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detected in Señor Perez's text, by which the long established assumption 'of a 20 years' cycle has been disproved.
Nevertheless, the data which we possess of the ancient Maya Calendar are not so complete as to disprove emphatically that a cycle of 24 and 312 years respectively was never used by the Maya chronologers.
Without doubt, Yucatan owed its ancient greatness to the success of uniting a rude and scattered population around a number of theocratical centres, where similar forms of worship were maintained. Though the ancient records are wanting, this feature of the Maya system stands out upon the background of dim traditions with great distinctness. After this concentration of tribes, and with the view of regulating worship, a uniform calendar would have been introduced, the main features of which would probably have been a solar year of 365 days, the division of the year into 20 months, and a cyclical period of 20 and 260 years respectively. In the middle of the 11th century great tribal revolutions took place on the high plateaus of Anahuac, by which the lowlands of Yucatan were also affected. An adventurous tribe of the Nahuatl stock possessed itself of one of the principal towns of Yucatan and established its influence and power. Mayapan became the centre of Nahuatl worship. The calendar the invaders brought with them must have been the old honored division of the years into 365 days, with 20 months, and their cyclical period of not 20 but 52 years, and it is also known that about the year 1450, the political union of the Mayas was broken into several smaller divisions, some of which presumably would have held to the ancient cycle of 20 years; others may have adopted the Nahuatl cycle of 52 years, and possibly, may have introduced the cycle of 24 years spoken of by Señor Perez. Political schism was likely to have generated also a hierarchical one, and each newly formed body of priests, in whose hands the custody and composition of annals fell, would have sought to distinguish themselves from their
