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 ornamentation. Evidences of Nahua influence also are not wanting, a fact which is eloquent of the later period of contact which is known to have occurred between the peoples, and which alone is almost sufficient to fix the date of the settlement of the Maya in Yucatan. It must not be thought that the Maya in Yucatan formed one homogeneous state recognising a central authority. On the contrary, as is often the case with colonists, the several Maya bands of immigrants formed themselves into different states or kingdoms, each having its own separate traditions. It is thus a matter of the highest difficulty to so collate and criticise these traditions as to construct a history of the Maya race in Yucatan. As may be supposed, we find the various city-sites founded by divine beings who play a more or less important part in the Maya pantheon. Kukulcan, for example, is the first king of Mayapan, whilst Itzamna figures as the founder of the state of Itzamal. The gods were the spiritual leaders of these bands of Maya, just as Jehovah was the spiritual leader and guide of the Israelites in the desert. One is therefore not surprised to find in the Popol Vuh, the saga of the Kiche-Maya of Guatemala, that the god Tohil (The Rumbler) guided them to the site of the first Kiche city. Some writers on the subject appear to think that the incidents in such migration myths, especially the tutelage and guidance of the tribes by gods and the descriptions of desert scenery which they contain, suffice to stamp them as mere native versions of the Book of Exodus, or at the best myths sophisticated by missionary influence. The truth is that the conditions of migration undergone by the Maya were similar to those described in the Scriptures, and by no means merely reflect the Bible story, as short-sighted collators of both aver.

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