cles are, nevertheless, deceptive, according to Herrick. The long scholarship on the Crónicas de Indias and their ethnographical, historical, geographical, scientific, and literary value, even if biased, are ignored here. Thus, he mistakenly situates the Joint Report in Oviedo’s 1547 printed edition, instead of its actual debut in a mid-nineteenthcentury publication. Herrick then caricatures Oviedo’s Historia as being filled with distorted, fabricated, exaggerated, and glamorized events “commonly accepted as the history of the Caribbean” (47). Moreover, his analysis of the Iberian world in the sixteenth century is simplistic. For instance, instead of relying on the vast amount of scholarly studies of slavery and racial relations in the sixteenth-century Iberian world, Herrick shockingly equates Esteban’s expectations in 1530s New Spain to those of the enslaved York, who was a member of the Clark and Lewis expedition in the early nineteenth-century United States (210–211). Such historiographical flaws unfortunately diminish the book’s value for both academic scholars and a general audience.

中文翻译：

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火舌：墨西哥殖民地的语言和传福音

但是，根据赫里克的说法，小伙子们是骗人的。即使忽略了关于“克罗尼卡斯印第安人”的长期奖学金及其人种学，历史，地理，科学和文学价值，即使在这里有偏颇，也被忽略了。因此，他错误地将《联合报告》放在奥维耶多1547年印刷版中，而不是在19世纪中叶的出版物中首次实际出现。赫里克（Herrick）讽刺奥维多（Oviedo）的历史小说（Historia），充斥着扭曲，捏造，夸张和迷人的事件“通常被认为是加勒比海的历史”（47）。此外，他对16世纪伊比利亚世界的分析是简单的。例如，与其依赖于十六世纪伊比利亚世界的大量关于奴隶制和种族关系的学术研究，赫里克令人震惊地将埃斯特万（Esteban）在1530年代新西班牙的期望等同于被奴役的约克的期望，约克曾是19世纪初美国（210-211）的克拉克和刘易斯探险队的成员。不幸的是，这样的史学缺陷削弱了这本书对学术学者和普通读者的价值。