The religion of the Olmec people significantly influenced the social development and mythological world view of Mesoamerica. Scholars have seen echoes of Olmec supernatural in the subsequent religions and mythologies of nearly all later pre-Columbian era cultures. The first Mesoamerican civilization, the Olmecs, developed on present-day Mexico southern Gulf Coast in the centuries before 1200 BCE. The culture lasted until roughly 400 BCE, at which time their center of La Venta lay abandoned. The Olmec culture is often considered a "mother culture" to later Mesoamerican cultures. There is no surviving direct account of the Olmec's religious beliefs, unlike the Mayan Popol Vuh, or the Aztecs with their many codices and conquistador accounts. Archaeologists, therefore, have had to rely on other techniques to reconstruct Olmec beliefs, most prominently: Typological analysis of Olmec iconography and art. Comparison to later, better documented pre-Columbian cultures. Comparison to modern-day cultures of the indigenous peoples of the Americas. The latter two techniques assume that there is a continuity extending from Olmec times through later Mesoamerican cultures to the present day. This assumption is called the Continuity Hypothesis. Using these techniques, researchers have discerned several separate deities or supernaturals embodying the characteristics of various animals. Rulers, priests, and shamans Olmec religious activities were performed by a combination of rulers, full-time priests, and shamans. The rulers seem to have been the most important religious figures, with their links to the Olmec deities or supernaturals providing legitimacy for their rule. There is also considerable evidence for shamans in the Olmec archaeological record, particularly in the so-called "transformation figures". Olmec supernaturals Specifics concerning Olmec religion are a matter of some conjecture. Early researchers found religious beliefs to be centered upon a jaguar god. This view was challenged in the 1970s by Peter David Joralemon, whose Ph. D. paper and subsequent article posited what are now considered to be 8 different supernaturals. Over time Joralemon's viewpoint has become the predominant exposition of the Olmec pantheon. The study of Olmec religion, however, is still in its infancy and any list of Olmec supernaturals or deities can be neither definitive nor comprehensive. The names and identities of these supernaturals are only provisional and the details concerning many of them remain poorly known. The confusion stems in part because the supernaturals are defined as a cluster of iconographic mafias. Any given motif may appear in multiple supernaturals. For example, "flame eyebrows" are seen at