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 America somewhere about the dawn of the Christian era, they spread slowly in a south-easterly direction, arriving in the eastern parts of North America about the end of the eleventh century, or even a little later. This would mean that such a legend as that which we have just perused would only require to have survived a thousand years, provided the Popol Vuh was first composed about the eleventh century, as appears probable. But such speculations are somewhat dangerous in the face of an almost complete lack of evidence, and must be met with the utmost caution and treated as surmises only.

Cosmogony of the "Popol Vuh"

We have now completed our brief survey of the mythological portion of the Popol Vuh, and it will be well at this point to make some inquiries into the origin and nature of the various gods, heroes, and similar personages who fill its pages. Before doing so, however, let us glance at the creation-myth which we find detailed in the first book. We can see by internal evidence that this must be the result of the fusion of more than one creation-story. We find in the myth that mention is made of a number of beings each of whom appears to exercise in some manner the functions of a creator or "moulder." These beings also appear to have similar attributes. There is evidently here the reconciliation of early rival faiths. We know that this occurred in Peruvian cosmogony, which is notoriously composite, and many another mythology, European and Asiatic, exhibits a like phenomenon. Even in the creation-story as given in Genesis we can discover the fusion of two separate accounts from the allusion to the creative power as both "Jahveh" and "Elohim," the plural ending of the second name proving Rh