The differences in intelligence already make themselves felt at an early stage, and are still more plainly shewn when we come to a genuine regulation of the calendar. Some of the Bontoc Igorot state that the year has eight, others a hundred months, but among the old men who represent the wisdom of the people there are some who know and assert that it has thirteen[1165]. The further the calendar develops, the less does it become a common possession. Among the Indians, for example, there are special persons who keep and interpret the year-lists illustrated with picture-writings, e. g. the calendrically gifted Anko, who even drew up a list of months[1166]. It is very significant that even where a complete calendar does exist, it will be found that this is not in use to its fullest extent among the people. The Masai days of the month have already been given[1167]; but the nomenclature of the days is not so popular throughout that any Masai on any day could determine that day with perfect accuracy. Only the following days and groups of days are in regular use:--The 1st day, as the beginning of the counting and of the brightness of the moon (_sic!_), the 4th as the new moon, the 10th as the final day of the first decade, the 15th as the final day of the moon’s brightness, the 16th as the beginning of the dark half of the month, the 17th as the chief of the unlucky days, 18-20 as _es sobiain_, the 20th as the final day of the second decade, 21-23 as _nigein_, the 24th as the beginning of ‘the black darkness’, and from the 24th on to the disappearance of the moon. Of these days the 4th, 10th, 17th, 24th, and 1st are especially common. The people therefore count in a more concrete fashion than those who are learned in the calendar. It follows that the observation of the calendar is a special occupation which is placed in the hands of specially experienced and gifted men. Among the Caffres we read of special ‘astrologers’[1168]. Among the Kenyah of Borneo the determination of the time for sowing is so important that in every village the task is entrusted to a man whose sole occupation it is to observe the signs. He need not cultivate rice himself, for he will receive his supplies from the other inhabitants of the village. His separate position is in part due to the fact that the determination of the season is effected by observing the height of the sun, for which special instruments are required. The process is a secret, and his advice is always followed[1169]. It is only natural that this individual should keep secret the traditional lore upon which his position depends; and thus the development of the calendar puts a still wider gap between the business of the calendar-maker and the common people.