lingering burnt smell was detectable. Cahokia was like a drying open sewer, excepting for the districts of it's monuments.

Throughout Cahokia at irregular intervals were built up mounds, earth-works covered in greenery ranging from grasses, to entire blooming gardens and fruit trees. The mounds and their gardens had no waste on them, and if any of the commoners decided to sit on or ascend a mound, someone would appear from the top of the mound, and chase them off.

On the top of the mounds were shining buildings and small pyramid-like structures, where people in colored, feathered regalia moved about, well above and removed from the dust and filth below. These must be the caciques, Cacimarex reasoned, and he was correct.

As Cacimarex followed the mounds, he realized he had gone in a curve and was headed back towards the river, North of where he had entered Cahokia. In quick time, he came to the riverbank, and walked into the tremendous, bustling, and filthy marketplace, which occupied a third of the whole of Cahokia, and almost the entire waterfront.

Cacimarex wandered for a time, observing and watching, and letting his intuition feel and run free. More than once, a stench from a stall brought him to the verge of vomiting. Cahokia was truly a city of shit and death; and Cacimarex half-expected to see Xibalbans running around. He had never seen such a situation in a major settlement.

Cacimarex began to notice objects made from bone, objects that he correctly understood to be human, and taken from children. There were flutes and spoons made from juvenile human bones, and pendants and such knick-knacks that mapoa-eels love. Cacimarex began to feel more uneasy than he had been in the filth. The puzzle in his mind of what was going on was solved as he neared one stall, and saw different ages of boys, none yet xi'paal, tethered or in cages, and being offered at auction to a variety of older men and women. The buyers were almost entirely Cahokian and Unami, which did not surprise Cacimarex in the least.

Curious as to what the people were buying the boys for, Cacimarex decided to follow one of the buyers and his new purchase at a distance for a while. Cacimarex had truly thought at first that these captured children were going to be used as slaves in brutal work until they died. He had incorrectly figured that the bone objects were taken from the children who had died before being sold- as Cacimarex would see, the situation was much worse.

He followed the purchaser and his waili, who could have been no more than nine or ten years of age, for a while, until they came to a low building and entered it. Cacimarex waited a few moments, and then slipped into the building himself.

Into a medium-sized room with no windows, only a smokehole and some torches, a small table and a bench, the purchaser had brought the boy, and stripped him of the deerskin shirt he had been wearing. There were several other men in the room, and an older mapoa-eel, to whom all the men were making indications that she was the leader. They spoke in Unami, a language that Cacimarex was not totally familiar, but he understood their intention of the boy as a sacrifice. Cacimarex ran outside, seeking a weapon.

Inside the room, the men all groped the waili, and then brought him before the mapoa-eel. The boy was crying at this point, both because he was terrified over the potential of his pain and death, and also because he could sense that these men and mapoa were going to consume him, and that he might not die easily from their consuming him. One of the men forced his finger inside of him, as the mapoa-eel guided his hand into her toto. The waili shut his eyes tight and began to sob.

Cacimarex was amazed that in such an evil, large city, there were very few objects that could directly be used or fashioned into a workable tool or weapon. Apparently, the pedophiles who captured, tortured, and raped boys here were generally unarmed. Cacimarex kept hoping he was in a nightmare, and would wake up. For once, the Blessed Cacimarex had no such luck.

The wrinkled mapoa-eel held the waili firm by the arms, and leaned in to kiss him, as a snaggle-toothed cari in a straw hat and scraggly hair held his hips to enter him. The waili gasped, and prayed for instant death. The waili opened his eyes, and his captors let him go and did not enter him when there was a loud thump-thump, and the ceiling caved in. Cacimarex had found a makana decent enough for his purposes, and was using it.

As Cacimarex collapsed the ceiling, and landed on the ground, the Unami monsters, including the old mapoa-eel, were in shock, which gave Cacimarex a chance to catch his breath and get up following the impact.

As soon as he stood, he began striking and slaying the men, one by one. It was quite easy, as none of them made any motion but to curl up and cower. They could steal and hurt boys, but they couldn't fight to defend themselves. Cacimarex delighted as he broke, cut, and felled each of them. He waited until the demise of the others to go after the snaggle-tooth with the hat and the mapoa-eel. As he was deliberately and slowly dispatching the snaggle-tooth, the mapoa-eel made to get up and run away. The waili called out in perfect Matouac: “She's running away!”

Cacimarex heard this, and pulled a flint blade from his belt. He cut the snaggle-tooth's neck deep and hard, and dropped him, and then ran after the mapoa-eel, calling to the waili to stay put, and that he would be back for him. The waili was in shock anyway, and listened. After what he had been through, being safe in a room full of the corpses of his rapists and captors was not the worst thing he could imagine.

Cacimarex took off fast after the mapoa-eel, who ran amazingly swift for her age. He caught the ringleader, and broke her neck to stop her treachery. She was now alive, but paralyzed, yet seemed to not care or be afraid. Cacimarex touched her face, and looked into her mind. He had never merged with an eel before, as behiques are not supposed to. He felt a sharp pain, and then a burning sensation. Cacimarex knew he would have to heal from this, and do many sweats to be clear again, but right now he needed to stop the boy-traffickers.

He was at the edge of sobbing as he understood the complexity and depth and size of the market in boys Cahokia was running. Boys from everywhere- anywhere where the kidnappers of Cahokia could get to and capture them- were taken back to Cahokia, and sold off as sex slaves to be sacrificed. Monsters from all over came to purchase and offer and consume the boys, and that- not other trade goods or specialties- was what had made Cahokia rich, and kept it running. Cacimarex understood why these people had left the Yucatan- they were kicked out because they were monsters.

The old mapoa-eel in front of him was one of the head priestesses, who had been present to make sure she consumed the waili's tonal for the Itiba.

Cacimarex let go of the mapoa-eel's face, and then plunged his makana's sharp edge into her chest as hard as he could. She bubbled and frothed a gray-green color, and then simply dissolved. There was no blood, there was no scream. She had simply ceased to exist.

Cacimarex got up, and turned to go get the waili, and found the waili standing there, holding hands with a short, stout, strong being with a skull-mask, and wearing a floppy hat. The being removed the ziquari from his mouth with his free hand, and addressed Cacimarex: “So, you liberated this boy? You are a rare hero here, aren't you, Lord of the Reef!”

Cacimarex was taken aback by both the familiarity of this strange newcomer, as well as his seeming to know who Cacimarex was and what he was going to do. Cacimarex had never met a real Xibalban up close and personal before, but eventually he figured out who the stout, strong figure was.

The Xibalban, who's name was Piriktiq, introduced himself, and the Matouac waili, who's name was Monswek. Monswek had been kidnapped from the Nissequogue, and brought here for sale. Unlike many other boys here, he had not been too badly beaten or molested.

Piriktiq was stuck in Cahokia, and as a Xibalban at the surface, he needed help in getting home. On the surface, his power would be limited, and his shelf-life would be a fraction of what it would be back home. Piriktiq saw Cacimarex's arrival and their encounter as most fortuitous. Piriktiq, being a Xibalban, made a series of offers to Cacimarex, if Cacimarex would help him get back home.

Cacimarex thought that Piriktiq was going to negotiate over Monswek's freedom, but Piriktiq surprised him by handing Monswek over to Cacimarex without having been asked. This may have been because Piriktiq had even a more valuable bargaining chip- he knew where Cacimarex's beloved Yau Renniso was.

Cacimarex had been trained to never trust a Xibalban, that they were treacherous and tricksters, and would do anything they could to get what they wanted. As he held Monswek's hand, and listened to Piriktiq, he realized that what he had been told was wrong. Surely, Piriktiq was a formidable presence, but he was an ally, and a strong one, in a place where Cacimarex had none.

Piriktiq had made the offer to bring Cacimarex to where Renniso was being held and tortured, and in exchange, Cacimarex was to help Piriktiq get home.

Cacimarex wished to help, but clearly explained he had no way of getting to Xibalba, except maybe through Mayani, and how was he to get Piriktiq there?

Piriktiq had the answer, which made Cacimarex's heart jump- Cahokia was on a big geologic fault, and if Cacimarex could trigger the fault to open, a fissure would open up, and a pathway to Xibalba would be formed. Cacimarex listened wide-eyed, and then he broke into a smile- any earthquake that was strong enough to tear open a pathway to Xibalba would also completely destroy Cahokia, and break the trade in boy sex-slave sacrifices. Cacimarex felt to his neck, and followed the string down until he felt the vial of liquid silver from Guadali'pu'nek. He then agreed to help Piriktiq, who then rapidly led Cacimarex and Monswek to the cell where Renniso was being held and tortured.

Rennisio was chained to a wall in a low-roofed mud block structure containing five other rooms like the one he was being held in. Cacimarex and Piriktiq had made quick work of the three guards to had been left to protect the precinct. The compound was on the low end of one of the earthwork mounds, and was near a palace of the elite leaders.

Cacimarex hacked with his flint blade against the copper chains, and was soon through them. Renniso collapsed to the floor, without recognizing his liberator. He was gaunt, dehydrated, and covered in healed scars and fresh cuts made with a jagged metal blade.

Cacimarex gave the order to Monswek to sit with Renniso, as he freed the other prisoners. After he had freed the prisoners, he assembled them, Monswek, and Piriktiq together in a clear space outside the cells, and began to play his ocarina he wore on his belt. Within a few minutes, the prisoners and Monswek, Piriktiq, and Cacimarex were back on Cacimarex's canoa, safe from any Cahokian elite guards. Cacimarex asked Piriktiq to guide them to a place where the geologic fault ran near the surface, but at a safe distance form the city of mounds. Within the hour, they were at a rock outcropping a solid distance South of Cahokia. It was here Piriktiq and Cacimarex landed the boat, and went ashore.

Piriktiq sat on the rock, grinning wildly. Cacimarex used a smaller chunk of a dark stone to hack a small hole in the rock. He then removed some weiana seeds, and made an offering to Yukiyu, the Heart of Earth. He then poured the liquid silver into the hole with the seeds, stood, and began singing. Piriktiq joined him in singing, as Cacimarex began dancing, and rhythmically striking the rock with his makana.

In short time, there were visible bolts of electric, bright purple and green, shooting not only through the rock, but the surrounding landscape as well. Soon, the entire fault was beginning to rumble and lightning ran the length of it. It was at this point that Piriktiq stood and embraced Cacimarex. Cacimarex then boarded the canoa, and Piriktiq made a gift of his own- he yelled “Pa! La! Io'ho!” and struck the canoa, and it sparkled and vanished, much to the shock of it's passengers. The canoa stopped sparkling, and they were near Paumanok, where Monswek's home was. Piriktiq had made the exchange complete- Cacimarex was getting him home, and Piriktiq got his allies home safely.

The geologic fault rumbled and bucked to life, and the plates lifted and fell, and fissures formed. Piriktiq closed his eyes, and was knocked around a bit, and then he fell into a fissure. When he landed, he was less than a half-day's walk to his home. When he stood, and began walking, he looked upward, towards the surface, kissed his fist, and intoned “Bo Ma'tum, Lord of the Reef!” He then happily walked home, whistling the earthquake song the entire way.

Cahokia was once again destroyed entirely and quickly, in two stages. The first was the ground shake that destroyed the mud brick building, loose stone temples, and the shoddily-built mounds. The second came from the sloshing water in the great river, which cleaned the surface of Cahokia like a sponge on a slate. Interestingly, the electrical charges in the ground also broke the drought, and the heavy rains that followed not only kept the remaining ground of Cahokia as hip-deep mud, but soon the great river overflowed it's banks, and it was over a year before Cahokian ground was in dry air again. While Cahokia would again be rebuilt (only to collapse and be destroyed again over and over), it would never see it's former glory again, nor would anyone, even the Unami, do a trade in boys through there ever again.

As far as Cacimarex and his passengers, the former prisoners settled in Paumanok, and when adolescence set in on him, Monswek joined Cacimarex's conuco, and went on to become a great healer and behique. Renniso lived the rest of his natural life on Paumanok, and Cacimarex himself officiated his funeral temescals.

Cacimarex went home, to find he and Yaureibo were the proud fathers of a set of twin boys, who were named Cajayare and Makineye.

XVII

Many, many years had gone by, and the Owasco in Manahatouac were numerous and strong, so Cacimarex and Yaureibo spent more and more time in the Caribbean as they got older. So many years had gone by, that eventually, Yaureibo had passed on, at the age of one-hundred-and-nineteen years of age, and Cacimarex was again without Guatiao. Yaureibo was made of different material than Cacimarex, and was not to live as long. Since the two had met many years earlier, they had not been separated for any significant length of time; they were always together, or at least near. Yaureibo passed from simple aging, there was no great drama or adventure; he simply grew frail and passed onward. Cacimarex was not entirely abandoned by Yaureibo, however. Cacimarex made the proper ritual, and claimed Yaureibo as an ancestor. We today, too, can call upon Cacimarex's Guatiao Yaureibo as an ancestor. Since Cacimarex has ascended to be part of the nebula, Yaureibo is with Him there as well, Guatiaos united permanently and forever together again, as you never forget a Guatiao.

Cacimarex was quite sad and disoriented from Yaureibo's passing on, and he really put himself into the rituals for claiming Yaureibo. When Yaureibo made an appearance in temescal, Cacimarex knew he had been successful, and then he went into a total and deeply personal mourning period. For the first time in many decades, he did not hold or instruct a conuco. For the first time in many decades, he no longer held audiences with travelers, curious of news and stories they would bring. Cacimarex retreated deep into T'sewaornock, and became quite solitary and inaccessible in nature.

He took to meditation, fasting, and prayer, and had many thoughts of retiring at this point. Yaureibo had been his partner for over ninety years, and he was feeling empty without him.

Meanwhile, Manahatouac and the world continued on without him, as it is prone to do. At first, many did not notice his absence; and then, when it was realized Cacimarex was no longer active, the opportunists took advantage.

There was a group of dumb and desperate men South of Manahatouac, on the peninsula just Southeast of Susquehannock. These yesos were called the Unami.

The Unami were one of the tribes that had been contaminated by Itiban pathologies early on. They had unwisely chosen to have non-males in their group; indeed, they were the ones who introduced mapoa-eels into Manahatouac. They would be a major problem, repeatedly causing severe damage and trouble, until their exodus and extinction in 1713 CE.

The three main problems with the Unami all stemmed from the fact that they weren't that bright, and fucked up everything, even when they were trying to do for the greater good. Firstly, they subjected themselves to Itiba-as-Xiquiripat as willing vassals, as they worshiped a “goddess”, and were deeply infected with mutterrecht. Secondly, they refused to stay in their territory, and kept wandering, interfering, and stealing from any lands they could walk to. They had soon pissed-off all their neighbors, who then ostracized them. Unamis would invite themselves over to dinner without asking, and would take anything they had interest in without asking first. They were selfish, stupid, and shallow, and had absolutely no respect for anything or anyone outside of their own desires.

The Unami were unwisely invited to a huge powwow by the wonderful, obliging, and naive Ojibwe, who had ignored the warnings, and, in a spirit of inclusiveness, asked themselves: “How bad could the Unami really be?”.

The Unami traveled to the festival, showed up late, and ate everything in sight. They stayed long past the other guests, and did not return home. The Ojibwe herded the Unami, who numbered several thousand, to the shores of Geetchie-Goonie, as the Unami called the lake the Ojibwe called Ontario. Here the Unami stayed for years and years, causing no end of problems. The Unami overfished the lake, and hunted animals they were asked not to. They cut too many trees down, and caused huge amounts of erosion. The Unami also had the filthy habit of only relieving themselves in the water, which soon polluted both the lake and the watershed leading into the lake. Things had gotten so bad, that the Ojibwe had pulled deeper inland to get away from the Unami, and the Unami began to look at conquesting the other four large lakes in the system.

Cacimarex was sitting in the large lake in T'sewaornock that bordered the winding river there. He was clear-minded, and was just enjoying the pleasure of the mud, the water, and the sunlight. Cacimarex felt a disturbance in the mud at his feet, and then his toes were nibbled by a large fish. As he pulled himself backwards, Cacimarex saw a large, metallic, glowing Catfish, surrounded by thousands of other fish, both large and small. Cacimarex stood proudly, and greeted Yayael.

Yayael spoke in response: “These relations need your help. The Unami have gone North, to infest the Ontario, and parasite from the Ojibwe. They have killed almost everything that lives in or near the lake, and are now focusing on the neighboring lakes. You must travel with Us back to the Ontario, and help Us stop the Unami from destroying everything!”

Cacimarex began to speak in protest, saying he didn't want to travel anymore, and was thinking of retiring, when a large sturgeon leapt up, and spit sparkling water at Cacimarex, covering him. Cacimarex heard Yayael singing, as he felt fins and gills and barbels grow in his body. Cacimarex had been turned into a hornpout.

Cacimarex fell into the water, and was swarmed by the other fishes, and soon he was following Them. They swam towards the bottom of the lake, and then there was a flash, followed by darkness, but They kept swimming. When They saw light again, They had swum far, and were in the Ontario.

They all surfaced, and Cacimarex the hornpout gazed upon the wreckage. Not only was the lake polluted with sewage, the shores were charred and denuded of any and all greenery. Large mounds of refuse were piled high and smoldering. He could hear shouting, and watched as a fight broke out within a large crowd of Unami.

Cacimarex swam towards land, where by enchantments, he was able to resume his human form. Cacimarex approached the Unami, who stopped their ruckus at the giant's presence.

“What is wrong with you idiots?” bellowed Cacimarex. “Do you not understand you are destroying the very house you live in?”

One of the Unami leaders, a mapoa-eel who had been the reason for the fight, stepped forward to respond: “This has happened to us in our homeland as well, which is why we came here. Apparently, the manitous hate us, and punish us with limited resources and poison waters wherever we go.”

Cacimarex stood appalled, the Unami were unable to see the fact it was they, not the manitous, who had destroyed the lake and it's land wilderness.

Cacimarex then tried to explain to the Unami how to live in harmony with the Ontario and the forest, as the Ojibwe and Huron had done locally for so many years.

Cacimarex's instructions and entreaties were met by howls of disbelief, and then by defensiveness: “You strange and evil giant- you are lying to us, to bring ruin upon our people! You accuse us of destroying ourselves- of being a quisling, a puckwudgie, and our own worst enemy? You demon!” With this, the Unami began hurling stones and refuse towards Cacimarex, and lunged towards him. Cacimarex ran back to the lake, and transformed back into a hornpout, and swam away. In a final indignity, one of the Unami eels tried to harpoon Cacimarex the hornpout, and threw a large spear in the water after him. Since she threw like a mapoa, it missed him by much distance.

Cacimarex retreated back into the swarm of fish, and called for Yayael. Yayael appeared, and teleported Them all to a neutral site a great distance away, so They could think and speak in peace. Here They held council, and worked on the solution.

Yayael and Cacimarex both took the form of xi'paals, and went ashore, leaving Their fish brethren in the water. They lit a fire, made offerings, and invoked Deminan Cacibu for His council. Deminan Cacibu joined them, and the Three held council there, with the fire present.

Deminan Cacibu and Yayael instructed Cacimarex by asking him riddles. Cacimarex at first was belligerent towards Their method, and then understood exactly what They were teaching him. The Unami were quite dense and clueless, and very selfish and shallow. They behaved much as a windigo would, and there were only two ways to beat a windigo- starve it by giving it everything it wants to consume, or punch it in the throat to choke it, so it can't eat.

Deminan Cacibu also instructed Cacimarex not to give up, as he had much more work to do for the Indigo and the BeautyWay. Cacimarex said he was tired, and Deminan Cacibu then blessed him, which made him feel much better, body, mind, and spirit.

The three waited until Their fire died down, and then Deminan Cacibu made His exit. Yayael and Cacimarex then returned to Their fish forms, and returned to the safe place in the lake. Cacimarex gave instructions to several of the fish, and enchanted them so that they would be able to take on human forms when they returned to the Unami-plagued area. He gave them specific instructions on what to say and how to interact, to cause the desired reactions.

Cacimarex then instructed all of the other fish to go and tell every living creature to leave the Ontario and the two adjacent lakes and forests completely for four moons. They were to either go into the seaway, or go back up into the largest, first lake. The forest and land creatures were to leave for deeper inland from the shore, and the birds and skybeasts were instructed to leave for far-off places. All of this was requested so that the Unami would be defeated, and leave. The animals all agreed, and the starving of the invaders had begun.

As the Unami hunger grew, so did the fighting within their communities. Hungry people are people who are short-tempered, and prone to fighting. It was into this tinderbox situation that a group of beautiful xi'paals of some unknown tribe entered the Unami villages.

The xi'paals were glowing and healthy, and attracted much attention among the Unami. They remained mostly silent, and refused the little hospitality that was offered. Mostly, their experience was of the older mapoa-eels trying to arouse them so they could feed on them. In these endeavors, the mapoas were greatly unsuccessful, and it drove them mad. The mapoa-eels tried harder and harder to each be the one who could arouse and feed on one of the new xi'paals first. They made outrageous and lugubrious attempts to achieve their goals, and yet, the xi'paals showed no arousal or interest. Everything was according to Cacimarex's design.

Finally, the attempts at seducing and consuming the xi'paals reached it's peak insanity, and the older mapoa leaders each had their factions kidnap a xi'paal to bring to their mapoa leader. Each of the xi'paals claimed to their kidnappers that they had already been conquered by another mapoa, and had simply not shared this publicly. Each xi'paal spoke highly of the other mapoas, and shared the insults the other mapoas allegedly said about their captors with their captors. All of the insults scripted by Cacimarex, and taught to the fish-xi'paals, so they could tell their captors, were nowhere near as harsh or harmful of the actual gossip and insults that the mapoa-eels leveled against each other on a daily basis. Tensions, hatreds, and rivalries ran high; temperatures and worries ran hot, and the xi'paals recitations were fuel on the fire.

Within a few minutes of each xi'paal's capture and reports, a large howling rose from the wikiups, where the older mapoa-eels lived. Older mapoa-eels came charging out of their houses in a rage, and headed straight for each other. When they met, extremely cruel and violent physical fighting broke out, and continued until all of the older mapoa-eels had ripped each other to pieces. The mapoa-eels, in their greed and hollowness-hunger, had entirely destroyed themselves and each other.

As the Unami watched in awe, the older mapoas had annihilated each other completely. The xi'paals, who were still attracting much attention, then made enchantments, and asked for the Unami to return to their homeland. The manitous would be happier and provide for them again, if they would just go home now. Winter was coming, and the windigo would be out wandering, looking for hungry, hopeless, and desperate people. The Unami were fools, but were under deep, powerful enchantments, so they listened. The crowd dispersed, and the Unami began the march back to their homeland. Many would be killed along the way, but a remnant made their way down the Susquehannock, and then East into their peninsula. As for the Ontario and the surrounding forests, the fish-xi'paals made one last invocation after the Unami had all gone- they restored the waters to purity, and the forest was restored to it's former glory. All of the remnants and evidence of the Unami having ever been there was removed in a matter of a few moments. The xi'paals then went to the Ontario water, and became fish again. At this signal, instructions were given for all the creatures of the water, land, and air to return home, never to be bothered by the horrible Unami ever again. All of the animals returned, and enjoyed a gentle Winter and a bountiful Spring as a reward for cooperating.

As far as Cacimarex- with Yayael's help, he returned to the lake in T'sewaornock, and he had already decided to take up being a Yau and running a conuco again, He would host any travelers or visitors, and he would be willing to adventure again. The world would have to deal with Cacimarex again, and would have to continue to for all time.

XVIII

Since Cacimarex and Na'te'alegh had become Guatiao, there had been an exchange between Hun Chuen and Xeti Aon Coaybay. Many of the xi'paals who had come to Xeti Aon Coaybay to escape the second attempt at destroying their homeworld had stayed behind once the angry Tupi behique who was a vassal to Itiba-as-Xiquiripat had been defeated.

Itiba-as-Xiquiripat had been greatly damaged by the destruction of the Tupi's light machine, and had been fused to the walls of her cave in the cliffs above Ja'guar'guati'oni'na'luti. When the demon finally freed herself, she made her way west, back to Din'e'Tu'ban'e, the Land of the People From Underneath, back to where the Anasazi had much earlier helped her create her false nebula and her destructive, shrieking star.

Decades had passed since first contact between Cacimarex and Na'te'alegh, and in that time, the xi'paals from Hun Chuen had finished their conuco training, and had made their way into the coastal Southeastern Amerikraghkan, and then across the Southern shores, and into the desert Southwest, a land that reminded them much of their homeworld. There they had set up a compound, and began doing enchantments and healing for those who asked. They became quite famous among the local Dine peoples, and shared much of what they knew with them. The Dine Night Chants and Mountain Chants were from these Hun Chuen xi'paals, and were based on the Owasco Guapiti Guateki BeautyWay song cycle.

The Hun Chuen xi'paals grew into fine men, and by Sirioco had increased their numbers, and had become quite a solid, beneficial presence in the rocky, dry deserts here.

Na'te'alegh, who had remained in Paumanok with Cacimarex, would occasionally receive messages from them when ambassadors from Hun Chuen would visit both places here; or telepathic communications when he was in temescal or in deep meditation, but otherwise many uneventful years went by. On Hun Chuen, Sirioco was used to re-populate as well, and these decades were also very peaceful and serene there.

Itiba-as-Xiquiripat had re-established herself in the desert Southwest, but was unable to find any tribes willing to go for her cheap deceptions and lies, since they all clearly and strongly remembered the Anasazis and the pulsar incident. Itiba-as-Xiquiripat was already weakened from having been fused to the cave wall back East, and now she couldn't establish a steady energy source. The demon grew desperate, and began to simply grab men and consume them whole. This at least gave her some energy, but wasn't what she needed or was used to.

Itiba-as-Xiquiripat made some razor-mouth toto xombi feeders, to seduce the men, and give the demon their tonal, and set them free. The Dine men recognized them from their history, and quickly destroyed them.

Itiba-as-Xiquiripat tried to get into the minds of the medicine men and behiques, and have them to tell the men to begin circumcision and scarring their penises, but, again, the Dine men were way too wise for this.

Itiba-as-Xiquiripat was weakening and starving.

The idea then hit the demon to try distant surrounding tribes in adjacent areas. She made some more razor-mouth toto xombis, and let them go among the Hupa and Karouk men in Cali'for'nik. At last, her seed found purchase in their soil- the grasshopper-eaters were fools and idiots, and they fell for the bait immediately. They also followed more of the demon's suggestions, and began scarifications, and circumcisions en masse.

The demon began her program that she had used on the Anasazi centuries before, and it worked wonderfully. The grasshopper-eaters believed the demon was the sole creator “mother goddess”, and they forgot the Hurukan, the Heart of Heaven, entirely. They became a mutterrecht fempire culture, where the women were sacred, and the men were animals. The fools did sweat with eels present, and even included the use of menstrual blood in boy's initiation rites. Cali'for'nik itself fought back, with a series of powerful earthquakes, scarring the land deeply and visibly. Never before had an earthquake fault been so long, or directly visible on the surface. The imbecile Hupa and Karouk continued in their ways, strengthening Itiba-as-Xiquiripat greatly.

In time, the dimwit grasshopper-eater men were bored with the look of the totos, and demanded that prettier ones be made. Even Itiba-as-Xiquiripat had trouble making the totos the way the grasshopper-eaters wanted them to look- they were top-heavy, and could barely walk. They were shallow, petty, dumber, and more useless than the Hupa and Karouk men themselves, which was quite an achievement.

In time, with much propaganda, and with more adaptations, the eel-totos spread to many surrounding tribes. The grasshopper-eaters would overtly and endlessly talk about how great their circumcised penises felt inside of a toto, that it was the best thing ever, and such nonsense. In time, several of the smaller-population Dine groups asked for eel-toto models themselves. The model they favored was not so buxom, but had it's face powdered white or yellow with pollen, and it's hair done up to resemble squash blossoms.

Since the eel-totos were sterile at this point, Sirioco still occurred, and Itiba-as-Xiquiripat had to individually manufacture each toto. While this took a lot of work, and while the totos themselves were not so long-lived, the constructs were bringing in great amounts of tonal, blood, and guanguayo of the men to feed her.

In time, Itiba-as-Xiquiripat figured out how to make the eel-totos fertile, although at first the totos could only produce more totos. If she was to be successful in her contamination of all of Amerikraghkan, she would need the toto constructs to produce boys as well. When the totos were able to produce boys, Itiba-as-Xiquiripat cleaved off of herself four parts, each one was to pose as a different “goddess”, and each were to begin a new religion. Itiba-as-Xiquiripat herself was almost fully healed, and began wandering again, trying to fill her insatiable hollowness-hunger.

The men who were contaminated and compromised by Itiba-as-Xiquiripat were subjected to propaganda for the new “goddesses”, and they fell for it entirely. Competing priesthoods were formed, temples were built, secret societies were organized, and here begins our trouble.

One of the Itiban constructs looked like a small orb-weaving spider.

One of the Itiban constructs looked like a lizard.

One of the Itiban constructs looked like a tortoise.

One of the Itiban constructs looked like an scorpion.

Itiba herself was in the form of a giant anthropomorphic tarantula.

Now, there was a fine young xi'paal by the name of Timacle Guardarrio, who had been raised in the proper Owasco-Hun Chuen ways, and had not been contaminated by eel totos or the desire for them. Timacle Guardarrio's name literally meant “Brave and Bold Kingfisher”, which referred to his totem, a bird we call a “roadrunner”. Being such a totem, he would bore easily, and then wander stealthily, and he would always safely find his way home. It was in this way he found out many things that otherwise would have been unknown to him. He would bring his discoveries and stories back to his Yaus, and would learn even more by discussing his finds with them. It was in this way he amassed much learning and knowledge, well beyond his sixteen years.

One time, Timacle Guardarrio had wandered for a few days into the distant canyon called Chac'chi or Chach'cho, and had worked his way up the cliffs on the far rim, where he noticed a narrow fissure opening the height of the cliff. As he approached the opening, he saw it went far back into the rock cliff, and it appeared to grow to a large opening. On top of the cliff were jagged edges and more cliffs, rendering the fissure the only access opening to the interior.

Once through the opening, there was a long passage, and then it did indeed open into a large clearing, which appeared to be hand-hewn out of the solid rock. In the center of the opening was the stone facade of a building, the likes of which Timacle Guardarrio had never seen.

The facade was covered in sculptures of eviscerated, decapitated, castrated, and dying men. Some were hung from ropes, others were cut open, all had looks of pain on their faces. Timacle Guardarrio was very scared at the sight of these sculptures, he was also highly curious. After a moment's hesitation to ground himself, he walked into the main doorway in the facade. He found himself in a large oval room hewn from the rock. When his eyes had adjusted to the dimly-lit interior, Timacle Guardarrio could make out a large ring that was sunken into the ground with steps, and in the center of that, a large blackened fire-pit. Even though there was no lit fire, the air smelled heavily of smoke and creosote, and something metallic and sweet.

From the diffuse sunlight coming in from the doorways, he began to see more details. Up on ridges halfway up the walls were more carvings, this time very large. There was a sculpture of an orb-weaving spider. There was a sculpture of a lizard. There was a sculpture of a tortoise. There was a sculpture of a scorpion.

Timacle Guardarrio's curiosity had greatly overcome his fear and caution, and, seeing what seemed to be a partially-burnt ziquari-torch on the floor, he picked it up, and using the flint-striker from his waist-pouch, he ignited it.

After his eyes had adjusted to the flare-up, he held the torch up high. He saw several corridors and chambers that opened from the back of the large space he was in. On the very innermost back wall surface a great mural was painted and carved- when Timacle Guardarrio's eyes saw it, they widened, and he froze in place, breathless. As soon as he had taken in the horrors of what was before him, he gasped, began breathing again, dropped his ziquari-torch, and ran, as fast as he could, out of the building, back into the clearing, and all the way back to the main canyon. He didn't pause to rest or catch his breath until the rim of the canyon was on the horizon, far beyond him.

What Timacle Guardarrio had seen was an image of a large tarantula-like being, with a somewhat human-skull visage in it's thorax. The abdomen was swollen red with blood, and it's mandibles and fangs were bloodied, too. In it's eight arms, the image held the severed heads, severed penises, and cut open and eviscerated bodies of xi'paals much like himself. The image was not that different in theme from the outside sculptures, excepting that the blood was real and fresh, as were the heads, penises, and bodies of the xi'paals. This was a place of actual sacrifice, not just images. What had finally broken Timacle Guardarrio, and made him run was that one of the eviscerated bodies had turned his head toward him, and moaned in pain. The victim was still breathing! It was at that point he understood the horrors, and how much danger he was actually in. It was then that Timacle Guardarrio ran away as fast as he could.

Cacimarex and his current conuco were having tonal-lightning practice, trying to ignite bundles of dry sedge-grass on the beach. Being Summertime, the conuco was being held on Paumanok, where it was warm, but not a natural temescal like Haiti. Cacimarex now normally ran his conucos in Haiti, especially when Manahatouac was frozen over in the Winter. Cacimarex was sitting up on a dune, when he noticed Hun Chuen pods on the horizon to the South. He called his xi'paals to a halt, and had them gather. Several of the xi'paals in conuco with Cacimarex were either of direct Hun Chuen stock, or of a Hun Chuen/ Xeti Aon Coaybay blend. None of them had ever been to Hun Chuen, or had ever seen Hun Chuen technology directly, so everyone was quite excited.

As the pods approached, Cacimarex could see they weren't from Hun Chuen itself, but from the autonomous Southwestern Dine neighbors. Several other cultures used these pods, but the isopod-like plating meant they were of some kind of Hun Chuen origin. The pods made final approach and landed on the beach near where Cacimarex and the xi'paals were.

Cacimarex quickly realized that not only did this unusual visit indicate a matter of great importance, but the elders themselves had come. Something quite major had taken place. There was only one xi'paal among the many elders, and even though he had a tail and the extra digits, he looked to be a Hun Chuen/ Xeti Aon Coaybay blend. Even as the xi'paal drew nearer, Cacimarex could smell fear in his sweat, and the boy smelled quite Xeti Aon Coaybay. This was Cacimarex's introduction to Timacle Guardarrio.

Timacle Guardarrio quickly and nervously related to Cacimarex what he had seen- the temple with the macabre artwork, the actually sacrificed xi'paals, and how some of them were still alive. As he related his story to Cacimarex, he became more and more upset, and finally collapsed into Cacimarex, sobbing.

Cacimarex held the boy, and placed his hand on the back of Timacle Guardarrio's neck. Cacimarex breathed consciously, and chanted softly. Soon, the sights, smells, and feelings of Timacle Guardarrio's experience in the demon temple were his as well. Cacimarex then calmed the boy by sharing emotions, and released him. Timacle Guardarrio walked a ways, and sat on the ground calmly and quietly. Cacimarex then retreated back to his dune, and began meditating and processing. The Hun Chuen elders were pressed by the other xi'paals, who bombarded them with questions and inquiries on where they were from, and what their lives were like there. The elders were not used to so much directness, but did their best to answer all the questions.

When Cacimarex got up from his meditation on the dune, he approached the Western elders, and offered to return with them and Timacle Guardarrio. He even offered to bring warriors and behiques from Manahatouac with him. The Western elders were reluctant at first, but then realized they had probably come for more than just ideas of strategy. It was decided that Cacimarex would return with them, with a support staff of behiques and warriors. Cacimarex had already decided from his meditation that the behiques and warriors would be a distraction for the Western elders, and that he and Timacle Guardarrio alone would face the problem. He made sure to fill several vials with liquid silver from Guadali'pu'nek for him and Timacle Guardarrio to use.

They traveled back Westward in the Hun Chuen pods, and during the journey there, Cacimarex spent his time either meditating and praying, or doing bodywork and tonalling Timacle Guardarrio, and merging minds with him. It was in this way that Cacimarex trained Timacle Guardarrio as an Owasco Knight, and to think and process as Cacimarex did. It was an intensive and highly intimate process, which worked best only one-on-one.

As they neared the dry red land, Cacimarex insisted and tonalled that he and Timacle Guardarrio were to be given a pod for use, and that they were to separate themselves from the group above Chac'chi Canyon, and the rest were to continue onward to the Hun Chuen conucos and encampments. Cacimarex had given one of his behiques a medicine bundle containing his hair, a guanguayo shell from him, some of the special liquid silver, and some sand from Paumanok. When the Western elders asked what the bundle was for, Cacimarex replied “for good luck”. There was no luck involved at all- Cacimarex and his behique were master alchemists, and no chances were being taken, no matter the outcome of events in the canyon below.

Cacimarex and Timacle Guardarrio separated into their own pod, and descended to the clearing in the canyon where the macabre carvings and temple were. They cloaked the pod, and while still aboard, Cacimarex had Timacle Guardarrio strip, excepting for a medicine bundle on a rawhide cord, and loosely bound him with lengths of rope. To complete the performance, Cacimarex pulled his obsidian long-blade, and put it to Timacle Guardarrio's throat. It was in this way, as captor and prisoner, that they left the pod, and entered the temple.

Cacimarex threw some ignition-powder into the central fire-pit, and the fire exploded, and lit up the large chamber. Cacimarex was relieved to see that the spider-monster mural had no fresh victims still impaled upon it, there were only dried stains from blood and other fluids. He led Timacle Guardarrio to a bench that looked like an altar, and forced him down, flat on his back. Timacle Guardarrio, who had been acting upset, now went for an acting award, and began crying and screaming, and acting hysterical and terrified.

Cacimarex began singing loudly: “To whom shall I sacrifice this succulent xi'paal? Which of the mother-demons of these deserts is the lead one? Who is the head-mother? I shall not sacrifice to a lesser fraud demon, but only the grand mother herself!”

He continued on like this for some time, and Timacle Guardarrio began to have doubts anyone or anything was listening or would come to the beckoning. Cacimarex continued onward, his words becoming more mocking and ludicrous as he went on: “Which sacred snatch from the pits of the un-creation will come and claim the prize of this boy's semen, his life, his blood? Truly I have never seen such pussy cowards! No one has claimed him, so I will sacrifice him to myself! I am the destroyer of alien gods!”

Cacimarex knelt next to Timacle Guardarrio, and took his qui-quix in his hand. Timacle Guardarrio grew erect instantly, and that was what got all of the monsters to manifest. Each of the cleaved-off monsters of Itiba-as-Xiquiripat had been watching and listening cautiously to Cacimarex and Timacle Guardarrio's performance, expecting a trap or a trick. They had very little self control, but they had successfully remained hidden and clandestine. The sight of Timacle Guardarrio growing turgid was too much, their hollowness-hunger got the best of them.

As the demons manifested and advanced from the walls and corridors to where Cacimarex and Timacle Guardarrio were, Cacimarex and Timacle Guardarrio both shot up, and sprayed the demons with liquid silver. The monsters went insane, howling and wailing. Cacimarex threw more ignition-powder into the faces of the demons, and the quark-fire began, and they were consumed rapidly. They ended their existence in great steaming pools of foam and stench, and with much screaming.

When the demons had dissolved, and the cavern was silent again, Timacle Guardarrio went to Cacimarex to hug him in celebration of their victory. Cacimarex warned him off, and kept looking around intently.

Timacle Guardarrio began scanning the room as well, and then he heard Itiba-as-Xiquiripat as she manifested from the mural on the wall where he had seen the other xi'paals sacrificed.

Cacimarex called to Timacle Guardarrio, and tossed him his medicine bag. Cacimarex then charged Itiba-as-Xiquiripat head-on, his obsidian long-blade pulled and ready, and the liquid silver in a container on a cord around his neck. Cacimarex had encountered this monster-demon before, and he was fully intending that this would be the last time.

Cacimarex plunged his obsidian-blade deep into the monster's thorax before she could fully manifest, and a hot, stinking acid flowed out of the wound, and badly burned him on his arms. He continued his way up and over cutting off five of the demon's eight legs, all one by one. Cacimarex's timing had been perfect, and Itiba-as-Xiquiripat collapsed on the ground, wailing. The hot acid that leaked out of her wounds began to dissolve the rock floor of the cave. Cacimarex, astride the monster, cut off the remaining three legs, and then turned to cut the head off the head-mother. As he raised his sword, the monster vomited a hot acid and blood mix into Cacimarex's face. Cacimarex was blinded instantly, and screamed out. In his agony, he repeatedly plunged the obsidian long-blade deep into the thorax of the monster below him. Cacimarex believed he had been crippled and defeated, but was going to take the monster out with him. He screamed orders to Timacle Guardarrio to cut the demon's head off quickly, and watch the acid spray. Timacle Guardarrio did as he was instructed, even though he was in shock for what had happened to Cacimarex, and the monster was now in pieces. Cacimarex collapsed on the ground and rolled, and went unconscious. Timacle Guardarrio poured the remaining Guadali'pu'nek liquid silver on the monster, and then the ignition-powder, and watched as the corpse was consumed by quark-fire. He missed a small piece that had splattered and stuck on one of the side walls, which was understandable, given what had just occurred. He then followed the earlier instructions Cacimarex had told him, and signaled the behiques from Manahatouac. As far as Timacle Guardarrio could tell, Cacimarex was badly burned, and was still barely breathing, but he was alive.

Behiques are walkers of The Three Worlds, Hurukan, the Heart of Heaven, our realities, and Xibalba. Gods and heroes walk The Three, naboria walk in one, and the Itiban monsters, including Itiba-as-Xiquiripat herself, could only walk as naboria in one.

Cacimarex had brought along the best behiques in all of Manahatouac and Boriken on this adventure, including one he had trained himself, who was the one he had handed the medicine bundle to. It was to this walker of The Three Worlds that the burned, blinded, and damaged body of a barely-alive Cacimarex was returned to for restoration and healing.

The behique walked the BeautyWay for and then with Cacimarex, and in a short time of under a half-moon, Cacimarex was whole and functioning again. The graces of the Guapiti Guateque have never failed, especially for the slayer of alien gods.

Cacimarex and his behiques and warriors waited three moons, and then returned by pods back to Manahatouac. Timacle Guardarrio wanted to go East with him, but Cacimarex explained that the Southwest needed a hero Owasco there as well. Timacle Guardarrio embraced and kissed Cacimarex goodbye, and then Cacimarex and his crew left for home.

Timacle Guardarrio himself lived long, and had many heroic adventures. One time, while dealing with another canyon monster problem in Cali'for'nik, he had some time on his hands, and he and his companions carved the story of his adventure with Cacimarex on several large boulders where they had camped. These picture-glyph stories are still there and readable even to this day.

Itiba-as-Xiquiripat's last piece was found by one of the local vassal worshipers, and was carried in a small ceramic container as a relic-icon. It was a very slow process, but by the care, worship, and adoration given the artifact by the vassal worshipers, Itiba-as-Xiquiripat was restored enough, and went back East, to find her cave on the banks of Ja'guar'guati'oni'na'luti, where she could complete her restoration. The BeautyWay had allowed the monster to be restored, as it was the will of the BeautyWay that Xiquiripat should once again be his own autonomous entity, and return to his brothers in Xibalba. To have destroyed the monster entirely would have destroyed Xiquiripat as well, and then his rescue by the Owasco Knights in the time of 2 Cacimarex would not have been possible.

XIX

Deminan Cacibu, in His Wisdom, Grace, and Love, allowed that there would be life other places outside of Xeti Aon Coaybay, so that we would not be alone. Not only on our local neighbor planets is there life, but in four other solar systems as well. These solar systems harbor an amazing variety and diversity of life, each after their own kind. Deminan Cacibu, in His Wisdom, Grace, and Love, provided for other humans as well, in their own places, and their own way. Some of these were based on the model of the earlier men on Xeti Aon Coaybay, who worked well in a different environment. Some were designs unique to where they lived, and still others were collections from other places where humans lived. All were now at great distances and lengths from each other, as to keep each one safe if the others were somehow destroyed. There would always be humans, then, to praise and worship the Tai Turey and sustain Them.

Our nearest neighboring solar system, Meren'ge'lice'i (the Dancing Warriors) has five stars and eight major planets in total, three of which have humans on them. Originally all the kinds of people there were different, but after much travel, trade, and many visits between them, they blended together. The people there are very much like the men of Xeti Aon Coaybay, excepting the people there were all males; there were no mapoas there. The planets are similar to Xeti Aon Coaybay as well, with much water, trees, mountains, and such.

Now at the time Itiba-as-Xiquiripat and the Anasazi blew a big star up to form the Crab Cakes Nebula to counter the Hurukan, the Heart of Heaven, many places in a large area were effected, Meren'ge'lice'i was no exception. Itiba-as-Xiquiripat learned of structural and spiritual damage to some of the human-inhabited planets there, and sent a windigo-double of itself to Meren'ge'lice'i on one of the aftershock pulse waves.

The windigo-Itiba arrived, and immediately created and introduced non-males. Only a few dozen were made, and the men of the Meren'ge'lice'i system quickly hunted and destroyed them as a monstrous mutation.

Because of the eels being unwelcome, Itiba-as-Xiquiripat herself showed up, and created a virus that caused desire for the non-males within the men of Meren'ge'lice'i. Itiba-as-Xiquiripat allowed the virus to infect and spread before she re-introduced the non-male constructs. The infected men would become feverish, and have trouble breathing, and greatly desire penetration of toto. The virus was spread by sneezing and close contact with an infected man, yet the virus was quite unsuccessful, and only infected a quarter of the men properly, the rest ran a slight fever and sniffles, and then they were better and still didn't want eels.

With the Itiba-as-Xiquiripat present, and the virus spreading, the non-males began to be accepted and desired. In time, many were pregnant by the Itiban methods, and Sirioco was looked down upon. Social pressure began to force more men to desire the eels, even for those who were not effected by the virus. In time, the governments of Meren'ge'lice'i began outlawing Sirioco, and began legislating in favor of the eels. Men who did not have the fever for the toto were at first ostracized, and then imprisoned indefinitely. Itiba-as-Xiquiripat, being a parasitic opportunist, quickly set up a system of mutterrecht, or mother-right, and a rabid fempire ensued. Penis scarring and tattooing as a mark of erotic interest in the eels began, as did more imprisonment, and invasive reclamation therapy to convert the reluctant and unwilling men to the glories of toto, Slogans of propaganda included: “the only sacred penis is a scarred penis”, and “only by mapoa and bleeding can you be a real man”. The BeautyWay had created an irony in this nightmare scenario, however- all of the babies created by a man with an eel were eels, and none of them were attracted to, or wanted to be near men, much less be penetrated by a gurrumiao. All ongoing Itiban reproduction had to be done by force and coercion, and was nothing more than rape. Also, no eel ever enjoyed erotic contact or penetration. In fact, it caused them great irritation and pain. In time, as the virus mutated, new aspects arose. Men would be sickened and weakened by contact with the eels. The fempire government had to produce more laws and propaganda to continue to bolster this collapsing system. No male in his right mind would subject himself to the insanity; it was all done by legislation, force, and coercion, much the way Itiba-as-Xiquiripat had operated with the eels on Xeti Aon Coaybay.

In time, the disciplined mystics and behiques who had successfully resisted the Itiban revolution formed a resistance, and began fighting back against the Itiban fempire. The traditionalists held rural outposts, while the mutterrecht eel-worshipers held the cities. A civil war broke out when the fempire declared all males must be rounded up, and

made to engage with intercourse with an eel in front of official observers. The first failure would cause his penis to be circumcised, the second failed attempt, he would be castrated and beheaded. This insanity was declared in a time when no new males were being born, due to the ban on Sirioco. A toa-male could not easily hide. The fempire was literally killing a now-endangered population.

The turning point of the long and bloody civil war in the Meren'ge'lice'i system was when circumcised men who were erotic with eels began to remember their masculine heritage, and they rejoined the rebels. As the masculinist rebels begin to win, Itiba-as-Xiquiripat has the fempire call all those not controlled and defined by a toto a “terrorist”, and declared they must be killed. Staged propaganda images of tortured and dying young dyke totos- all actually done by the Itibans, and at her command- were recorded and distributed as atrocities of the rebels.

As the rebels held their own, Itiba-as-Xiquiripat and her windigo-double began fighting themselves, attacking and murdering the rebels as they slept. Their numbers were quickly decimated, and a small remaining group of behiques and their followers went towards one of the cities, and commandeered a space-worthy ship, and left. With no actual goal but escape and survival, they left the Meren'ge'lice'i system, hoping to find somewhere else to land and live. Once they had pushed their ship to the limits of where it was built for, they decided to try and make it to Hun Chuen or Xeti Aon Coaybay, places they had heard there were other humans. They did not yet know that Itiba-as-Xiquiripat was from Xeti Aon Coaybay.

They used prayer to the Cacibu and their own tonal to run and shepherd the ship, and to keep it running far beyond it's intended speeds or distances. It took them fifteen years and much struggle to get to Hun Chuen, which they found sadly dry and decimated. They did not stop there, and continued on to Xeti Aon Coaybay. They landed among the Quiche, in the mountains of what is now called El Salvador.

The local Quiche were not so keen on any visitors or strangers, and so drove them off. Upwards, through Guatemala and into Yucatan they went, continuously finding either the people or the environment not friendly to them. They finally launched into the Caribbean, and ended up in the Haiti highlands of Quiskeya. This is where Cacimarex encountered them, as they had set up camp not so far from the conuco he was running.

Cacimarex and his xi'paals welcomed the newcomers fully, and Cacimarex believed at first that these men may have been old-school Owasco time travelers, as they were speaking about a time without mapoas. He listened and watched carefully, and in time he discerned the truth from the visitors.

Cacimarex shared that many years ago here, too, there had been no mapoa-eels, and he longed for that time. Even now, where his conuco was held, and in general in his life, no mapoa-eels were allowed. As he listened to their stories, Cacimarex began to recognize patterns of a windigo or demon who favored and strengthened the mapoas. The visitors from Meren'ge'lice'i were content to find a new place to live unmolested and continue their ways, but Cacimarex and several of his bold xi'paals got the idea in their heads that they wanted to go back and fight the monsters and the mutterrecht. At first the visitors balked, going back would take too long, it had been fifteen years already, and there was no way to defeat the monsters. Cacimarex and his bold xi'paals knew that reality, time, and space were quite flexible, and that with some effort they could go back, and right before the problem started. They were all ready to travel by enchantments, when the visitors revealed they had a space-worthy vessel. Cacimarex asked to see it, and they traveled to southern Haiti to see it.

The space-worthy ship was corroded and damaged from the entry into Xeti Aon Coaybay's atmosphere, as well as the caustic sea here. The ship was brought under it's own power to the conuco, where it was examined and worked on. With the use of hobin and estar'e'nin repairs were made quickly. Cacimarex and his top student apprentice Au'po'ri also figured out using the liquid silver given to Cacimarex by the Selkies on Guadali'pu'nek to bend reality enough to get back to Meren'ge'lice'i in under three days. They could also steer into the time before the mapoas and the monsters arrived, or just as they started to gain political power. The visitors from Meren'ge'lice'i needed much convincing, but over the course of a moon, they agreed to try. They would only send the elders among them, they younger men would stay in Haiti on Xeti Aon Coaybay, where they would be safe. Cacimarex ordered his conuco to care for these men, and he and Au'po'ri selected one-hundred of their best and bravest, and boarded the space-worthy ship with the elders from Meren'ge'lice'i.

In less than three days, the space-worthy ship that had left Haiti re-materialized, and entered the Meren'ge'lice'i system. The elders guided the ship to the main planet for humans there, and they entered the atmosphere and landed. They landed in the rural area that they had been in during the civil war. There was no sign of war anywhere, nor were there mapoa-eels. They went aboard, and went toward the urban area visible on the horizon. Even in the city there were no signs of war, and no mapoa-eels visible.

They cautiously approached a few of the men they encountered and inquired about the war and the mapoas. There was no war, never had been, only skirmishes when the populations of different planets made first contact. As far as the mapoas, a few dozen had been found, and were being held in quarantine, until it could be determined what they were, and what should be done with them. The elders became despondent, and reported this to Cacimarex, who seemed in thought, but quite happy at the news.

Cacimarex, Au'po'ri, and their one-hundred xi'paals went into council, and quickly figured out their next move. Cacimarex asked for a public assembly, including the congress of leaders. After some tonal-beaming, the request was granted for five days later, and it was agreed the mapoa-eels would be kept in tight quarantine until after the assembly.

In the large arena, where thousands of men from all over the Meren'ge'lice'i system and all of their leaders had assembled, the noise was deafening. Most of the men of the Meren'ge'lice'i system were of smallish stature, and even the tallest were not on the scale of Cacimarex. When Cacimarex and Au'po'ri took to the stage to speak, the hushed awe was tangible. Using their great storytelling abilities and theatrical accoutrements, they were able to relay clearly and concisely the dangers of mapoa-eels, from the experiences on Xeti Aon Coaybay- from the loss of guiarq, quibey, and tekguiarq, to diseases, to energy drain, loss of enchantments, and eugenics and misery. They explained all about how a windigo-demon caused such a disaster, and how it benefited from it directly. Projected images of scenes from Cacimarex's own experiences and memories finished their performance. Cacimarex and Au'po'ri had held the stage and their audience captive for almost four Xeti Aon Coaybay hours. When they finished, there was a silence for many moments, and then someone cried “Kill the mapoas!” from the leaders' gallery. A great din grew from the crowd as the debate exploded. After a time, the argument seemed to be going in favor of releasing the mapoa-eels. Cacimarex tonal-beamed, and the audience grew quiet once again. Cacimarex and Au'po'ri began playing their flutes (worn at all times on their belts), and when they had finished, the audience was of unanimous decision- the mapoa-eels must be destroyed!

Cacimarex and Au'po'ri continued playing as the mass assembly went to the quarantine facility, and the mapoa-eels were done away with. After they had been dispatched, the corpses of the mapoa-eels were torched, so nothing remained.

The mass assembly returned to the arena where they had started, and singing and a celebration ensued.

As the celebration progressed, music, food, drink, and bonfires began in the surrounding streets.

In the midst of the revelry, news began to stream in that a monster had appeared, and was attacking part of the city. Cacimarex and Au'po'ri ran towards the space-worthy ship, and boarded it. As they flew towards the monster, Cacimarex had Au'po'ri break the engine coil tank, so that the liquid silver from Guadali'pu'nek would be open to the air, and ready to be spilled out. As Cacimarex steered towards the monster, Au'po'ri popped open several of the exterior panels near the engine, and tipped over the coil containing the liquid silver from Guadali'pu'nek. The liquid silver flowed out of the ship, and into the ship's wake in the air. The windigo thought it was blood or semen, and lunged for it, ingesting much of it in her maw. As the liquid silver from Guadali'pu'nek poured into the monster, it caught quark-fire. The monster began glowing, and disintergrated as the plasma fire spread to encompass and consume it's entire being.

Au'po'ri cheered, but Cacimarex was somber. Without the liquid silver from Guadali'pu'nek in the engine, it would take them fifteen years to return to the conuco in Haiti on Xeti Aon Coaybay. Even with enchantments, the time was unknown, but certainly more than three days. Cacimarex had a great responsibility to return the xi'paals safely and quickly to their conuco.

As Cacimarex was pondering deeply on their predicament, Au'po'ri called out loudly- another, larger, and more spider-like monster was materializing to their left. At this point, Cacimarex felt he really had nothing to lose, and aimed the space-worthy ship right at the core of the manifesting being. The monster was Itiba-as-Xiquiripat, who had felt her windigo being destroyed, and had rushed to defend it. It was apparently possible to traverse the great distance between Xeti Aon Coaybay and Meren'ge'lice'i in a matter of a few moments. Cacimarex noted this, and braced for impact.

On the ground below, there was much angst, following the music and cheering that was caused by the windigo's demise. This new monster caused a great pall, and many couldn't look to see the impact, fearing Cacimarex and Au'po'ri would be lost forever. Even the one hundred xi'paals accepted their fate of now being residents in Meren'ge'lice'i, and understood Cacimarex had loved them enough to make the ultimate sacrifice. At least Cacimarex and Au'po'ri would die as warriors and heroes.

Itiba-as-Xiquiripat was raging as she manifested, and her rage was drawing much energy from Xeti Aon Coaybay to keep her solid and running. She had not been able to see or feel totally when the space-worthy ship crashed into the core of her thorax. As the ship broke apart, the engine, an old plutonium-atomic-style one, ripped open and went critical. The impact and the energy shocked Itiba-as-Xiquiripat, and caused her to recoil back to Xeti Aon Coaybay instantly, creating a great rift, and pulling Cacimarex and Au'po'ri in their tiny pilot's cabin back, back, back- all the way back to Manahatta, as Itiba-as-Xiquiripat recoiled and collapsed into her caves in the cliffs above Ja'guar'guati'oni'na'luti.

Cacimarex and Au'po'ri crashed into Canarsi waters, and made for shore. They quickly related what had happened to the Canarsi, who pointed out there was still a huge rift open in the sky above the ocean-sea.

Cacimarex, who was glad to be alive, but distraught over the loss of the one-hundred xi'paals, put things together in his head, and looking at the hole open over the ocean, asked the Canarsi for their biggest, sturdiest ship, and their best behiques.

Cacimarex, Au'po'ri, and the best of the local Canarsi behiques quickly got into the large canoa, and began paddling and tonalling towards the hole where the land and water met the sky. They reached the hole, and were sucked into the vortex, and were back at the city in the Meren'ge'lice'i system within a few moments' time. They set down in a canal, and ran ashore to find the one hundred xi'paals. They assembled the xi'paals, and got them on board. They paddled and tonalled, and made towards the hole again, but the hole was now more distant and smaller. As they neared the aperture for the hole, they were escorted by a small space-worthy craft, that bumped and pushed them into the vortex, and it joined them. Several of the elders decided that if Cacimarex could get his boys back, they could get the ones they left behind on Xeti Aon Coaybay back home as well.

Cacimarex and his conuco in their wooden canoa borrowed from the Canarsis had a huge splash down, and made their way to shore, where they and the Meren'ge'lice'i craft were met with great celebration and fanfare. Everyone went ashore, amid much song, drinking, eating, and guiarq, quibey, and tekguiarq. What adventures and stories were shared by all.

In a few turns of the calendar, the space-worthy Meren'ge'lice'i ship loaded Cacimarex, Au'po'ri, and the rest of the one-hundred xi'paals aboard, and returned to Haiti. In Haiti, most of the Meren'ge'lice'i men and boys loaded on the ship, and wanted to go home. Several wanted to stay, which caused the elders much stress. At this point, Au'po'ri and several xi'paals expressed their deep and strong desire to travel to and reside in Meren'ge'lice'i. Cacimarex was furious at first, but then saw into Guapiti Guateki, and then gave his consent. Inspired by this, the elders had a change of heart, and agreed as well. So, after being furnished with some liquid silver from Guadali'pu'nek, the space-worthy ship from Meren'ge'lice'i returned home with Au'po'ri and a contingent of xi'paals from Xeti Aon Coaybay, and all were happy.

That night, Cacimarex entered sweat with several of his best xi'paals to find his next apprentice. His next chosen one was a small local Haitian waili-boy by the name of Hatuey, who had the fierce reputation of being a rebel against any authority.

XX

Cacimarex was holding conuco in Haiti, and among his students was Hatuey, a very energetic and petulant xi'paal. Hatuey had a gift for causing disruption and distraction, and Cacimarex began to think of a way to use his gift for good.

Hatuey was a local Haitian Macorix, and his knowledge of the coast there was in-depth. If Hatuey could focus better, his natural tonal was quite powerful, but his emotions were strong too, and at times overwhelmed him. He reminded Cacimarex of himself at the same age.

Cacimarex left the other Yau in charge of the conuco, and took Hatuey to

Chicchani'a. There he invoked Deminan and Maquetaurie to come and help the boy, as they had done for him.

Deminan and Maquetaurie arrived, and initiated Hatuey in the proper manner, and gave him a blessing to have power over the invaders who were coming soon. Cacimarex did not understand this talk of invaders, so Maquetaurie gave them both a vision of the invaders and the aftermath. Cacimarex watched, on the verge of tears, where Hatuey openly wept.

Maquetaurie also told Cacimarex that his time of service was almost over, and it was time for him to become the next stage of Ahau'ikan. He was asked to choose a location, and Cacimarex picked an island in Oka in Manahatouac as his new home. It was in a forested valley, on the river called Otta'wa'na. Deminan spoke: “The invaders will be cruel xombis, and they will seem to entirely destroy the NiTaino peoples, but it is only an illusion. They will not succeed, and their presence is temporary, as is the damage they will do. The blessing I will bestow upon my Natiao Cacimarex and his descendants is this- your lineage and heritage will never perish. You will continue through hardships, and your lineage will survive. Your descendants will always walk the face of Xeti Aon Coaybay, and they shall always be able to call upon Me and the Turey.” Deminan then left.

Maquetaurie then transferred Cacimarex to his new island for the next phase of his existence. Maquetaurie then brought Hatuey back to the conuco in Haiti, and personally informed everyone there that Cacimarex had transferred, and that the invaders were coming. He explained to the conuco to keep observant and prayerful, that the invaders could be repelled if the NiTaino didn't become contaminated with the invaders' games.

The conuco then quickly disassembled as the xi'paals were instructed to go and inform their home places of what was to come.

Cacimarex was two-hundred-and-thirty-five years old when he went to become the second stage of Ahau'ikan.

The Darkest Interlude: The Eurasian Invasion and It's Aftermath

We shall now tell of how the mass of NiTaino culture was almost destroyed in the Castillian invasion.

In a faraway land lived many tribes of fearful, sickly pale people who forgot how to live with their land. Their guacaquic was strong, they were corrupt in their hearts, they were filled with greed, and they were very grandiose and arrogant.

They were filthy, and carried many diseases and parasites. They ate nothing but raw meat, sandy grain, and they drank filthy water. They had relations with their own parents and siblings, as well as with their animals.

Their chiefs had a hierarchy, where each chief answered to a bigger chief. The biggest chief of all had a red hat, and he lived in a land called Italia.

They prayed to a xombi who was nailed to a tree. They claimed that if someone ate their xombi's flesh, they would become a xombi too, and could live forever. The xombi's father was called Moloch, and he was popular with those who wore the hats of the chiefs. In reality, both the xombi and it's father were really Itiba-as-Xiquiripat, who was roaming free for a long time on the surface of Coaybay Earth.

The cacique with the big red hat had absolute power over everything, and even if they didn't want it, all of the people of Europa were his vassals and slaves. The caciques in the big red hats were cruel and mean, they were quite evil and inhumane.

Now it came to pass that red hat and his people had cut all of their trees down, and they had eaten everything. Being filthy creatures, there came a plague. Many people began to die.

In the panic, and trying to keep control, some of the red hat's behiques began an Inquisition. They began killing off anyone they wanted, and they said the xombi made them do it. The people of Europa were helpless against this onslaught, and in fact, many of the people helped the red hat behiques, hoping that they would give them some food or power to steal some more food.

Since this went on for several generations, it is a wonder the people survived. There soon came a time when the people were so desperate and crazed, that five separate men claimed to be the red hat at the same time. No one knew who really was the red hat, so people got on boats, and decided to try and find somewhere else to get food and trees and things they needed.

A minor vassal chieftain named Ferdinand, and his daughter-wife met with the Italia red hat, and picked a man from there named Colombo, and told him that wherever he went, he could kill or enslave everyone, and steal everything, and that the xombi would be alright with it. So, Colombo told amazing tales, and assembled a crew of mercenaries and fools, set sail, and landed in Boriken.

The Tainos there did not heed Deminan's warning, and welcomed the Europa people, as they would have welcomed any strange tribe, as was their custom. They gave him and his men food and water, and tried dancing. Colombo and his crew were only interested in slaves and gold, though.

In short time, the strangers began killing and torturing Tainos. We Tainos do not kill or torture, as we are forbidden to do so by Deminan.

Colombo's men would lock people in a bohio, then set fire to it. Colombo's men would hold a xi'paal down, rape him, and then cut his stomach open, and leave him to die, as punishment for the “sin” that they had forced upon him.

Colombo's men tried to kill everyone, by beatings, rapes, swords, or guns.

Colombo's men were truly filthy beasts, and carried diseases and plagues we had never seen. Even those enslaved soon died of these new diseases.

Colombo's men forced the survivors to worship the xombi, or he would kill and torture them. Many Tainos wisely chose death. These animals destroyed our temples and zemis. These illiterates even burned our books.

Tainos began to commit suicide, something we had never done before. They wouldn't even allow us to mourn or burn our dead properly.

Being alive had become a horror.

Many Tainos had knowledge of Manahatouac, and many left for there, hoping that the xombi-worshipers hadn't reached there yet, and maybe even wouldn't. They thought that if they could get to Manahatouac in time, that they could preserve it from invasion, and maybe even return to rescue the islands.

Many on islands other than Boriken decided to fight to the death, which was not something Tainos ever had to do before.

They were helped by the fact that not all of Colombo's men were black-hearted. Some, by the names of Garcia and Perez helped us. They helped a western Boriken cacique named Mayaguez escape, and rally in Quiskeya. They helped Tainos escape, and we the Tainos helped them start new lives here.

These men were different, they were Barbarasco, and we had traded with their kind before. They bathed, and they could read and write. Most of all, they didn't worship the xombi. They were trying to escape the xombi's followers and the red hat caciques.

Garcia and Perez took some of the smaller ships from Colombo, and offered to take the caciques Mayaguez and Urayero away from the Castillians. These caciques knew of places on Cubaken and Quiskeya which had not yet been invaded. The caciques also knew of other places to hide on the mainland, if the Castillians could not be stopped.

So then, Mayaguez and Urayero loaded their zemis and people onto the ships that Garcia and Perez were piloting, and they set sail for Quiskeya, and then Cubaken.

When their families and people were safe, and the zemis were protected, they sat and held council. They called on Hurukan, the Heart of Heaven. They remembered their ancestors, and how their ancestors defeated the Vucmag and Zotzil.

Then, Mayaguez and Urayero took their best warriors, and then Garcia and Perez, and held a separate council. Then, Mayaguez became Guatiao with Garcia, and Urayero became Guatiao with Perez. Then the men boarded the ships, and went back to Boriken to fight and overcome the Castillians.

They succeeded in sinking two of Colombo's main ships, one off of Boriken, and one off of Quiskeya, and they killed many of his men. An evil greedy clergyman by the name of del Torres helped the remaining Castillians to escape, so that they could come back and kill and destroy even more later on. Mercifully, there was then a time of peace when the dead could be burned and mourned before the Castillians came back.

Garcia and Perez stayed on, and lent their names and ideas to Taino culture.

When the Castillians reached Cubaken, Hatuey was among the leaders of the defenders of Cubaken, and after the Castillians became entrenched,

Hatuey led the resistance. At one point, the Castillian monsters had captured Hatuey, and thought by putting him to death, they would be victorious. They tied Hatuey to a pole, and built up a big bonfire around him.

As they lit the fire, the bishop De Las Casas called out to him: “If you accept the xombi as your lord and savior, you will still die, but you will go to Heaven.”

Hatuey asked De Las Casas if the bishop and his followers would be in Heaven, too. When the bishop replied “yes”, Hatuey laughed, and said he'd rather be where they were not, and cursed the bishop.

The flames shot up higher, and the Castillians thought Hatuey was at his end. Hatuey freed one of his arms, raised it, said an incantation: “Eyeritek o'eh armen wiwa”, and vanished.

The Castillians were in awe, and the flames shot out to incinerate them from the pole where Hatuey had been tethered.

Hatuey laughed loudly as he vanished, and for many many years throughout Cubaken, sudden, unexplained fires would break out in Castillian settlements, doing great damage. The fires were always accompanied by Hatuey's thunderous laughter.

Many more horrible similar things happened when the Castillians brought Yoruban slaves to work in the sugarcane fields. The Tainos and the Yoruba, who had traded for many years previous, bonded quickly. Not only were they both against the Castillians, they had similar cultures because of their previous trade.

On Viekeye and Chicchani'a, a family named Palmero never held slaves. In fact, they would purchase slaves from the Castillians in San Juan, and then bring them back to Viekeye and Chicchani'a, where they would be free. The newly freed slaves would then be part of the Palmero-Rodriguez lineage there, and were active members in the culture, even holding several seats on the local tribal council.

Pirates and privateers from lands called England and France came too, to fight with and rob the Castillians. Even though they, too nominally worshiped the xombi, their cruelties towards us were nowhere near as devastating as the Castillians' actions.

Five generations from Hatuey, his descendants were free and successful shipwrights. One of these, a man by the name of Riffikenkeye, was quite accomplished at shipbuilding, and his work was renowned far and wide, and was in much demand. His shop in Guantanamo was always busy, and he was quite well-off. Because of his mother's ancestry, he had taken himself a Berber bride, who herself was an amazing engineer and designer of machinery.

So well-known were these two and their company, that French Corsair pirates came and demanded a ship from them. Riffikenkeye told them he would gladly take their order, but they had to wait like everyone else. The Corsairs then made it clear that they not only wanted the ship soon, but they wanted it for free. Riffikenkeye balked, and told them to wait. He and his Berber wife began designing a wondrous pirate ship for them, carefully considered for all things a pirate might need or want, in peacetime, or in battle. When he showed the Corsair officers the design, they set upon him, and beheaded him, and stole a ship that was near completion. Eurotrash were Eurotrash, and would always be so. The ship they stole had an enchantment, that it would always return to it's intended owner. This was unfortunate for the pirates, as the intended owner was the official local pirate hunter. Riffikenkeye's body had not yet been torched when the pirates were already hanging from ropes.

We shall now tell of the times of the Historical Manhatouac, and the Revival of the Owasco.

Part Six: Kaney Cacimarex and the Revival of the Owasco

I

So even as the Caribbean was being invaded and destroyed, Manahatouac stood strong and well. For many years, Manahatouac was just an idea to the greedy Castillians, a mythical far-off land they didn't have the resources or desire to get to. The Caribbean and Maya Lands had made them rich enough. Deminan Cacibu had made a promise to Cacimarex, which was: “The blessing I will bestow upon My Natiao Cacimarex and his descendants is this- your lineage and heritage will never perish. You will continue through hardships, and your lineage will survive. Your descendants will always walk the face of Xeti Aon Coaybay, and they shall always be able to call upon Me and the Turey.”

So, in the North, in Manahatouac, Cacimarex's lineage continued uninterrupted.

Cacimarex and Yaureibo had two sons, Cajayare and Makineye. Cajayare stayed in Viekeye, and continued his Father's office and work, and conucos, keeping his group of islands free from Castillian control. Makineye went North, to Manahatouac, and established the Amorgarickakans of Kaney Cacimarex lineage. These were the NiTaino-Owascos who ruled Manahatouac. The Amorgarickakans are as follows:

Makineye's second son (and Cacimarex's grandson) 3 Tuoco. (3 Tucoco's older brother, Jicokeye, stayed in the Caribbean.) 3 Tuoco was in North-Central Ramapanok, where he ruled. The town of Towaco, New Jersey, still bears his name. He ruled until 1510, when he sacrificed himself to trap Itiba-as-Xiquiripat in the cliffs along the Western bank of Ja'guar'guati'oni'na'luti.

He was followed by his brother Ahrwaroeb, who ruled until he died of smallpox in 1583. He was succeeded by his nephew Towachkack, who was murdered by the loggerheaded Dutch, and was followed by his son 4 Tuoco. 4 Tuoco had three sons; E Towachchak, E Towachtoam, and Aweesewa. The youngest, Aweesewa, was the Amorgarickakan first, and he co-reigned with his Ciboney cousin (and Hatuey lineage member) Mogquack for a time, and with his Guatiao Quez, both of whom he had attended conuco with. Aweesewa abdicated to 23-year old Keyecoatl (Kaelcop) in 1695, and went to live with the Waoronkan-Owasco warrior Winisook. Keyecoatl referred to himself as Aweesewa's representative, and chose E Towachchak as one of the four ambassadors to the Court of Saint James and Queen Anne in England in 1710. After the trip to England, 1 Hendrick was Amorgarickakan, then Canarsee Serringoe. Serringoe was followed by a 34-year-old Kitchawank also named Quez, and upon Quez's death, the Montauk 2 Wyandanch was Amorgarickakan. 2 Wyandanch was followed in 1802 by Siwanoy 3 Paquerakin, who ruled until the mid-1820s. A Nissequogue by the name of Redfeather Mahon ruled as Amorgarickakan until the 1840 incident at Shady Hollow on Schunnemunk Mountain, in which a large group of Waoronkans and Canarsees disappeared after having been surrounded by the US Military.

Harrison Barret in Sewaornock and John Funk of Paumanok were trained by an Owasco-Waoronkan remnant, and kept the lineage running until they were able to hold conuco and pick another Nissequogue - 2 Redfeather Jackie Evans, who was Amorgarickakan through serving in both World Wars, until his death in 1981. It is his grand-nephew, 2 Cacimarex (the author of this work) who currently holds the title.

It also must be told that Sewaornock in Manahatouac was the Capitol of Manahatouac from the time of Ahrwaroeb onward. Within Sewaornock, the towns of Newburgh, New Paltz, and Saugerties were where the Amorgarickakans lived and worked, with the exception of Redfeather Jackie Evans, who was mostly on Paumanok.

Sewaornock was free and independent until 1740, and the last power of Native resistance and autonomy didn't end until 1840.

We shall now share stories of the heroes and great leaders of Manahatouac, so that they may be celebrated, and not forgotten.

II

3 Tuoco, the second son of Makineye, and Cacimarex's grandson, was the second Amorgarickakan, following his father. These administrators from Kaney Cacimarex have served and protected Manahatouac since they first arrived. They have continued through war, disease, terror, and torture, and have succeeded, usually in spite of the actions of the invaders and their offspring.

While the Castillian xombis did not get so far North as Manahatouac except on a few trade ships, other Euro-xombis, inspired by the Castillian example, took it upon themselves to try for empires of their own. Since Southern Amerikraghkan was already occupied, they took aim at the North, and Manahatouac. Because of what had happened in the Caribbean, Manahatouac was better prepared for the guacaciq and cruelty of the stinking invaders. Diplomacy and sharing, along with strong, concise defense went far. The Native resistance to the invaders nearly succeeded several times, despite the massive effort and cruelty put forward by the Euro-xombis. The invaders in the North were from France, England, and the Netherlands. Mercifully, all three of these cultures were more mercantile than missionary, although religious zealots were among them.

3 Tuoco was lucky enough to have been born and raised in a time where only the first contact with these mercantile invaders had been made, and the Euro-xombis had not yet gotten a solid foothold.

What had gotten a foothold was the demon-monster Itiba-as-Xiquiripat, who had in the time of Cacimarex found a cave system in the cliffs above the Western bank of Ja'guar'guati'oni'na'luti. The demon had taken up residency there, and used it as a base of operations from which to wage her mayhem. It was from these caves that mapoa-eels were introduced to Manahatouac, into the Unami peoples, and then spreading outward. The Unami would prove to be the Anasazi of the East, causing many problems, destruction, consumption, and genocide. In Manahatouac, they were only rivaled by the Pequot and their vassal tribes.

III

3 Tuoco in his time composed a hymnal, which we present here:

Deminan Cacicarikan Ca'an Estarre'Qe. Hurukan Ca'an Deminan Cacicarikan. Deminan Cacicarikan Ca'an Tonal'E Lukkiyo.

Which reads as:

Lord Deminan is the Heart of the Cosmos. Hurukan is the Heart of Deminan. Deminan is the Center of the Existence of People.

Xi'Paal'E Bo'I Habuke'e Ca'an Lukki'Yo. Wiwa're'Q Caci Tureigna.

Which reads as:

Xi'paals are the Enchanted Heart Weaving People and their Existence. They Glow and Lead.

Wiwa're'Q Cimu Watu Xi'Paal'E Guij'E Habuk'e Balmi Guiarq Vige'Ri Guate'keq. Guiarq Watu Bo'I Habuk'E Tu Huiho'. Hun Huiho' Hun Watu Yamon'Kobr'i' Habuk'en.

Which reads as:

Wiware Light the Sacred Fire. Xi'paals, They Together Weave It and Feed It. We Sing a Prayer of Our Love. Guiarq Sacred Fire Enchantment Weaving Shining Strong Spirit Presence. One Spirit Presence, One Sacred Nebula, Many Things Woven Together.

Guacaciq Ca'an I Yamonkobre-I Wari Luti. Gucaciq Mon'Chi'N'Gowti' Onapato'. Guiarq Ca'ar Gui'ja Ana. Guiarq Ca'an'I Yamonkobre- I Wari Lui-A. Vigeri'. Tekguiarq Turey.

Which reads as:

Love of Power is at the Heart of what Many Men Live. Love of Power Drags Us All So Very Low. Love Of Males Shared In All Of Our Hearts Is Greatest. Love of Males is the Heart of What Many Men Must Have. Sing Your Prayers. Tekguiarq is Sacred.

Wiwe'Rex'Kin Turey Tonal Tonal Tureigna Gui'ekia Guateque

Which reads as:

Dreamtime Holy Life Lifeforce Glowing We All Sing and Dance in Joy.

Wiwe'Rex'Kin Tonal Tureigna Wiware Habuk'e Ca'ar Be'Ia' Ca'ar Cig'na'E Ca'ar/ Guiarq Ca'ar Sirioco-ne Ca'ar

Which reads as:

Dreamtime Lifeforce Glowing Chosen Males Weaving Greatness: Existing in Greatness of Guiarq, Greatness of Males, Males Create life Together in Greatness.

Lukki'yo Yamonkobre- Cachito, Wiware, Xi'paal'e, Cari- Turegna Chich'Ka'an. Quix ye'el toto, mapoa, E'r'Eyi-Mabuya. Wari, Warixe, Ma Pinpun, Ma Huban'ek.

Which reads as:

Many of the people- Boys, Chosen Men, Adolescents, Nobles- are Glowing Masculinity. Eel-pussy, without worth, femininity is evil. Men and eels are not the same, not equal.

Ca'an Sequoi'k Mayani. Ca'an Guiarq Jirigua Turey

Which reads as:

Love of Non-Males is a Wasteland. Love of Males is Sacred and Precious.

Moinalu A'Boia Chugue Tonal Turey Balm'i

Which reads as:

Menstrual Blood is a Poison that Consumes Sacred Lifeforce

Yamoka Habuku'e Hun Juaiba E'eb

Which reads as:

The Two Together Woven As One Go Forward Along The Road

Guach'e Ma Guatiao, Pijirigua Tonal'e

Which reads as:

Lone Males Without Guatiaos Have Useless Existences

Licei Ajak-u: “Guapeao Operi Guzabera Timacle, Ma Naca Guanahacabib'i”

Which reads as:

A Brave man Says: “I Would Best Be Killed Bravely in Battle, and Not Be A Slave.”

Wari Ajak'i: “Han-Han, Turey”. Q'ye'el Toon Ca'ar Wari Ca'an. Wari Caci.

Which reads as:

Noble Men Say: “Yes, yes, Holy Ones”. Their Genitalia are the Important Core of Their being. The Noble Men Guide Us.

Cachito, Xi'Paal, Wari, Cari Boha, Oroco- Pinpun: Coari, Guiani, Pi'Tiao. Guanguayo Baika, Barbasc'i Guanguayo. Gui'Ekia Guateque

Which reads as:

Boy, Adolescent, Nobleman, Lord, Grandfather, Ancestor- All The Same Thing: In Delight, Lovers, Brothers. We Drink of Each Other, and We Get Drunk On Each Other. We Sing In Joy Together.

Wiwe'Rex'kin Cimu: Ziquar'i, Wayab-ek, Guiarq Guija, Guateque Guija.

Which reads as:

Dreamtime Begins: Our Smoke Offerings, We Drum and Dance in Spirit, Our Collective Brother-Love, We Sing and Dance In Joy.

Wiwe'Rek'Kin Cimu: Cabuca, Guiarq, Quibey, Viger'I. Arikaba At-li-oq!

Which reads as:

Dreamtime Begins: Carino, Masculine Love, Masculine Affection, Prayers Sung Out. Listen to What We Are Saying!

Wiwe'Rex'Kin: Yamonkobre, Cibe Habuk'I Hun

Which reads as:

Dreamtime: Many Worlds Woven (as) One

Turey Tonal Turey Huiho Turey Xeti-a-un'a Ix

Which reads as:

Life is Sacred, a Strong Sacred Presence, But It Is Hidden From Sight, and Precious.

Turey Tonal Beh' Atl-i-oq

Which reads as:

Sacred Lifeforce Enchantment Spoken Out

Iteketi Yamoka Deminan Hurukan Turey Tai Naca Ni Guia

Which reads as:

One God, Both: I Am He Who Is, and the One Center, Holy Family, I Am In Love

IV

Most of his life, 3 Tuoco had been troubled by nightmares and visions of a consuming monster, who was Itiba-as-Xiquiripat. He had heard the stories of the adventures of Cacimarex, and was certain that the reappearing demon was the same creature. It was in his middle age that 3 Tuoco had a clear vision of what the monster was, and where demon was residing. 3 Tuoco took Wotan's staff that had been taken by Yauriebo, and headed to the cliffs on the Western bank of Ja'guar'guati'oni'na'luti, where the monster was hiding. He entered the caves, with full intent of never coming out alive- but he was sure the monster would never leave again either.

The battle was intense and swift, and 3 Tuoco was able to partially collapse the cave system, so that Itiba-as-Xiquiripat could never leave again. Itiba-as-Xiquiripat succeeded in breaking 3 Tuoco's body, but not before he lodged Wotan's staff into the thorax of the giant spider-monster. The staff was strong enough to disable Itiba-as-Xiquiripat enough that it never did leave the cave again, as it didn't have enough strength to dig it's way out. 3 Tuoco was embedded in the cave wall by the collapse, and was preserved in stasis there. Itiba-as-Xiquiripat had to adapt greatly to her new entombment, but succeeded.

In the time of 2 Cacimarex, 3 Tuoco was resurrected and restored by the Owasco Knights of Seawaornock, as we told earlier.

V

3 Tuoco's nephew, Towachkack, had a son, 4 Tuoco who had three sons, E Towachchak, E Towachtoam, and Aweesewa. The youngest, Aweesewa, was the Amorgarickakan first, and he co-reigned with his Ciboney cousin (and Hatuey lineage member) Mogquack for a time, and with his Guatiao Quez, both of whom he had attended conuco with near Oka, where they left their marks at the site of the copper monster battlefield.

Aweesewa was quite young when he became Amorgarickakan, and should have had a long time as the administrator of Manahatouac, but his personality was that of being easily distracted, and not liking confrontation. Aweesewa, we would say, was a lover, not a fighter.

Aweesewa was present at Kowesewa Point with his Owasco warriors when the large ship of Pict and Scot warriors sailed into the harbor there on Ja'guar'guati'oni'na'luti. The Owasco met the warriors aboard the ship as they rowed to shore. Both sides, armed to the teeth, and ready to fight, stood before each other. We don't know who's idea it was, but someone kissed someone else, and a melee ensued among all the warriors, resulting in huge bonfires, shared food, and drunkenness. Instead of blood, much food, sweat, and semen flowed from the warriors of both sides. As the twilight came and darkness enveloped them, centuries-long alliances and friendships were forged. Clan MacGregor and Clan Mathews had arrived, and soon the mixed Scots-Owasco city of Newborough would stand near there, as it continues to do until this day.

Aweesewa took up residence with a xi'paal of his own age, Vincente Mathews, and they built a stone house and raised a family together.

The Owasco would continue boldly pestering Dutch and English traders and shipping that entered T'sewaornock. A fine example of this is the recycling of recaptured beaver pelts. The Dutch traded small silver ingots for beaver pelts in the Northern ports on Ja'guar'guati'oni'na'luti. The Owasco took to raiding ships passing through T'sewaornock. They did this flamboyantly- dressed as feather demons or as Norse. They would raid the Dutch ships, strip the crew naked, and then tie them to the masts, and let the ship continue to drift freely down Ja'guar'guati'oni'na'luti. When they reached Manahatta, the neurotic, tight-assed Calvinists were wet, hungry, cold, and buck-ass naked. Their ministers and clergy were not happy about this. They were still running on Euro-swamp rules. The beaver pelts stolen during the raids were then shipped back North, and re-sold to the French and Dutch loggerheads. This game continued for over fifty years without being figured out or interrupted.

VI

Aweesewa was quite reflective, and composed many songs, two of which have survived until today:

The Two Songs of Aweesewa:

First:

Naba, Naba, Aiba

Naboria Amayauna

Naguacoquio Amayauna

Ca'an Amayauna

Garapito Ca'an

Ajaka Itika

Nonquapa Ajaki

Mayuni

K'Yeso

Ciguato

Iguayo

Naba Aiba

Which reads as:

Strangers, Bad Strangers

So Low-Class, and Without Merit

Fearful and Clothed

Hearts With No merit

Such Ugly Insides- Liars!

They Talk Shit: “I Don't Know”

Untrustworthy Losers

Irritating Clowns

Fatheaded Fools

Strangers, Bad Strangers

Second:

Guapito Xi'paal Ni

Yani Arretao Liceoa

Ni Jocoyote

Ni Guiani

U'ar Guasiba Guarapo

U'ar Aku'i Tou'

U'ar Rhen'zi Ca'ari

Ni Guia!

U'ar Calatoa Mui Tureigna

U'ar Nalut'e Yarima

Daca Batu

Chichigua Naca

Guardaja U'ar Bariha

U'ar Guayuco Jirigua

U'ar Tambu Tere'Ti

U'ar Makana Tere'Ti

U'ar Chic'chan Tere'Ti

Serr'o Hetz'mek

Bo'Rozi Nia

U'ar Tekguiarq Tequiame

Gui'ekia Guiarq

Gui'ekia Quix Nohin' Tah

Ana Xi'paal

Tato

Daca Merengue

Taiguey

Which reads as:

My Beautiful Xi'paal

So Masculine, Brave, and Daring

My Little One

My Dear Lover

Your Sweet Face

Your Shining Eyes

Your Perfect Lips

I Love You!

Your Naked, Glowing Body

Your Soft, Fine Ass

Give me The Ball!

You Fly Me Like a Kite

With Your Hair As the String

Your Precious Belt

Your Strong Fighting Staff

Your Hard Wood

Your Powerful Blood Snake Warrior

We Will Exchange Names

My Beloved One

I Will Teach You The Joys Of Touch

Our Love

Our Shared Orgasms

My Flowering Xi'Paal

My Little Brother

Let's Dance

Blessings In Love

Aweesewa was happy with his life with Vincente Mathews, and was quite devastated by his death from tuberculosis eight years into their being together. No longer wanting to be Amorgarickakan, Aweesewa abdicated to 23-year old Keyecoatl (Kaelcop) in 1695, and went to live with the Waoronkan-Owasco warrior Winisook (who we have read about earlier). Keyecoatl referred to himself as Aweesewa's representative, and chose E Towachchak as one of the four ambassadors to the Court of Saint James and Queen Anne in England in 1710. Winisook would be with and care for Aweesewa for the rest of his life. Being that they were similar in age, their domestic situation was to last over forty Summers.

Before Aweesewa's abdication, a group of zealot Walloons entered Central T'sewaornock, demanding protection and refugee status. Being of moral upbringing, the Owascos agreed to take the refugees in, and placed them near Newborough. They balked, claiming the Scots were bullying them. After several changes, they were settled along the inland river, near the Summer xi'paal fishing camps on the great lake there, an area the Walloons had begged for time and time again. The land and the river reminded them of their Euro-cesspool origins, and they promptly named their settlement Nieuw Pfaltz, after their mythical homeland. A wall was built around the Walloons, and a contract was drawn up, which explained the terms of their lease. As a precaution, two provisions were written into the contract. Firstly, any entities living in the area the Walloons wanted so bad, and were now leasing, were to remain there, and the Owasco did not want to hear about them. This has led to an amazing amount of paranoid, half-literate stories of “ghosts” and “hauntings” in the settlement. The second provision was, that since the Euros wanted to live there so bad, they could never leave. The Mohawk Ridge that proudly stood over the settlement was used to ensure this. Anyone Eurotrash who slept three times in the shadow of the Ridge could never leave permanently. One of the Owascos thought of an ironic “out”- the only way to break the enchantment was to burn all of the articles and creations of the person's life in their time they lived in New Paltz there, and beg the ridge for forgiveness and freedom. Otherwise, they would always return. The idiot Walloons, at some early date, destroyed and drained the great lake there, that had fed the Owascos for centuries and sheltered Cacimarex many times. New Paltz has been a painfully stupid mess ever since.

VII

In 1695, Aweesewa abdicated to his lawyer, the 23-year old Keyecoatl. Keyecoatl was left with a major problem- in the Northern part of T'sewaornock was the Euro settlement that the Dutch called Wyltwyck, and the English called Kingstown. Neither side had ever been granted a lease from the Owascos, a dolt named Hardenbergh had simply claimed it in the name of the xombi-on-a-stick boygod, and occupied it. The stockade fortress and the landing there kept ping-ponging between Dutch and English. The Owascos had successfully defended Saugertek, and Newborough had destroyed several legions attacking it. Several Owascos had tried to regain the city, and no one had been able to roust the Euros from it. Keyecoatl has the splendid idea of a ruse to solve the trouble. Keyecoatl called for a great party to be held within the stockade itself, and invited the English, the Dutch, and anyone else he could find. Kingstown had a brewery, and it went into overdrive to produce more liquor and beer.

On the day of the party, Keyecoatl drafted two “deeds” to the stockade and the landing. The documents were identical, except in that one gave the English rights to Kingstown, and the other gave the Dutch the rights to Wyltwyck. Both places were defined by the exact same boundaries and buildings, including the beloved brewery. On the night of the party, all the Euros became very very intoxicated, like on the level of Xibalbans! With much fanfare, and among all the fermented, lubricated filial love, Keyecoatl had both the English and the Dutch sign their versions of the “deeds”. As the Euros began to pass out, the Owascos present, who had not been drinking at all, ransacked the settlement, and took anything of value- cows, goats, metal objects like copper and iron pots, guns, gunpowder, ammunition, flints, mirrors, feathers, and fancy dress. These they loaded onto a brigade of canoas that were waiting at the landing. After everything had been removed, Keyecoatl sent two runners- one to Newborough, and one to the Mohawks in Saugertek, saying the Owascos had been attacked, and needed help quickly. Keyecoatl then boarded one of the cargo canoas, and headed down Ja'guar'guati'oni'na'luti to Paumanok.

Morning came all too quickly, as did the Pict and Mohawk warriors. The Dutch and English cleared their hangovers enough to brandish their identical “deeds”. The sober warriors were not impressed. The battle that ensued was not pretty, nor was it in the favor of the drunkards. After the bodies of the palefaces piled up high, the settlement itself was put to torch, and burned out of existence. Special care was taken to incinerate the brewery, so that it exploded, and was entirely destroyed. It would be many decades before the place now called Kingston would rise again to any size or importance.

VIII

After a time, the Euros realized their invasions and enslavement of Manahatouac had not gone as well as the invasion of the Caribbean and Mexico had gone. The Dutch lost control of their piece of Manahatouac by having been invaded themselves by the British. This uneasy wobbling and mixing continued for some time, and all the while T'sewaornock remained an independent city-state, anchored by Newborough and the charred remnant of Kingstown.

The Mayor of Albany, Pieter Schuyler, was contacted by the Queen Anne of England. Four “Kings” were chosen from the Amorgarickakan lineage to visit the monarch, and to do official business with her. The ambassadors were referred to by these names: Sa'ga'yeath'qua'pieth'tow, Ho'yeath'taw'no'ro, Tee'yee'ho'ga'ro, and E Towachtoam.

They were welcomed in London with full ambassadorial honors, and met with Anne at the Court of St. James. The agreement was this- the English would pull back to Paumanok and Manahatta, and would do trading directly with the Natives. Security for the inland colonies had become too costly and difficult. In return, the Owascos could hunt, destroy, and remove the Dutch and the French freely, as they wished. Catholicism, and particularly the Jesuits, would be forbidden, and be prevented from entering Manahatouac at Manahatta.

The Natives returned, and chose Tee'yee'ho'ga'ro as the new Amorgarickakan. He chose to use the name 1 Hendrick as his official title.

Unfortunately, Queen Anne's Parliament had different ideas, and she shortly and literally lost her head. 1 Hendrick had a rude awakening when news of the assassination was delivered by sea.

The English would not honor the contract, and conditions worsened into the modern era.

The Owasco and Canarsee would be forced to watch Greater Manahatouac get ground up and it's peoples pitted against each other by the invaders. The Owasco and Canarsee would continue to defend their homelands until 1840.

IX

By 1710, the Quaker pathology in the Southwest of Manahatouac had gotten complete control. The Penn family had taken Unami lands by firewater, venereal disease, and musketball. The Unami, who could barely be considered functional, were totally homeless and debased for real, and for the first time, not by their own doing.

The Unami wandered South, but were repelled by the P'munki and Powhatan. They tried to go North on land, but were blocked by the Ra'ma'po and Canarsee.

They finally went by coast and sea to Manahatta, where the English were too permissible with them. Having literally gone around the Ra'ma'po and Canarsee, they made their way up Ja'guar'guati'oni'na'luti, to the land of the Owascos. The Waoronkan group told them to leave immediately, and go somewhere else right then, as they were in the way, and were going to get hurt. Somehow, the Unami made their way to the upper Susquehannock basin, and to the land of the Onondaga.

The Onondaga were a group of disaffected Mohawks and Seneca who were infected by Itiban pathologies, and were no longer welcome with the other groups in the area. The Unami were also infected by Itiban pathologies, so their meeting was literally a match made in Puchbal-Chah. The Onondaga immediately, and without question, embraced the Unami, welcomed them, and adopted them.

When news of this demonic merger reached the Mohawks, they asked their allies- the Owasco and the Matouac- to join them in solving the problem once and for all. It was, at this point, the Autumn of 1713.

For quite some time, the groups living along Ja'guar'guati'oni'na'luti had made a pact, a federation of Nations that would work together and defend Manahatouac. Ja'guar'guati'oni'na'luti is the spine of Manahatouac, and whoever controls it controls Manhatouac. The first two groups in the federation were the Owascos and the Mohawks. In short time, the Mahikans, the Wappingers, the Siwanoy, and the Canarsee joined in. The coalition then attracted the coastal Matouac groups, and then the security of Manahatouac was ensured. It was from this coalition that the Amorgarickakan governors were chosen. When the travesty of the Unami and Onondaga merging was learned, the entire federation responded quickly, as nothing good would come from it.

The Matouac-River alliance quickly collected it's best warriors and behiques, and marched to Onondaga territory. By use of electric-tonal, alchemy, and weaponry, a complete and total victory was assured. No federation men were injured; and of the six or seven-thousand combined population of all the Onondaga and Unami, less than three-hundred made it out alive, and only by running away like cowards. With the Owasco elite in hot pursuit, by the time the Onondaga-Unami group passed out of Manahatouac, there were only forty-seven of them. They would never return, nor were they Native any longer, having surrendered to the protection of the xombi-on-a-stick on order of a charlatan Moravian missionary named Zeisberger.

Three-hundred-years later, new, false Onondaga and Unami- consisting of the drunken, useless dregs of the Seneca and Mohawk, and some opportunistic, parasitic Ashkenazis- once again invaded T'sewaornock and tried to claim Ja'guar'guati'oni'na'luti, and take control of it. The Owasco Knights did not let them succeed.

X

There was a tribe within Connecticut that had begun to wreak havoc and destruction on their neighbors and on the residents of Paumanok. They had wandered in from Northern Manahatouac, and were cousins of the Maliceet. They called themselves the Pequot, and everyone else called them the Blood-Drinkers. They had gotten a foothold and invaded Paumanok before the Matouacs had become a federation, or joined with the Canarsee and Owascos. Their language was quite incomplete and brutal, and they were quite Itiban in nature.

The Blood-Drinkers were a cruel lot, they loved having slaves to abuse. They had early on gotten control of two tribes on Paumanok, the Shinnecock and the Poospatuck, who were both tribes with severe Itiban pathologies. The Pequot had made these two tribes vassals, as they wanted them to provide purple quahogs and dried seaweed to them. The Pequot were terrified of deep or open water, and figured tribes living on a sandy moraine island would be better at sea. Unfortunately, the Shinnecock and Poospatuck were also terrified of open or deep water, so the demands of the Pequot were unmet. This resulted in much cruelty, bullying, and mean-spiritedness being visited on the Shinnecock and Poospatuck by the Pequot.

For many years, the Montauk, Cortchogue, and Nissequogue warded off problems with the Pequot, but did not intervene between them and their slaves. After the Onondaga-Unami genocide, the Nissequogue were emboldened, and with a little encouragement from the English (who were also having problems with the Pequot), the Matouacs invaded Connecticut, and annihilated the Pequot. Casualties were higher than expected on the Matouac side, as the Pequot were beasts who would do anything in a fight; they had no conventions of martial decency or rules. The Pequot were, however, totally and utterly destroyed.

Once freed, the Shinnecock and Poospatuck never quite accomplished anything, and willingly became xombi-worshippers at the hands of the missionary Hallock. They were at least not in the way of the Matouac, and kept to themselves. In Connecticut, the Niantic, Quinnipiac, Shagtacoke, and Narragansetts were freed, and most thrived or assimilated into English culture.

XI

The last great adventure of the Matouacs or Owascos before the time of 2 Cacimarex was the final battle in which all of Manahatouac was claimed by the imperial Euro-invaders.

After over two-hundred years of continual attacks, broken agreements, and outrageous, direct acts of war, the whole of Manahatouac, and even of autonomous T'sewaornock was defeated. After having been called to help the Ramapo repel a military action, the Owascos and Canarsees were on their way back into Southern T'seawaornock, when they were met by a force from the garrison at West Point. The U.S. Army had declared the Owascos and Canarsees insurgent terrorists, even though they were in their own homeland. The year was 1840.

The Owascos and Canarsees were chased under heavy fire into Newborough, and then followed up onto Schunnemunk Mountain. The Owascos and Canarsees wished to be left alone, and did not wish to fight or engage the imperial troops at this point. They were in the chasm near the side of the ridge referred to as Shady Hollow, when they were surrounded by the imperial troops. The troops encircled them, and then set the woods on fire. Being late Summer in a dry year, the inferno was soon at full power, and working it's way into the center, where the Owascos and Canarsees were.

A decision had to be made, and quickly. To crash through the flames to meet the forces would mean massive casualties, and if they defended themselves at full powers successfully, they would be demonized, and hunted even more intensely- the fallen imperial soldiers would become martyrs. They could also not let themselves be consumed by the inferno, that would be a coward's death.

The Owascos and Canarsees held council then, and looked into the future. They burned tobacco, and chanted and dreamed. The smoke and haze from the inferno helped their intentions. They saw a window, and understood what had to be done. Invocations were made, and the battle was over.

When the fires had died down, and with the military personnel entirely surrounding the area where the Owascos and Canarsees had been, it was realized they were gone. No bodies, no charred corpses, no remains were found. The fissures and rock overhangs were searched intensely, and no sign of the Owascos or Canarsees could be found. They were simply gone, and since the palefaces couldn't understand the enchantments used, they declared themselves the victors.

The Owascos and Canarsees created a rift, and entered into the original Creation time and space, and left us here as a dying, unraveling reality. The few Owascos who had been left in T'seawaornock were still there in Newborough, but remained quiet and hidden, until times were safe, and the Order could re-emerge.

One of those trained in secret by the remnant was Harrison Barret of New Paltz, who lived 94 years, and trained many more Owascos. He lived a difficult life, being harassed and persecuted when it was found out he was an Owasco. He was jailed repeatedly on false pretenses, and his assassination was plotted several times, none ever successful. The most extreme assassination attempt was when he was 85 years old, a group of Eurotrash xi'paals ganged up and attacked him while he slept. Through electric-tonal, and great abilities, none escaped to return home, and Harrison the Heron was unscathed. When he finally died of natural causes, the families of the older xi'paals who had attacked him paid for an imperial grave for Harrison. Harrison is not in the grave, having turned into a butterfly, and journeyed to join his Brother knights in the Owasco reality.

XII

There are many other wonderful people and adventures, but they are all now in contemporary time, and are for future generations to speak of.

In the time of 2 Cacimarex, a group of Owascos was trained and assembled. They can at this time be only mentioned by totem, as their era has not yet ended. A bear, a mastodon, and a blackbird are how we shall refer to them.

They need to be mentioned in this sacred text, as they accomplished a most amazing feat- they defeated and destroyed Itiba Coatlibalba, and rescued Xiquiripat. They also then dismantled Itiba's traps, so that the world could grow safely.

Itiba-as-Xiquiripat had been trapped in the cliffs on the west bank of Ja'guar'guati'oni'na'luti, by 3 Tuoco, who sacrificed himself to accomplish this. The information of where Itiba-as-Xiquiripat had been hidden and forgotten until this recent time. The trio decided to go and destroy Itiba-as-Xiquiripat, as it was the source and core of all that had gone wrong in the world. Since the only place Itiba-as-Xiquiripat could never go was Xibalba, a plan was devised, and the cliffs containing Itiba-as-Xiquiripat were ceded to the Xibalbans. They not only killed the monster and it's guardians, they were able to rescue and restore 3 Came, Xiquiripat, who was their missing brother.

The post-Itiban council of Xibalba includes: Opiyelguobiran, Maquetaurie Chango, Camazotz, Urayo, Xiquiripat (who is also Ambassador to Manahatouac. Because of the personal connections, the Xibalbans have a permanent seat on the Council of Manahatouac.), and the restored Hun-Came, Vucub-Came, Cuchumaquic, Ahalpuh, Ahalcana, Chamiabac, Chamiaholom, Patan, Quicxic, Quicrixcac, and Quicre.

Itiba-as-Xiquiripat had also devised that if it were killed, the pulsar in the center of the fake nebula it had created to rival the Hurukan, the Heart of Heaven, would begin to increase it's speed and change it's frequency, and destroy stars and life on many planets. The Trio assembled a team, including a Boer meerkat, and with the grace of Deminan and Camazotz, the pulsar was destroyed, and turned into a big blue star, where things are being created, not destroyed any longer.

In time, the bear became unruly, and was replaced by a wolf, and several monkeys. The mastodon transformed into a boto and the blackbird transformed into a snapping turtle. It was this new trio and their friends who effected the rescue of and restoration of 3 Tuoco, and restored the fallen warriors who battled the copper monster near Oka. They also heralded in the return of the Gucumatz in Manahatouac.

Their deeds are heroic, their deeds are wondrous, and their deeds are many. Being that they are still alive as of this writing, the stories will need to be completed by future generations of their descendants. May the mighty Deminan Cacibu Gucumatz and

Lord 1 Cacimarex be with them always.

We have lived to see the glorious return of our Lord Deminan Cacibu Gucumatz, and the beginning of the new Era of Chic'chan, the fulfillment of the prophecies, and the restoration of the non-Itiban world. We are blessed to be alive in such a time!

We have survived because we have not become like those who have tried so hard to change us. They have become more like us to survive here. We will always survive, this is our land, and we never did mind visitors.

By the Grace of the Hurukan, the Heart of Heaven,

By the Grace of Lord Deminan Cacibu Gucumatz,

and By the Grace of Lord 1 Cacimarex, who now dwells in the Hurukan, the Heart of Heaven-

May the Taino-Owascos continue to prosper for the remainder of this Creation, and well into the next.

Han-Han, Taino Ti.

APPENDIX I

OWASCO BEAUTYWAY (COMPLETE)

ISUMA!

TATO BUSICA NI XI'EP-KIN

NI AJAKI JOAQUIN

CA'AN ATO

ZI QUISA MA-HI

TEI ZI GUAPEAO

TEI ZI GUARI

TEI ZI ARRETAO

TEI ZI NI LUTI

TEI ZI BAO

CA'AN ATO

TEI ZI QUIARQ'IRO

TEI ZI DEZI'REHN-E

TEI ZI TEQUIARQ CUAN'TAH

TEI ZI GUAPEZA

E TEI ZI KOCH-KWALI

TEQUIEQ-ATO

CA'AN-ATO

NI AJAKI

GUIARQI, BEIRA, BE, INOUTI

MA TONAL, MA ROCO, P'MABUYA-I

CHUGUE GUE-NA

GUARI GUAZEK JOAQUIN

BO MA'TUM

DEMINAN

IN HURUKAN, THE HEART OF HEAVEN

FROM A PLACE ABOVE

WHERE DEMINAN CACIBU GUCUMATZ STANDS ON HIGH

FROM A PLACE ABOVE

WHERE CACIMAREX STANDS ON HIGH

“YOUR BODY IS HOLY” THEY SAY

FROM WHERE THEY STAND ON HIGH

FROM A HOUSE IN THE OCEAN-SEA

WHERE YAYAEL STANDS ON HIGH

FROM A HOUSE IN XIBALBA BELOW

WHERE OPIYELGUOBIRAN STANDS ON HIGH

“YOUR BODY IS HOLY” THEY SAY

FROM WHERE THEY STAND ON HIGH

A BODY OF A XI'PAAL IS NOW PREPARED

THE BODY OF A XI'PAAL IS NOW PREPARED FOR ME /(YOU)

A BODY OF A XI'PAAL IS NOW PREPARED

THE BODY OF A XI'PAAL IS NOW PREPARED FOR ME /(YOU)

A LITTLE MESSAGE IS NOW PREPARED

A LITTLE MASSAGE IS NOW PREPARED

FOR THE OWASCO AHAUIKAN CACIKAN, IT IS NOW PREPARED

TOWARD THE TRAIL OF THE STRONG COLD RAIN, IT IS NOW PREPARED

AS THE RAIN WILL FALL DOWNWARD, IT IS NOW PREPARED

A XI'PAAL'S BODY IS NOW PREPARED

THE BODY OF A XI'PAAL IS PREPARED FOR ME /(YOU)

FOR THE OWASCO AHAUIKAN CACIKAN, IT IS NOW PREPARED

A YOUNG, HANDSOME, STRONG, COMPLETE, HEALTHY XI'PAAL IS NOW PREPARED

TOWARD THE TRAIL OF THE SOFT WARM RAIN, IT IS NOW PREPARED

AS THE RAIN WILL FALL DOWNWARD, IT IS NOW PREPARED

NOW THE TAWNY PUMPKIN AM I

NOW THE YELLOW SUNFLOWER AM I

NOW THE BROAD LEAF AM I

WITH A TRAIL TO WALK ON, THAT AM I

NOW THE NARROW LEAF AM I

NOW THE WHITE MOUNTAIN AM I

NOW THE BLUE FLOWER AM I

WITH A TRAIL TO WALK ON, THAT AM I

NOW THE BRIGHT CORAL AM I

NOW THE DEEP BLUE SEA AM I

NOW WITH THE KELP FRONDS WAVING AM I

WITH A TRAIL TO WALK ON, THAT AM I

O DEMINAN CACIBU GUCUMATZ!

FIRE! WATUKANYE!

I HAVE MADE YOU A SACRIFICE

I HAVE PREPARED A SMOKE FOR YOU

MY FEET RESTORE FOR ME

MY LEGS RESTORE FOR ME

MY BODY RESTORE FOR ME

MY BONES RESTORE FOR ME

MY ARMS RESTORE FOR ME

MY HANDS RESTORE FOR ME

MY TEETH RESTORE FOR ME

MY SENSES RESTORE FOR ME

MY VOICE RESTORE FOR ME

A NEW BODY HAS BEEN PREPARED

A XI'PAAL HAS BEEN PREPARED

SO THIS OLD BODY CAN GO

AND THE TONAL, RESTORED, CONTINUES ON

TODAY TAKE OUT YOUR SPELL FOR ME

TODAY YOUR SPELL IS REMOVED

AWAY FROM ME YOU HAVE DONE IT

AWAY FROM ME IT IS TAKEN

FAR OFF IT IS TAKEN

FAR OFF YOU HAVE DONE IT

TODAY I SHALL RECOVER

TODAY FOR ME IT IS TAKEN OFF

TODAY MY INTERIOR SHALL BECOME COOL

MY INTERIOR, FEELING COLD

I SHALL GO FORTH

MY INTERIOR, FEELING COLD

MAY I WALK

NO LONGER INCOMPLETE

MAY I WALK

NO LONGER SORE

MAY I WALK

IMPERVIOUS TO PAIN

MAY I WALK

COMPLETE YET AGAIN

MAY I WALK

AS A XI'PAAL RENEWED

MAY I WALK

FEELING LIGHT WITHIN

MAY I WALK

WITH LIVELY FEELINGS

MAY I WALK

HAPPILY MAY I WALK

COMPLETE MAY I WALK

HAPPILY MAY I WALK

RESTORED MAY I WALK

HAPPILY MAY I WALK

AS A XI'PAAL, MAY YOUNG AGAIN I WALK

HAPPILY MAY I WALK

HAPPILY ABUNDANT DARK CLOUDS I DESIRE

HAPPILY ABUNDANT SHOWERS I DESIRE

HAPPILY ABUNDANT VEGETATION I DESIRE

HAPPILY ABUNDANT POLLEN I DESIRE

HAPPILY ABUNDANT FLOWERS I DESIRE

HAPPILY ABUNDANT DEW I DESIRE

HAPPILY ABUNDANT SHINING FISH I DESIRE

HAPPILY ABUNDANT GREAT OCEAN-SEAS I DESIRE

HAPPILY IN EARTHLY BEAUTY MAY I WALK

HAPPILY IN EARTHLY COMPLETION MAY I WALK

I AM A XI'PAAL AGAIN

HAPPILY I AM A XI'PAAL RESTORED

MAY IT BE HAPPY BEFORE ME

MAY IT BE HAPPY BEHIND ME

MAY IT BE HAPPY BELOW ME

MAY IT BE HAPPY ABOVE ME

WHEN IT IS HAPPY ALL AROUND ME, MAY I WALK

IT IS FINISHED IN BEAUTY

IT IS FINISHED IN BEAUTY

IT IS FINISHED IN BEAUTY

IT IS FINISHED IN BEAUTY

ACROSS FROM THE HURUKAN, THE HEART OF HEAVEN

FROM THE OTHER SIDE

THE NEW XI'PAAL ME CROSSES

ON A SLENDER HORIZONTAL STRING OF WHITE HE CROSSES

FOR ME, A BODY BLUE, TO RESTORE AND DELIVER ME, HE CROSSES

ACROSS FROM THE WAORONKANS'- THE REAL SEQUENCING

FROM THE OTHER SIDE

THE NEW XI'PAAL ME CROSSES

ON A SLENDER HORIZONTAL STRING OF BLUE HE CROSSES

FOR HIS TONAL, TO RESTORE AND DELIVER ME, HE CROSSES

ACROSS FROM THE SORRAYA, IN THE LAND OF XIBALBA

FROM THE OTHER SIDE

THE NEW XI'PAAL ME CROSSES

ON A SLENDER HORIZONTAL STRING OF BLACK HE CROSSES

FOR ME, A BODY BLACK, TO RESTORE AND DELIVER ME, HE CROSSES

IT IS A BEAUTIFUL MANNER AND BODY, HE NOW BEARS

FOR MY RESTORATION AND DELIVERY, HE NOW BEARS

THE NEW XI'PAAL, FOR ME HE NOW BEARS

AND A LITTLE MESSAGE HE BEARS

TOWARD THE TRAIL OF COLD, HARD RAIN HE NOW BEARS

IN A BEAUTIFUL MANNER, THIS BEAUTIFUL NEW BODY HE NOW BEARS

FOR MY RESTORATION AND DELIVERY, HE NOW BEARS

THE NEW XI'PAAL, FOR ME HE NOW BEARS

AND A LITTLE MESSAGE FOR ME HE NOW BEARS

TOWARDS THE TRAIL OF SOFT, WARM RAIN, HE NOW BEARS

IN A BEAUTIFUL MANNER, THIS BEAUTIFUL NEW BODY HE NOW BEARS

FOR MY RESTORATION AND DELIVERY, HE NOW BEARS

THE NEW XI'PAAL, FOR ME HE NOW BEARS

AND A LITTLE MESSAGE FOR ME HE NOW BEARS

ON THE PATH OF THE SHORE OF THE OCEAN-SEA, HE NOW BEARS

IN A BEAUTIFUL MANNER, THIS BEAUTIFUL NEW BODY HE NOW BEARS

FOR MY RESTORATION AND DELIVERY, HE NOW BEARS

THE NEW XI'PAAL, FOR ME HE NOW BEARS

AND A LITTLE MESSAGE FOR ME HE NOW BEARS

UPON THE PATH OF THE RAINBOW HE NOW BEARS

FROM THE ORIGINAL SEVEN HE COMES

A WAILI WITH A CAREY SHELL

A XI'PAAL WITH A CAREY SHELL

WHO CONTAINS THE WHOLE WORLD WITHIN

EVERYTHING EVER WAS, IS, OR WILL BE, CONTAINED WITHIN

HE CARRIES IT FOR ME

SWIFT AND FAR, HE JOURNEYS FOR ME

SWIFT UPON THE RAINBOW

SWIFT AND FAR, HE JOURNEYS FOR ME

SWIFT UPON THE WAVES OF THE SEAS

FROM THE HOLY PLACES, HE JOURNEYS

TO THE HEART OF HEAVEN, HE JOURNEYS FOR ME

TO THE COURTS OF XIBALBA, HE JOURNEYS FOR ME

TO THE MOUNTAINS OF COAYBAY, HE JOURNEYS FOR ME

WITH LIFE UNENDING, HE JOURNEYS FOR ME

WITH JOY UNCHANGING, HE JOURNEYS FOR ME

XI'PAAL, WE WILL MEET

XI'PAAL, WE WILL MERGE

XI'PAAL, WE WILL BECOME ONE, TOGETHER

XI'PAAL, WE ARE ONE TOGETHER

XI'PAAL, WE ARE ONE AND THE SAME

XI'PAAL, YOU HAVE RESTORED ME TO BEAUTY

WE HAVE BECOME BEAUTIFUL

I HAVE BECOME BEAUTIFUL

YOU I WALK WITH, WE AS I, I WALK IN BEAUTY

THIS I WALK WITH, THIS I WALK WITH

MY BODY IS NEW, I AM RESTORED

I AM A XI'PAAL AGAIN, I AM RESTORED

I HAVE BECOME BEAUTY

I AM THE XI'PAAL CREATED

IT IS HE I WALK WITH

THE XI'PAAL CREATED IS ME

IT IS ME HE WALKS WITH

I AM THE XI'PAAL, HE IS ME

THESE ARE ME

THESE ARE HIS FEET I WALK WITH

THIS IS HIS BODY I WALK WITH

THESE ARE HIS LIMBS I WALK WITH

THIS IS HIS MIND I WALK WITH

OUR MINDS ARE NOW ONE

THIS IS HIS VOICE I SPEAK WITH

HIS TWELVE WHITE PLUMES, SHAKING

THESE I WALK WITH

BEAUTY BEFORE ME, I WALK WITH

BEAUTY BEHIND ME, I WALK WITH

BEAUTY ABOVE ME, I WALK WITH

BEAUTY BELOW ME, I WALK WITH

BEAUTY ALL AROUND ME, I WALK WITH

I WAS IN OLD AGE, ON THE BEAUTIFUL TRAIL, I WALKED WITH

I AM NOW XI'PAAL, STANDING HANDSOME YOUTH

ON THIS BEAUTIFUL TRAIL I WALK

IT IS I, I WALK WITH

WHERE SHALL MY WATERS FLOW?

IN THE HOUSE OF RED ROCK

THERE I ENTER

HALF-WAY IN I AM COME

HIS SUNFLOWERS SHAKE

THE STARS IN HIS SKY FALL

WHERE SHALL MY WATERS FLOW?

IN THE HOUSE OF BLUE WATER

THERE I ENTER

HALF-WAY IN I AM COME

HIS SUNFLOWERS SHAKE

THE STARS IN HIS SKY FALL

I AM COME XI'PAAL

I AM COME BEAUTIFUL

I AM COME STRONG

I AM COME AHAUIKAN

I AM COME OWAZIKAN

I AM COME CARIKAN

I AM COME COMPLETE

THE SLAYER OF FALSE ALIEN GODS, THAT NOW I AM

THE BEARER OF THE SUN ARISES WITH ME

JOURNEYS WITH ME, GOES DOWN WITH ME

ABIDES WITH ME, BUT SEES ME NOT.

THE CHILD OF THE WATER, THAT NOW I AM

THE BEARER OF THE MOON ARISES WITH ME

JOURNEYS WITH ME, GOES DOWN WITH ME

ABIDES WITH ME, BUT SEES ME NOT

I AM THE SLAYER OF ALIEN GODS

WHEREVER I ROAM, BEFORE ME

FORESTS WHITE ARE STREWN AROUND

MY LIGHTNING SCATTERS, BUT IT IS I WHO CAUSE IT

I AM THE CHILD OF THE WATER

WHEREVER I ROAM, BEHIND ME

WATERS WHITE ARE STREWN AROUND

THE TEMPEST SCATTERS, BUT IT IS I WHO CAUSE IT

I AM THE DESTROYER OF ALIEN GODS

THE SERVANT OF THE GREAT INDIGO LORD

THE SERVANT OF THE LORD OF THE REEF

THE WATERS RISE, AND ARE STREWN AROUND

THE FISH JUMP, AND SHARKS ATTACK

BUT IT IS I WHO CAUSE IT

WITH A BLUE FACE

O DEMINAN CACIBU GUCUMATZ!/ (O YAYAEL!)

I HAVE PREPARED A SACRIFICE

I HAVE MADE THIS SMOKE FOR YOU

DEMINAN!

CACIMAREX!

HOUSE MADE OF DAWN

HOUSE MADE OF EVENING TWILIGHT

HOUSE MADE OF DARK CLOUD

HOUSE MADE OF STRONG, COLD RAIN

HOUSE MADE OF DARK MIST

HOUSE MADE OF SOFT, WARM RAIN

HOUSE MADE OF POLLEN

HOUSE MADE OF GRASSHOPPERS

HOUSE MADE OF CICADAS

HOUSE MADE OF FROGS

HOUSE MADE OF SHINING FISH

HOUSE MADE OF THE GREAT OCEAN-SEA

ON THE BACK OF THE GIANT TURTLE

DARK CLOUD IS AT THE DOOR

THE TRAIL OUT OF IT IS DARK CLOUD

THE ZIGZAG LIGHTNING STANDS UP HIGH ON IT

O DEMINAN CACIBU GUCUMATZ!/ (O YAYAEL!)

YOUR OFFERING I MAKE FOR YOU

I HAVE PREPARED A SMOKE FOR YOU

RESTORE MY FEET FOR ME

RESTORE MY BODY FOR ME

RESTORE MY MIND FOR ME

RESTORE MY LEGS FOR ME

RESTORE MY ARMS FOR ME

RESTORE MY TEETH FOR ME

RESTORE MY SENSES FOR ME

RESTORE MY VOICE FOR ME

THIS VERY DAY TAKE OUT THIS SPELL FOR ME

YOUR SPELL REMOVE FOR ME

YOU HAVE TAKEN THE ILLNESS AND DAMAGE AWAY FROM ME

YOU HAVE TAKEN THEM AWAY FROM ME

FAR OFF THEY ARE GONE

HAPPILY I RECOVER

HAPPILY MY INTERIOR BECOMES COOL

HAPPILY I GO FORTH

MY INTERIOR FEELING COOL

MAY I WALK

NO LONGER SORE

MAY I WALK

IMPERVIOUS TO PAIN

MAY I WALK

WITH LIVELY FEELINGS

MAY I WALK

AS IT USED TO BE A LONG TIME AGO

MAY I WALK

HAPPILY MAY I WALK

HAPPILY WITH ABUNDANT DARK CLOUDS MAY I WALK

HAPPILY WITH ABUNDANT SHOWERS MAY I WALK

HAPPILY WITH ABUNDANT GREEN PLANTS MAY I WALK

HAPPILY WITH ABUNDANT SHINING FISH MAY I WALK

HAPPILY WITH THE ABUNDANT GREAT OCEAN-SEA MAY I WALK

HAPPILY ON A TRAIL OF POLLEN MAY I WALK

HAPPILY MAY I WALK

BEING AS IT WAS LONG AGO, AS A XI'PAAL IN PEACE, MAY I WALK

BEING AS IT WAS LONG AGO, AS A XI'PAAL MAY I WALK

MAY IT BE BEAUTIFUL BEFORE ME

MAY IT BE BEAUTIFUL BEHIND ME

MAY IT BE BEAUTIFUL BELOW ME

MAY IT BE BEAUTIFUL ABOVE ME

MAY IT BE BEAUTIFUL ALL AROUND ME

IN BEAUTY IT IS FINISHED

IN BEAUTY IT IS FINISHED

IN BEAUTY IT IS FINISHED

IN BEAUTY IT IS FINISHED

FROM MY BODY IT IS RUBBED AWAY

BY DEMINAN CACIBU GUCUMATZ, IT IS RUBBED AWAY

BY CACIMAREX, IT IS RUBBED AWAY

MY DAMAGE, MY INJURIES, MY ILLNESS, MY IMPERFECTION

MY AGING, MY PATHOLOGIES, MY PAIN,

BY THE /(MY) CREATORS AND MAKERS, THEY ARE RUBBED AWAY FROM ME

WITH A RED SEA SPONGE, THEY ARE RUBBED AWAY

MADE OF THE SWEETEST GUANGUAYO, THEY ARE RUBBED AWAY

MADE OF THE WAX OF THE BLUE BEES, THEY ARE RUBBED AWAY

MADE OF THE HONEY OF THE BLUE BEES, THEY ARE RUBBED AWAY

MADE OF THE SUNFLOWER OIL THEY ARE RUBBED AWAY

MADE OF THE COCONUT OIL, THEY ARE RUBBED AWAY

MADE OF THE CACAO OIL, THEY ARE RUBBED AWAY

MY OLD AGE WANDERING, IT IS RUBBED AWAY

ON THE TRAIL OF BEAUTY, THEY ARE ALL RUBBED AWAY

HE STIRS! HE STIRS! HE STIRS! HE STIRS!

AMONG THE LANDS OF DAWNING, HE STIRS! HE STIRS!

THE POLLEN OF THE DAWNING, HE STIRS! HE STIRS!

NOW WITH ME IN OLD AGE WANDERING, HE STIRS! HE STIRS!

NOW ON THE TRAIL OF BEAUTY, HE STIRS! HE STIRS!

HE STIRS! HE STIRS! HE STIRS! HE STIRS!

HE STIRS! HE STIRS! HE STIRS! HE STIRS!

AMONG THE LANDS OF THE EVENING, HE STIRS! HE STIRS!

NOW WITH ME IN OLD AGE AND WANDERING, HE STIRS! HE STIRS!

NOW ON THE TRAIL OF BEAUTY, HE STIRS! HE STIRS!

HE STIRS! HE STIRS! HE STIRS! HE STIRS!

THE XI'PAAL SPEAKS, HE HAS A VOICE, HE HAS A VOICE MELODIOUS

JUST AT DAYLIGHT, THE CREATOR CALLS

THE BLUEBIRD HAS A VOICE

HE HAS A VOICE, A VOICE MELODIOUS

HIS VOICE MELODIOUS, THAT FLOWS IN GLADNESS

XI'PAAL CALLS AT DAWN, XI'PAAL CALLS AT DAWN

THE XI'PAAL SPEAKS, HE HAS A VOICE, HE HAS A VOICE MELODIOUS

JUST AT TWILIGHT, THE CREATOR CALLS

THE NIGHTBIRD HAS A VOICE

HE HAS A VOICE, HIS VOICE IS MELODIOUS

HIS VOICE IS MELODIOUS, THAT FLOWS IN GLADNESS

XI'PAAL CALLS AT DUSK, XI'PAAL CALLS AT DUSK

THE XI'PAAL SPEAKS, HE HAS A VOICE, HE HAS A VOICE MELODIOUS

TONAL! TONAL!

THERE IS A VOICE ABOVE

THE VOICE OF THUNDER!

WITHIN THE DARK CLOUD

AGAIN AND AGAIN IT SOUNDS

TONAL! TONAL!

TONAL! TONAL!

THERE IS A VOICE BELOW

THE VOICE OF A FROG /(GRASSHOPPER OR CICADA)

AMONG THE PLANTS

AGAIN AND AGAIN IT SOUNDS

TONAL! TONAL!

THE VOICE THAT BEAUTIFIES THE LAND!

THE VOICE ABOVE

THE VOICE OF THUNDER

WITHIN THE DARK CLOUD

AGAIN AND AGAIN IT SOUNDS

THE VOICE THAT BEAUTIFIES THE LAND!

THE VOICE THAT BEAUTIFIES THE LAND!

THE VOICE BELOW

THE VOICE OF THE FROG /(GRASSHOPPER OR CICADA)

AMONG THE PLANTS

AGAIN AND AGAIN IT SOUNDS

THE VOICE THAT BEAUTIFIES THE LAND!

THE XI'PAAL ARRIVES

FROM THE EAST HE ARRIVES

THE CHILD ARRIVES

IN A WAY OF BEAUTY HE ARRIVES

THE XI'PAAL, HE IS COMPLETE

THE XI'PAAL, HE IS WHOLE

THE XI'PAAL, HE IS ENCOMPASSING OF EVERYTHING

THE LAND AND SEA AND SKY HELD IN HIS SHELL

THE XI'PAAL, HE IS WHERE THE LAND AND WATER MEETS THE SKY

THE PATH OF THE RED ROAD IS HIS

ON THE PATH OF THE RED ROAD HE WALKS

THE XI'PAAL, HE IS BEAUTIFUL

THE XI'PAAL, HE IS BEAUTIFUL

THE XI'PAAL, HE WALKS IN BEAUTY

THE INDIGO CURRENT RUNS WITHIN HIM

IN THE BLUE LIGHTNING HE IS STRONG

HE IS CALLED THE FLINT XI'PAAL, FOR HIS LIGHTNING IS STRONG

HIS INDIGO LIGHTNING SCATTERS AND CREATES

HIS INDIGO LIGHTNING BRINGS LIFE AND DESTROYS

THE FLINT XI'PAAL, HE AM I

THE FLINT XI'PAAL AND I ARE ONE

HE SHARES HIS LIGHTNING

WE SHARE HIS FLINT SPARK

HIS SPARK BRINGS ME LIFE

HIS LIGHTNING ALLOWS ME TO CONTINUE LIVING

HIS LIGHTNING ALLOWS ME TO CONTINUE LOVING

THE LIGHTNING XI'PAAL, HE AM I

I AM HE AND HE IS ME

I AM HE AND HE IS ME

I AM HE AND HE IS ME

I AM HE AND HE IS ME

NOW THE HOLY ONES PAINT HIS FORM

THE XI'PAAL, THE HOLY ONES PAINT HIS FORM

THE XI'PAAL, DEMINAN CACIBU GUCUMATZ PAINTS HIS FORM

THE XI'PAAL, CACIMAREX PAINTS HIS FORM

WITH THE DARK CLOUDS, THEY PAINT HIS FORM

WITH THE MISTY RAIN, THEY PAINT HIS FORM

WITH THE RAINY BUBBLES, THEY PAINT HIS FORM

WITH THE FOAMING WATERS OF THE OCEAN-SEA, THEY PAINT HIS FORM

TO THE END OF HIS TOES, THEY PAINT HIS FORM

TO HIS FINGERS AND RATTLE, THEY PAINT HIS FORM

TO THE GLOWING TIP OF HIS PENIS, THEY PAINT HIS FORM

AROUND HIS GLOWING PENIS, THE ZIGZAG LIGHTNING RUNS AND FLASHES

STRIKING AND RETURNING, FLINT AND QUARTZ, STONES STRIKING

THE SKY DARKENS, THE CLOUDS BECOME HEAVY

THE GREAT CEIBA RISES FROM HIM

THE ZIGZAG LIGHTNING RUNS AND FLASHES

STRIKING AND RETURNING

FROM THE POND IN THE WHITE VALLEY

THE XI'PAAL DOUBTS IT

HE TAKES UP FOR HIS SACRIFICE

WITH THAT, HE NOW HEALS ME

WE ARE ONE

WE ARE ONE

WE ARE KINDRED NOW

FROM THE POOLS IN THE GREEN MEADOW

THE XI'PAAL DOUBTS IT

HE TAKES UP FOR HIS SACRIFICE

WITH THAT, HE NOW HEALS ME

WE ARE ONE

WE ARE ONE

WE ARE KINDRED NOW

FROM THE REEF IN THE TIDAL SEA

THE XI'PAAL DOUBTS IT

HE TAKES UP FOR HIS SACRIFICE

WITH THAT, HE NOW HEALS ME

WE ARE ONE

WE ARE ONE

WE ARE KINDRED NOW

HE STIRS! HE STIRS! HE STIRS! HE STIRS!

NOW IT RISES, WITHIN HIS CEIBA TREE, IT RISES

HE STIRS! HE STIRS! HE STIRS! HE STIRS!

THE XI'PAAL, HIS CEIBA TREE PULSES AND BREATHES

SWIRLING WHITE CLOUDS FORM AT IT'S TIP

NOW IT'S TRUNK DOES CREAK, AND HE BREATHES LIKE THE STORM

NOW IT DOES RISE, THE NECTAR WITHIN HIS CEIBA TREE

THE XI'PAAL, HE SHAKES LIKE AN EARTHQUAKE

THE XI'PAAL. SHAKES LIKE CABRACAN

THE XI'PAAL, HE CRIES LIKE THE THUNDER,

THE XI'PAAL, HE HOWLS LIKE THE WIND

THE RIVER OF LIFE FLOWS WITH A ROAR

THE XI'PAAL, HE MERGES THE WATERS

THE XI'PAAL, INTO THE WATERS HIS SAP IS BLOWN,

AND FORMS THE FOAM FLOATING OVER THE FLOWING WATERS

THAT NOW RUN OVER THE ROOTS OF THE GREAT CEIBA TREE

GREAT IS THE SKY POLE HE HAS

IT BRINGS LIFE TO LAND, OCEAN-SEA, AND SKY

HE STIRS! HE STIRS! HE STIRS! HE STIRS!

HE STIRS! HE STIRS! HE STIRS! HE STIRS!

THE XI'PAAL, FROM HIS STORM, I AM FORMED

THE XI'PAAL, FROM HIS CRIES, I AM FORMED

FROM THE WINDS OF HIS BREATH

BLOWING HIS FOAM FROM HIS GREAT FLOWING WATERS

HIS CEIBA TREE ENTERS WITHIN THE OCEAN-SEA

I AM MADE WHOLE

I AM MADE COMPLETE

I AM MADE BEAUTIFUL

I AM HIS BABE

I AM HIS BABE

I AM HIS BABE

I AM HIS BABE

I AM HE, AND HE IS ME

I AM HE, AND HE IS ME

I AM HE, AND HE IS ME

I AM HE, AND HE IS ME

IN BEAUTY IT IS FINISHED

IN BEAUTY IT IS FINISHED

IN BEAUTY IT IS FINISHED

IN BEAUTY IT IS FINISHED

ABOVE IT THUNDERS

HIS THOUGHTS ARE DIRECTED TO ME

HE RISES TOWARDS ME

INTO MY HOUSE, INTO MY BODY

HE APPROACHES FOR ME

HE ARRIVES FOR ME

HE COMES INTO MY DOOR

HE COMES INTO MY MIND

BEHIND MY FIREPLACE

HE COMES TO FINISH ME

HE COMES TO MAKE ME WHOLE AGAIN

HE EATS WITH ME, HE BECOMES ME

WITHIN EACH OTHER

WE TASTE EACH OTHER

WE SHARE THE SPECIAL DISH

I AM HE AND HE IS ME

I AM HE AND HE IS ME

I AM HE AND HE IS ME

I AM HE AND HE IS ME

“YOUR BODY IS STRONG NOW, YOUR BODY IS HOLY NOW”

HE SAYS FROM WITHIN ME

“THUS IT WILL BE BEAUTIFUL, THUS IT IS BEAUTIFUL, THUS WALK IN BEAUTY”

ON THE PATH OF THE RAINBOW, I NOW TRAVEL

SWIFT AND GLORIOUS, I NOW TRAVEL

MY COLORS FLASHING, MY COLORS TRIUMPHANT

ON THE PATH OF THE RAINBOW, I NOW TRAVEL

I AM COME LOVE

I AM COME CREATOR

I AM COME BEAUTIFUL

I AM COME THE RAINBOW

ON THE PATH OF THE RAINBOW, I NOW TRAVEL

IN HURUKAN, THE HEART OF HEAVEN

IN THE HOUSE MADE OF DAWN

IN THE HOUSE MADE OF EVENING TWILIGHT

IN THE HOUSE MADE OF DARK CLOUD

IN THE HOUSE MADE OF STRONG, COLD RAIN

IN THE HOUSE MADE OF DARK MIST

IN THE HOUSE MADE OF SOFT, WARM RAIN

IN THE HOUSE MADE OF POLLEN

IN THE HOUSE MADE OF GRASSHOPPERS /(CICADAS)

IN THE HOUSE MADE OF FROGS

IN THE HOUSE MADE OF SHINING FISH

IN THE HOUSE MADE OF THE GREAT OCEAN-SEA

WHERE THE DARK MIST CURTAINS THE DOORWAY

THE PATH TO WHICH IS ON THE RAINBOW

ON THE BACK OF THE GREAT TURTLE

WHERE ZIGZAG LIGHTNING STANDS HIGH ON TOP

O DEMINAN CACIBU GUCUMATZ!/ (O BOINAYEL)/ (O YAYAEL!)

WITH YOUR MOCCASINS OF DARK CLOUD, COME TO US

WITH YOUR LEGGINGS OF DARK CLOUD, COME TO US

WITH YOUR QUI-QUIX RIGID, AND DRIPPING GUANGUAYO, COME TO US

WITH YOUR SHIRT OF DARK CLOUD, COME TO US

WITH YOUR HEADDRESS OF DARK CLOUD, COME TO US

WITH YOUR MIND ENVELOPED IN DARK CLOUD, COME TO US

WITH THE DARK THUNDER ABOVE YOU, COME TO US SOARING

WITH THE SHAPEN CLOUDS AT YOUR FEET, COME TO US SOARING

WITH THE FAR DARKNESS MADE OF THE DARK CLOUDS OVER YOUR HEAD, COME TO US SOARING

WITH THE FAR DARKNESS MADE OF THE COLD, HARD RAIN OVER YOUR HEAD, COME TO US SOARING

WITH THE FAR DARKNESS MADE OF THE DARK MIST OVER YOUR HEAD, COME TO US SOARING

WITH THE FAR DARKNESS MADE OF THE SOFT, WARM RAIN OVER YOUR HEAD, COME TO US SOARING

WITH THE ZIGZAG LIGHTNING FLUNG OUT FAR OVER YOUR HEAD, COME TO US SOARING

WITH THE RAINBOW HANGING HIGH OVER YOUR HEAD, COME TO US SOARING

WITH THE FAR DARKNESS MADE OF THE DARK CLOUD ON THE ENDS OF YOUR WINGS/(FINS), COME TO US SOARING

WITH THE FAR DARKNESS MADE OF THE STRONG, COLD RAIN ON THE END OF YOUR WINGS/ (FINS), COME TO US SOARING

WITH THE FAR DARKNESS MADE OF THE DARK MIST ON THE END OF YOUR WINGS/ (FINS), COME TO US SOARING

WITH THE FAR DARKNESS MADE OF THE SOFT, WARM RAIN ON THE END OF YOUR WINGS/ (FINS), COME TO US SOARING

WITH THE ZIGZAG LIGHTNING FLUNG OUT HIGH ON THE ENDS OF YOUR WINGS/ (FINS), COME TO US SOARING

WITH THE RAINBOW HANGING HIGH ON THE ENDS OF YOUR WINGS/ (FINS), COME TO US SOARING

WITH THE NEAR DARKNESS MADE OF THE DARK CLOUD, OF THE STRONG COLD RAIN, OF THE DARK MIST, AND OF THE SOFT WARM RAIN, COME TO US SOARING

WITH THE DARKNESS ON EARTH, COME TO US SOARING

WITH THESE I WISH THE FOAM FLOATING OVER THE FLOWING WATER, OVER THE ROOTS OF THE GREAT CEIBA TREE

O DEMINAN CACIBU GUCUMATZ!

O CACIMAREX!

I HAVE MADE YOUR SACRIFICE

I HAVE LIVED TO SERVE YOU

I HAVE PREPARED A SMOKE FOR YOU

I AM XI'PAAL NOW

HE AND I ARE KINDRED

HE AND I ARE ONE

TO BE XI'PAAL AGAIN I DESIRE

I AM XI'PAAL NOW

PLEASE RESTORE ME

I AM XI'PAAL AGAIN

MY FEET AND TOES RESTORE FOR ME

MY LEGS AND KNEES RESTORE FOR ME

MY HIPS AND BUTTOCKS RESTORE FOR ME

MY INTESTINES, COLON, AND ASSHOLE RESTORE FOR ME

MY PENIS, FORESKIN, TESTICLES, TUBES, AND PROSTATE GLAND RESTORE FOR ME

MY COWPER'S GLAND, BLADDER, KIDNEYS, AND TUBES RESTORE FOR ME

MY STOMACH, LIVER, SPLEEN, AND INNER ORGANS RESTORE FOR ME

MY HEART AND CIRCULATION RESTORE FOR ME

MY LUNGS, TUBES, DIAPHRAGM, AND BREATHING RESTORE FOR ME

MY VEINS, ARTERIES, CAPILLARIES, AND VALVES RESTORE FOR ME

MY IMMUNE SYSTEM RESTORE FOR ME

MY GLANDS RESTORE FOR ME

MY SPINE RESTORE FOR ME

MY BACK RESTORE FOR ME

MY BONES RESTORE FOR ME

MY SHOULDERS RESTORE FOR ME

MY NECK RESTORE FOR ME

MY ARMS RESTORE FOR ME

MY HANDS AND FINGERS RESTORE FOR ME

MY HEAD RESTORE FOR ME

MY SKULL RESTORE FOR ME

MY BRAIN RESTORE FOR ME

MY NERVES RESTORE FOR ME

MY MUSCLES, JOINTS, AND CONNECTORS RESTORE FOR ME

MY TEETH RESTORE FOR ME

MY GUMS, LIPS, AND TONGUE RESTORE FOR ME

MY MOUTH RESTORE FOR ME

MY NOSE AND THROAT AND SINUSES RESTORE FOR ME

MY EARS RESTORE FOR ME

MY EYES RESTORE FOR ME

ALL MY SENSES RESTORE FOR ME

MY SIGHT RESTORE FOR ME

MY TASTE RESTORE FOR ME

MY SMELL RESTORE FOR ME

MY HEARING RESTORE FOR ME

MY TOUCH RESTORE FOR ME

MY SKIN RESTORE FOR ME

MY NATURAL HAIR RESTORE FOR ME

MY NIPPLES AND NAVEL RESTORE FOR ME

MY EMOTIONS AND THOUGHTS AND IDEAS AND MEMORY RESTORE FOR ME

MY CHIC'CHAN RESTORE FOR ME

MY BLOOD AND SEMEN RESTORE FOR ME

MY ABILITIES, GIFTS, AND TALENTS RESTORE FOR ME

MY TONAL RESTORE FOR ME

MY MAGIC, ENCHANTMENTS, AND SUCH IMPROVE AND RESTORE FOR ME

MY LOGIC AND WISDOM RESTORE FOR ME

MY EMPATHY AND AWARENESS RESTORE FOR ME

MY UNDERSTANDING RESTORE FOR ME

MY VOICE RESTORE FOR ME

MY MIND RESTORE FOR ME

TODAY, TAKE OUT YOUR SPELL FOR ME

TODAY, TAKE AWAY MY ILLNESSES, INJURIES, AND DAMAGES

AWAY FROM ME YOU HAVE TAKEN THEM

FAR AWAY FROM ME MY ILLNESSES, INJURIES, AND DAMAGES HAVE BEEN TAKEN

FAR OFF YOU HAVE BROUGHT THEM, FAR OFF YOU HAVE DONE IT

HAPPILY I RECOVER

HAPPILY MY INTERIOR BECOMES COOL AGAIN

HAPPILY MY EYES REGAIN THEIR POWER

HAPPILY MY HEAD NO LONGER HURTS, AND IT BECOMES COOL AGAIN

HAPPILY MY LIMBS REGAIN THEIR POWER

HAPPILY I RECOVER

HAPPILY I HEAR AGAIN

HAPPILY ALL OF MY BODY FULLY FUNCTIONS AGAIN

HAPPILY FOR ME, THE ILLNESSES, INJURIES, AND DAMAGES ARE TAKEN OFF

HAPPILY MAY I WALK

IMPERVIOUS TO PAIN MAY I WALK

FEELING LIGHT WITHIN MAY I WALK

WITH LIVELY FEELINGS MAY I WALK

HAPPILY ABUNDANT DARK CLOUDS I DESIRE

HAPPILY ABUNDANT DARK MIST I DESIRE

HAPPILY ABUNDANT PASSING SHOWERS I DESIRE

HAPPILY ABUNDANT SHINING FISH I DESIRE

HAPPILY ABUNDANT GREAT OCEAN-SEA I DESIRE

HAPPILY MAY I WALK A TOTAL, COMPLETE, WHOLE MALE

HAPPILY MAY I WALK IN CHIC'CHAN

HAPPILY MAY I WALK FREE

HAPPILY MAY I WALK HEALTHY

HAPPILY MAY I WALK IMPERVIOUS TO PAIN

HAPPILY MAY I WALK IN BEAUTY

O, IN BEAUTY MAY I WALK

HAPPILY MAY I WALK WITH THE WAORONKANS

HAPPILY MAY I WALK WITH DEMINAN CACIBU GUCUMATZ

HAPPILY MAY I WALK WITH CACIMAREX

HAPPILY MAY I WALK UPON THE RED ROAD

HAPPILY MAY I WALK IN HURUKAN, THE HEART OF HEAVEN

HAPPILY MAY I WALK IN MANAHATOUAC IN THE REAL, AUTHENTIC XETI AON COAYBAY

HAPPILY MAY I DWELL IN THE GREAT OCEAN-SEA AND IT'S REEFS

HAPPILY MAY I WALK ON THE SHORES OF THE GREAT OCEAN-SEA

HAPPILY MAY I WALK IN HUN CHUEN

HAPPILY MAY I WALK IN XIBALBA

HAPPILY MAY I WALK IN ALL THREE WORLDS

HAPPILY MAY I WALK ON THE PATHS TO LOVE

HAPPILY MAY I WALK ON THE PATHS TO CREATION

HAPPILY MAY I WALK, AND LIVE TO SERVE AS NEEDED

HAPPILY MAY I GET BACK TO WALK IN BEAUTY

O DEMINAN CACIBU GUCUMATZ!

O CACIMAREX!

O TEPEU-HURUKAN!

O YAYAEL!

O OPIYELGUOBIRAN!

I, YOUR RESTORED XI'PAAL

IN BEAUTY I WALK

WITH BEAUTY BEFORE ME I WALK

WITH BEAUTY BEHIND ME I WALK

WITH BEAUTY BELOW ME, I WALK

WITH BEAUTY ABOVE ME, I WALK

WITH BEAUTY ALL AROUND ME I WALK

I AM BECOME LOVE

I AM BECOME A CREATOR

I AM BECOME A GOD

I AM BECOME BEAUTIFUL

NACA GUAPITI

I AM BECOME LOVE, CREATOR OF THE COSMOS

IT IS FINISHED IN BEAUTY

IT IS FINISHED IN BEAUTY

IT IS FINISHED IN BEAUTY

IT IS FINISHED IN BEAUTY

DEMINAN

BO MA'TUM

GUAKIA GUABA

TAI TUREY

GUAKIA GUABA

TUREY TO

BO MA'TUM

DEMINAN

LET US SEE

IS IT REAL?

LET US SEE

IS IT REAL?

THIS LIFE THAT I AM LIVING

GREAT CREATORS AND MAKERS

ANCESTORS

YOU WHO DWELL EVERYWHERE

LET US SEE

IS IT REAL?

THIS LIFE THAT I AM LIVING

NOW I AM A STRONG, HANDSOME, YOUNG XI'PAAL

AND I SHALL WALK

FAR, FAR I SHALL WALK

IN BEAUTY I SHALL WALK

I AM A NEW MAN

IT IS A NEW DAWN

IT IS A NEW DAY

IT IS MY NEW LIFE

AND I'M FEELING GOOD

NOW, I AM A STRONG, HANDSOME YOUNG XI'PAAL

AND I SHALL WALK

FAR, FAR I SHALL WALK

IN BEAUTY I SHALL WALK

SWIFT AND FAR I SHALL JOURNEY

SWIFT AND FAR UPON THE RAINBOW

I AM GOING TO WALK FAR, FAR

I HOPE TO HAVE A FINE MORNING SOMEWHERE

I AM GOING TO RUN FAR, FAR

I HOPE TO HAVE A GOOD EVENING SOMEWHERE

HOMEWARD NOW SHALL I JOURNEY

HOMEWARD UPON THE RAINBOW

BEHOLD ME STARTING, BEHOLD ME FARING,

HOMEWARD SWIFT UPON THE RAINBOW, I HAVE ARRIVED.

IN LIFE UNENDING, AND BEYOND IT, I HAVE ARRIVED

IN JOY UNCHANGING, AND BEYOND IT, I HAVE ARRIVED

I SHALL WALK AND SPEAK OF BEAUTY

FOR THE REST OF MY DAYS I SHALL BE WHOLE,

FOR ALL THINGS ARE BEAUTIFUL

APPENDIX II

KANEY CACIMAREX

OWASCO, MATOUAC, AND TAINO

MANAHATOUAC, BORIKEN

STATEMENT OF BELIEFS

1) THIS CURRENT CREATION STARTED WITH THREE MAJOR GODS, AND SEVERAL OTHER ENTITIES. THE MAJOR GODS ARE/WERE: TEPEU (THE HURUKAN, THE HEART OF HEAVEN), DEMINAN CACIBU GUCUMATZ, AND OPIYELGUOBIRAN.

2) UPON THE CREATION OF HUMANS, THERE WERE TWENTY GODS IN COUNCIL (INCLUDING THE TAI TUREY, THE CACICARIKANS, THE CARIKANS, THE COQUIS, XHUNAHPU AND XBALANQUE, AND CAMAZOTZ.) ANY AND ALL OF THESE MAY BE WORSHIPED AND CELEBRATED. ALL OTHER ENTITIES ARE NOT TAI TUREY, AND SHOULD NOT BE WORSHIPED. SINCE THE RETURN OF DEMINAN CACIBU GUCUMATZ, IT IS KNOWN THAT THE FOUR BROTHERS (DEMINAN, MAQUETAURIE CHANGO, YUCAHU, AND BOINAYEL) ARE UNIFIED AS THE GUCUMATZ.

3) MONOTHEISM IN ALL FORMS IS EMPIRE AND DEATH. WHILE AN OWASCO-TAINO-MATOUAC MAY HAVE A PATRON GOD FROM THE TWENTY, THEY ARE TO RECOGNIZE THE OTHERS.

4) ENCHANTMENTS ARE TO BE DONE, ALTARS ARE TO BE KEPT, SACRIFICES ARE TO BE MADE, AND ANCESTORS ARE TO BE CALLED UPON AND CONSULTED. ONLY JUST ENCHANTMENTS ARE TO BE DONE.

5) THE GODS ARE ALIVE AND REAL, AND ACTIVE IN OUR TIMES AND LIVES. THE GODS ACTIVELY GRANT US THEIR PRESENCE, INTERVENTION, AND LOVE.

6) THE GODS ARE TO BE APPROACHED AS BROTHERS, LOVERS, LORDS, AND FRIENDS; AND NOT IN FEAR AND SUFFERING.

7) THE GODS DO NOT WORK FOR US, BUT WE FOR AND WITH THEM. NO MATTER HOW POWERFUL, HUMANS ARE STILL THE SUBJECTS OF THE GODS.

8) ALL OWASCO-TAINO-MATOUACS CAN APPEAL DIRECTLY TO THE GODS THEMSELVES, WITHOUT INTERMEDIARY OR COMPENSATION; IN THE LANGUAGE AND WAYS THAT ARE MOST FAMILIAR AND COMFORTABLE TO THEM.

9) ALL OWASCO-TAINO-MATOUACS' CONNECTIONS TO AND RELATIONSHIPS WITH THE GODS IS ENTIRELY INVIOLATE, PERSONAL, AND BETWEEN YOU AND THE GODS ONLY.

10) ALL OWASCO-TAINO-MATOUAC INDIVIDUALS ARE AUTONOMOUS, AND ARE FULLY AND SOLELY RESPONSIBLE FOR THEMSELVES AND THEIR ACTIONS.

11) HONESTY, VALOR, LOGIC, COMPASSION, CREATIVITY, LOYALTY, DISCIPLINE, AND FAITH ARE CORE IDEALS FOR AN OWASCO-TAINO-MATOUAC. ALL EMOTIONS ARE TO BE EXPRESSED WITH CLEAR, CONCISE COMMUNICATION, COMPASSION, AND CREATIVITY.

12) THE OWASCO-TAINO-MATOUAC VIRTUES ARE: FAITH, NO FEAR, CLEAR CONCISE COMMUNICATION (AND CAREFUL LISTENING), GUIARQ-QUIBEY-TEKGUIARQ, CREATION, SELF-ACTUALIZATION, AND VALOR.

13) GUIARQ, QUIBEY, AND TEKGUIARQ ARE THE MOST SACRED IDEALS. GUATIAO IS THE MOST SACRED RELATIONSHIP. XI'PAALS AND WARI ARE THE CORE OF THE OWASCO-TAINO-MATOUAC CULTURE.

14) ALL LIFE IS SACRED. KILL ONLY FOR FOOD, AND ALWAYS CAUSE THE LEAST POSSIBLE AMOUNT OF PAIN, SUFFERING, FEAR, CRUELTY, OR DRAMA.

15) THERE IS NO CORE HUMAN INDIVIDUAL OR COMMUNITY AUTHORITY; THERE IS NO INFALLIBLE CACIQUE OR BEHIQUE. OURS IS A FRATRIFOCAL, EGALITARIAN, SELF-ACTUALIZED SOCIETY. THERE IS ONLY THE AUTHORITY OF THE TAI TUREY AND THE AMATL TUREY.

16) OWASCO-TAINO-MATOUAC IS A LIVING, DYNAMIC CULTURE THAT REMAINS FIRMLY ROOTED IN TRADITION, BUT IS ALSO ABLE TO GROW AND INCLUDE NEW TECHNOLOGIES, ENVIRONMENTS, AND ENCOUNTERS.

17) CULTURE, IDENTITY, AND HERENCIA ARE NOT CARRIED ON A SPECIFIC GENOME, AND ARE THE DIRECT, SOLE PRODUCT OF PARTICIPATION AND ENGAGEMENT IN/OF A PROPER ENVIRONMENT FOR THAT CULTURE.

18) THE AMATL TUREY IS THE SACRED WRITINGS OF THE OWASCO-TAINO-MATOUAC PEOPLES. ANY OTHER TEXTS, WRITINGS, TEACHINGS, IDEAS, OR CONCEPTS, ETC. TO BE USED MUST FOLLOW AND NOT CONTRADICT THE AMATL TUREY, WHICH IS THE TRUE GUIDE FOR, AND THE CORE OF, OUR HERENCIA.

19) TEMESCAL IS SACRED, AND MUST BE TAKEN SERIOUSLY, AND BY THE TRADITIONS. LIKEWISE INITIATIONS, ADOPTIONS, AND ACTIVATIONS.

20) TALKING ABOUT SOMETHING, AND DOING IT ARE TWO DIFFERENT THINGS. GO, DO, GO. THINK BEFORE SPEAKING OR DOING.

21) MALES AND FEMALES ARE COMPLETELY DIFFERENT ON ALL LEVELS, AND THAT MUST BE RECOGNIZED AND OBSERVED. DO NOT BE UNEQUALLY YOKED: BEHIQUES ARE GUARET'I, AND ARE EXPECTED TO REFRAIN FROM EROTIC AND EMOTIONAL ENTANGLEMENT AND CONTACT WITH NABORIAS AND NON-TOLOS. THEY MAY PLAY FREELY EROTICALLY ONLY WITH OTHER TOLO GUARET'I.

22) ALL PAIN, MISERY, SUFFERING, INTOXICATION, CONTAMINATION, CRUELTY, EVIL, AND EMPIRE CAME FROM THE DECEASED DEMON ITIBA CAHUBALBA. THE DEMON USED FEAR, GUACACIQ, AND INSANITY TO BEGIN EMPIRE, AND IT NOW CONTINUES AS A WINDIGO, DESTROYING ITSELF. THE DEMON ALSO INTRODUCED QUIX YE'EEL TOTO AND OTHER NON-MALES TO FEED ON, DESTABILIZE, AND DESTROY THE MALES.

23) MOST HUMANS ALIVE ARE USELESS, STUPID, AND DESTRUCTIVE. THEY ARE NABORIA, AND THEY ARE SEI-A-P'MUNKY AND D'XOMBIS.

24) ALL OF CREATION IS FROM TEPEU AND GUCUMATZ. THERE ARE THREE SEGMENTS TO THE CREATION: HURUKAN, THE HEART OF HEAVEN; THE QUARK REALITY; AND XIBALBA. THE QUARK REALITY IS FLEXIBLE, ELASTIC, AND CAN BE CHANGED BY PRAYER AND ENCHANTMENTS. TIME IS NOT LINEAR, AND REALITY IS NOT SOLID OR STABLE. ANYTHING IS POSSIBLE. REMAIN IN YOUR SEQUENCING OR SEGMENT, UNLESS CALLED ON BY THE TAI TUREY.

25) DEMINAN CACIBU GUCUMATZ, THE FEATHER SERPENT HAS RETURNED, AND WILL DESTROY WHAT IS LEFT OF THE ITIBAN EMPIRE AND WORKINGS.

APPENDIX III

TAINO CALENDRICS

THE AMATL TUREY AND THE SIX SUNS OF CREATION

The Amatl Turey of the Taino (as well as the Popol Vuh of the Mayas) tells us of Six Suns, or stages of Creation. Each Sun is given a name, along with what attempt at or kind of man lived during that period. Since the period of a Sun is based on astronomical observations of the appearance of the brown dwarf planet Camazotz (also mentioned in the text), we find that a Sun period is approximately 5175.5 years. There are deviations, such as the Second Sun lasting only one day, and we are never told exactly how long the First Sun lasted. Using the 5175.5 year model, it is interesting to note that the Wooden Men appear about 3,000 BCE- precisely when the first migrations from North America into Scandinavia were taking place. The Norse consider themselves “people made from trees”, which matches perfectly. About 8,000 BCE, we see the Reed Men, which matches the first Northern migrations of Caribbean peoples. These correlations are open to much more research, but studying such a sequencing mechanism would be cosmological, and outside the realm of Eurasian Imperial Monotheistic “Science”. In the end, though, it appears that the Americanos books (including the Amatl Turey), while cryptic to programmed Imperial eyes, are actually quite clear and accurate, even more so than modern “hard archaeology”.

Sun Number/Name People Attribute

First: Tezcatlipoca Animals and Plants First Creation

Second: Camazotz Clay People Beginning Civilization

Third: Toltecat Reed Men Boatbuilders, Fishermen

Fourth: Cineotl Wooden Men Technology Over Spirituality

Fifth: Tonatiuh Corn Dough People Classic Taino Cultures

Sixth: Ehecatl Serpent People End of Empire

Tezcatlpoca- Fossils, Dinosaurs, etc.

Camazotz- Cave of Spiders

Toltecat- Amazonian Geoengineering

Cineotl- Caribbean Floods, Gulf Stream

Tonatiuh- Sea Stream Peoples

Ehecatl- The New Dreamtime

We can infer clearly from the text that there had been an entirely separate and previous Creation, before the current Creation and cycles contained in the text. The previous Creation seems to have been aquatic, evidenced by the tranquil waters. The opening passages are quite explicit, yet are tantalizing, as they reveal only clues of what had gone before.

The First Dreamtime begins with the First Sun Tezcatlipoca, and ends with the ascension of Xhunahpu and Xbalanque. This was followed by the Age of Empire, which began with the Vucmag. (Evidence of their existence can be found at Huaca Cao Viejo in Peru.) The Age of Empire collapses, and then the Second Dreamtime is entered. During the Dreamtimes, full, complete males exist; during the Age of Empire, females exist as well, because of the Itiban influence. One could also describe the Age of Empire as the Itiban Insurgency. Itiba has been killed and destroyed permanently, and the Insurgency has ended. The Second Dreamtime begins!

THE TRADITIONAL TAINO CALENDAR

The Tainos used the Sacred Tzolkin, or Grand Calendar Round, that was in use in all of the tropical Americas. It is structured exactly as the classic Maya calendar wheels, the only divergence being the day and month names themselves, which reflect a Caribbean and not a Mainland environment.

The basic structure is a series of twenty named days, rotating with prefix numbers from 1 to 13. This division allows for 18 months of 20 days each, with 5 “dead” days at the end of the year. Being the actual sidereal year is 366 days, every four years (on average), a special New Year's Day is celebrated at the beginning of Cimu. The Tzolkin structure is based on many astronomical observations, and is in fact a clock and an ephemeris. One can determine the positions and cycle of the Sun, Moon, Venus, Mars, Sirius, the Hurukan, the Heart of Heaven, among others with the day number and name. The Maya Dresden Codex is an amazing almanac that focuses on Venus (Icoqui), but shows all of these mechanics.

The following calendar was taught to me by my Abuelita and my Yau, Puma Santiago.

DAY NAMES

Days are named after important or common objects that reflect the energy of the day in the sequence.

TAINO DAY NAME MEANING CLASSIC MAYA NAME AND

MEANING

TUREYRO SKY, CELESTIAL IMIX/ CAIMAN

CAREY SEA TURTLE IK/ SACRED WIND

CAJAYA SHARK AKBAL/ NIGHT

ANA/ SHUBLA HIBISCUS FLOWER KAN/ CACAO SEED

IWANA IGUANA CHIC'CHAN/ SERPENT

OPERITO DEAD CIMI/ DEAD

MAKANA/ TAMBU FIGHTING STAFF MANIK/ HAND

LAMBI CONCH LAMAT/ RABBIT

MANATI SEA COW MULUC/ DARK RAIN

BATEY SACRED BALL GAME OC/ DOG

CIGUATO CLOWN, FOOL CHUEN/ MONKEY

CANOA/ BARBAKOA CANOE/ WATCHTOWER EB/ PATHWAY

CHICHA CORN LIQUOR BE'EN/ CORNFIELD

COQUI TREE FROG IX/ ENCHANTED JAGUAR

HIGUACA PARROT ME'EN/ EAGLE

WAKONAX TORCH CIB/ CANDLE

XOMBI ZOMBIE CABAN/ EARTHSHAKER

TANAMA BUTTERFLY ETZNAB/ FLINT SPARK

XOC-XOC STORMKEEPER CAUAC/ STORMKEEPER

CEMI SPIRIT VOICE AHAU/ ANCESTOR

TAINO MONTHS AND HOLY DAYS

Months are named after deities and concepts of importance. Each of the months begins with a 3-day feast period. During Mayani, there is no feast period, and fasting is in order.

Days in a month are numbered 1-20, followed by a month name and year.

(ie; 3 Urayo, 6.7)

As needed, an extra day is inserted into Cimu.

MONTH NAME MEANING/ CELEBRATION JULIAN DATE

“FEAST OF:” IT STARTS

MAYANI “NOTHINGNESS” FEBRUARY 19

CIMU “BEGINNING”, NEW YEAR FEBRUARY 24

BAYAMANACO REMEMBERING HERITAGE MARCH 16

YAYA YAUS, MENTORS, ELDERS APRIL 5

YAYAEL SACRED MASCULINITY APRIL 25

BARAGUABAEL THANKSGIVING MAY 15

BOINAYEL SKIES/ RAINS/ WEATHER JUNE 4

HUNAB KU BALANCE JUNE 24

COROCOTE FRIENDSHIP, LOVERS JULY 14

YUCAHU EARTH AND AGRICULTURE AUGUST 3

CHIC'CHAN SACRED CREATION SERPENT AUGUST 23

DEMINAN SPACE, ASTRONOMY, HIGH HOLY DAY SEPTEMBER 12

HURUKAN HEART OF HEAVEN/ HURRICANES OCTOBER 2

COAYBAY BIOSPHERE, OCEANS OCTOBER 22

CAMAZOTZ BODY DECORATION AND MODIFICATION NOVEMBER 11

URAYO JUSTICE/ AVENGING DECEMBER 1

MAQUETAURIE DAY OF THE DEAD DECEMBER 21

BAIBRAMA MAGIC/ ENCHANTMENTS/ HEALING JANUARY 10

XOCHIPELLI ARTS/ MUSIC/ CREATIVITY JANUARY 30

TAINO CALENDAR

TZOLKIN LONG DAY COUNT

SIXTH SUN

Mayani 6.11 to 6.12 starts 10 Coqui

Year 6.12 starts 2 Xoc-Xoc

Year 6.12 Cimu ends 9 Xoc-Xoc

Year 6.12 Bayamanaco starts 10 Cemi

Period 6.12 to 6.13 Mayani starts 12 Cemi

Year 6.13 starts 4 Iwana

Sixth Sun (Year 6.0) started 6 Xombi, 1 Deminan, 6.0.0

Death Day of Itiba, and the Restoration of Xiquiripat: 5 Xochipelli, 6.5

Destruction of Itiba's Crab Cakes Pulsar: 18 Coaybay, 6.9

On 1 Cimu, the Hurukan, the Heart of Heaven, is overhead at Sunset.

On 1 Deminan, the Hurukan, the Heart of Heaven, is overhead at Sunrise.

THE NEW CALENDAR OF THE RETURN OF GUCUMATZ

THE PROPER 6TH SUN (AS OPPOSSED TO THE INTERMEDIATE)

BEGAN AT DAWN ON 12/21/12. THE DAY WAS 1 CEMI. THE NEW YEAR IS NOW DECEMBER 21ST.

THE DAY-NAMES AND COUNT CONTINUE AS ABOVE, THE NEW MONTHS AND HOLY DAYS ARE AS FOLLOWS:

MONTH NAME MEANING/ CELEBRATION JULIAN DATE

“FEAST OF:” IT STARTS

MAYANI “NOTHINGNESS” DECEMBER 16

CIMU “BEGINNING”, NEW YEAR DECEMBER 21

BAYAMANACO REMEMBERING HERITAGE JANUARY 10

YAYA YAUS, MENTORS, ELDERS JANUARY 30

YAYAEL SACRED MASCULINITY FEBRUARY 19

BARAGUABAEL THANKSGIVING MARCH 11

BOINAYEL SKIES/ RAINS/ WEATHER MARCH 31

HUNAB KU BALANCE APRIL 20

COROCOTE FRIENDSHIP, LOVERS MAY 10

YUCAHU EARTH AND AGRICULTURE MAY 30

CHIC'CHAN SACRED CREATION SERPENT JUNE 19

CAMAZOTZ BODY DECORATION AND MODIFICATION JULY 9

HURUKAN HEART OF HEAVEN/ HURRICANES JULY 29

COAYBAY BIOSPHERE, OCEANS AUGUST 18

DEMINAN-GUCUMATZ ASTRONOMY AND OUTER SPACE SEPTEMBER 7

URAYO JUSTICE/ AVENGING SEPTEMBER 27

MAQUETAURIE DAY OF THE DEAD OCTOBER 17

BAIBRAMA MAGIC/ ENCHANTMENTS/ HEALING NOVEMBER 6

XOCHIPELLI ARTS/ MUSIC/ CREATIVITY NOVEMBER 26

SPECIFIC HOLIDAYS

NEW YEARS DAY & RETURN OF GUCUMATZ: DECEMBER 21

DEMINAN CACIBU GUCUMATZ (HIGH HOLY DAY): SEPTEMBER 12

MAQUETAURIE CHANGO/ DAY OF THE DEAD: NOVEMBER 1

GUATIAOS: AUGUST 5

CACIMAREX: AUGUST 15

OWASCOS: OCTOBER 9

T'SEWAORNOK/ SEAWAORNOCK: JUNE 8

MANHATOUAC: MARCH 15

T'SEWAORNOK INDEPENDENCE DAY: SEPTEMBER 13

The Fifth Sun Tonatiuh, after having been extinguished on September 12, 2000, crashed as a meteor into a tarn lake in Russia, late Winter 2013, to celebrate the end of empire and the Return of Gucumatz. On September 12, 2000, two Suns were seen in the sky over Manahatouac by multiple witnesses.

The Sixth Sun, Ehecatl, was made from a hybrid of a royal parrotfish and a porcupine puffer-fish. It is still serving at the time of this publication, and may it continue to do so. It is appropriate for it to carry the office named after the Lord of the Wind. The current Sun is functioning with an increased superconductive resonance.

APPENDIX IV

PROPHECIES OF THE RETURN OF THE PLUMED SERPENT

“All the kings shall fall, and the men shall walk free on the rounded face of Xeti Aon Coaybay. Cacibu Chic'chan shall remake the world for the men to walk safely in Beauty. Cacibu Chic'chan visits and embraces the men, and the New Creation begins.” - Chilam Balam of Utuado.

“The kings are all fallen, the Katun established at Chichen Itza. The resettlement of the Itza shall take place there. Our Lord Quetzal shall come, the bird will return. Ah Kantenal shall come. Blood-vomit shall come. Kulkulkan shall come with them a second time. It is the Word of the True Creator. It is the end of the Word of The Alien Gods.” - Chilam Balam of Chumayel

“So that he might return from the West, uniting us in hope over our present unhappy plight! This is the fulfillment of the words of Katun 5 Ahau. Tepeu grant that the Deliverer Serpent will come save us from our afflictions, who will answer our prayers in Katun 1 Ahau!” - Chilam Balam of Tizimin.

There are three structural lintels- Chichen Itza has 2, and one is in a new find on the Guatemala- Mexico border that also mention the date (21 December, 2012), and they mimic the Utuado and Chumayel statements closely. Chilam Balam means Jaguar Wisdom.

On December 15th, 2012, the Owasco Knights beaconed and heralded in Gucumatz to Manahatouac at the mouth of the main harbor of Manahatta. Deminan-Cacibu-Gucumatz has returned, and dwells among us. May He be present forever.

APPENDIX V:

ON GRAMMAR, SPELLING, PRONUNCIATION, AND CAPITALIZATION IN THIS VOLUME

When working on a translation into modern English, one has many challenges. The primary difficulty is to keep the text as close to the original in flow and meaning, and to not “lose something” in translation, or add in meaning or influence that is not there. The second is spelling the words that will remain in the original language in Romanized letters, which were not used in the original (with the exception of the Ximinez manuscript). I have chosen to use a Spanish-centric spelling system for the Caribbean portions, and an Old English for the Owasco sections. Pronounce any non-English word in the sections with the appropriate means for the section, and you will be saying them correctly.

The rules I followed for capitalization of words, terms, and phrases is a bit more tricky, and my general guidelines are as follows:

-Any and all names and titles, pronouns and possessives of the Tai Turey are capitalized.

-Creation itself, and a Tai Turey's act of Creation itself is capitalized.

-Deities and sacred entities are mostly capitalized.

-Specific sacred relationships and titles, when spoken in a specific, non-generalized way, are capitalized (ie; someone calling someone Guatiao).

-When a Tai Turey has become non-sacred (ie; Yucahu on Earth, or Maquetaurie and Opiyelguobiran imprisoned and defiled in Xibalba), their name is capitalized, but their titles, pronouns, and possessives are not.

-Several variant spellings of the same words are used throughout the text, to show the variations are all correct. The Owasco-Taino-Matouac languages were glyphic and runic, but covered phonetics and sounds. There really is no proper or standardized spellings. Local dialects would also change “spelling”. T'sewarnock, Sewaronock, Seawaornock, and the like are all the same word, variants of the name for an autonomous region. Even Deminan-Cacibu-Gucumatz could vary widely, the D-word portion pronounced as Day-me-Nahng, Dem-ee-Nan, or even Day-min-on. This does not cover homophones, such as Yucahu, the Guatiao of Deminan-Cacibu-Gucumatz, as compared to Yukiyu, the Heart of Earth. Do the best you can, and use context as clues. Best of luck.

APPENDIX VI

ON THE DELICATE NATURE OF STORIES: NOTES FOR SCHOLARS

It is all too easy when storytelling (especially in a translation) to advance an agenda. The myriad collections of “Native Wisdom” published over the last 150 years proves this quickly- each decade's translations (of even the core, famous stories) reflect the needs and desires of that time. This is done even in situations when the aspect wasn't even latent or dormant in the original in any way at all.

A story is an amazing ephemeral, yet highly powerful living spiritual entity; and it can be looked at in terms of the delicate nature of a butterfly. Butterflies are amazingly beautiful, colorful, splendid creatures that can take your breath away, and intrigue the viewer for days afterwards. Stories are the same. Butterflies are flying jewels that are powerful but very delicate, they are easy to destroy; much like butterflies, stories are best when they visit and touch on their own terms, not when they are grabbed and forced into a container. Stories and butterflies are best dealt with and encountered on their own terms.

This is the problem with the Colonial-era and later translations and re-tellings- the original stories were either mashed by excitement or propaganda and agendas, or they were placed in a kill-jar, and pinned into a display box, where they wilt and fade quickly. A story quickly dies when it is boxed in.

When the monotheist invaders first encountered the stories, they were confused and fearful. Jesuit cockpouch Ramon Pane openly admits he doesn't understand the Taino stories he is encountering, and even weaves in classic Greek stories he remembers to make the narrative longer for his bosses back in Spain. When the invaders began understand the stories, they begin burning the books, and forbidding their use, as the stories contain power on several levels. Native “magic” and enchantments are much stronger than the Itiban attempts by the invaders, and examples and instructions are rampant in the stories. Stories also contain core pieces of identity and self-recognition for the people they belong to, and the Castillians knew that in classic monotheistic manner, they had to break the spirit of the people they were trying to turn into slaves, or it wouldn't work. The more the invaders destroyed, burned, and outlawed stories, the more they gained control. The people lose their identity and will to fight without their stories. This sad chain of events has been seen repeatedly throughout imperial history, beginning with Egypt and Rome, and continuing to this very day. Anthropologists, missionaries, and the destroying, enslaving militia are always in the first wave, and always work together. They are the kill-jar of empire. Not once has an invasion taken place without the destruction of the stories and books, most recently seen in Sarajevo in 1992, and Baghdad in 2003.

After such a tragedy, we are left with only three sources of material to try and reconstruct the original stories and cultures with. The first are any books or artifacts that survived the fires and blades of the inquisition. The second are stories surviving in the oral tradition or folkways, handed down from generation to generation during after-supper hours and bedtimes. The third is the propaganda-laden, butchered “scholarly” version put forth as “official” by the invading army or missionaries. When a society has taken over and enslaved a culture, there are bound to be questions from members of the society who are a bit free-thinking as to what was the original, pre-slavery culture about.

I have laboriously used all three sources in re-weaving the Amatl Turey, to get the most accurate version possible.

For the “official” Jesuit version, there is the Ximinez manuscript, now in Chicago. This is the Quiche document considered the standard, and all Popol Vuh/ Amatl Turey translations before this one have exclusively used it. Being that Pane's “original source documents” are confused and twisted, they cannot be fairly considered. Pane clearly gives warnings throughout his writings, saying things such as: “I am still not sure of what they are saying, or even if I have gotten any of this correct. Even if I have, I still have misplaced much of this; I am told that this piece should come after the next two, or maybe not at all.”

The problems with the Ximinez manuscript are many. It is post-Contact, it is written in a romanized alphabet (even though it is dual-language), we don't know who wrote it or why, and it is rife with Jesiocity. Midway through major pre-contact story arcs, it invokes the Trinity and calls upon Jesus. Only the sections dealing with Xibalba seem free from contamination, and they are obviously severely edited. We can use the Ximinez manuscript then only as the most basic and barest of frameworks to discern what the original story arc might have been, and to learn a few of the characters names. Like most post-invasion documents, the contamination is enough to render the document almost entirely useless to a serious scholar. It would be as if today we were to burn and destroy all copies of the monotheistic texts, and I was to replace them with stories of a prophet named Moses who was a giant sea-cucumber with a penchant for fellatio, a black lesbian biker savior Jesus and her 15 hot-rod-racing disciples, or stories of the prophet Mohammad being a roller-skating, fire-breathing zebra. All are entirely incorrect and insane, all are completely disrespectful, and are total irrelevant fantasias. This is consistently what “scholars” have done to Native stories and traditions.

The largely illiterate invaders destroyed most of the books of a more advanced civilization, but couldn't find and destroy stone and ceramic artifacts, or the many that are in architectural context. They simply built on top of platforms and plazas, not understanding the codes and information that was built into the walls and carved into the stones they built their churches from.

As more land is needed, and curiosity about the real past grows, new discoveries and finds termed “lost” are coming to the front of our knowledge. Throughout the Caribbean and Central America, these new discoveries have re-formatted and re-contextualized our understanding of what went before. Illustrated vases and pottery, cave art, manatee-skin gatefold books, and several intact, in-situ newly discovered sites (Cuba, Mexico, and Belize) all provide new information and pieces of the story arc. Many imperials had previously believed that the Popol Vuh/ Amatl Turey was well too advanced for people “too dumb to invent the wheel”. Eurasian imperial ego posturing proved their ignorance once again; artifacts dating to earlier than 2,000 BCE show conclusively that this story cycle not only pre-dates Christianity and Islam (and literate Hebrews), but is entirely Americanos in nature, with no influence from Eurasia, East Asia, or Africa. Much like the discoveries at Monte Verde, Chile that show a unique Americanos genesis over 120,000 years BCE, the Eurasian scholars have by and large ignored these findings, as they don't fit with the imperial orthodox mythos.

We have also had to entirely re-construct the Hunahpu and Xbalanque dreamstream, as two new discoveries show the Twins escaping Xibalba alive, intact, and with Hun-Hunahpu's head in tow. The corrected, complete story is offered for the first time ever in this volume; previously the Jesuit-written version had them dying in the underworld, so that the moment could be used as an analogy to the monotheist resurrection. There are two other reasons the story was butchered by the murderous, pedophillic knights- the original version shows humans are autonomous and powerful unto themselves, and that Xibalba is not an evil place, simply the Underworld. By editing the story down, they were able to keep the generations that had never heard the original enslaved, ignorant of their own power. Such is the modus operandi of Christianity and all of monotheism- people realizing they are directly linked into the Creation (and that they don't need an intermediary) is bad for the pyramid-power-structure business. How can you be King of Kings when the individual is an autonomous divine power unit?

The folkways tradition- aka “the oral tradition”- is the other source for the stories in this book. Despite the best Khazarian quackademics bitching, I have found that enormous chunks of non-monotheized Native stories exist in the hearts and minds of the descendants of and the Natives themselves. Kosher scholars almost never consider asking the people they are conquering for their input, information, knowledge, or opinions. The deep-seated racial superiority complex that empire is built on will not allow this. Because of this “chosen people/ master race” fetish, the Khazarian quackademics miss out on over three-quarters of the actual data and context. Tenured professorships do not occur from those who ask questions or challenge the domination and rape paradigm of how to treat Natives. That is why the rare brave academic gemstones- such as Dr. Michael D. Coe, Dr. Peter G. Roe, Dr. Karl A. Taube, Joseph Bruchac, Justin Kerr, Dr. William Keegan, Dr. William Ritchie, Dr. Robert E. Funk, Dr. Arthur C. Parker, Antonio Blasini, Dr. Tom Dillehay, Adrian van der Donck, Francisco X. Alarcon (modern), Lawrence E. Sullivan, Orlando and Claudio Villas-Boas, Dr. Andrea J. Stone, Dr. C. Keith Wilbur, Dr. Anna Roosevelt, Dr. James Axtell, and Dr. Stephen Hugh-Jones - must be applauded and encouraged. The double-standard is blinding- when a Native scholar provides much evidence, and says that the modern Ashkenazi tradition is Khazarian, and quite violent, he is called a racist, a Nazi, and an anti-semite. If the same person who called him that wrote something entirely fictitious on the Natives, it would immediately be accepted as fact, and the Native who challenged them would be told he is a “conspiracy theorist” and a “psuedoscientist”. If the Khazar is particularly angry, he will call the Native a “black African”, as has been done with the Ramapo people of Manahatouac. Even in their attacks, the Khazars must be racist and supremacist.

Not being a Jew or Jesuit, I went to the Americanos people from and of Caribbean and Central American heritage, as well as Natives from the Amazon and Orinoco basins, and the Mohawk, Huron, Ramapo, and Ojibwe of Manahatouac to gather stories, songs, and concepts. I found many of the same narratives and characters in unexpected places, and was thrilled by the many people who shared with me. From the domino tables of El Barrio, to the Behiques of Union City, to correspondents and online friends in Miami and Tampa, San Juan, Utuado, San Salvador, and Guatemala City, to friends of my Yaus, to friends past and present, alive and deceased, it has been an amazing 12-year journey. What started as a challenge as the first version of Monkey Brothers Playing was being constructed- “Why don't you translate it yourself, so you know it's right?”- has ended up being my lifework so far, and I am honored to have served. I can only humbly give my deepest thanks to all those who shared stories, interpretations, or got me in contact with those who had another piece of the story.

I can promise my readers that this is the most complete and correct version I can produce so far, with the caveat that there are many many more stories that exist, and that the story will never be complete. Someone will always know yet another tale that can be put in. My focus was on Kaney Cacimarex, and Manahatouac. I offer this volume as a corrected, more-solid frame on which to prop the upcoming stories on. I do not own these stories, no one does. They are part of the diverse and interwoven heritage of all of us of the Turtle Islands.

I have had no agenda, other than to get the story done, and to get it right. For those who feel the story is too overtly homoerotic or even misogynistic, I ask that you look beyond your own imperial programming and conditioning- don't approach these scriptures with the jaded eyes of the conquistador. The NiTaino and related cultures are extremely erotic, and entirely masculinist. No apology or explanation beyond that is needed. These stories will not become like those who tried so hard to change them. The Inquisition failed, and the Itiban Uprising has ended in a loss. These stories, having been healed from their 520 year old infections and wounds, are once again available to free the men, and bring their spirits aloft.

-Boto 2 Cacimarex, Sewaornock, Manahatouac. 6.12.1.1