The cosmogony of the "Popol Vuh" exhibits many signs of Christian influence, but it would be quite erroneous to infer that such influence was of a direct nature; that is, that the native compiler deliberately infused into the original narrative those outstanding features of the Christian cosmogony, which were undoubtedly quite familiar to him. The resemblance which is apparent between the first few chapters of the "Popol Vuh" and the creation-myth in Genesis is no more the result of design than was the metamorphosis of King Arthur's Brythonic warriors into Norman knights by the jongleurs. The inclusion of obviously Christian elements was undoubtedly unconscious. A native Guatemalan, nurtured in the Christian faith, could, in fact, quite be expected to produce an incongruous blending of Christian and pagan cosmogony such as is here dealt with. But another and more important question arises in connection with the initial chapters of the "Popol Vuh"--those which give an account of the Kiché creation-myth. Under the veneer of Biblical cosmogony the original myth would appear to be the sum of more than one native creation-story. We have here a number of beings, each of whom appear in some manner to exercise the function of a creator, and it might be gathered from this that the account now before us was produced by the fusion and reconciliation of more than one legend connected with the creation--a reconciliation of early rival faiths. We have to guide us in this the proved facts of a composite Peruvian cosmogony. The ruling Inca caste skilfully welded together no less than four early creation-myths, reserving for their own divine ancestors the headship of the heavens. And it is not unreasonable to believe that the diverse ethnological elements of which the Maya-Kiché people were undoubtedly composed possessed divergent cosmogonies, which were reconciled to one another in the later traditional versions of the "Popol Vuh."