Spinden, has made its appearance under the auspices of the Peabody Museum in America, in which the author provides a somewhat similar scheme. His table differs somewhat from mine, but I think that the reasons for my dating, which I give in the last chapter, render mine the more satisfactory, and I have therefore made no alteration. His full treatment of Maya art has however led me to curtail my remarks on that subject, since much of what I had written appears on his pages; and I have rather given emphasis to those points of difference which exist between us. My original intention was to include in the present book a sketch of the archæology of Nicaragua, Costa Rica and Panama, but the material proved too great, and I have thought it better to deal thoroughly with the related cultures of the Mexicans and Maya rather than to give an incomplete or over-compressed picture of the archæology of a wider area. Even as it is I fear that certain chapters may have suffered from over-condensation, more especially that on the Mexican gods. However Mexican religion is in itself rather an intricate subject, and requires studying in considerable detail if a proper view of the life and culture of the people is to be obtained. Religion amongst the Mexicans was the mainspring of all private and public life, and few of the archæological remains cannot be brought into direct relation with it. Yet even Mexican religion is not as complicated as it appears at first sight; it is in reality the language, with its fondness for long compound names, which renders it so difficult a study to the amateur in the initial stages. I had also intended to add a bibliographical note, similar to that with which I concluded my volume on South America. But in view of the existence of an admirable bibliography in Dr. Walter Lehmann’s little monograph, “Methods and Results in Mexican Research,” I judged it unnecessary.