it were idle to undertake the mere narration of stories and superstitions without some delineation of the conditions of the life and culture of those who make them; frequently, the whole relevance of the tale is to the manner of life. In the next place, the feasible mode of apportionment, by regional divisions, is made difficult not only by the vastness of some of the regions, but even more so by the unevenness of culture, and hence of the range of ideas. If the lines were drawn on the scale of Old World studies, Mexico (Nahua and Maya) and Peru would each deserve a volume; and the proportionately slight attention which they receive in the present work is due partly to the need of giving reasonable space to other regions, partly to the fact that the myths of these fallen empires are already represented by an accessible literature. Still a third problem has to do with the order In which the matters should be presented. From the point of view of native affinities, the logical step from the Antilles Is to the Orinoco and Guiana region (that is, from Chapter I to Chapter VIII).[3] But since, in beginning with the Antilles, one is really following the course of discovery—seeing, as it were, with Spanish eyes—the natural continuation is on to Mexico and Peru, and thence to the more slowly uncovered regions of central South America. This procedure, also, follows a certain bibliographical trend: the relative importance of Spanish authors is much less for the latter chapters of the book, and the sources of material, in general, are of later origin.
Finally, a word might be said with respect to interpretation. No matter how conscientiously one may aim at straight narration, the mere need for coherence will compel some interpreting; while every translation is, in its degree, an interpretation (and one literally impossible). Besides and beyond all this, there are the prepossessions of the recorders to be taken into account—honest men who interpret according to their lights. There are the Biblical prepossessions of the early Padres, for whom the Tower of Babel and the Dispersion
