A colored facsimile of the codex in Vienna, which is of Mixtec origin. The original document was on deerskin with fifty-two leaves. It is principally mythological and magical in character but also contains historical data.

Also called the Codex Zouche, this too is of Mixtec origin. Originally done on deerskin in forty-eight pages, it is primarily historical and genealogical in nature. It was studied extensively by the archaeologist Zelia Nuttall.

These manuscripts are the records of an Indian cofradía, a religious mutual aid society, written in both Spanish and Nahuatl. The constitution of the cofradía and a listing of members and dues paid are among the documents.

A religious hymn in Nahuatl that honors the Virgin of Guadalupe, this is bound with Aldama's Arte de la lengua Mexicana, a Nahuatl grammar published in 1754. Aldama's grammar is a synthesis of several earlier grammars.

This is the first printed grammar of Nahuatl. Alonso de Molina, a Franciscan, learned Nahuatl as a child and was important in spreading its use by missionaries of his day. He wrote several other works in Nahuatl, including a Vocabulario, a Confesionario breve, and a Confesionario mayor.

A history of the Nahuas until the coming of the Spaniards, this manuscript includes pictograms denoting the years of the chronology. Faustino Chimalpopocatl Galicia was an historian as well as a Nahuatl scholar.

José Fernández, Nodal, a nineteenth-century Peruvian scholar, had many interests, among them Indian languages. This is an incomplete draft of a Spanish-Aymara dictionary. Aymara is the second most important Indian language in Peru today.

This work is a draft of a Spanish-Quechua dictionary. Quechua, the language of the Incas, was the lingua franca of the Inca Empire and was also used as such by the Spaniards. There are several million Quechua speakers in Peru, Bolivia, Ecuador, and northwestern Argentina today.

Ludovico Bertonio, a Jesuit missionary of the early sixteenth century, wrote this grammar of the Aymara language. Bertonio also left a valuable first-hand account of Aymara customs and society.

This Quechua grammar was also published earlier in 1586 and 1603. The authorship of the work has been variously attributed to Ludovico Bertonio, Francisco del Canto, Domingo de Santo Tomás, Alfonso Barcena, Diego González Holguín, and Diego de Torres Rubio.

Domingo de Santo Tomás, a Dominican, was the first bishop of Charcas. He wrote this work, which is the first printed grammar of the Quechua language, to aid in missionary work. This volume also contains his Lexicon, O vocabulario de la lengua general del Perv, printed in 1560.

This doctrine and catechism was the first book printed in Peru. It is significant that this, the first book, was a religious work printed in two indigenous languages. The text is in Spanish, Aymara, and Quechua; and its authorship has been attributed to the Jesuit José de Acosta.

This work is a grammar of several Mexican Indian languages. Buschmann was a German linguistics scholar who was particularly interested in Mexico and the Aztecs.

Miguel Tellechea was a missionary to the Tarahumara Indians of the northern part of Mexico. His work is not only a grammar of the Tarahumara language, but also a collection of sermons, talks, and a catechism in that language, designed for use in the conversion of the Indians.

Written by the Jesuit missionary Benito Rinaldini, this is a grammar, vocabulary, and catechism in the Tepehuano language. The Tepehuanos are a relatively isolated group of Mexican Indians living in southern Chihuahua, Durango, and part of Nayarit.

This is the first edition of this short catechism, written almost entirely in Otomí by the Jesuit Francisco de Miranda. The Otomís are a large Indian group in the central part of Mexico.

A Totonac grammar written by José Zambrano Bonilla, this also includes Oraciones, y doctrina de la cierra baja de Naolingo … . by Francisco Dominguez. The Totonacs were an important pre-hispanic Mexican Indian group living north of Puebla and in the northern part of Veracruz.

José María Sánchez, a priest in Chiapas, was interested in Indian languages, particularly Zoque and Tzotzil. He also wrote a work on Zapoteca. Bound with this grammar of Zoque is his La lengua tzotzil en Chiapas, published in 1895.

Leonardo Levanto was an eighteenth-century missionary who came from Spain with his brother Dionisio, with whom he took the Dominican habit in Oaxaca. The Zapotecs are a major Indian group in the Oaxaca region. One of the most famous Zapotecs in Mexican history was Benito Juárez, president of Mexico.

José Bernal was one of the Franciscan missionaries sent to Paraguay to replace the Jesuits who were expelled in 1767. He wrote this catechism to be used by the missionaries to the Guaraní Indians.

The achievements of the Jesuits in the field of linguistics have been most impressive. One of the greatest of these was Antonio Ruíz de Montoya. Born in Lima in 1585, Ruíz de Montoya spent thirty years in the missions in Paraguay. Among the many works he left are a Guaraní grammar and dictionary.

This manuscript, which also appears to be unpublished, is written principally in Cakchikel. It is actually three separate works: the Explicatio Fidei, the Pasion y muerte de xpto. señor nro., and the Inpedimentos del matrimonio para los indios. Maldonado was a Franciscan missionary in Guatemala and Mexico.

Andrés Febrés, a Jesuit, wrote this grammar of the Araucanian language. The Araucanians, one of the principal Indian groups in Chile, were a very warlike people who fiercely resisted the Spanish advance.

The reprints of the Doctrina cristiana, Confesionario, Arte y gramatica, and Vocabulario include facsimiles of the original title pages, dated 1607. The Allentiac, also known as Huarpe, were located in western Argentina and became extinct in the early eighteenth century when they were sent to Chile as laborers.

Julius Platzmann edited this grammar of the Cumanagota language which was printed in facsimile form as Volume II of Algunas obras raras sobre la lengua cumanagota, published in Leipzig in 1888. The Cumanagota lived in an area between the Orinoco River and the northern coast of Venezuela and had well-organized armies which included female warriors.

José Cardús, a Franciscan, wrote this Christian doctrine in Spanish and Guarayo. Any independent, warlike Indians from the forests of eastern Bolivia were usually called the Guarayo, though they might be more properly termed the Chapacura.

The Insular Caribs who inhabited the Lesser Antilles were a warlike people, much more so than their neighbors, the Arawaks. This catechism is in French and Carib, with the two languages in parallel columns.

Published from an anonymous manuscript, this Portuguese-Tupí dictionary received extensive use. Tupí-Guaraní is a very widespread linguistic family of South America, with the bulk of its speakers in eastern Brazil.

This is the first edition of this valuable narrative of the Spanish conquest of the northern part of South America. A Spaniard of French origin, Simon went to Bogotá in 1603. The second and third parts of his work were not published until 1882.

Contained in seven volumes, these are eighteenth- and nineteenth-century copies of the second and third parts of Simon's narrative. The original manuscript is in the Biblioteca Nacional of Bogotá.

Arrate y Acosta relied heavily on earlier published works for much of his information. This manuscript was published in 1831 in the Sociedad económica des amigos del páis in Cuba.

Cristóbal de Acuña, a Jesuit, was ordered to go with the Portuguese general Pedro Texeira on his trip down the Amazon River and to make a report of his observations. Acuña described the characteristics and customs of the various Indian groups in this area in some detail. His report was first published in 1641.

A French Franciscan, Thevet was particularly interested in history and cosmography. This account of his journey to Brazil—here referred to as France Antarctique—has detailed information about the Indians and natural history of that country. Thevet is also reputed to have been responsible for the introduction of tobacco into France.

Pedro Aguado was a sixteenth century Spanish Franciscan who became the provincial of his order in Nueva Granada. This manuscript is an eighteenth-century copy of his history of Venezuela and Nueva Granada, in two volumes.

Thomas Gage was an English Dominican who travelled in Mexico and Central America. He later left America and returned to Europe, where he renounced the Catholic faith. The above work is a description of his travels and the Indians he encountered. A grammar of the Pokonchi language is included.

This work was written by Bernardo de Vargas Machuca, a career military man from Spain who spent over twenty years in the Indies. He was particularly concerned with the military techniques of the Indians.

A missionary and world traveler, Pedro Cubero Sebastián was interested in comparing the customs and ceremonies of various societies. Therefore, only a minor part of this work is actually devoted to a description of America.

An eighteenth-century account of a voyage to the Strait of Magellan, this narrative includes descriptions of the natives encountered during the trip.

A collection of early travel narratives from many sources, this work was first compiled by Pietro Martire d'Anghiera and written in Latin. It was then edited and translated into English by the scholar Richard Eden.

This work is a continuation of Burgoa's Palestra historial de virtvdes, y exemplares apostolicos published in 1670. Both works concern the history of the Dominican missionaries in Oaxaca, Mexico.

This manuscript is a copy made in 1732. Originally written in Nahuatl, it is a history of the Aztec people by the grandson of the emperor Moctezuma, Fernando Alvarado Tezozomoc. Born shortly after the Conquest, Alvarado Tezozomoc had access to documents belonging to his family and used them as a basis for his history.

Gómara, a Spanish historian, wrote this after interviewing many of the eyewitnesses of the Conquest of Mexico. His high praise for Hernán Cortés, to the exclusion of his lieutenants, created a violent reaction to the book and led to its prohibition in Spain in 1553 until after 1727.

This edition of Hakluyt's collection of narratives of voyages and travels is the nucleus of his more famous work published about ten years later. Hakluyt collected many other manuscripts of narratives which he never published, and which later came into the hands of Samuel Purchas.

Pero López was a fairly obscure Spanish captain who participated in military actions in Santa Marta, Popoyán, Peru, and Charcas. He first went to Peru as part of an army formed by Sebastián Belalcázar in 1546 to aid the Peruvian viceroy Blasco Núñez Vela. The first half of the work is primarily descriptive, while the second half deals with the mid-sixteenth-century civil wars in Peru.

The López manuscript was found by Juan Friede in the Peruvian collection at the Lilly Library. He transcribed it and edited it in this publication of 1970.

Purchas claimed to have consulted over seven hundred authors for this world comparison of religions. The work has lengthy descriptions of the Aztec and Inca religions, as well as other American Indian groups. Purchas is perhaps better known for his Hakluytus Posthumus, published in 1625, in which he includes, in an abridged form, some of Hakluyt's unpublished narratives.

Lery was a sixteenth-century French Protestant who went to Brazil to settle in the colony of Villegagnon at the mouth of the Rio Janeiro. This account of his trip includes information about the Indians of Brazil and about the natural history of that area.

Motolinia was one of the first twelve Franciscans sent to Mexico as missionaries to the Indians. He is also known as Toribio de Benavente or Toribio de Paredes, but took the name Motolinia after his arrival in Mexico because it signifies poor or humble in Nahua.

The largest part of this work is a natural history of the Antilles, but the second Livre has an extensive physical and social description of the Carib Indians. A Carib vocabulary is also included.

The secretary and friend of Francisco Pizarro, Francisco de Xerez was one of the group to divide Atahuallpa's ransom. After breaking a leg at Cajamarca, he left Peru in July of 1533, carrying the first full official report of the Pizarro expedition, written by himself.

A Spanish historian, Oviedo y Valdés was well-acquainted with the Indies. He went there in 1514 to oversee the smelting of gold and in 1526 was the governor of Cartagena de las Indias. He also knew many of the conquistadores personally.

Díaz de Guzm´n was first a soldier and then an historian. He was a participant in much of the history about which he wrote. This manuscript was published in 1900 as the first volume of Pedro de Angelis’ Colección de obras y documentos relativos a la historia antigua y moderna de las Provincias del Río de la Plata.

Enciso was a sixteenth-century Spanish sailor. After having become rich in Santo Domingo, he helped colonize Darién and founded the city of Santa Maria la Antigua in 1510. After a controversy with Vasco Núñez de Balboa, he was sent to Spain as a prisoner in 1513. This work was first published in Seville in 1519.

One hundred copies of this immense work in sixty-six volumes were printed. Contained in it are over 3,000 maps, charts, views, and plans. Tomes 63-66 concern America.

Cobo was also a Jesuit who wrote this manuscript in 1635, although it wasn't published until the nineteenth century. He argued a common origin for all the Indians, based on cultural and physical similarities among the various groups.

An extensive study in the Acostan tradition, Solórzano concluded that the Indians came to America by a northern land route. This judgment was