struction of the legends is inevitable. It is expressed first in efforts to adapt the mythology of the inferior people to that of the higher; and as mythology and history are closely interwoven, a partial insinuation of the sagas, stories, and legends of the superior people into those of the others can hardly be avoided.
Great care is therefore necessary to extract the real kernel of the Indian traditions, in Mexico for instance, from the investing shell of the legends of the sixteenth century. The subject has been treated till now not only with little critical care as to this point, but for the most part without any critical sense. Everything has been accepted as pure coin which, since the subjection of the Mexican tribes by Cortes, has been called Indian historical tradition. Only superficial consideration has been given to the time, place, and manner of the origin of the Indian paintings and other documents. It has not been considered, in using them as historical authorities, that the Codex Mendocino, the Codex Vaticanus, and the Codex Telleriano Ramensis were painted by Indians in the middle and second half of the sixteenth century, by order of the Spanish viceroy and Don Martin Enriquez, as illustrations of the local traditions which were collected at the time by a commission in the name of the Crown. No inquiry has been made into the extent to which those paintings agree with the earliest declarations of the natives, which were made and recorded not more than ten years after the institution of Spanish rule. The Church also, as well as the Spanish Government, made earnest efforts a short time after the conquest to collect the historical legends and stories of the
