Patron'), (Barrera Vasquez 1948, Roys 1933, Edmonson 1982, 1987, Bricker & Miram 2001). Existing copies of these books from Calkiní, Chan Kan, Chumayel, Ixil, Kaua, Maní, Tixkakal and Tizimín, present evidence for distinct Xiu and Itza' recensions. (Barrera Vasquez 1948). Usually translated as a collection of historical and mythological texts, this book contains a great deal of information specifically pertaining to the ancient Maya Calendar and the priests who maintained it. Contents of the Books of Chilam Balam include daily reminders for diviners; natal charts for each day; rituals associated with each day; direction for the selection, training and initiation of Maya calendar priests; a Maya rosary prayer, a divination prayer, sacrifices at the sacred well of Chich'en Itza', auto sacrifice, pilgrimage places, the Maya years and cycles, advice to a woman seven months pregnant, and Maya family life. The Songs of Dzitbalche, (Barrera Vasquez 1965) is a collection of songs, prayers and ritual speeches. This collection includes traditional girls' songs, prayers for seating images, and others. The Ritual of the Bakabs, (Roys 1965, Marin 1987, etc.) is usually translated as a collection of medical texts. The first half of this book is comparable to the books of Chilam Balam of Chumayel and Tizimin and contains Maya songs, advice, prayers and ritual speeches. These texts include one on the Maya Pontiff, one on the Chiuoh lineage, one on seers, several for novice diviners, a midwife's prayer and a renewal prayer for the divining seeds. The second half of this book is comparable to the second half of the Chilam Balam of Kauá and Maya herbals; it also contains mostly herbal, medical remedies for a wide variety of ailments. Maya Herbals, (Roys 1931, Ethnobotany of the Maya). The Maya Church Shortly after Yucatan was declared an independent state, the Yucatán Peninsula was divided into two independent warring states: a Hispanic state in the west that kept the Maya in a slave status, and a Maya free state in the east. For the first time in centuries, the Maya were in charge of a state that supported their indigenous faith. (The Roman Church had consistently refused to ordain native Maya even as priests.) Previously, the village lay assistants, maestros cantores, who were sons of Maya priests, often acted as members of their fathers' profession as well, (Clendenin 1978). The Maya church in every Crusero village and town, houses the Holy Cross in