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talking at first but their faces were dry. They were not yet developed in the legs and arms. They had no blood, no lymph. Their complexions were dry, their faces were crusty. They flailed their legs and arms, their bodies were deformed.
And so they accomplished nothing before the Maker, Modeler who gave them birth, gave them heart. They became the first numerous people here on the face of the earth.
    Again there comes a humiliation, destruction, and demolition. The manikins, woodcarvings were killed when the Heart of Sky devised a flood for them. A great flood was made; it came down on the heads of the manikins, woodcarvings. 12
    A little further on, there is even more commentary:
     
Such was the scattering of the human work, the human design. The people were ground down, overthrown. The mouths and faces of all of them were destroyed and crushed. And it used to be said that the monkeys in the forests today are a sign of this. They were left as a sign because wood alone was used for their flesh by the builder and sculptor.
    So this is why monkeys look like people: they are a sign of a previous human work, human design — mere manikins, mere woodcarvings. 13
     
    In other words, there is no notion or conception of anything resembling evolutionary theory; rather, monkeys are the signs of another failed attempt at “the human work and design.”
    3. The Primordial “Masculine Homosexual Androgyny” of Man and the Tower of Babel Moment
     
    The strangest aspect of the Mayan account of the creation of mankind is its suggestion of a kind of “primordial masculine homosexual androgyny” for the creature, and its coupling of the subsequent division of the sexes with a loss of human knowledge and intellectual power in a kind of Tower of Babel moment.
    This part of the Popol Vuh begins by noting that at the beginning of the “conception of humans” there was a search for “the ingredients of the human body” by the “Bearer, Begetter, the Makers,Modelers named Sovereign Plumed Serpent.” 14 It is interesting to note that one is dealing with Quetzlcoatl again, but note that this deity is spoken of both in singular and plural terms, rather like a “council of the gods.” This fashioning of mankind is called the making or modeling “of our first mother-father,” 15 and with that, we have encountered our first Mayan androgynous image for God Himself.
    The Popul Vuh goes on to explain this androgyny in explicitly masculine terms: “They were good people, handsome, with looks of the male kind.” 16 Then follows one of the most bizarre passages in the entire book:
And then they saw everything under the sky perfectly . After that, they thanked the Maker, Modeler:
    “ Truly now,
    double thanks, triple thanks
    that we’ve been formed, we’ve been given
    our mouths, our faces,
    we speak, we listen,
    we wonder, we move,
    our knowledge is good, we’ve understood
    what is far and near,
    and we’ve seen what is great and small
    under the sky or on earth.
    Thanks to you we’ve been formed,
    we’ve come to be made and modeled,
    our grandmother, our grandfather.”
    they said when they gave thanks for having been made and modeled. They understood everything perfectly, they sighted the four sides, the four corners in the sky, on the earth, and this didn’t sound good to the builder and sculptor:
        “What our works and designs have said is no good:
        “‘We have understood everything, great and small,’ they say.” And so the Bearer, Begetter took back their knowledge.
    “What should we do with them now? Their vision should at least reach nearby, they should at least see a small part of the face of the earth, but what they’re saying isn’t good. Aren’t they merely‘works’ and ‘designs’ in their very names? Yet they’ll become as great as gods, unless they procreate, proliferate at the sowing, the dawning, unless they