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who were a class of men not disposed to make minute observations or comparisons respecting what seemed to them unimportant details. As to the priests, their duty was clearly to destroy rather than to closely investigate these institutions of the devil. And in the years following the conquest, the association between the natives and the conquerors was much less intimate than in Anáhuac. These nations in many instances fought until nearly annihilated, or after defeat retired in national fragments to the inaccessible fastnesses of the cordillera, retaining for several generations—some of them permanently—their independence, and affording the Spaniards little opportunity of becoming acquainted with their aboriginal institutions. In the south, as in Anáhuac, native writers, after their language had been fitted to the Spanish alphabet, wrote more or less fully of their national history; but all such writings whose existence is known are in the possession of one or two individuals, and, excepting the Popol Vuh translated by Ximenes as well as Brasseur de Bourbourg, and the Perez Maya manuscript, their contents are only vaguely known to the public through the writings of their owners. Another difficulty respecting these writings is that their dependence on any original authority more trustworthy than that of orally transmitted traditions, is at least doubtful. The key to the hieroglyphics engraved on the stones of Palenque and Copan, and painted on the pages of the very few ancient manuscripts preserved, is now practically lost; that it was possessed by the writers referred to is, although not impossible, still far from proven. Again, chronology, so complicated and uncertain in the annals of Anáhuac, is here, through the absence of legible written records, almost entirely wanting, so that it is in many cases absolutely impossible to fix even an approximate date for historical events of great importance. The attempts of authors to attach some of these events, without sufficient data,