could not have failed to notice that the months gradually gained upon the seasons. At the time of the discovery the month pop began the year, but it is worth mentioning that the name of the month xul seems to mean "termination," and it is possible that yaxkin was at some period the first month. The displacement of the commencement of a year by a month would not affect the year-bearer, since each month began with the same day-sign, and it is not unlikely that the feasts were shifted from month to month when they became inappropriate to the seasons. If this is so, no doubt many of the longer inscriptions consist of calculations relative to the proper ordering of the festivals. It is not of course absolutely certain that the initial dates of monuments refer to their erection, but even if such dates have a historical value (and I am inclined to believe that most of them have) it is not yet possible to correlate them with our own system of dating, at any rate with any degree of certainty, for the reason that the position of their starting-point, 4. ahau, 8. cumhu, is not fixed. But this is a subject to which I shall return later (p. 360.)
As in Mexico, so among the Maya, the importance of the calendar from the religious point of view, and the close connection between religion and agriculture, gave the priesthood enormous influence throughout the country. According to Landa, a high-priest of the Yucatec was called Ahkin Mai, or Ahaukan Mai; his office was hereditary, and he was succeeded in it by a son or near relation. A less exalted rank was held by the Chilan, or oracular priests, who declared the will of the gods, and performed the functions of diviners and doctors. As might be expected, these functionaries enjoyed great respect, and rarely went abroad except in a litter. The Nacon were officials whose duties were partly sacerdotal and partly military. In their first capacity, as the sacrificing priests, they held office perpetually, but there was also a military aspect to this
