the suggestion that one of the Usumacinta sites may have been named Tulan, for we do not know the original names of any of them. The net result of a comparison of the migration legends which we possess is therefore as follows. The Quiché and Kakchiquel appear to have been closely connected throughout, and the Tutul Xiu show little trace of connection with either. The former two tribes seem to have been brought into contact with the later Nahua, while the Tutul Xiu were not, and the Tulan from which the Tutul Xiu migration started was not the Tulan which the Quiché and Kakchiquel regarded as their original home, though it is possible that the two were intimately connected. The first stage of Quiché and Kakchiquel migration seems to have been from west to east, through those districts which, from Tuxpan to Tabasco, were regarded as the daughter-states of the Mexican Tulan, and their route, or at any rate some portion of it, lay along the coast. After this they retraced their steps for a short distance, and then turned south and west into Guatemala, probably passing through south-western Vera Cruz, western Oaxaca, and Chiapas. Further consideration of this complicated question must be deferred until some account has been given of the religion, ethnography, and ruined sites of the Maya area. CHAPTER IX--THE MAYA: RELIGION AND MYTH As among the Mexicans, so too among the Maya, any attempt to reconstruct their civilization must start with a general survey of their religious beliefs. The task of dealing shortly and clearly with this subject is by no means easy; from the one point of view indeed it is simpler, since the amount of information at the disposal of students is relatively small; but on the other hand, as far as the builders of the ruins are concerned, we are dealing with a people who had had their day at the time of the conquest, and the meaning of the scenes sculptured on the monuments must be inferred from the religious practices of a people who, though no doubt ethnically and culturally their descendants, had been exposed to influences emanating from Mexico, and had declined in civilization. The different sources of information, moreover, must be kept distinctly apart; such authorities as Landa and Cogolludo deal only with the Maya of Yucatan as they found them; the native traditions called the “Books of Chilan Balam” give a few mythical details relating to one Yucatec tribe, and that not the earliest of the Maya immigrants; while other native chroniclers, the Popol Vuh and Annals of Xahila, relate to the Quiché and Kakchiquel respectively, also comparatively late immigrants, who had fallen under Mexican influence. The native codices give a large number of portraits of beings which, it is safe to conclude, were gods, and these, especially the manuscript known as Troano-Cortesianus, constitute a most important link between the early Maya sculptures and the accounts