The Works of Hubert Howe Bancroft, Volume 5

Spirit of Inquiry in the Middle Ages-Unity of Origin-Flood Myths-Aboriginal Traditions of Origin-Culture-Heroes-China-Japan-Hindostan-Tartary-The Egyptian Theory-The Ph?nicians-Votan's Travels-The Carthaginians-The Hebrew Theory-The Mormon Story-The Visits of the Scandinavians-Celtic Origin-The Welsh-Scotch-Irish-The Greeks and Romans-The Story of Atlantis-the Autochthonic Theory.

When it first became known to Europe that a new continent had been discovered, the wise men, philosophers, and especially the learned ecclesiastics, were sorely perplexed to account for such a discovery. A problem was placed before them, the solution of which was not to be found in the records of the ancients. On the contrary, it looked as if old-time traditions must give way, the infallibility of revealed knowledge must be called in question, even the holy scriptures must be interpreted anew. Another world, upheaved, as it were, from the depths of the Sea of Darkness, was suddenly placed before them. Strange races, speaking strange tongues, peopled the new land; curious plants covered its surface; animals unknown to science roamed through its immense forests; vast seas separated it from the known world; its boundaries were undefined; its whole character veiled in obscurity. Such was the mystery that, without rule or precedent, they were now required to fathom.

And what were their qualifications to grapple with such a subject? Learning had been almost exclusively the property of the Church, and although from its fold many able writers and profound thinkers had been evolved, yet the teachings of science and the speculations of philosophy were ever held subordinate to the holy scriptures. Now and then it is true some gleams of important truth would flash up in the writings of some philosopher disconnected with the religious orders illuminating the path of intellectual progress, but such writings seldom made any permanent impress upon the literature of the age. It is to the priesthood almost exclusively we have to look for any advancement for many centuries in literature, science, and art. The universally adopted view of the structure of the universe was geocentric, of the world, anthropocentric. To explain such ordinary phenomena as that of day and night, preposterous schemes were invented, like that of Cosmas Indicopleustes, who asserted that in the northern parts of the flat earth there is an immense mountain, behind which the sun passes and thus produces night.[I-1] Any assertion that seemed to clash with preconceived notions of the teachings of holy writ or the writings of the fathers was looked upon with doubt and disfavor. Indeed the bible was regarded as the all-sufficient manual of science, containing all that was necessary to be known, and to inquire further was thought to be prying into the secret things of the most high.[I-2] The learning of the masses consisted not in the acquisition of knowledge, but in the blind and meaningless repetition of prescribed maxims, in forms of rhetoric, in anything except that which would enlighten the mind and impart true wisdom; it was, in short, a systematic course of leading men as far as possible away from the known, and leaving them lost and bewildered in a labyrinth of uncertainty and doubt.[I-3]

SCIENCE IN THE MIDDLE AGES.

When, therefore, the questions arose, whence were these new lands peopled? how came these strange animals and plants to exist on a continent cut off by vast oceans from the rest of the world? the wise men of the time unhesitatingly turned to the sacred scriptures for an answer. These left them no course but to believe that all mankind were descended from one pair. This was a premise that must by no means be disputed. The original home of the first pair was generally supposed to have been situated in Asia Minor; the ancestors of the people found in the New World must consequently have originally come from the Old World, though at what time and by what route was an open question, an answer to which was diligently sought for both in the sacred prophecies and in the historical writings of antiquity.[I-4]

But if the more modern writers on this subject have been less hampered by unanswerable and impassable dogmas; if they have been able to believe that there may be some difficult questions upon which the Bible throws no light; if they have felt themselves free to discuss, without impiety, the possibility of all mankind not having sprung from one pair, their theories are scarcely less wild, their reasoning is but little sounder, their tendency to establish maxims by which any given problem may be solved is no more satisfactory.

SPIRIT OF INQUIRY.

Theories in themselves are good things, for they lead us to facts; it is often through the doubtful or the false that we attain the truth; as Darwin says: "False facts are highly injurious to the progress of science, for they often long endure; but false views, if supported by some evidence, do little harm, as every one takes a salutary pleasure in proving their falseness; and when this is done, one path towards error is closed, and the truth is often at the same time opened."[I-5] But the value of inquiry depends much upon the spirit in which it is made, and therefore it is that the manner in which most of the writers who have speculated on the origin of the Americans have conducted their researches, is greatly to be deplored. Their work does not impress one as being a steadfast striving to develop unstable postulates into proven facts, but rather as a reckless rushing, regardless of all obstacles, to a preconceived conclusion. They do not offer a theory as a suggestion of what might possibly be, but as a demonstration founded upon an unassailable basis. Each imagines that he has hit upon the truth, the whole truth, and nothing but the truth; he asserts that the Aztecs were of Hebrew descent-that is settled; to prove this he clutches at the lightest straws in the way of analogies, and if the facts obstinately refuse to fit his theory, then-tant pis pour les faits-he warps them till they do fit.

But analogies, even when fairly drawn, are by no means conclusive evidence. So much depends upon the environment of a people, that a similarity in that particular is of itself sufficient to account for most of the resemblances which have been discovered between the customs, religion, and traditions of the Americans, and those of Old World nations.[I-6]

For my own part I have no theory upon the subject-would have no theory. The problem of the origin of the American aborigines is, in my opinion, enveloped in as much obscurity now as it ever was; and when I consider the close proximity of the north-western and north-eastern extremities of America to Asia and Europe; the unthought of and fortuitous circumstances that may at any time have cast any people upon the American coasts; the mighty convulsions that may have changed the whole face of the earth during the uncounted years that man may have dwelt upon its surface; and lastly, the uncertainty, perhaps I might say improbability, of the descent of mankind from one pair;-when I think of all these things it seems to me that the peopling of America may have been accomplished in so many ways that no more hopeless task could be conceived than the endeavor to discover the one particular manner of it.

In the following résumé I wish neither to tear down nor to build up, but simply to give an account of what has been thought and written upon the subject, and to show, with as little criticism as possible, the foundation upon which each theory stands. Of the comparative value of the opinions the reader must be his own judge. Of the value of this discussion of the subject there is this to be said; as a curiosity, showing the color given to mind by its environment, showing the blind and almost frenzied[I-7] efforts of different men of different epochs, creeds, and culture, to fathom a hitherto unfathomable mystery,-this, together with the collateral light thrown upon the subject of aboriginal America, if there be no other advantage in it, will amply repay the investigation.

DESCENDANTS OF NOAH.

The earliest writers required three propositions to be taken for granted:[I-8] First, that the entire human race are descended from one original pair, and from Noah through Shem, Ham, and Japheth; second, that America was peopled from one of three sources-Asia, Africa, or Europe; third, that all knowledge arises from one of four sources-knowledge pure and absolute, from a knowledge of causes; opinion more or less uncertain; divine faith, sure and infallible, based upon the holy scriptures as interpreted by the Church; human faith, dependent upon the statements of men. The first of these four sources of knowledge throws no light upon the subject; the third is equally useless here, since the scriptures are silent after the time of Noah, though, as we shall presently see, huge endeavors have been made to make them speak; as for the fourth, Europeans, even if they conjectured the possible existence of an undiscovered continent, were certain that it was not inhabited,[I-9] while the Americans were entirely ignorant of the part of the world from which they sprang.

UNITY OR DIVERSITY OF ORIGIN.

The first of the three propositions mentioned above, namely, that all mankind are descended from one original pair, seems to have been taken for granted by almost all the writers, ancient and modern, who have had some theory to sustain respecting the origin of the Americans.[I-10] The question of the unity of the human race, as considered without bias by modern scientific men, remains, however, undetermined; though it may be fairly said that the best of the argument is on the side of those who maintain the primitive diversity of man. It happens that those who are most earnest in upholding the biblical account of the creation, and consequently the unity of man, must, to be consistent, also uphold the biblical system of chronology, which teaches that man has not existed on the earth for more than six thousand years. This is unfortunate, since it is evident that the higher we believe the antiquity of man to be, the easier it is for us to admit the unity of origin of the strongly marked varieties that now exist.[I-11]

The honor of peopling America has frequently been given to Noah and his immediate descendants. But even were we sure that the tradition recorded in the Bible of Noah's strange doings is accurate in every respect, the narrative does not throw any definite light upon his subsequent proceedings, and we must invent wonders to add to wonders if we make anything more out of it. The subject cannot be discussed intelligently, but I will give some of the opinions that have been held on the subject.

Noah's ark, says Ulloa, gave rise to a number of such constructions; and the experience gained during the patriarch's aimless voyage emboldened his descendants to seek strange lands in the same manner. Driven to America and the neighboring islands by winds and currents, they found it difficult to return, and so remained and peopled the land. He thinks the custom of eating raw fish at the present day among some American tribes, was acquired during these long sea voyages. That they came by sea is evident, for the north, if, indeed, the continent be connected with the old world, must be impassable by reason of intense cold.[I-12] Ulloa, although he would not for a moment allow that there could have been more than one general creation, does not attempt to account for the presence of strange animals and plants in America; and I may observe here that this difficulty is similarly avoided by all writers of his class.[I-13] Lescarbot cannot see why "Noah should have experienced any difficulty in reaching America by sea, when Solomon's ships made voyages lasting three years."[I-14]

NOAH'S DESCENDANTS.

Villagutierre,[I-15] on the contrary, thinks it more probable that Noah's sons came to America by land; an opinion also held by Thompson, who believes, however, that the continents were not disconnected until some time after the flood, by which time America was peopled from the Old World.[I-16] Orrio remarks that many have supposed that Noah, in order to be able to people the New World as well as the Old, must, during his three hundred and fifty years of post-diluvian life, have had more children than are mentioned in the bible; but in his opinion there was no necessity for more progenitors, since one woman can in two hundred and ten years become the ancestor of one million six hundred and forty-seven thousand and eighty-six persons. He thinks that Ham was the father of the American race.[I-17] Montanus considers it quite in accordance with Noah's character and mission that he should have attended to the peopling of the world during his long life.[I-18] L'Estrange is of opinion that Shem and his children, who were not among the builders of Babel, moved gradually eastward, and were, further, forced in that direction even to America, by the progeny of Japheth.[I-19] We read in one of the Abbé Domenech's works,[I-20] that Ophir, one of Noah's descendants, went to Peru and settled there, ruling those who went with him. Sigüenza and Sister Agnes de la Cruz, conjectured that the Americans were descended from Naphtuhim, the son of Mizraim and grandson of Ham, whose descendants left Egypt for America shortly after the confusion of tongues.[I-21] Pi?eda thinks the same.[I-22] Clavigero considers it proven by the native flood-myths and traditions of foreign origin that the Americans are descendants of Noah. He quotes the tradition of Votan,[I-23] who is declared to have been closely connected with the Babel-builders, the originator of that enterprise being his uncle.[I-24]

ABORIGINAL FLOOD-MYTHS.

Let us see, now, what these flood-myths are. This I may say first, however; some of them are doubtless spurious, and few have escaped the renovating touch of the Spanish priests and chroniclers, who throughout their writings seem to think it their bounden duty to make the ideas and history of the New World correspond to those of the Old. And what the old writers have added or invented, the modern writers are, in most cases, ready and glad to accept as genuine, without doubt or question. "It is impossible," says Viscount Kingsborough, "when reading what Mexican Mythology records of the war in heaven, and of the fall of Zontemonque and the other rebellious spirits; of the creation of light by the word of Tonacatecutli, and of the division of the waters; of the sin of Yztlacoliuhqui, and his blindness and nakedness; of the temptation of Suchiquecal, and her disobedience in gathering roses from a tree, and the consequent misery and disgrace of herself and all her posterity,-not to recognise Scriptural analogies. But the Mexican tradition of the Deluge is that which bears the most unequivocal marks of having been derived from a Hebrew source."[I-25]

We have seen in a preceding volume how, according to the common version of the Mexican flood-myth, Coxcox and his wife Xochiquetzal were the only human beings who escaped from the great deluge which covered the face of the earth in the Age of Water. How, when the waters went down, the ark in which they had saved themselves-the hollow trunk of a bald cypress-rested upon the Peak of Culhuacan; and how the dumb children that were born to the rescued pair were taught many languages by a dove. We have also read the reputed Tarasco legend of Tezpi, which so closely resembles the biblical legend of the deluge that it cannot be discussed as a native tradition at all, but must be regarded simply as the invention of some Spanish writer who thought it his mission to show that the Hebrew traditions were familiar to the Americans.[I-26] In Guatemala, among the Miztecs, and in Nicaragua there were also traditions of great and destructive deluges.[I-27] The Pápagos tell of a mighty flood that destroyed all life on the earth, except the hero-god Montezuma and his friend the Coyote who had foretold the deluge. Each of these made for himself an ark, and when the waters subsided and they met on the small patch of dry land that first appeared, Montezuma dispatched the Coyote four times to find out exactly how the sea lay.[I-28] Very similar is the Pima legend which relates how the prophet who would not heed the thrice repeated warnings of the Eagle was destroyed by a flood, and how Szeukha, the son of the Creator, saved himself by floating on a ball of gum or resin.[I-29] The Mattoles of California regard Taylor Peak as the point at which their forefathers took refuge from a destructive flood.[I-30] Other Californian tribes have a tradition of a deluge from which the Coyote, with his usual good-fortune, was the only living thing that escaped, if we except an eagle who was miraculously formed from a single feather that floated on the face of the waters.[I-31] Lake Tahoe was formed by a flood which destroyed all mankind but a very small remnant.[I-32] The Thlinkeets relate that many persons escaped the great deluge by taking refuge in a great floating building, which, when the waters fell, grounded upon a rock and was split in twain. From this moment men spake in various tongues, for there remained in one fragment of the divided ark those whose descendants speak the Thlinkeet language, and in the other those whose descendants employ a different idiom.[I-33] The Chipewyan deluge covered all the earth except the high mountain-tops, upon which many of the people saved themselves.[I-34] The Isthmians believed that the world was peopled by a man who with his wife and children escaped the great flood. The Peruvians had several flood-myths. One of them relates that the whole face of the earth was changed by a great deluge, attended by an extraordinary eclipse of the sun which lasted five days. All living things were destroyed except one man, a shepherd, with his family and flocks. It happened in this wise. Some time before the flood this shepherd, while tending his flock of llamas, remarked that the animals appeared to be oppressed with sadness, and that they passed the whole night in attentively watching the course of the stars. Filled with amazement, he interrogated the llamas as to the cause of their concern. Directing his attention to a group of six stars, massed closely together, they answered that that was a sign that the world would shortly be destroyed by a deluge, and counseled him, if he wished to escape the universal destruction, to take refuge with his family and flocks on the top of a neighboring mountain. Acting upon this advice, the shepherd hastily collected his llamas and children and proceeded with them to the summit of mount Ancasmarca, where a crowd of other animals had already sought safety. The warning had not come a moment too soon, for scarcely had they reached the mountain-top, when the sea burst its bounds and with a terrible roaring rushed over the land. But as the waters rose higher and higher, filling the valleys and covering the plains, behold, the mountain of refuge rose with it, floating upon its surface like a ship upon the waves. This lasted five days, during which time the sun hid himself and the earth was wrapped in darkness. On the fifth day the waters began to subside, and the stars shone out on the desolate world, which was eventually re-peopled by the descendants of the shepherd of Ancasmarca.

PERUVIAN FLOOD-MYTHS.

According to another Peruvian legend, two brothers escaped from a great deluge which overwhelmed the world in much the same manner, by ascending a mountain which floated upon the flood. When the waters had retired, they found themselves alone in the world; and having consumed all their provisions, they went down into the valleys to seek for more food. Whether they were successful in their search, the tradition does not say; but if not, their surprise must indeed have been agreeable when on returning to the hut which they had built on the mountain, they found food ready prepared for them by unknown hands. Curious to know who their benefactor could be, they took counsel together and finally agreed that one should hide himself in the hut, while the other went into the valley. The brother who remained concealed himself carefully, and his patience was soon rewarded by seeing two aras with the faces of women,[I-35] who immediately set about preparing a meal of bread and meats. But it was not long before the aras became aware of the presence of the concealed brother, and they instantly essayed flight; but the man seized one of them, and she afterwards became his wife. By her he had six children, three sons and three daughters, from whose union sprang the tribe of the Ca?aris, whose descendants to this day hold the ara in great veneration.[I-36]

"The Peruvians were acquainted with the Deluge, and believed that the rainbow was the sign that the earth would not again be destroyed by water." This somewhat startling announcement is made by Lord Kingsborough, and he shows that there can be no reasonable doubt on the subject in an eminently characteristic manner. "This is plain," he says, "from the speech which Mango Capac, the reputed founder of the Peruvian empire, addressed to his companions on beholding the rainbow rising from a hill; which is thus recorded by Balboa in the ninth chapter of the third part of his Miscellanea Antarctica: 'They traveled on until a mountain, at present named Guanacauri, presented itself to their view, when on a certain morning, they beheld the rainbow rising above the mountain, with one extremity resting upon it, when Manco Capac exclaimed to his companions, This is a propitious sign that the earth will not be again destroyed by water.' ... Proof having been afforded in the passage quoted from the History of Balboa, that the Peruvians were acquainted with the history of the rainbow, as given in the ninth chapter of Genesis, it may be interesting to add, that according to the account of an anonymous writer, they believed the rainbow was not only a passive sign that the earth would not be destroyed by a second deluge, but an active instrument to prevent the recurrence of such a catastrophe: the latter curious notion proceeded upon the assumption that as the water of the sea (which, like the Jews, they believed to encircle the whole earth) would have a tendency to rise after excessive falls of rain, so the pressure of the extremities of the rainbow upon its surface would prevent its exceeding its proper level."[I-37]

THE TOWER OF BABEL.

Many of these flood-myths are supplemented with an account of an attempt to provide against a second deluge, by building a tower of refuge, resembling more or less closely the biblical legend of the tower of Babel. Thus a Cholultec legend relates that all the giants who inhabited the country, save seven, were destroyed by a great flood, and adds that when the waters were assuaged, one of these seven began to build an artificial mountain. But the anger of the gods was aroused, and they slew many of the builders, so the work was stopped.[I-38] In like manner, in the Pápago legend to which I have referred, Montezuma, after he and the Coyote had been saved from the flood, so incensed the Great Spirit by his ingratitude and presumption, that an insect was sent flying to the east to bring the Spaniards, who, when they came, utterly destroyed Montezuma. After the deluge spoken of in the Lake Tahoe myth, the few who escaped built up a great tower, the strong making the weak do the work. This, it is distinctly stated, they did that they might have a place of refuge in case of another flood. But the Great Spirit was filled with anger at their presumption, and amidst thunderings and lightnings, and showers of molten metal, he seized the oppressors and cast them into a cavern.[I-39]

These myths have led many writers to believe that the Americans had a knowledge of the tower of Babel, while some think that they are the direct descendants of certain of the builders of that tower, who, after the confusion of tongues, wandered over the earth until they reached America.[I-40]

Many of the tribes had traditions through which they claim to have originally come from various directions to their ultimate settling-place in America. It will be readily seen that such traditions, even when genuine, are far too vague and uncertain to be of any value as evidence in any theory of origin. To each tribe its own little territory was the one important point in the universe; they had no conception of the real size of the world; most of them supposed that after a few days' journey the traveler could if he chose jump off the edge of the earth into nothingness. What their traditions referred to as a 'country in the far east,' would probably mean a prairie two hundred miles away in that direction. Nevertheless, as these traditions have been thought to support this or that theory, it will be well to briefly review them here.[I-41]

ORIGIN OF THE TOLTECS.

The tradition of the Toltecs regarding their travels before they reached Huehue Tlapallan has been the theme of much speculation, especially as connected with their descent from the Babel builders. Ixtlilxochitl writes of this tradition as follows: They say that the world was created in the year Ce Tecpatl, and this time until the deluge they call Atonatiuh, which means the age of the sun of water, because the world was destroyed by the deluge. It is found in the histories of the Toltecs that this age and first world, as they term it, lasted seven hundred and sixteen years; that man and all the earth were destroyed by great showers and by lightnings from heaven, so that nothing remained, and the most lofty mountains were covered up and submerged to the depth of caxtolmoletltli, or fifteen cubits;[I-42] and here they add other fables of how men came to multiply again from the few who escaped the destruction in a toptlipetlacali; which word very nearly signifies a closed chest; and how, after multiplying, the men built a zacuali of great height, and by this is meant a very high tower, in which to take refuge when the world should be a second time destroyed. After this their tongue became confused, and, not understanding each other, they went to different parts of the world. The Toltecs, seven in number, with their wives, who understood each other's speech, after crossing great lands and seas, and undergoing many hardships, finally arrived in America, which they found to be a good land, and fit for habitation; and they say that they wandered one hundred and four years in different parts of the earth before they arrived at Huehue Tlapallan, which they did in the year Ce Tecpatl, five hundred and twenty years-or five ages-after the flood.[I-43]

TRADITIONS OF QUICHé ORIGIN.

The Quiché traditions speak of a country in the far east,[I-44] to reach which immense tracts of land and water must be crossed. There, they say, they lived a quiet but uncivilized life, paying no tribute, and speaking a common language. There they worshiped no graven images, but observed with respect the rising sun and poured forth their invocations to the morning star. The principal names of the families and tribes at that time were, Tepeu, Oloman, Cohah, Quenech, and Ahau.[I-45] Afterwards, continue the traditions, they left their primitive country under the leadership of certain chiefs, and finally after a long journey reached a place called Tula. Where this Tula was is uncertain, but Brasseur de Bourbourg places it on the 'other side of the sea,' and asserts that it was the region from which the wanderers came, from time to time, to the north-western coasts of America, and thence southwards to Anáhuac and Central America.[I-46]

The Yucatecs are said to have had a tradition that they came originally from the far east, passing through the sea, which God made dry for them.[I-47] An Okanagan myth relates that they were descended from a white couple who had been sent adrift from an island in the eastern ocean, and who floated ashore on this land, which has grown larger since then. Their long exposure on the ocean bronzed them to the color of which their descendants now are.[I-48] The Chilians assert that their ancestors came from the west. The Chepewyans have a tradition that they came from a distant land, where a bad people lived, and had to cross a large narrow lake, filled with islands, where ice and snow continually existed.[I-49] The Algonquins preserve a tradition of a foreign origin and a sea voyage. For a long time they offered an annual thank-offering in honor of their happy arrival in America.[I-50] According to Careri, the Olmec traditions relate that they came by sea from the east.[I-51]

AMERICAN CULTURE-HEROES.

The native traditions concerning the several culture-heroes of America have also been brought forward by a few writers to show that American civilization was exotic and not indigenous; but, though these traditions are far more worthy of serious consideration, and present a far more fascinating field for study than those which relate merely to the origin or travels of the people themselves, yet, strangely enough, they seem to have excited less comment and speculation than any of those far-fetched and trivial analogies with which all origin-theories abound.

Although bearing various names and appearing in different countries, the American culture-heroes all present the same general characteristics. They are all described as white, bearded men, generally clad in long robes; appearing suddenly and mysteriously upon the scene of their labors, they at once set about improving the people by instructing them in useful and ornamental arts, giving them laws, exhorting them to practice brotherly love and other Christian virtues, and introducing a milder and better form of religion; having accomplished their mission, they disappear as mysteriously and unexpectedly as they came; and finally, they are apotheosized and held in great reverence by a grateful posterity. In such guise or on such mission did Quetzalcoatl appear in Cholula, Votan in Chiapas, Wixepecocha in Oajaca, Zamná, and Cukulcan with his nineteen disciples, in Yucatan, Gucumatz in Guatemala,[I-52] Viracocha in Peru,[I-53] Sumé[I-54] and Paye-Tome[I-55] in Brazil, the mysterious apostle mentioned by Rosales, in Chili,[I-56] and Bochica in Columbia.[I-57] Peruvian legends speak of a nation of giants who came by sea, waged war with the natives, and erected splendid edifices, the ruins of many of which still remain.[I-58] Besides these, there are numerous vague traditions of settlements or nations of white men, who lived apart from the other people of the country, and were possessed of an advanced civilization.

CHRISTIANITY IN AMERICA.

The most celebrated of these are Quetzalcoatl and Votan. The speculations which have been indulged in regarding the identity of these mysterious personages, are wild in the extreme. Thus Quetzalcoatl has been identified by some with St Thomas, by others with the Messiah. Carlos de Sigüenza y Góngora[I-59] and Luis Becerra Tanco,[I-60] in support of their opinion that he was no other than the apostle, allege that the hero-god's proper name Topiltzin Quetzalcoatl closely resembles in sound and signification that of Thomas, surnamed Didymus; for to in the Mexican name, is an abbreviation of Thomas, to which pilcin, meaning 'son' or 'disciple,' is added; while the meaning of Quetzalcoatl is exactly the same as that of the Greek name Didymus, 'a twin,' being compounded of quetzalli a plume of green feathers, metaphorically signifying anything precious, and coatl, a serpent, metaphorically meaning one of two twins. Boturini tells us that he possessed certain historical memoranda concerning the preaching of the gospel in America by the 'glorious apostle' St Thomas. Another proof in his possession was a painting of a cross which he discovered near the hill of Tianguiztepetl, which cross was about a cubit in size and painted by the hands of angels a beautiful blue color, with various devices, among which were five white balls on an azure shield, 'without doubt emblems of the five precious wounds of our Savior;' and, what is more marvelous, although this relic had stood in an exposed position from the days of heathenism up to the time when it was discovered, yet the inclemencies of the weather had not been able to affect its gorgeous hues in the least. But this is not all. Boturini also possessed a painting of another cross, which was drawn, by means of a machine made expressly for the purpose, out of an inaccessible cave in Lower Mizteca, where it had been deposited in the pagan times. Its hiding-place was discovered by angelic music which issued from the mouth of the cave on every vigil of the holy apostle. Besides this, the saint has left the tracks of his holy feet in many parts of New Spain. There is also a tradition that at the time of his departure he left a prophecy that in a certain year his sons would come from the east to preach among the natives; which prophecy, Boturini, following the track of the native calendars, discovered to have been 'verified to the letter.'[I-61] After this who can doubt that St Thomas preached the gospel in America?

Foremost-as being most modern-among those who have thought it possible to identify Quetzalcoatl with the Messiah, stands Lord Kingsborough, a writer and enthusiast of whom I shall speak further when I come to the supposed Hebraic origin of the Americans. To this point he has devoted an incredible amount of labor and research, to give any adequate idea of which would require at least more space than I think, as a question of fact, it deserves. In the first place it is founded mainly upon obscure passages in the Prophet and other parts of Holy Writ, as compared with the equally obscure meanings of American names, religious rites, ancient prophecies, conceptions of divinity, etc. Now, the day is past when the earnest seeker after facts need be either afraid or ashamed to assert that he cannot accept the scriptures as an infallible authority upon the many burning questions which continually thrust themselves, as it were, upon the present generation for immediate and fair consideration; nor need his respect for traditions and opinions long held sacred be lessened one iota by such an assertion. It is needless to state that the analogies which Lord Kingsborough finds in America in support of his theory are based upon no sounder foundation.[I-62]

VOTAN THE CULTURE-HERO.

Votan, another mysterious personage, closely resembling Quetzalcoatl in many points, was the supposed founder of the Maya civilization. He is said to have been a descendant of Noah and to have assisted at the building of the Tower of Babel. After the confusion of tongues he led a portion of the dispersed people to America. There he established the kingdom of Xibalba and built the city of Palenque.[I-63]

Let us turn now from these wild speculations, with which volumes might be filled, but which are practically worthless, to the special theories of origin, which are, however, for the most part, scarcely more satisfactory.

Beginning with eastern Asia, we find that the Americans, or in some instances their civilization only, are supposed to have come originally from China, Japan, India, Tartary, Polynesia. Three principal routes are proposed by which they may have come, namely: Bering Strait, the Aleutian Islands, and Polynesia. The route taken by no means depends upon the original habitat of the emigrants; thus the people of India may have emigrated to the north of Asia, and crossed Bering Strait, or the Chinese may have passed from one to the other of the Aleutian Islands until they reached the western continent. Bering Strait is, however, the most widely advocated, and perhaps most probable, line of communication. The narrow strait would scarcely hinder any migration either east or west, especially as it is frequently frozen over in winter. At all events it is certain that from time immemorial constant intercourse has been kept up between the natives on either side of the strait; indeed, there can be no doubt that they are one and the same people. Several writers, however, favor the Aleutian route.[I-64]

DIFFUSION OF ANIMALS.

But there is a problem which the possibility of neither of these routes will help to solve: How did the animals reach America? It is not to be supposed that ferocious beasts and venomous reptiles were brought over by the immigrants, nor is it more probable that they swam across the ocean. Of course such a question is raised only by those who believe that all living creatures are direct descendants of the animals saved from the flood in Noah's ark; but such is the belief of the great majority of our authors. The easiest way to account for this diffusion of animals is to believe that the continents were at one time united, though this is also asserted, with great show of probability, by authors who do not think it necessary to find a solid roadway in order to account for the presence of animals in America, or even to believe that the fauna of the New World need ever in any way have come from the Old World. Again, some writers are inclined to wonder how the tropical animals found in America could have reached the continent via the polar regions, and find it necessary to connect America and Africa to account for this.[I-65]

The theory that America was peopled, or, at least partly peopled, from eastern Asia, is certainly more widely advocated than any other, and, in my opinion, is moreover based upon a more reasonable and logical foundation than any other. It is true, the Old World may have been originally peopled from the New, and it is also true that the Americans may have had an autochthonic origin, but, if we must suppose that they have originated on another continent, then it is to Asia that we must first look for proofs of such an origin, at least as far as the people of north-western America are concerned. "It appears most evident to me," says the learned Humboldt, "that the monuments, methods of computing time, systems of cosmogony, and many myths of America, offer striking analogies with the ideas of eastern Asia-analogies which indicate an ancient communication, and are not simply the result of that uniform condition in which all nations are found in the dawn of civilization."[I-66] Prescott's conclusions are, first: "That the coincidences are sufficiently strong to authorize a belief, that the civilization of Anahuac was, in some degree, influenced by that of Eastern Asia. And, secondly, that the discrepancies are such as to carry back the communication to a very remote period; so remote, that this foreign influence has been too feeble to interfere materially with the growth of what may be regarded, in its essential features, as a peculiar and indigenous civilization."[I-67] "If, as I believe," writes Dr Wilson, "the continent was peopled from Asia, it was necessarily by younger nations. But its civilization was of native growth, and so was far younger than that of Egypt."[I-68] That "immigration was continuous for ages from the east of Asia," is thought by Col. Smith to be "sufficiently indicated by the pressure of nations, so far as it is known in America, being always from the north-west coasts, eastward and southward, to the beginning of the thirteenth century."[I-69] "That America was peopled from Asia, the cradle of the human race, can no longer be doubted," says Dupaix; "but how and when they came is a problem that cannot be solved."[I-70] Emigration from eastern Asia, of which there can be no doubt, only "took place," says Tschudi, "in the latter part of the fifth century of the Christian era; and while it explains many facts in America which long perplexed our arch?ologists, it by no means aids us in determining the origin of our earliest population."[I-71] "After making every proper allowance," says Gallatin, "I cannot see any possible reason that should have prevented those, who after the dispersion of mankind moved towards the east and northeast, from having reached the extremities of Asia, and passed over to America, within five hundred years after the flood. However small may have been the number of those first emigrants, an equal number of years would have been more than sufficient to occupy, in their own way, every part of America."[I-72] There are, however, writers who find grave objections to an Asiatic origin, the principal of which are the absence of the horse, the "paucity and the poverty of the lactiferous animals, and the consequent absence of pastoral nations in the New World." For, adds a writer in the Quarterly Review, "we can hardly suppose that any of the pastoral hordes of Tartars would emigrate across the strait of Behring or the Aleutian Islands without carrying with them a supply of those cattle on which their whole subsistence depended."[I-73]

THEORY OF ORIGIN FROM CHINESE.

THE COUNTRY OF FUSANG.

The theory that western America was originally peopled by the Chinese, or at least that the greater part of the New World civilization may be attributed to this people, is founded mainly on a passage in the work of the Chinese historian Li yan tcheou, who lived at the commencement of the seventh century of our era. In this passage it is stated that a Chinese expedition discovered a country lying twenty thousand li to the east of Tahan, which was called Fusang.[I-74] Tahan is generally supposed to be Kamchatka, and Fusang the north-west coast of America, California, or Mexico. As so much depends upon what Li yan tcheou has said about the mysterious country, it will be well to give his account in full; as translated by Klaproth, it is as follows: In the first of the years young yuan, in the reign of Fi ti of the dynasty of Thsi, a cha men (buddhist priest), named Hoe? chin, arrived at King tcheou from the country of Fusang; of this land he says: Fusang is situated twenty thousand li[I-75] to the east of the country of Tahan, and an equal distance to the east of China. In this place are many trees called fusang,[I-76] whose leaves resemble those of the Thoung (Bignonia tomentosa), and the first sprouts those of the bamboo. These serve the people of the country for food. The fruit is red and shaped like a pear. The bark is prepared in the same manner as hemp, and manufactured into cloth and flowered stuffs. The wood serves for the construction of houses, for in this country there are neither towns nor walled habitations. The inhabitants have a system of writing and make paper from the bark of the fusang. They possess neither arms nor troops and they never wage war. According to the laws of the kingdom, there are two prisons, one in the north, the other in the south; those who have committed trifling faults are sent to the latter, those guilty of graver crimes to the former, and detained there until by mitigation of their sentence they are removed to the south.[I-77] The male and female prisoners are allowed to marry with each other and their children are sold as slaves, the boys when they are eight years of age, the girls when they are nine. The prisoners never go forth from their jail alive. When a man of superior mark commits a crime, the people assemble in great numbers, seat themselves opposite the criminal, who is placed in a ditch, partake of a banquet, and take leave of the condemned person as of one who is about to die. Cinders are then heaped about the doomed man. For slight faults, the criminal alone is punished, but for a great crime his children and grandchildren suffer with him; in some extraordinary cases his sin is visited upon his descendants to the seventh generation.

The name of the king of this country is Yit khi; the nobles of the first rank are called Toui lou; those of the second, 'little' Toui lou; and those of the third, Na tu cha. When the king goes out, he is accompanied by tambours and horns. He changes the color of his dress at certain times; in the years of the cycle kia and y, it is blue; in the years ping and ting, it is red; in the years ou and ki, it is yellow; in the years keng and sin, it is white; and lastly, in those years which have the characters jin and kouei, it is black.

The cattle have long horns, and carry burdens, some as much as one hundred and twenty Chinese pounds. Vehicles, in this country, are drawn by oxen, horses, or deer. The deer are raised in the same manner that cattle are raised in China, and cheese is made from the milk of the females.[I-78] A kind of red pear is found there which is good at all seasons of the year. Grape-vines are also plentiful.[I-79] There is no iron, but copper is met with. Gold and silver are not valued. Commerce is free, and the people are not given to haggling about prices.

This is the manner of their marriages: When a man wishes to wed a girl, he erects his cabin just before the door of hers. Every morning and evening he waters and weeds the ground, and this he continues to do for a whole year. If by the end of that time the girl has not given her consent to their union, his suit is lost and he moves away; but if she is willing, he marries her. The marriage ceremony is almost the same as that observed in China. On the death of their father or mother, children fast for seven days; grandparents are mourned for by a fast of five days, and other relations by a fast of three days' duration. Images of the spirits of the dead[I-80] are placed on a kind of pedestal, and prayed to morning and evening.[I-81] Mourning garments are not worn.

The king does not meddle with affairs of government until he has been three years upon the throne.

In former times the religion of Buddha was unknown in this country, but in the fourth of the years ta ming, in the reign of Hiao wou ti of the Soung dynasty (A.D. 458), five pi khieou or missionaries, from the country Ki pin, went to Fusang and there diffused the Buddhist faith. They carried with them sacred books and images, they introduced the ritual, and inculcated monastic habits of life. By these means they changed the manners of the people.

Such is the account given by the historian Li yan tcheou of the mysterious land. Klaproth, in his critique on Deguignes' theory that America was known to the Chinese, uses the distances given by the monk Hoe? chin to show that Fusang, where the laws and institutions of Buddha were introduced, was Japan, and that Tahan, situated to the west of the Vinland of Asia, as Humboldt aptly calls Fusang,[I-82] was not Kamchatka but the island of Tarakai, wrongly named on our maps, Saghalien. The circumstance that there were grape-vines and horses in the discovered country is alone sufficient, he says, to show that it was not situated on the American continent, since both these objects were given to the New World by the Spaniards. M. Gaubil also contradicts Deguignes' theory. "Deguignes' paper," he writes to one of his confrères in Paris, "proves nothing; by a similar course of reasoning it might be shown that the Chinese reached France, Italy, or Poland."[I-83]

CHINESE EXPEDITION TO AMERICA.

Certain allusions to a Chinese colony, made by Marco Polo and Gonzalo Mendoza, led Horn, Forster, and other writers to suppose that the Chinese, driven from their country by the Tartars about the year 1270, embarked to the number of one hundred thousand in a fleet of one thousand vessels, and having arrived on the coast of America, there founded the Mexican empire. As Warden justly remarks, however, it is not probable that an event of such importance would be passed over in silence by the Chinese historians, who rendered a circumstantial account of the destruction of their fleet by the Tartars about the year 1278 of our era, as well as of the reduction of their country by the same people.[I-84]

The strongest proof upon which the Chinese theory rests, is that of physical resemblance, which, on the extreme north-western coast of America, is certainly very strong.[I-85] I think there can be no doubt of the presence of Mongol blood in the veins of the inhabitants of that region, though it is probably Tartar or Japanese rather than Chinese. Indeed, when we consider that the distance across Bering Strait is all that intervenes between the two continents, that this is at times completely frozen over, thus practically connecting America and Asia, and that, both by sea and by ice, the inhabitants on both sides of the strait are known to have had communication with each other from time immemorial, a lack of resemblance, physical and otherwise, would be far more strange than its presence. In spite of what may be said to the contrary, there can be no doubt that the Mongolian type grows less and less distinct as we go south from Alaska, though, once grant the Mongols a footing on the continent, and the influence of their religion, languages, or customs may, for all we know, have extended even to Cape Horn.

MONGOLIAN ANALOGIES.

Analogies have been found, or thought to exist, between the languages of several of the American tribes, and that of the Chinese. But it is to Mexico, Central America, and, as we shall hereafter see, to Peru, that we must look for these linguistic affinities, and not to the north-western coasts, where we should naturally expect to find them most evident.[I-86] The similarity between the Otomí and Chinese has been remarked by several writers.[I-87] A few customs are mentioned as being common to both Chinese and Americans, but they show absolutely nothing, and are scarcely worth recounting. For instance, Bossu, speaking of the Natchez, says, "they never pare their finger nails, and it is well known that in China long nails on the right hand are a mark of nobility."[I-88] "It appears plainly" to Mr Carver "that a great similarity between the Indian and Chinese is conspicuous in that particular custom of shaving or plucking off the hair, and leaving only a small tuft on the crown of the head."[I-89] M. du Pratz has "good grounds to believe" that the Mexicans came originally from China or Japan, especially when he considers "their reserved and uncommunicative disposition, which to this day prevails among the people of the eastern parts of Asia."[I-90] Architectural analogy there is none.[I-91]

BUDDHISM IN THE NEW WORLD.

The mythological evidence upon which this and other east-Asiatic theories of origin rest, is the similarity between the more advanced religions of America and Buddhism. Humboldt thinks he sees in the snake cut in pieces the famous serpent Kaliya or Kalinaga, conquered by Vishnu, when he took the form of Krishna, and in the Mexican Tonatiuh, the Hindu Krishna, sung of in the Bhagavata-Purana.[I-92] Count Stolberg,[I-93] is of opinion that the two great religious sects of India, the worshipers of Vishnu and those of Siva, have spread over America, and that the Peruvian cult is that of Vishnu when he appears in the form of Krishna, or the sun, while the sanguinary religion of the Mexicans is analogous to that of Siva, in the character of the Stygian Jupiter. The wife of Siva, the black goddess Kali or Bhavani, symbol of death and destruction, wears, according to Hindu statues and pictures, a necklace of human skulls. The Vedas ordain human sacrifices in her honor. The ancient cult of Kali, continues Humboldt, presents, without doubt, a marked resemblance to that of Mictlancihuatl, the Mexican goddess of hell; "but in studying the history of the peoples of Anáhuac, one is tempted to regard these coincidences as purely accidental. One is not justified in supposing that there must have been communication between all semi-barbarous nations who worship the sun, or offer up human beings in sacrifice."[I-94]

PHALLIC RELICS.

Humboldt, who inclines strongly toward the belief that there has been communication between America and southern Asia, is at a loss to account for the total absence on the former continent of the phallic symbols which play such an important part in the worship of India.[I-95] But he remarks that M. Langlès[I-96] observes that in India the Vaichnava, or votaries of Vishnu, have a horror of the emblem of the productive force, adored in the temples of Siva and his wife Bhavani, goddess of abundance. "May not we suppose," he adds, "that among the Buddhists exiled to the north-east of Asia, there was also a sect that rejected the phallic cult, and that it is this purified Buddhism of which we find some slight traces among the American peoples."[I-97] I think I have succeeded in showing, however, in a previous volume that very distinct traces of phallic worship have been found in America.[I-98] An ornament bearing some resemblance to an elephant's trunk, found on some of the ruined buildings and images in America, chiefly at Uxmal, has been thought by some writers to support the theory of a south-Asiatic origin. Others have thought that this hook represents the elongated snout of the tapir, an animal common in Central America, and held sacred in some parts. The resemblance to either trunk or snout can be traced, however, only with the aid of a very lively imagination, and the point seems to me unworthy of serious discussion.[I-99] The same must be said of attempts to trace the mound-builders to Hindustan,[I-100] not because communication between America and southern Asia is impossible, but because something more is needed to base a theory of such communication upon than the bare fact that there were mounds in one country and mounds in the other.

It is very positively asserted by several authors that the civilization of Peru was of Mongolian origin.[I-101] It is not, however, supposed to have been brought from the north-western coasts of America, or to have come to this continent by any of the more practicable routes of communication, such as Bering Strait or the Aleutian Islands. In this instance the introduction of foreign culture was the result of disastrous accident.

MONGOL CIVILIZATION IN PERU.

In the thirteenth century, the Mongol emperor, Kublai Khan, sent a formidable armament against Japan. The expedition failed, and the fleet was scattered by a violent tempest. Some of the ships, it is said, were cast upon the coast of Peru, and their crews are supposed to have founded the mighty empire of the Incas, conquered three centuries later by Pizarro. Mr John Ranking, who leads the van of theorists in this direction, has written a goodly volume upon this subject, which certainly, if read by itself, ought to convince the reader as satisfactorily that America was settled by Mongols, as Kingsborough's work that it was reached by the Jews, or Jones' argument that the Tyrians had a hand in its civilization.

That a Mongol fleet was sent against Japan, and that it was dispersed by a storm, is matter of history, though historians differ as to the manner of occurrence and date of the event; but that any of the distressed ships were driven upon the coast of Peru can be but mere conjecture, since no news of such an arrival ever reached Asia, and, what is more important, no record of the deliverance of their fathers, no memories of the old mother-country from which they had been cut off so suddenly, seemingly no knowledge, even, of Asia, were preserved by the Peruvians. Granted that the crews of the wrecked ships were but a handful compared with the aboriginal population they came among, that they only taught what they knew and did not people the country, still, the sole foundation of the theory is formed of analogous customs and physical appearance, showing that their influence and infusion of blood must have been very widely extended. If, when they arrived, they found the natives in a savage condition, as has been stated, this influence must, indeed, have been all-pervading; and it is ridiculous to suppose that the Mongol father imparted to his children a knowledge of the arts and customs of Asia, without impressing upon their minds the story of his shipwreck and the history of his native country, about which all Mongols are so precise.

But our theorists scorn to assign the parts of teachers to the wrecked Mongolians. Immediately after their arrival they gave kings to the country, and established laws. Ranking narrates the personal history and exploits of all these kings, or Incas, and even goes so far as to give a steel-engraved portrait of each; but then he also gives a "description of two living unicorns in Africa." The name of the first Inca was Mango, or Manco, which, says Ranking, was also the name of the brother and predecessor of Kublai Khan, he who sent out the expedition against Japan. The first Inca of Peru, he believes was the son of Kublai Khan, and refers the reader to his "portrait of Manco Capac,[I-102] that he may compare it with the description of Kublai," given by Marco Polo. The wife of Manco Capac was named Coya Mama Oella Huaco; she was also called Mamamchic, "as the mother of her relations and subjects." Purchas mentions a queen in the country of Sheromogula whose name was Manchika.[I-103] Thus, putting two and two together, Ranking arrives at the conclusion that "the names of Mango and his wife are so like those in Mongolia, that we may fairly presume them to be the same."[I-104]

PERUVIAN AND ASIATIC ANALOGIES.

Let us now briefly review some other analogies discovered by this writer. The natives of South America had little or no beard, the Mongols had also little hair on the face. The Llatu, or head-dress of the Incas had the appearance of a garland, the front being decorated with a flesh-colored tuft or tassel, and that of the hereditary prince being yellow; it was surmounted by two feathers taken from a sacred bird. Here again we are referred to the portraits of the Incas and to those of Tamerlane and Tehanghir, two Asiatic princes, "both descended from Genghis Khan." The similarity between the head-dresses, is, we are told, "striking, if allowance be made for the difficulty the Incas would experience in procuring suitable muslin for the turban." The plumes are supposed to be in some way connected with the sacred owl of the Mongols, and yellow is the color of the imperial family in China. The sun was held an especial object of adoration, as it "has been the peculiar god of the Moguls, from the earliest times." The Peruvians regarded Pachacamac as the Sovereign Creator; Camac-Hya was the name of a Hindu goddess; haylli was the burden of every verse of the songs composed in praise of the Sun and the Incas. "Ogus, Ghengis' ancestor, at one year of age, miraculously pronounced the word Allah! Allah! which was the immediate work of God, who was pleased that his name should be glorified by the mouth of this tender infant."[I-105] Thus Mr Ranking thinks "it is highly probable that this (haylli) is the same as the well-known Hallelujah." Resemblances are found to exist between the Peruvian feast of the sun, and other similar Asiatic festivals. In Peru, hunters formed a circle round the quarry, in the country of Genghis they did the same. The organization of the army was much the same in Peru as in the country of the Khans; the weapons and musical instruments were also very similar. In the city of Cuzco, not far from the hill where the citadel stood, was a portion of land called colcampata, which none were permitted to cultivate except those of royal blood. At certain seasons the Incas turned up the sod here, amid much rejoicing and many ceremonies. "A great festival is solemnized every year, in all the cities of China, on the day that the sun enters the fifteenth degree of Aquarius. The emperor, according to the custom of the ancient founders of the Chinese monarchy, goes himself in a solemn manner to plough a few ridges of land. Twelve illustrious persons attend and plough after him."[I-106] In Peruvian as in Chinese architecture, it is noticeable that great care is taken to render the joints between the stones as nearly imperceptible as possible. A similarity is also said to exist between the decorations on the palaces of the Incas and those of the Khans. The cycle of sixty years was in use among most of the nations of eastern Asia, and among the Muyscas of the elevated plains of Bogota. The quipu, or knotted reckoning cord was in use in Peru, as in China. Some other analogies might be cited, but these are sufficient to show upon what foundation this theory rests. I may mention here that the Incas possessed a cross of fine marble, or jasper, highly polished, and all of one piece. It was three fourths of an ell in length and three fingers in thickness, and was kept in a sacred chamber of the palace and held in great veneration. The Spaniards enriched this cross with gold and jewels and placed it in the cathedral at Cuzco; had it been of plain wood they would probably have burnt it with curses on the emblem of 'devil-worship.' To account for this discovery, Mr Ranking says: There were many Nestorians in the thirteenth century in the service of the Mongols. The conqueror of the king of eastern Bengal, A.D. 1272, was a Christian. The Mongols, who were deists, treated all religions with respect, till they became Mohammedans. It is very probable that a part of the military sent to conquer Japan, were commanded by Nestorian officers. The mother of the Grand Khan Mangu, who was brother to Kublai, and possibly uncle to Manco Capac, the first Inca, was a Christian, and had in her service William Bouchier, a goldsmith, and Basilicus, the son of an Englishman born in Hungary. It is therefore highly probable that this cross accompanied Manco Capac.[I-107]

PERUVIAN GIANTS.

I have stated above that the Peruvians preserved no record of having come originally from China. They had a tradition, however, concerning certain foreigners who came by sea to their country, which may be worth repeating; Garcilasso de la Vega gives this tradition as he himself heard it in Peru. They affirm, he says, in all Peru, that certain giants came by sea to the cape now called St Helen's, in large barks made of rushes. These giants were so enormously tall that ordinary men reached no higher than their knees; their long, disheveled hair covered their shoulders; their eyes were as big as saucers, and the other parts of their bodies were of correspondingly colossal proportions. They were beardless; some of them were naked, others were clothed in the skins of wild beasts; there were no women with them. Having landed at the cape, they established themselves at a spot in the desert, and dug deep wells in the rock, which at this day continue to afford excellent water. They lived by rapine, and soon desolated the whole country. Their appetites and gluttony were such that it is said one of them would eat as much as fifty ordinary persons. They massacred the men of the neighboring parts without mercy, and killed the women by their brutal violations. At last, after having for a long time tyrannized over the country and committed all manner of enormities, they were suddenly destroyed by fire from heaven, and an angel armed with a flaming sword. As an eternal monument of divine vengeance, their bones remained unconsumed, and may be seen at the present day. As for the rest, it is not known from what place they came, nor by what route they arrived.[I-108]

There is also a native account of the arrival of Manco Capac, in which he figures simply a culture-hero. The story closely resembles those told of the appearance and acts of the apostles Cukulcan, Wixepecocha, and others, and need not be repeated here.[I-109]

THE CHINESE FROM PERU.

Mr Charles Wolcott Brooks, Japanese consul in San Francisco, a most learned gentleman, and especially well versed in Oriental lore, has kindly presented me with a MS. prepared by himself, in which are condensed the results of twenty-five years' study of the history of the eastern Asiatic nations, and their possible communication with American continent.[I-110] He recognizes many striking analogies between the Chinese and the Peruvians, but arrives at a conclusion respecting the relation between the two nations, the exact reverse of that discussed in the preceding paragraphs. His theory is that the Chinese came originally from Peru, and not the Peruvians from China. He uses, to support his argument, many of the resemblances in customs, etc., of which Ranking and others have availed themselves to prove an exactly opposite theory, and adds that, as in those early times the passage of the Pacific could only have been made under the most favorable circumstances and with the assistance of fair winds, it would be impossible, owing to the action of the SE. and NE. trade-winds for such a passage to have been made, either intentionally or accidentally, from China to Peru, while on the other hand, if a large craft were placed before the wind and set adrift from the Peruvian coast, there is a strong probability that it would drive straight on to the southern coast of China.[I-111]

JAPANESE WRECKS ON THE AMERICAN COAST.

A Japanese origin or at least a strong infusion of Japanese blood, has been attributed to the tribes of the north-west coasts. There is nothing improbable in this; indeed, there is every reason to believe that on various occasions small parties of Japanese have reached the American continent, have married the women of the country, and necessarily left the impress of their ideas and physical peculiarities upon their descendants. Probably these visits were all, without exception, accidental; but that they have occurred in great numbers is certain. There have been a great many instances of Japanese junks drifting upon the American coast, many of them after having floated helplessly about for many months. Mr Brooks gives forty-one particular instances of such wrecks, beginning in 1782, twenty-eight of which date since 1850.[I-112] Only twelve of the whole number were deserted. In a majority of cases the survivors remained permanently at the place where the waves had brought them. There is no record in existence of a Japanese woman having been saved from a wreck. A great many Japanese words are to be found in the Chinook jargon, but in all cases abbreviated, as if coming from a foreign source, while the construction of the two languages is dissimilar.[I-113] The reasons for the presence of Japanese and the absence of Chinese junks are simple. There is a current of cold water setting from the Arctic ocean south along the east coast of Asia, which drives all the Chinese wrecks south. The Kuro Siwo, or 'black stream,' commonly known as the Japan current, runs northwards past the eastern coast of the Japan islands, then curves round to the east and south, sweeping the whole west coast of North America, a branch, or eddy, moving towards the Sandwich Islands. A drifting wreck would be carried towards the American coast at an average rate of ten miles a day by this current. To explain the frequent occurrence of these wrecks Mr Brooks refers to an old Japanese law. About the year 1630, the Japanese government adopted its deliberate policy of exclusion of foreigners and seclusion of its own people. To keep the latter from visiting foreign countries, and to confine their voyages to smooth water and the coasting trade, a law was passed ordering all junks to be built with open sterns and large square rudders unfit to stand any heavy sea. The January monsoons from the north-east are apt to blow any unlucky coaster which happens to be out straight into the Kuro Siwo, the huge rudders are soon washed away, and the vessels, falling into the trough of the sea, roll their masts overboard. Every January there are numbers of these disasters of which no record is kept. About one third of these vessels, it seems, drift to the Sandwich Islands, the remainder to North America, where they scatter along the coast from Alaska to California. How many years this has been going on can only be left to conjecture. The information given by Mr Brooks is of great value, owing to his thorough acquaintance with the subject, the intelligent study of which has been a labor of love with him for so many years. And his theory with regard to the Japanese carries all the more weight, in my opinion, in that he does not attempt to account for the similarities that exist between that people and the Americans by an immigration en masse, but by a constant infusion of Japanese blood and customs through a series of years, sufficient to modify the original stock, wherever that came from.

I have already stated that traces of the Japanese language have been found among the coast tribes. There is also some physical resemblance.[I-114] Viollet-le-Duc points out some striking resemblances between the temples of Japan and Central America.[I-115] It is asserted that the people of Japan had a knowledge of the American continent and that it was marked down on their maps. Montanus tells us that three ship-captains named Henrik Corneliszoon, Schaep, and Wilhelm Byleveld, were taken prisoners by the Japanese and carried to Jeddo, where they were shown a sea chart, on which America was drawn as a mountainous country adjoining Tartary on the north.[I-116] Of course the natives have the usual tradition that strangers came among them long before the advent of the Europeans.[I-117]

The theory that America, or at least the north-western part of it, was peopled by the 'Tartars' or tribes of north-western Asia, is supported by many authors. There certainly is no reason why they should not have crossed Bering Strait from Asia, the passage is easy enough; nor is there any reason why they should not have crossed by the same route to Asia, and peopled the north-western part of that continent. The customs, manner of life, and physical appearance of the natives on both sides of the straits are almost identical, as a multitude of witnesses testify, and it seems absurd to argue the question from any point. Of course, Bering Strait may have served to admit other nations besides the people inhabiting its shores into America, and in such cases there is more room for discussion.[I-118]

THE EGYPTIAN THEORY.

We may now consider that theory which supposes the civilized peoples of America to be of Egyptian origin, or, at least, to have derived their arts and culture from Egypt. This supposition is based mainly on certain analogies which have been thought to exist between the architecture, hieroglyphics, methods of computing time, and, to a less extent, customs, of the two countries. Few of these analogies will, however, bear close investigation, and even where they will, they can hardly be said to prove anything. I find no writer who goes so far as to affirm that the New World was actually peopled from Egypt; we shall, therefore, have to regard this merely as a culture-theory, the original introduction of human life into the continent in no way depending upon its truth or fallacy.

The architectural feature which has attracted most attention is the pyramid, which to some writers is of itself conclusive proof of an Egyptian origin. The points of resemblance, as given by those in favor of this theory, are worth studying. García y Cubas claims the following analogies between Teotihuacan and the Egyptian pyramids: the site chosen is the same; the structures are oriented with slight variation; the line through the centre of the pyramids is in the 'astronomical meridian;' the construction in grades and steps is the same; in both cases the larger pyramids are dedicated to the sun; the Nile has a 'valley of the dead,' as at Teotihuacan there is a 'street of the dead;' some monuments of each class have the nature of fortifications; the smaller mounds are of the same nature and for the same purpose; both pyramids have a small mound joined to one of their faces; the openings discovered in the Pyramid of the Moon are also found in some Egyptian pyramids; the interior arrangement of the pyramids is analogous.[I-119]

EGYPTIAN AND AMERICAN PYRAMIDS.

The two great pyramids of Teotihuacan, dedicated to the sun and moon, are surrounded by several hundreds of small pyramids. Delafield remarks that the pyramids of Gizeh, in Egypt, are also surrounded by smaller edifices in regular order, and closely correspond in arrangement to those of Teotihuacan.[I-120] The construction of these two pyramids recalls to Mr Ranking's mind that of "one of the Egyptian pyramids of Sakhara, which has six stories; and which, according to Pocock, is a mass of pebbles and yellow mortar, covered on the outside with rough stones."[I-121] In some few instances human remains have been found in American pyramids, though never in such a position as to convey the idea that the structure had been built expressly for their reception, as was the case in Egypt. It is but fair to add, however, that no pyramid has yet been opened to its centre, or, indeed, in any way properly explored as to its interior, and that a great many of them are known to have interior galleries and passages, though these were not used as sepulchres. In one instance, at Copan, a vault was discovered in the side of a pyramidal structure; on the floor, and in two small niches, were a number of red earthen-ware vessels, containing human bones packed in lime; scattered about were shells, cave stalactites, and stone knives; three heads were also found, one of them "apparently representing death, its eyes being nearly shut, and the lower features distorted; the back of the head symmetrically perforated by holes; the whole of most exquisite workmanship, and cut or cast from a fine stone covered with green enamel."[I-122] In the great pyramid of Cholula, also, an excavation made in building the Puebla road, which cut off a corner of the lower terrace, not only disclosed to view the interior construction of the pyramid, but also laid bare a tomb containing two skeletons and two idols of basalt, a collection of pottery, and other relics. The sepulchre was square, with stone walls, supported with cypress beams. The dimensions are not given, but no traces of any outlet were found.[I-123] There are, besides, traditions among the natives of the existence of interior galleries and apartments of great extent within this mound. Thus we see that in some instances the dead were deposited in pyramids, though there is not sufficient evidence to show that these structures were originally built for this purpose.

ARCHITECTURAL ANALOGIES.

Herodotus tells us that in his time the great pyramid of Cheops was coated with polished stone, in such a manner as to present a smooth surface on all its sides from the base to the top; in the upper part of the pyramid of Cephren the casing-stones have remained in their places to the present day. No American pyramid with smooth sides has as yet been discovered, and of this fact those who reject the Egyptian theory have not failed to avail themselves.[I-124] It is nevertheless probable that many of the American pyramids had originally smooth sides, though, at the present day, time and the growth of dense tropical vegetation have rendered the very shape of the structures scarcely recognizable.[I-125] It is further objected that while the American pyramids exhibit various forms, all are truncated, and were erected merely to serve as foundations for other buildings, those of Egypt are of uniform shape, "rising and diminishing until they come to a point,"[I-126] and are not known to have ever served as a base for temple or palace. It is, however, not certain, judging from facts visible at the present day, that all the Egyptian pyramids did rise to a point. Again, it is almost certain that the American pyramid was not always used as a foundation for a superimposed building, but that it was frequently complete in itself. In many of the ruined cities of Yucatan one or more pyramids have been found upon the summit of which no traces of any building could be discovered, although upon the pyramids by which these were surrounded portions of superimposed edifices still remained. There is, also, some reason to believe that perfect pyramids were constructed in America. As has been seen in the preceding volume, Waldeck found near Palenque two pyramids, which he describes as having been at the time in a state of perfect preservation, square at the base, pointed at the top, and thirty-one feet high, their sides forming equilateral triangles. Delafield[I-127] remarks that a simple mound would first suggest the pyramid, and that from this the more finished and permanent structure would grow; which is true enough. But if we are to believe, as is stated, that the American pyramids grew from such beginnings as the Mississippi mounds, then what reason can there be in comparing the pyramids of Teotihuacan with those of Gizeh in Egypt. For if the Egyptian colonists, at the time of their emigration to America, had advanced no further toward the perfect pyramid than the mound-building stage, would it not be the merest coincidence if the finished pyramidal structures in one country, the result of centuries of improvement, should resemble those of the other country in any but the most general features? Finally, pyramidal edifices were common in Asia as well as in Northern Africa, and it may be said that the American pyramids are as much like the former as they are like the latter.[I-128]

In its general features, American architecture does not offer any strong resemblances to the Egyptian. The upholders of the theory find traces of the latter people in certain round columns found at Uxmal, Mitla, Quemada, and other places; in the general massiveness of the structures; and in the fact that the vermilion dye on many of the ruins was a favorite color in Egypt.[I-129] Humboldt, speaking of a ruined structure at Mitla, says: "the distribution of the apartments of this singular edifice, bears a striking analogy to what has been remarked in the monuments of Upper Egypt, drawn by M. Denon, and the savans who compose the institute of Cairo."[I-130]

SCULPTURE AND HIEROGLYPHICS.

Between American and Egyptian sculpture, there is, at first sight, a very striking general resemblance. This, however, almost entirely disappears upon close examination and comparison. Both peoples represented the human figure in profile, the Egyptians invariably, the Americans generally; in the sculpture of both, much the same attitudes of the body predominate, and these are but awkwardly designed; there is a general resemblance between the lofty head-dresses worn by the various figures, though in detail there is little agreement.[I-131] These are the points of analogy and they are sufficiently prominent to account for the idea of resemblance which has been so often and so strongly expressed. But while sculpture in Egypt is for the most part in intaglio, in America it is usually in relief. In the former country, the faces are expressionless, always of the same type, and, though executed in profile, the full eye is placed on the side of the head; in the New World, on the contrary, we meet with many types of countenance, some of which are by no means lacking in expression.

If there were any hope of evidence that the civilized peoples of America were descendants, or derived any of their culture from the ancient Egyptians, we might surely look for such proof in their hieroglyphics. Yet we look in vain. To the most expert decipherer of Egyptian hieroglyphics, the inscriptions at Palenque are a blank and unreadable mystery, and they will perhaps ever remain so.[I-132]

Resemblances have been found between the calendar systems of Egypt and America, based chiefly upon the length and division of the year, and the number of intercalary and complementary days. This, however, is too lengthy a subject to be fully discussed here. In a previous volume I have given a full account of the American systems, and must perforce leave it to the reader to compare them with the Egyptian system.[I-133]

Of course a similarity of customs has to be found to support this theory, as in the case of others. Consequently our attention is drawn to embalmment, circumcision, and the division of the people into castes, which is not quite true of the Americans; some resemblance is found, moreover, between the religions of Egypt and America, for instance, certain animals were held sacred in both countries; but all such analogies are far too slender to be worth anything as evidence; there is scarcely one of them that would not apply to several other nations equally as well as to the Egyptians.

THE PH?NICIAN THEORY.

Turning now to Western Asia, we find the honor of first settling America given to the adventurous Ph?nicians. The sailors of Carthage are also supposed by some writers to have first reached the New World, but as the exploits of colony and mother-country are spoken of by most writers in the same breath, it will be the simplest plan to combine the two theories here. They are based upon the fame of these people as colonizing navigators more than upon any actual resemblances that have been found to exist between them and the Americans. It is argued that their ships sailed beyond the Pillars of Hercules to the Canary Islands, and that such adventurous explorers having reached that point would be sure to seek farther. The records of their voyages and certain passages in the works of several of the writers of antiquity are supposed to show that the ancients knew of a land lying in the far west.[I-134]

VOYAGES OF THE PH?NICIANS.

The Ph?nicians were employed about a thousand years before the Christian era, by Solomon, king of the Jews, and Hiram, king of Tyre, to navigate their fleets to Ophir and Tarshish. They returned, by way of the Mediterranean, to the port of Joppa, after a three-years' voyage, laden with gold, silver, precious stones, ivory, cedar, apes, and peacocks. Several authors have believed that they had two distinct fleets, one of which went to the land since known as America, and the other to India. Huet, bishop of Avranches,[I-135] and other authors, are persuaded that Ophir was the modern Sofala, situated about 21° S. lat., and that Tarshish comprised all the western coast of Africa and Spain, but particularly the part lying about the mouth of the B?tis or Guadalquivir. According to Arius Montanus, Genebrardus, Vatable, and other writers, Ophir is the island of Hispaniola. It is said that Christopher Columbus was induced to adopt this idea by the immense caverns which he found there, from which he supposed that Solomon must have obtained his gold. Postel and others have believed that the land of Ophir was Peru.[I-136] Horn[I-137] claims that the Ph?nicians made three remarkable voyages to America; the first, under the direction of Atlas, son of Neptune; the second, when they were driven by a tempest from the coast of Africa to the most remote parts of the Atlantic ocean, and arrived at a large island to the west of Libya; and the third, in the time of Solomon, when the Tyrians went to Ophir to seek for gold. According to those who believe that there were two distinct fleets, that of Solomon and that of Hiram, the first set out from Eziongeber, sailed down the Red Sea, doubled Cape Comorin, and went to Taproban (Ceylon), or some other part of India; this voyage occupied one year. The other fleet passed through the Mediterranean, stopping at the various ports along the coasts of Europe and Africa, and finally, passing out through the straits of Gades, continued its voyage as far as America, and returned after three years to its starting-place, laden with gold.

The Periplus of Hanno, a Carthaginian navigator of uncertain date, contains an account of a voyage which he made beyond the Pillars of Hercules, with a fleet of sixty ships and thirty thousand men, for the purpose of founding the Liby-Ph?nician towns. He relates that setting out from Gades, he sailed southwards. The first city he founded was Thumiaterion,[I-138] near the Pillars of Hercules, probably in the neighborhood of Marmora. He then doubled the promontory of Soloeis,[I-139] which Rennel considers to be the same as Cape Cantin, but other commentators to be the same as Cape Blanco, in 33° N. latitude. A little to the south of this promontory five more cities were founded. After passing the mouth of the river Lixus, supposed by Rennel to be the modern St Cyprian, he sailed for two days along a desolate coast, and on the third day entered a gulf in which was situated a small island, which he named Kerne, and colonized. After continuing his voyage for some days, and meeting with various adventures, he returned to Kerne, whence he once more directed his course southward, and sailed along the coast for twelve days. Two days more he spent in doubling a cape, and five more in sailing about a large gulf. He then continued his voyage for a few days, and was finally obliged to return from want of provisions. The authenticity of the Periplus has been doubted by many critics, but it appears probable from the testimony of several ancient authors that the voyage was actually performed. But be the account true or false, I certainly can discover in it no ground for believing that Hanno did more than coast along the western shore of Africa, sailing perhaps as far south as Sierra Leone.[I-140]

VOYAGES OF THE PH?NICIANS.

Diodorus Siculus relates that the Ph?nicians discovered a large island in the Atlantic Ocean, beyond the Pillars of Hercules, several days' journey from the coast of Africa. This island abounded in all manner of riches. The soil was exceedingly fertile; the scenery was diversified by rivers, mountains, and forests. It was the custom of the inhabitants to retire during the summer to magnificent country houses, which stood in the midst of beautiful gardens. Fish and game were found in great abundance. The climate was delicious, and the trees bore fruit at all seasons of the year. The Ph?nicians discovered this fortunate island by accident, being driven on its coast by contrary winds. On their return they gave glowing accounts of its beauty and fertility, and the Tyrians, who were also noted sailors, desired to colonize it. But the senate of Carthage opposed their plan, either through jealousy, and a wish to keep any commercial benefit that might be derived from it for themselves, or, as Diodorus relates, because they wished to use it as a place of refuge in case of necessity.

Several authors, says Warden, have believed that this island was America, among others, Huet, bishop of Avranches. "The statement of Diodorus," he writes, "that those who discovered this island were cast upon its shores by a tempest, is worthy of attention; as the east wind blows almost continually in the torrid zone, it might well happen that Carthaginian vessels, surprised by this wind, should be carried against their will to the western islands." Aristotle tells the same story. Homer, Plutarch, and other ancient writers, mention islands situated in the Atlantic, several thousand stadia from the Pillars of Hercules, but such accounts are too vague and mythical to prove that they knew of any land west of the Canary Islands. Of course they surmised that there was land beyond the farthest limits of their discovery; they saw that the sea stretched smoothly away to the horizon, uncut by their clumsy prows, no matter how far they went; they peopled the Sea of Darkness with terrors, but they hazarded all manner of guesses at the nature of the treasure which those terrors guarded. Is it not foolish to invent a meaning and a fulfillment to fit the vague surmises of these ancient minds? Are we to believe that Seneca was inspired by a spirit of prophecy because we read these lines in the second act of his Medea:

"Venient annis

S?cula seris, quibus Oceanus

Vincula rerum laxet, et ingens

Pateat tellus, Thetysque[I-141] novos

Detegat orbes; nec sit terris

Ultima Thule."

Or that Silenus knew of the continent of America because ?lianus makes him tell Midas, the Phrygian, that there was another continent besides Europe, Asia, and Africa? A continent whose inhabitants are larger and live longer than ordinary people, and have different laws and customs. A country where gold and silver are so plentiful that they are esteemed no more than we esteem iron. Are we to suppose that St Clement had visited America when he wrote, in his celebrated epistle to the Corinthians that there were other worlds beyond the ocean? Might we not as well argue that America was certainly not known to the ancients, or Tacitus would never have written: "Trans Sueones aliud mare, pigrum ac propè immotum ejus cingi cludique terrarum orbem hinc fides." Would the theological view of the flat structure of the earth have gained credence for a moment, had antipodes been discovered and believed in?

VOTAN'S TRAVELS.

The mysterious traveler, Votan, is once more made to do service for the theorist here. In his somewhat doubtful manuscript, entitled "Proof that I am a Serpent," Votan asserts that he is a descendant of Imox, of the race of Chan, and derives his origin from Chivim. "He states that he conducted seven families from Valum Votan to this continent and assigned lands to them; that he is the third of the Votans; that, having determined to travel until he arrived at the root of heaven, in order to discover his relations the Culebras (Serpents), and make himself known to them, he made four voyages to Chivim;[I-142] that he arrived in Spain, and that he went to Rome; that he saw the great house of God building;[I-143] that he went by the road which his brethren the Culebras had bored; that he marked it, and that he passed by the houses of the thirteen Culebras. He relates that in returning from one of his voyages, he found seven other families of the Tzequil nation, who had joined the first inhabitants, and recognized in them the same origin as his own, that is, of the Culebras. He speaks of the place where they built their first town, which, from its founders, received the name of Tzequil; he affirms the having taught them refinement of manners in the use of the table, table-cloth, dishes, basins, cups, and napkins; that, in return for these, they taught him the knowledge of God and of his worship; his first ideas of a king and obedience to him; and that he was chosen captain of all these united families."[I-144]

THE TZENDAL TRADITIONS.

Cabrera supposes Chivim to be the same as Hivim or Givim, which was the name of the country from which the Hivites, descendants of Heth, son of Canaan, were expelled by the Philistines some years before the departure of the Hebrews from Egypt. Some of these settled about the base of Mount Hermon, and to them belonged Cadmus and his wife Harmonia. It is probably owing to the fable of their transformation into snakes, related by Ovid in his Metamorphoses, that the word Givim in the Ph?nician language signifies a snake.[I-145] Tripoli of Syria, a town in the kingdom of Tyre, was anciently called Chivim. "Under this supposition, when Votan says he is Culebra, because he is Chivim, he clearly shows, that he is a Hivite originally of Tripoli in Syria, which he calls Valum Chivim, where he landed, in his voyages to the old continent. Here then, we have his assertion, I am Culebra, because I am Chivim, proved true, by a demonstration as evident, as if he had said, I am a Hivite, native of Tripoli in Syria, which is Valum Chivim, the port of my voyages to the old continent, and belonging to a nation famous for having produced such a hero as Cadmus, who, by his valour and exploits, was worthy of being changed into a Culebra (snake) and placed among the gods; whose worship, for the glory of my nation and race, I teach, to the seven families of the Tzequiles, that I found, on returning from one of my voyages, united to the seven families, inhabitants of the American continent, whom I conducted from Valum Votan, and distributed lands among them."[I-146]

The most enthusiastic supporter of the Ph?nician, or Tyrian, theory, is Mr George Jones. This gentleman has devoted the whole of a goodly volume to the subject, in which he not only sustains, but conclusively proves, to his own satisfaction, whatever proposition he pleases. It is of no use to question, he demolishes by anticipation all possible objections; he "will yield to none," he says, "in the conscientious belief in the truth of the startling propositions, and the consequent historic conclusions." The sum of these propositions and conclusions is this: that after the taking of the Tyrian capital by Alexander, B.C. 332, a remnant of the inhabitants escaped by sea to the Fortunate Islands, and thence to America. The author does not pretend that they had any positive foreknowledge of the existence of a western continent; though he believes "that from their knowledge of astronomy, they may have had the supposition that such might be the case, from the then known globular character of the earth." But they were mainly indebted for the success of their voyage to the favoring east winds which bore them, in the space of a month straight to the coast of Florida.[I-147] "There arrived in joyous gladness, and welcomed by all the gifts of nature,-like an heir to a sudden fortune, uncertain where to rest,-the Tyrians left the shore of Florida and coasted the gulf of Mexico, and so around the peninsula of Yucatan and into the Bay of Honduras; they thence ascended a river of shelter and safety, and above the rapids of which they selected the site of their first city,-now occupied by the ruins, altars, idols, and walls of Copan!"

The more effectually to preserve the secret of their discovery and place of refuge, they subsequently destroyed their galleys and passed a law that no others should be built. At least, this is Mr. Jones' belief-a belief which, to him, makes the cause "instantly apparent" why the new-found continent was for so many centuries unknown to Asiatics or Europeans. It is possible, however, the same ingenious author thinks, that, upon a final landing, they burned their ships as a sacrifice to Apollo, "and having made that sacrifice to Apollo, fanatical zeal may have led them to abhor the future use of means, which, as a grateful offering, had been given to their deity. Thence may be traced the gradual loss of nautical practice, on an enlarged scale; and the great continent now possessed by them, would also diminish by degrees the uses of navigation."[I-148]

MR JONES' REASONING.

Jones ingeniously makes use of the similarities which have been thought to exist between the American and Egyptian pyramids, and architecture generally, to prove his Tyrian theory. The general character of the American architecture is undoubtedly Egyptian, he argues; but the resemblance is not close enough in detail to allow of its being actually the work of Egyptian hands; the ancient cities of America were therefore built by a people who had a knowledge of Egyptian architecture, and enjoyed constant intercourse with that nation. But some of the ruins are Greek in style; the mysterious people must also have been familiar with Greek architecture. Where shall we find such a people? The cap exactly fits the Tyrians, says Mr Jones, let them wear it. Unfortunately, however, Mr Jones manufactures the cap himself and knows the exact size of the head he wishes to place it on. He next goes on to prove "almost to demonstration that Grecian artists were authors of the sculpture, Tyrians the architects of the entire edifices,-while those of Egypt were authors of the architectural bases." The tortoise is found sculptured on some of the ruins at Uxmal; it was also stamped upon the coins of Grecian Thebes and ?gina. From this fact it is brought home at once to the Tyrians, because the Ph?nician chief Cadmus, who founded Thebes, and introduced letters into Greece, without doubt selected the symbols of his native land to represent the coin of his new city. The tortoise is, therefore, a Tyrian emblem.[I-149]

The American ruins in some places bear inscriptions written in vermilion paint; the Tyrians were celebrated for a purple dye. Carved gems have been found in American tombs; the Tyrians were also acquainted with gem-carving. The door-posts and pillars of Solomon's temple were square;[I-150] square obelisks and columns may also be found at Palenque. But it is useless to multiply quotations; the absurdity of such reasoning is blazoned upon the face of it.

At Dighton, on the bay of Narraganset, is, or was, an inscription cut in the rock, which has been confidently asserted to be Ph?nician. Copies of this inscription have been frequently made, but they differ so materially that no two of them would appear to be intended for the same design.[I-151]

INSCRIBED TABLETS.

In the mountains which extend from the village of Uruana in South America to the west bank of the Caura, in 7° lat., Father Ramon Bueno found a block of granite on which were cut several groups of characters, in which Humboldt sees some resemblance to the Ph?nician, though he doubts that the worthy priest whose copy he saw performed his work very carefully.[I-152]

The inscribed stone discovered at Grave Creek Mound has excited much comment, and has done excellent service, if we judge by the number of theories it has been held to elucidate. Of the twenty-two characters which are confessedly alphabetic, inscribed upon this stone, ten are said to correspond, with general exactness, with the Ph?nician, fifteen with the Celtiberic, fourteen with the old British, Anglo Saxon or Bardic, five with the old northern, or Runic proper, four with the Etruscan, six with the ancient Gallic, four with the ancient Greek, and seven with the old Erse.[I-153] An inscribed monument supposed to be Ph?nician was discovered by one Joaquin de Costa, on his estate in New Granada, some time since.[I-154] The cross, the serpent, and the various other symbols found among the American ruins, have all been regarded by different authors as tending to confirm the Ph?nician theory; chiefly because similar emblems have been found in Egypt, and the Ph?nicians are known to have been familiar with Egyptian arts and ideas.[I-155] Melgar, who thinks there can be no doubt that the Ph?nicians built Palenque, supposes the so-called Palenque medal[I-156] to represent Hercules in the Garden of the Hesperides, attacked by the dragon. Two thousand three hundred years before the worship of Hercules was known in Greece, it obtained in Ph?nicia, whither it was brought from Egypt, where it had flourished for over seventeen thousand years.[I-157]

THE CARTHAGINIAN THEORY.

García quotes a number of analogies, giving, after his fashion, the objections to each by the Spaniards. The builders of the Central American cities, he says, are reported by tradition to have been of fair complexion and bearded. The Carthaginians, in common with the Indians, practiced human sacrifices to a great extent; they worshiped fire and water, adopted the names of the animals whose skins they wore, drank to excess, telegraphed by means of fires, decked themselves in all their finery on going to war, poisoned their arrows, offered peace before beginning battle, used drums, shouted in battle, were similar in stratagems and exercised great cruelty to the vanquished. The objections are that the language of the Indians is not corrupt Carthaginian; that they have many languages, and could not have sprung from any one nation; Satan prompted the Indians to learn various languages in order to prevent the extension of the true faith. But why are the Indians beardless if they descended from the Carthaginians? Their beards have been lost by the action of the climate as the Africans were changed in color. Then why do they not lose their hair as well, and why do not the Spaniards lose their beard? They may in time. And so he goes on through page after page.[I-158]

The theory that the Americans are of Jewish descent has been discussed more minutely and at greater length than any other. Its advocates, or at least those of them who have made original researches, are comparatively few; but the extent of their investigations and the multitude of parallelisms they adduce in support of their hypothesis, exceed by far anything we have yet encountered.

Of the earlier writers on this subject, García is the most voluminous. Of modern theorists Lord Kingsborough stands pre?minently first, as far as bulky volumes are concerned, though Adair, who devotes half of a thick quarto to the subject, is by no means second to him in enthusiasm-or rather fanaticism-and wild speculation. Mrs Simon's volume, though pretentious enough to be original, is neither more nor less than a re-hash of Kingsborough's labors.

García,[I-159] who affirms that he devoted more attention to this subject than to all the rest of his work,[I-160] deals with the Hebrew theory by the same systematic arrangement of 'opinions,' 'solutions,' 'objections,' 'replies,' etc., that is found all through his book. A condensed résumé of his argument will be necessary.

TEN LOST TRIBES OF ISRAEL.

The opinion that the Americans are descended from the ten lost tribes of Israel, he says, is commonly received by the unlettered multitude, but not by the learned; there are, however, some exceptions to this rule. The main support of the opinion is found in the fourth book of Esdras, according to which these tribes, having been carried into captivity by Salmanassar, separated from the other tribes and went into a new region, where man had never yet lived, through which they journeyed for a year and a half, until they came to a land which they called Arsareth, where they settled and have dwelt ever since.

The most difficult question is: how did they get to America? to which the most reasonable answer seems to be, that they gradually crossed northern Asia until they came to the straits of Anian,[I-161] over which they passed into the land of Anian, whence they journeyed southward by land through New Mexico into Mexico and Peru.[I-162] That they were able to make such a long journey is amply attested by parallel undertakings, of which we have historical proof. It is argued that they would not travel so far and through so many inhabited countries without finding a resting-place; but we read in the Scriptures that when they left the country of the Medes, whither they had been carried by Salmanassar, they determined to journey beyond all the gentile nations until they came to an uninhabited land. It is true some learned men assert that they are still to be found in the cities of the Medes, but a statement that disagrees with the book of Esdras is unworthy of belief; though of course some of them may have remained; besides, must not Mexico be included in the direct declaration of God that he would scatter the Jews over all the earth? The opinion that the Americans are of Hebrew origin is further supported by similarities in character, dress, religion, physical peculiarities, condition, and customs. The Americans are at heart cowardly, and so are the Jews; the history of both nations proves this.[I-163] The Jews did not believe in the miracles of Christ, and for their unbelief were scattered over the face of the earth, and despised of all men; in like manner the people of the New World did not readily receive the true faith as preached by Christ's catholic disciples, and are therefore persecuted and being rapidly exterminated. Another analogy presents itself in the ingratitude of the Jews for the many blessings and special favors bestowed on them by God, and the ingratitude shown by the Americans in return for the great kindness of the Spaniards. Both Jews and Americans are noted for their want of charity and kindness to the poor, sick, and unfortunate; both are naturally given to idolatry; many customs are common to both, such as raising the hands to heaven when making a solemn affirmation, calling all near relatives brothers, showing great respect and humility before superiors, burying their dead on hills and high places without the city, tearing their clothing on the reception of bad tidings, giving a kiss on the cheek as a token of peace, celebrating a victory with songs and dances, casting out of the place of worship women who are barren, drowning dogs in a well, practicing crucifixion. Both were liars, despicable, cruel, boastful, idle, sorcerers, dirty,[I-164] swindlers, turbulent, incorrigible, and vicious. The dress of the Hebrews was in many points like that of the Americans. Both are fit only for the lowest kind of labor. The Jews preferred the flesh-pots of Egypt and a life of bondage to heavenly manna and the promised land; the Americans liked a life of freedom and a diet of roots and herbs, better than the service of the Spaniards with good food.[I-165] The Jews were famous for fine work in stone, as is shown by the buildings of Jerusalem, and a similar excellence in this art is seen in the American ruins. The Mexicans have a tradition of a journey undertaken at the command of a god, and continued for a long time under the direction of certain high-priests, who miraculously obtained supplies for their support; this bears a striking resemblance to the Hebrew story of the wandering in the desert.

THE JEWS IN AMERICA.

JEWISH ANALOGIES.

It has been argued, in opposition to the Hebrew theory, that the Jews were physically and intellectually the finest race in the world, while the Americans are probably the lowest. But in answer to this it may be stated that the finest among the Jews belonged to the tribes of Judah and Benjamin, which were not among the so-called lost tribes; though, even if we admit that the ten tribes were physically and intellectually equal to these two, may we not fairly suppose that their temperament and physique would be changed by dwelling for a length of time in the different environment of America. True, Dr San Juan attempts to prove that the good effect of the manna on which the Israelites lived for forty years, was such that it would take four thousand years to obliterate it; but though this might hold true in the case of those Jews who went to Spain and other temperate climes, it would probably be different with those who came to America; it is, besides, likely that the change in the race was a special act of God.[I-166] In answer to the assertion that the Americans are an inferior race, it may be said that there are many exceptions to this rule; for instance, the people of Mexico and Michoacan were very ingenious, and excelled in painting, feather-work, and other arts.

Again, it is objected that while the Jews were skilled in letters, and indeed are said by some to have discovered the art of writing, the Americans had no such knowledge of letters as they would have possessed had they been of Hebrew origin. But the same objection would apply to their descent from any race of Europe, Asia, or Africa. It is urged that the Americans, if of Jewish descent, would have preserved the Hebrew ceremonies and laws. It is, however, well known that the ten tribes from whom they are supposed to be descended were naturally prone to unbelief and backsliding; it is not strange, therefore, that when freed from all restraint, they should cease to abide by their peculiarly strict code. Moreover, many traces of their old laws and ceremonies are to be found among them at the present day. For instance, both Jews and Americans gave their temples into the charge of priests, burned incense, anointed the body, practiced circumcision,[I-167] kept perpetual fires on their altars, forbade women to enter the temples immediately after giving birth, and husbands to sleep with their wives for seven days during the period of menstruation, prohibited marriage or sexual intercourse between relatives within the second degree, made fornication with a slave punishable, slew the adulterer, made it unlawful for a man to dress like a woman, or a woman like a man, put away their brides if they proved to have lost their virginity, and kept the ten commandments.

Another objection is, that the Americans do not speak Hebrew. But the reason for this is that the language has gradually changed, as has been the case with all tongues. Witness the Hebrew spoken by the Jews at the present time, which is much corrupted, and very different from what it originally was. There do actually exist, besides, many Hebraic traces in the American languages.[I-168] And even if this were not so, may we not suppose that the Devil prompted the Americans to learn new and various languages, that they might be prevented in after years from hearing the Catholic faith? though fortunately the missionaries learned all these strange tongues, and thus cheated the Evil One.

Acosta questions the authority of Esdras, but, answers García, although the book of Esdras is certainly apocryphal, it is nevertheless regarded by the Church as a higher authority than the Doctors. Acosta urges, moreover, that Esdras, even if reliable, states distinctly that the ten tribes fled from the Gentiles for the express purpose of keeping their law and religion, while Americans are given to idolatry; which is all very true, but might not the Jews have set out with these good resolutions, and have afterwards changed their minds?

Such is the manner of García's argument; and turning now to Lord Kingsborough's magnificent folios, do we find anything more satisfactory? Scarcely. The Spanish father's impartiality and profound research does not appear in Kingsborough; and moreover, we find that the work of the former is much more satisfactorily arranged than that of the latter. García does not pretend to give his own opinions, but merely aims to present fairly, with all their pros and cons, the theories of others. Kingsborough has a theory to prove, and to accomplish his object he drafts every shadow of an analogy into his service. But though his theory is as wild as the wildest, and his proofs are as vague as the vaguest, yet Lord Kingsborough cannot be classed with such writers as Jones, Ranking, Cabrera, Adair, and the host of other dogmatists who have fought tooth and nail, each for his particular hobby. Kingsborough was an enthusiast-a fanatic, if you choose-but his enthusiasm is never offensive. There is a scholarly dignity about his work which has never been attained by those who have jeered and railed at him; and though we may smile at his credulity, and regret that such strong zeal was so strangely misplaced, yet we should speak and think with respect of one who spent his lifetime and his fortune, if not his reason, in an honest endeavor to cast light upon one of the most obscure spots in the history of man.

KINGSBOROUGH'S ARGUMENTS.

The more prominent of the analogies adduced by Lord Kingsborough may be briefly enumerated as follows:

HEBREW AND AMERICAN ANALOGIES.

The religion of the Mexicans strongly resembled that of the Jews, in many minor details, as will be presently seen, and the two were practically alike, to a certain extent, in their very foundation; for, as the Jews acknowledged a multitude of angels, archangels, principalities, thrones, dominions, and powers, as the subordinate personages of their hierarchy, so did the Mexicans acknowledge the unity of the Deity in the person of Tezcatlipoca, and at the same time worship a great number of other imaginary beings. Both believed in a plurality of devils subordinate to one head, who was called by the Mexicans Mictlantecutli, and by the Jews Satan. Indeed, it seems that the Jews actually worshiped and made offerings to Satan as the Mexicans did to their 'god of hell.' It is probable that the Toltecs were acquainted with the sin of the first man, committed at the suggestion of the woman, herself deceived by the serpent, who tempted her with the fruit of the forbidden tree, who was the origin of all our calamities, and by whom death came into the world.[I-169] We have seen in this chapter that Kingsborough supposes the Messiah and his story to have been familiar to the Mexicans. There is reason to believe that the Mexicans, like the Jews, offered meat and drink offerings to stones.[I-170] There are striking similarities between the Babel, flood, and creation myths of the Hebrews and the Americans.[I-171] Both Jews and Mexicans were fond of appealing in their adjurations to the heaven and the earth.[I-172] Both were extremely superstitious, and firm believers in prodigies.[I-173] The character and history of Christ and Huitzilopochtli present certain analogies.[I-174] It is very probable that the Sabbath of the seventh day was known in some parts of America.[I-175] The Mexicans applied the blood of sacrifices to the same uses as the Jews; they poured it upon the earth, they sprinkled it, they marked persons with it, and they smeared it upon walls and other inanimate things.[I-176] No one but the Jewish high-priest might enter the Holy of Holies. A similar custom obtained in Peru.[I-177] Both Mexicans and Jews regarded certain animals as unclean and unfit for food.[I-178] Some of the Americans believed with some of the Talmudists in a plurality of souls.[I-179] That man was created in the image of God was a part of the Mexican belief.[I-180] It was customary among the Mexicans to eat the flesh of sacrifices of atonement.[I-181] There are many points of resemblance between Tezcatlipoca and Jehovah.[I-182] Ablutions formed an essential part of the ceremonial law of the Jews and Mexicans.[I-183] The opinions of the Mexicans with regard to the resurrection of the body, accorded with those of the Jews.[I-184] The Mexican temple, like the Jewish, faced the east.[I-185] "As amongst the Jews the ark was a sort of portable temple in which the Deity was supposed to be continually present, and which was accordingly borne on the shoulders of the priests as a sure refuge and defence from their enemies, so amongst the Mexicans and the Indians of Michoacan and Honduras an ark was held in the highest veneration, and was considered an object too sacred to be touched by any but the priests. The same religious reverence for the ark is stated by Adair to have existed among the Cherokee and other Indian tribes inhabiting the banks of the Mississippi, and his testimony is corroborated by the accounts of Spanish authors of the greatest veracity. The nature and use of the ark having been explained, it is needless to observe that its form might have been various, although Scripture declares that the Hebrew ark was of the simplest construction." And again: "it would appear from many passages of the Old Testament, that the Jews believed in the real presence of God in the ark, as the Roman Catholics believe in the real presence of Christ in the sacrament, from whom it is probable the Mexicans borrowed the notion that He, whom the heaven of heavens cannot contain, and whose glory fills all space, could be confined within the precincts of a narrow ark and be borne by a set of weak and frail priests. If the belief of the Mexicans had not been analogous to that of the ancient Jews, the early Spanish missionaries would certainly have expressed their indignation of the absurd credulity of those who believed that their omnipresent god Huitzilopochtli was carried in an ark on priests' shoulders; but of the ark of the Mexicans they say but little, fearing, as it would appear, to tread too boldly on the burning ashes of Mount Sinai."[I-186]

The Yucatec conception of a Trinity resembles the Hebrew.[I-187] It is probable that Quetzalcoatl, whose proper name signifies 'feathered serpent,' was so called after the brazen serpent which Moses lifted up in the wilderness, the feathers perhaps alluding to the rabbinical tradition that the fiery serpents which god sent against the Israelites were of a winged species.[I-188]

The Mexicans, like the Jews, saluted the four cardinal points, in their worship.[I-189] There was much in connection with sacrifices that was common to Mexicans and Jews.[I-190] It is possible that the myth relating to Quetzalcoatl's disappearance in the sea, indicates a knowledge of the book of the prophet Jonah.[I-191]

The Mexicans say that they wrestled at times with Quetzalcoatl, even as Jacob wrestled with God.[I-192] In various religious rites and observances, such as circumcision,[I-193] confession,[I-194] and communion,[I-195] there was much similarity. Salt was an article highly esteemed by the Mexicans, and the Jews always offered it in their oblations.[I-196] Among the Jews, the firstling of an ass had to be redeemed with a lamb, or if unredeemed, its neck was broken. This command of Moses should be considered in reference to the custom of sacrificing children which existed in Mexico and Peru.[I-197] The spectacle of a king performing a dance as an act of religion was witnessed by the Jews as well as by Mexicans.[I-198] As the Israelites were conducted from Egypt by Moses and Aaron who were accompanied by their sister Miriam, so the Aztecs departed from Aztlan under the guidance of Huitziton and Tecpatzin, the former of whom is named by Acosta and Herrera, Mexi, attended likewise by their sister Quilaztli, or, as she is otherwise named Chimalman or Malinalli, both of which latter names have some resemblance to Miriam, as Mexi has to Moses.[I-199] In the Mexican language amoxtli signifies flags or bulrushes, the derivation of which name, from atl, water, and moxtli, might allude to the flags in which Moses had been preserved.[I-200] The painting of Boturini seems actually to represent Huitzilopochtli appearing in a burning bush in the mountain of Teoculhuacan to the Aztecs.[I-201] The same writer also relates that when the Mexicans in the course of their migration had arrived at Apanco, the people of that province were inclined to oppose their further progress, but that Huitzilopochtli aided the Mexicans by causing a brook that ran in the neighborhood to overflow its banks. This reminds us of what is said in the third chapter of Joshua of the Jordan overflowing its banks and dividing to let the priests who bore the ark pass through.[I-202] As Moses and Aaron died in the wilderness without reaching the land of Canaan, so Huitziton and Tecpatzin died before the Mexicans arrived in the land of Anáhuac.[I-203] The Mexicans hung up the heads of their sacrificed enemies; and this also appears to have been a Jewish practice, as the following quotation from the twenty-fifth chapter of Numbers will show: "And the Lord said unto Moses, Take all the heads of the people, and hang them up before the Lord against the sun, that the fierce anger of the Lord may be turned away from Israel."[I-204] In a Mexican painting in the Bodleian library at Oxford is a symbol very strongly resembling the jaw-bone of an ass from the side of which water seems to flow forth, which might allude to the story of Samson slaying a thousand of the Philistines with such a bone, which remained miraculously unbroken in his hands, and from which he afterwards quenched his thirst.[I-205] They were fond of wearing dresses of scarlet and of showy colors, as were also the Jews. The exclamation of the prophet, "Who is this that cometh from Bozrah?" and many other passages of the Old Testament might be cited to show that the Jews entertained a great predilection for scarlet.[I-206] It is impossible, on reading what Mexican mythology records of the war in heaven and of the fall of Tzontemoc and the other rebellious spirits; of the creation of light by the word of Tonacatecutli, and of the division of the waters; of the sin of Ytztlacoliuhqui, and his blindness and nakedness; of the temptation of Suchiquecal, and her disobedience in gathering roses from a tree, and the consequent misery and disgrace of herself and all her posterity,-not to recognize Scriptural analogies.[I-207] Other Hebrew analogies Lord Kingsborough finds in America, in the dress, insignia, and duties of priests; in innumerable superstitions concerning dreams, apparitions, eclipses, and other more common-place events; in certain festivals for rain; in burial and mourning ceremonies; in the diseases most common among the people; in certain regularly observed festivals; in the dress of certain nations; in established laws; in physical features; in architecture; in various minor observances, such as offering water to a stranger that he might wash his feet, eating dust in token of humility, anointing with oil, and so forth; in the sacrifice of prisoners; in manner and style of oratory; in the stories of giants; in the respect paid to God's name; in games of chance; in marriage relations; in childbirth ceremonies; in religious ideas of all sorts; in respect paid to kings; in uses of metals; in treatment of criminals, and punishment of crimes; in charitable practices; in social customs; and in a vast number of other particulars.[I-208]

HEBREW RELICS.

Relics unmistakeably Hebrew have been very rarely found in America. I know of only two instances of such a discovery, and in neither of these cases is it certain or even probable that the relic existed in America before the Conquest. The first and best known instance is related by Ethan Smith, according to Priest,[I-209] as follows:

"Joseph Merrick, Esq., a highly respectable character in the church at Pittsfield, gave the following account: That in 1815, he was levelling some ground under and near an old wood-shed, standing on a place of his, situated on Indian Hill. He ploughed and conveyed away old chips and earth, to some depth. After the work was done, walking over the place, he discovered, near where the earth had been dug the deepest, a black strap, as it appeared, about six inches in length, and one and a half in breadth, and about the thickness of a leather trace to a harness. He perceived it had, at each end, a loop, of some hard substance, probably for the purpose of carrying it. He conveyed it to his house, and threw it into an old tool box. He afterwards found it thrown out at the door, and again conveyed it to the box.

"After some time, he thought he would examine it; but in attempting to cut it, found it as hard as bone; he succeeded, however, in getting it open, and found it was formed of two pieces of thick raw-hide, sewed and made water tight with the sinews of some animal, and gummed over; and in the fold was contained four folded pieces of parchment. They were of a dark yellow hue, and contained some kind of writing. The neighbors coming in to see the strange discovery, tore one of the pieces to atoms, in the true Hun and Vandal style. The other three pieces Mr. Merrick saved, and sent them to Cambridge, where they were examined, and discovered to have been written with a pen, in Hebrew, plain and legible. The writing on the three remaining pieces of parchment, was quotations from the Old Testament."[I-210]

HEBREW TABLETS.

The other discovery was made in Ohio, and was seen by my father, Mr A. A. Bancroft, who thus describes it: "About eight miles south-east of Newark there was formerly a large mound composed of masses of free-stone, which had been brought from some distance and thrown into a heap without much placing or care. In early days, stone being scarce in that region, the settlers carried away the mound piece by piece to use for building-purposes, so that in a few years there was little more than a large flattened heap of rubbish remaining. Some fifteen years ago, the county surveyor (I have forgotten his name), who had for some time been searching ancient works, turned his attention to this particular pile. He employed a number of men and proceeded at once to open it. Before long he was rewarded by finding in the centre and near the surface a bed of the tough clay generally known as pipe-clay, which must have been brought from a distance of some twelve miles. Imbedded in the clay was a coffin, dug out of a burr-oak log, and in a pretty good state of preservation. In the coffin was a skeleton, with quite a number of stone ornaments and emblems, and some open brass rings, suitable for bracelets or anklets. These being removed, they dug down deeper, and soon discovered a stone dressed to an oblong shape, about eighteen inches long and twelve wide, which proved to be a casket, neatly fitted and completely water-tight, containing a slab of stone of hard and fine quality, an inch and a half thick, eight inches long, four inches and a half wide at one end, and tapering to three inches at the other. Upon the face of the slab was the figure of a man, apparently a priest, with a long flowing beard, and a robe reaching to his feet. Over his head was a curved line of characters, and upon the edges and back of the stone were closely and neatly carved letters. The slab, which I saw myself, was shown to the episcopalian clergyman of Newark, and he pronounced the writing to be the ten Commandments in ancient Hebrew."[I-211]

MORMON DOCTRINE OF ORIGIN.

The account given by the Book of Mormon, of the settlement of America by the Jews, is as follows:[I-212]

After the confusion of tongues, when men were scattered over the whole face of the earth, the Jaredites, a just people, having found favor in the sight of the Eternal, miraculously crossed the ocean in eight vessels, and landed in North America, where, they built large cities and developed into flourishing and highly civilized nations. But their descendants did evil before the Lord, in spite of repeated prophetic warnings, and were finally destroyed for their wickedness, about fifteen hundred years after their arrival, and six hundred before the birth of Christ.

These first inhabitants of America were replaced by an emigration of Israelites, who were miraculously brought from Jerusalem in the first year of the reign of Zedekiah, king of Judah. For some time they traveled in a south-easterly direction, following the coast of the Red Sea; afterwards they took a more easterly course, and finally arrived at the borders of the Great Ocean. Here, at the command of God, they constructed a vessel, which bore them safely across the Pacific Ocean to the western coast of South America, where they landed. In the eleventh year of the reign of this same Zedekiah, when the Jews were carried captive to Babylon, some descendants of Judah came from Jerusalem to North America, whence they emigrated to the northern parts of South America. Their descendants were discovered by the first emigrants about four hundred years afterwards.

The first emigrants, almost immediately after their arrival, separated themselves into two distinct nations. The people of one of these divisions called themselves Nephites, from the prophet Nephi, who had conducted them to America. These were persecuted, on account of their righteousness, by the others, who called themselves Lamanites, from Laman, their chief, a wicked and corrupt man. The Nephites retreated to the northern parts of South America, while the Lamanites occupied the central and southern regions. The Nephites possessed a copy of the five books of Moses, and of the prophets as far as Jeremiah, or until the time when they left Jerusalem. These writings were engraved on plates of brass. After their arrival in America they manufactured similar plates, on which they engraved their history and prophetic visions. All these records, kept by men inspired of the Holy Ghost, were carefully preserved, and transmitted from generation to generation.

God gave them the whole continent of America as the promised land, declaring that it should be a heritage for them and for their children, provided they kept his commandments. The Nephites, blessed by God, prospered and spread east, west, and north. They dwelt in immense cities, with temples and fortresses; they cultivated the earth, bred domestic animals, and worked mines of gold, silver, lead, and iron. The arts and sciences flourished among them, and as long as they kept God's commandments, they enjoyed all the benefits of civilization and national prosperity.

NEPHITES AND LAMANITES.

The Lamanites, on the contrary, by reason of the hardness of their hearts, were from the first deserted of God. Before their backsliding they were white and comely as the Nephites; but in consequence of the divine curse, they sank into the lowest barbarism. Implacable enemies of the Nephites, they waged war against that people, and strove by every means in their power to destroy them. But they were gradually repulsed with great loss, and the innumerable tumuli which are still to be seen in all parts of the two Americas, cover the remains of the warriors slain in these bloody conflicts.

The second colony of Hebrews, mentioned above, bore the name of Zarahemla. They also had many civil wars, and as they had not brought any historical records with them from Jerusalem, they soon fell into a state of atheism. At the time when they were discovered by the Nephites they were very numerous, but lived in a condition of semi-barbarism. The Nephites, however, united themselves with them, and taught them the sacred Scriptures, so that before long the two nations became as one. Shortly afterwards the Nephites built several vessels, by means of which they sent expeditions towards the north, and founded numerous colonies. Others emigrated by land, and in a short time the whole of the northern continent was peopled. At this time North America was entirely destitute of wood, the forests having been destroyed by the Jaredites, the first colonists, who came from the tower of Babel; but the Nephites constructed houses of cement and brought wood by sea from the south; taking care, besides, to cultivate immense plantations. Large cities sprang up in various parts of the continent, both among the Lamanites and the Nephites. The latter continued to observe the law of Moses; numerous prophets arose among them; they inscribed their prophecies and historical annals on plates of gold or other metal, and upon various other materials. They discovered also the sacred records of the Jaredites, engraved on plates of gold; these they translated into their own language, by the help of God and the Urim Thummim. The Jaredite archives contained the history of man from the creation of the world to the building of the tower of Babel, and from that time to the total destruction of the Jaredites, embracing a period of thirty-four or thirty-five centuries. They also contained the marvelous prophecies which foretold what would happen in the world until the end of all things, and the creation of a new heaven and a new earth.

THE BOOK OF MORMON.

The Nephites were informed of the birth and death of Christ by certain celestial and terrestrial phenomena, which had long before been predicted by their prophets. But in spite of the numerous blessings which they had received, they fell at length from grace, and were terribly punished for their ingratitude and wickedness. A thick darkness covered the whole continent; earthquakes cast mountains into valleys; many towns were swallowed up, and others were destroyed by fire from heaven. Thus perished the most perverse among the Nephites and Lamanites, to the end that the blood of the saints and prophets might no longer cry out from the earth against them. Those who survived these judgments received a visit from Christ, who, after his ascension, appeared in the midst of the Nephites, in the northern part of South America. His instructions, the foundation of a new law, were engraved on plates of gold, and some of them are to be found in the Book of Mormon; but by far the greater part of them will be revealed only to the saints, at a future time.

When Christ had ended his mission to the Nephites, he ascended to heaven, and the apostles designated by him went to preach his gospel throughout the continent of America. In all parts the Nephites and Lamanites were converted to the Lord, and for three centuries they lived a godly life. But toward the end of the fourth century of the Christian era, they returned to their evil ways, and once more they were smitten by the arm of the Almighty. A terrible war broke out between the two nations, which ended in the destruction of the ungrateful Nephites. Driven by their enemies towards the north and north-west, they were defeated in a final battle near the hill of Cumorah,[I-213] where their historical tablets have been since found. Hundreds of thousands of warriors fell on both sides. The Nephites were utterly destroyed, with the exception of some few who either passed over to the enemy, escaped by flight, or were left for dead on the field of battle. Among these last were Mormon and his son Moroni, both upright men.

Mormon had written on tablets an epitome of the annals of his ancestors, which epitome he entitled the Book of Mormon. At the command of God he buried in the hill of Cumorah all the original records in his possession, and at his death he left his own book to his son Moroni, who survived him by some years, that he might continue it. Moroni tells us in his writings that the Lamanites eventually exterminated the few Nephites who had escaped the general slaughter at the battle of Cumorah, sparing those only who had gone over to their side. He himself escaped by concealment. The conquerors slew without mercy all who would not renounce Christ. He tells, further, that the Lamanites had many dreadful wars among themselves, and that the whole land was a scene of incessant murder and violence. Finally, he adds that his work is a complete record of all events that happened down to the year 420 of the Christian era, at which time, by divine command, he buried the Book of Mormon in the hill of Cumorah, where it remained until removed by Joseph Smith, September 22, 1827.[I-214]

SCANDINAVIAN THEORY.

Much has been written to prove that the north-western part of America was discovered and peopled by Scandinavians long before the time of Columbus. Although a great part of the evidence upon which this belief rests, is unsatisfactory and mixed up with much that is vague and undoubtedly fabulous, yet it seems to be not entirely destitute of historical proof. Nor is there any improbability that such daring navigators as the Northmen may have visited and colonized the coasts of Greenland, Labrador, and Newfoundland. I find in this opinion an almost exact parallel to the so-called 'Tartar theory.' It is true the distance between Europe and north-eastern America is much greater than that between Asia and north-western America, but would not the great disparity between the maritime enterprise and skill of the Northmen and Asiatics, make the North Atlantic as navigable for the former as Bering Strait for the latter? It is certain that Iceland was settled by the Northmen from Norway at a very early date; there is little reason to doubt that Greenland was in turn colonized from Iceland in the tenth century; if this be conceded, then the question whether the Northmen did actually discover the country now known as America, certainly ceases to wear any appearance of improbability, for it would be unreasonable to suppose that such renowned sailors could live for a great number of years within a short voyage of a vast continent and never become aware of its existence. It would be absurd, however, to believe that the entire continent of America was peopled by Northmen, because its north-eastern borders were visited or even colonized by certain adventurous sea-rovers.

All that is known of the early voyages of the Northmen, is contained in the old Icelandic Sagas. The genuineness of the accounts relating to the discovery of America has been the subject of much discussion. Mr B. F. De Costa, in a carefully studied monograph on the subject, assures us that there can be no doubt as to their authenticity, and I am strongly inclined to agree with him. It is true that no less eminent authors than George Bancroft and Washington Irving have expressed opinions in opposition to De Costa's views, but it must be remembered that neither of these distinguished gentlemen made a very profound study of the Icelandic Sagas, indeed Irving directly states that he "has not had the means of tracing this story to its original sources;" nor must we forget that neither the author of the 'Life of Columbus,' nor he of the 'History of the Colonization of the United States,' could be expected to willingly strip the laurels from the brow of his familiar hero, Christopher Columbus, and concede the honor of the 'first discovery' to the northern sea-kings, whose exploits are so vaguely recorded.[I-215]

THE ICELANDIC SAGAS.

De Costa's defence of the genuineness of the accounts referred to is simple and to the point. "Those who imagine," he writes, "that these manuscripts, while of pre-Columbian origin, have been tampered with and interpolated, show that they have not the faintest conception of the state of the question. The accounts of the voyages of the Northmen to America form the framework of Sagas which would actually be destroyed by the elimination of the narratives. There is only one question to be decided, and that is the date of these compositions." "That these manuscripts," he adds, "belong to the pre-Columbian age, is as capable of demonstration as the fact that the writings of Homer existed prior to the age of Christ. Before intelligent persons deny either of these points they must first succeed in blotting out numberless pages of well-known history. The manuscripts in which we have versions of all the Sagas relating to America is found in the celebrated Codex Flat?iensis, a work that was finished in the year 1387, or 1395 at the latest. This collection, made with great care, and executed in the highest style of art, is now preserved in its integrity in the archives of Copenhagen. These manuscripts were for a time supposed to be lost, but were ultimately found safely lodged in their repository in the monastery library of the island of Flat?, from whence they were transferred to Copenhagen with a large quantity of other literary material collected from various localities. If these Sagas which refer to America were interpolations, it would have early become apparent, as abundant means exist for detecting frauds; yet those who have examined the whole question do not find any evidence that invalidates their historical statements. In the absence, therefore, of respectable testimony to the contrary, we accept it as a fact that the Sagas relating to America are the productions of men who gave them in their present form nearly, if not quite, an entire century before the age of Columbus."[I-216]

The accounts of the voyages as given in the original manuscripts are too numerous and prolix to be reproduced in their entirety here; but I will endeavor to give a résumé of them, following, to a great extent, an 'abstract of the historical evidence for the discovery of America by the Scandinavians in the tenth century,' given in the Journal of the Royal Geographical Society.[I-217]

Eric the Red, in the spring of 986,[I-218] emigrated from Iceland to Greenland, and founded a settlement there. One of his companions was Heriulf Bardson, whose son, Biarne, was at that time absent on a trading voyage to Norway. Biarne, on his return to Iceland, resolved "still to spend the following winter, like all the preceding ones, with his father," and to that end set sail for Greenland. But, owing to the northerly winds and fogs, and to the fact that neither he nor any of his followers had ever navigated these seas before, Biarne lost his way. When the weather cleared up they found themselves in sight of a strange land, which they left to larboard. After two days' sail they again sighted land; and once more standing out to sea, they, after three days, saw land a third time, which proved to be an island. Again they bore away, and after four days' sailing reached Greenland.

VOYAGES OF THE NORTHMEN.

Some time after this, Leif, a son of Eric the Red, having heard of Biarne's discoveries, bought his ship, manned it with a crew of thirty men, and set out from Greenland, about the year 1000. The first land they sighted was that which Biarne had seen last; this they named Helluland.[I-219] They put out to sea and soon came to another land, which they named Markland.[I-220] Again they stood out to sea, and after two days came to an island. They then sailed westward, and afterwards went on shore at a place where a river, issuing from a lake, fell into the sea. Bringing their ship up the river, they anchored in the lake. Here they settled for a time, and finding vines in the country, they named it Vinland.[I-221] In the spring they returned to Greenland.

This expedition to Vinland was much talked of, and Thorwald, Leif's brother, thought that the new country had not been thoroughly enough explored. Then Leif lent his ship to Thorwald, who set out for Vinland about the year 1002. There he and his crew wintered, and about the year 1004 they set sail to the eastward. On this voyage Thorwald was killed by the natives. At his request his followers returned to Vinland and buried his remains there. In 1005 they sailed again to Greenland, bearing the sad news of his brother's death to Leif.

Thorstein, Eric's third son, soon afterwards set out in the same ship for Vinland, to fetch his brother's body. He was accompanied by his wife Gudrida, and twenty-five strong men, but after tossing about on the ocean during the whole summer, they finally landed again on the Greenland coast, where Thorstein died during the winter.

The next voyage to Vinland was made by one Thorfinn Karlsefne, a man of noble lineage, who occupied his time in merchant voyages and was thought a good trader. In the summer of 1006 he fitted out his ship in Iceland for a voyage to Greenland, attended by one Snorre Thorbrandson and a crew of forty men. At the same time another ship was fitted out for the same destination by Biarne Grimolfson and Thorhall Gamlason, and manned with a crew of forty men also. All being ready, the two ships put out to sea, and both arrived safely at Ericsfiord in Greenland, where Leif and Gudrida, the widow of Leif's late brother, Thorstein, dwelt. Here Thorfinn fell in love with the fair Gudrida, and with Leif's consent, married her that winter.

The discovery of Vinland was much talked of among the settlers, for they all believed that it was a good country, and that a voyage there would be very profitable; and Thorfinn was urged and at length persuaded to undertake the adventure. Accordingly, in the spring of 1007 he fitted out his ship, and Biarne Grimolfson and Thorhall Gamlason did the same with theirs. A third ship, commanded by one Thorward, also joined the expedition. And on Thorward's ship a man named Thorhall, 'commonly called the hunter,' who had been the huntsman of Eric in the summer, and his steward in the winter, also went.

THE NORTHMEN AND SKRELLINGS.

As this is probably the most important of all the Northmen's voyages to America, I will give it in full: "They sailed first to the Westerbygd, and afterwards to Biarney. From thence they sailed in a southerly direction to Helluland, where they found many foxes. From thence they sailed again two days in a southerly direction to Markland, a country overgrown with wood, and plentifully stocked with animals. Leaving this, they continued sailing in a S.W. direction for a long time, having the land to starboard, until they at length came to Kialarnes,[I-222] where there were trackless deserts and long beaches and sands, called by them Furdustrandir. When they had past these, the land began to be indented by inlets. They had two Scots with them, Hake and Hekia, whom Leif had formerly received from the Norwegian King Olaf Tryggvason, and who were very swift of foot. They put them on shore, recommending them to proceed in a S.W. direction, and explore the country. After the lapse of three days they returned bringing with them some grapes and some ears of wheat, which grew wild in that region. They continued their course until they came to a place where a firth penetrated far into the country. Off the mouth of it was an island past which there ran strong currents, which was also the case farther up the firth. On the island there were an immense number of eyderducks, so that it was scarcely possible to walk without treading on their eggs. They called the island Straumey (Stream-Isle), and the firth Straumfi?rdr (Stream-Firth).[I-223] They landed on the shore of this firth, and made preparations for their winter residence. The country was extremely beautiful. They confined their operations to exploring the country. Thorhall afterwards wished to proceed in a N. direction in quest of Vineland. Karlsefne chose rather to go to the S.W. Thorhall, and along with him eight men, quitted them, and sailed past Furdustrandir and Kialarnes, but they were driven by westerly gales to the coast of Ireland, where, according to the accounts of some traders, they were beaten and made slaves. Karlsefne, together with Snorre and Biarne, and the rest of the ships' companies, in all 151 (CXXXI.) men, sailed southwards, and arrived at the place, where a river falls into the sea from a lake. Opposite to the mouth of the river were large islands. They steered into the lake, and called the place Hóp (í Hópe). On the low grounds they found fields of wheat growing wild, and on the rising grounds vines. While looking about one morning they observed a great number of canoes. On exhibiting friendly signals the canoes approached nearer to them, and the natives in them looked with astonishment at those they met there. These people were sallow-coloured or ill-looking, had ugly heads of hair, large eyes, and broad cheeks. After they had gazed at them for a while, they rowed away again to the S.W. past the cape. Karlsefne and his company had erected their dwelling-houses a little above the bay; and there they spent the winter. No snow fell, and the cattle found their food in the open field. One morning early, in the beginning of 1008, they descried a number of canoes coming from the S.W. past the cape. Karlsefne having held up a white shield as a friendly signal, they drew nigh and immediately commenced bartering. These people chose in preference red cloth, and gave furs and squirrel skins in exchange. They would fain also have bought swords and spears, but these Karlsefne and Snorre prohibited their people from selling them. In exchange for a skin entirely gray the Skrellings took a piece of cloth of a span in breadth, and bound it round their heads. Their barter was carried on this way for some time. The Northmen then found that their cloth was beginning to grow scarce, whereupon they cut it up in smaller pieces, not broader than a finger's breadth; yet the Skrellings gave as much for these smaller pieces as they had formerly given for the larger ones, or even more. Karlsefne also caused the women to bear out milk soup, and the Skrellings relishing the taste of it, they desired to buy it in preference to everything else, so they wound up their traffic by carrying away their bargains in their bellies. Whilst this traffic was going on, it happened that a bull, which Karlsefne had brought along with him, came out of the wood and bellowed loudly. At this the Skrellings got terrified and rushed to their canoes, and rowed away southwards. About this time Gudrida, Karlsefne's wife, gave birth to a son, who received the name of Snorre. In the beginning of the following winter the Skrellings came again in much greater numbers; they showed symptoms of hostility, setting up loud yells. Karlsefne caused the red shield to be borne against them, whereupon they advanced against each other, and a battle commenced. There was a galling discharge of missiles. The Skrellings had a sort of war slings. They elevated on a pole a tremendously large ball, almost the size of a sheep's stomach, and of a bluish colour; this they swung from the pole upon land over Karlsefne's people, and it descended with a fearful crash. This struck terror into the Northmen, and they fled along the river. Freydisa came out and saw them flying; she thereupon exclaimed, 'How can stout men like you fly from these miserable caitifs, whom I thought you could knock down like cattle? If I had only a weapon, I ween I could fight better than any of you.' They heeded not her words. She tried to keep pace with them, but the advanced state of her pregnancy retarded her. She however followed them into the wood. There she encountered a dead body. It was Thorbrand Snorrason; a flat stone was sticking fast in his head. His naked sword lay by his side. This she took up, and prepared to defend herself. She uncovered her breasts, and dashed them against the naked sword. At this sight the Skrellings became terrified, and ran off to their canoes. Karlsefne and the rest now came up to her and praised her courage. Karlsefne and his people were now become aware that, although the country held out many advantages, still the life that they would have to lead here would be one of constant alarm from the hostile attacks of the natives. They therefore made preparations for departure, with the resolution of returning to their own country. They sailed eastward, and came to Streamfirth. Karlsefne then took one of the ships, and sailed in quest of Thorhall, while the rest remained behind. They proceeded northwards round Kialarnes, and after that were carried to the north-west. The land lay to larboard of them. There were thick forests in all directions, as far as they could see, with scarcely any open space. They considered the hills at Hope and those which they now saw as forming part of one continuous range. They spent the third winter at Streamfirth. Karlsefne's son Snorre was now three years of age. When they sailed from Vineland they had a southerly wind, and came to Markland, where they met with five Skrellings. They caught two of them (two boys), whom they carried away along with them, and taught them the Norse language, and baptised them; these children said that their mother was called Vethilldi and their father Uv?ge; they said that the Skrellings were ruled by chieftains (kings), one of whom was called Avalldamon, and the other Valdidida; that there were no houses in the country, but that the people dwelled in holes and caverns. Biarne Grimolfson was driven into the Irish Ocean, and came into waters that were so infested by worms, that their ship was in consequence reduced to a sinking state. Some of the crew, however, were saved in the boat, as it had been smeared with seal-oil tar, which is a preventive against the attack of worms. Karlsefne continued his voyage to Greenland, and arrived at Ericsfiord."

During the same summer that Karlsefne returned from Vinland, a ship arrived at Greenland from Norway, commanded by two brothers, Helge and Finnboge. And Freydisa, she who had frightened the Skrellings, went to them and proposed they should make a voyage to Vinland, and she offered to go with them on condition that an equal share of what they obtained there should be hers; and they agreed to this. It was arranged between the brothers and Freydisa that each should have thirty fighting men, besides women. But Freydisa secretly brought away five men more than the allotted number. They reached Vinland and spent the winter there. During their stay Freydisa prevailed on her husband to slay the two brothers and their followers; the women that were with them she killed with her own hand. In the spring of the next year they returned to Greenland.[I-224]

In the latter part of the tenth century,[I-225] one Are Marson, of Iceland, was driven by storms to Hvitramannaland, or Land of the Whitemen. This country, which was also called Great Ireland, has been thought to be "probably that part of the Coast of North America which extends southwards from Chesapeak Bay, including North and South Carolina, Georgia, and Florida."[I-226] Here, also, one Bi?rn Asbrandson is said to have ended his days.[I-227]

I do not propose to give here all that has been said about these voyages, as it would not be pertinent to the question which we are reviewing, namely, the origin of the Americans. Indeed, the entire subject of the Northmen's voyages and colonization, might almost be said to be without our province, as it is not asserted that they were actually the first inhabitants of the New World.

The relics that have been thought to prove their former presence in the continent, are neither numerous nor important. One of these is the Dighton Rock, of which I have had occasion to speak before, in connection with the Ph?nician theory.[I-228] In 1824, a stone engraved with Runic characters was found on the island of Kingiktorsoak, on the western coast of Greenland.[I-229]

SCANDINAVIAN THEORY.

Priest is strongly inclined to believe that a glass bottle about the size of a common junk bottle, "having a stopple in its nuzzle," an iron hatchet edged with steel, the remains of a blacksmith's forge, and some ploughed-up crucibles, all found in the town of Pompey, Onondaga County, New York, are of Scandinavian origin.[I-230]

Brasseur de Bourbourg has found many words in the languages of Central America which bear, he thinks, marked Scandinavian traces; little can be proven by this, however, since he finds as many other words that as strongly resemble Latin, Greek, English, French, and many other languages. The learned Abbé believes, moreover, that some of the ancient traditions of the Central American nations point to a north-east origin.[I-231] Viollet-le-Duc is struck with the similarity that existed between the religious customs and ideas of the ancient Northmen and of the Quichés as expressed in the Popol Vuh.[I-232]

A WELSH COLONY IN AMERICA.

We come now to the theory that the Americans, or at least part of them, are of Celtic origin. In the old Welsh annals there is an account of a voyage made in the latter half of the twelfth century,[I-233] by one Madoc, a son of Owen Gwynedd, prince of North Wales. The story goes, that after the death of Gwynedd, his sons contended violently for the sovereignty. Madoc, who was the only peaceable one among them, determined to leave his disturbed country and sail in search of some unknown land where he might dwell in peace. He accordingly procured an abundance of provisions and a few ships and embarked with his friends and followers. For many months they sailed westward without finding a resting-place; but at length they came to a large and fertile country, where, after sailing for some distance along the coast in search of a convenient landing-place, they disembarked, and permanently settled. After a time Madoc, with part of his company, returned to Wales, where he fitted out ten ships with all manner of supplies, prevailed on a large number of his countrymen to join him, and once more set sail for the new colony, which, though we hear no more about him or his settlement, he is supposed to have reached safely.[I-234]

THE AMERICANS OF WELSH ORIGIN.

The exact location of Madoc's colony has only been guessed at. Baldwin says it is supposed that he settled 'somewhere in the Carolinas.' Caradoc, in his history of Wales,[I-235] has no doubt that the country where Madoc established his colony was Mexico; this he thinks is shown by three facts: first, the Mexicans believed that their ancestors came from a beautiful country afar off, inhabited by white people; secondly, they adored the cross; and thirdly, several Welsh names are found in Mexico. Peter Martyr affirms that the aborigines of Virginia, as well as those of Guatemala, celebrate the memory of an ancient and illustrious hero, named Madoc. Harcourt, in the preface to the account of his voyage to Guiana,[I-236] says that that part of America was discovered and possessed by the Welsh prince, Madoc. Herbert, according to Martyr, says that the land discovered by the prince was Florida or Virginia.[I-237] Catlin is inclined to believe that Madoc entered the Mississippi at Balize and made his way up the river, or that he landed somewhere on the Florida coast. He thinks the colonists pushed into the interior and finally settled on the Ohio river; afterwards, being driven from that position by the aboriginal tribes, they advanced up the Missouri river to the place where they have been known for many years by the name of Mandans, "a corruption or abbreviation, perhaps, of Madawgwys, the name applied by the Welsh to the followers of Madawc." The canoes of the Mandans, Mr Catlin tells us, which are altogether different from those of all other tribes, correspond exactly to the Welsh coracle,[I-238] the peculiarity of their physical appearance was such that when he first saw them he "was under the instant conviction that they were an amalgam of a native, with some civilized race," and the resemblance that exists between their language and Welsh, is, in his opinion, very striking.[I-239] There have been several reports that traces of the Welsh colony and of their language have been discovered among the native tribes, but none of them seem entitled to full credit. The best known report of this kind, and the one that claims, perhaps, the most respectful consideration, is that of the Rev. Morgan Jones, written in 1686, and published in the Gentleman's Magazine for the year 1740. In 1660 the reverend gentleman, with five companions, was taken prisoner by the Tuscarora tribe, who were about to put him to death when he soliloquized aloud in Welsh; whereupon they spared him and his companions, and treated them very civilly. After this Mr Jones stayed among them for four months, during which time he conversed with them familiarly in the Welsh language, "and did preach to them in the same language three times a week."[I-240]

A certain Lieutenant Roberts states that in 1801 he met an Indian chief at Washington, who spoke Welsh "as fluently as if he had been born and brought up in the vicinity of Snowdon." He said it was the language of his nation, the Asguaws, who lived eight hundred miles north-west of Philadelphia. He knew nothing of Wales, but stated that his people had a tradition that their ancestors came to America from a distant country, which lay far to the east, over the great waters. Amongst other questions, Lieutenant Roberts asked him how it was that his nation had preserved their original language so perfect; he answered that they had a law which forbade any to teach their children another tongue, until they were twelve years old.[I-241]

Another officer, one Captain Davies, relates that while stationed at a trading-post, among the Illinois Indians, he was surprised to find that several Welshmen who belonged to his company, could converse readily with the aborigines in Welsh.[I-242] Warden tells a story of a Welshman named Griffith, who was taken prisoner by the Shawnee tribe about the year 1764. Two years afterwards, he and five Shawnees, with whom he was traveling about the sources of the Missouri, fell into the hands of a white tribe, who were about to massacre them when Griffith spoke to them in Welsh, explaining the object of their journey; upon this they consented to spare him and his companions. He could learn nothing of the history of these white natives, except that their ancestors had come to the Missouri from a far distant country. Griffith returned to the Shawnee nation, but subsequently escaped and succeeded in reaching Virginia.[I-243] There are many other reports of a similar kind, but these will be sufficient to show on what manner of foundation the Welsh theory rests, and to justify in a measure the outspoken opinion of Mr Fiske, that "Welch Indians are creatures of the imagination."[I-244]

SCOTCH AND IRISH THEORIES.

Lord Monboddo, a Scotchman, who wrote in the seventeenth century, quotes several instances to show that the language of the native Highlanders was spoken in America. In one of the English expeditions to discover the North Pole, he relates, there were an Eskimo and a Scotchman, who, after a few days practice, were able to converse together readily. He also states "that the Celtic language was spoken by many of the tribes of Florida, which is situated at the north end of the gulf of Mexico; and that he was well acquainted with a gentleman from the Highlands of Scotland, who was several years in Florida, in a public character, and who stated that many of the tribes with whom he had become acquainted, had the greatest affinity with the Celtic in their language."[I-245]

Claims have also been put in for an Irish discovery of the New World; St Patrick is said to have sent missionaries to the 'Isles of America,'[I-246] and early writers have gravely discussed the probability of Quetzalcoatl having been an Irishman. There is no great improbability that the natives of Ireland may have reached, by accident or otherwise, the north-eastern coasts of the new continent, in very early times, but there is certainly no evidence to prove that they did.[I-247]

The nations of southern Europe have not been entirely forgotten by the theorists on the question of origin. Those who have claimed for them the honor of first settling or civilizing America, are not many, however; nor is the evidence they adduce of a very imposing nature.

Lafitau supposes the Americans to be descended from the ancient inhabitants of the Grecian archipelago, who were driven from their country by the subjects of Og, King of Bashan. In every particular, he says, the people of the New World resemble the Hellenes and Pelagians. Both were idolators; used sacred fire; indulged in Bacchanalian revels; held formal councils; strong resemblances are to be found in their marriage customs, system of education, manner of hunting, fishing, and making war, in their games and sports, in their mourning and burial customs, and in their manner of treating the sick.[I-248] García knew a man in Peru who knew of a rock on which was what looked very much like a Greek inscription. The same writer says that the Athenians waged war with the inhabitants of Atlantis, and might therefore have heard of America. That the Greeks were navigators in very early times is shown by Jason's voyage in search of the Golden Fleece. Both Greeks and Americans bored their ears and sang the deeds of their ancestors; besides which, many words are common to both peoples.[I-249] Like García, Mr Pidgeon also knew a man-a farmer of Montevideo, in Brazil-who in 1827 discovered in one of his fields a flat stone, upon which was engraven a Greek inscription, which, as far as it was legible, read as follows: "During the dominion of Alexander, the son of Philip, King of Macedon, in the sixty-third Olympiad, Ptolemaios." Deposited beneath the stone were found two ancient swords, a helmet, and a shield. On the handle of one of the swords was a portrait of Alexander; on the helmet was a beautiful design representing Achilles dragging the corpse of Hector round the walls of Troy. "From this discovery, it is evident"-to Mr Pidgeon-"that the soil of Brazil was formerly broken by Ptolemaios, more than a thousand years before the discovery by Columbus."[I-250] Brasseur de Bourbourg seeks to identify certain of the American gods with Greek deities.[I-251] Jones finds that the sculpture at Uxmal very closely resembles the Greek style.[I-252]

The vastness of some of the cities built by the civilized Americans, the fine roads they constructed, their fondness for gladiatorial combats, and a few unreliable accounts that Roman coins have been found on the continent, constitute about all the evidence that is offered to show that the Romans ever visited America.[I-253]

THE ANCIENT ATLANTIS.

The story of Atlantis, that is, of a submerged, lost land that once lay to the west of Europe, is very old. It was communicated to Solon, according to Plutarch, by the Egyptian priests of Psenophis, Sonchis, Heliopolis, and Sa?s; and if we may believe Plato, Solon did not hear of the events until nine thousand Egyptian years after their occurrence. Plato's version is as follows:

"Among the great deeds of Athens, of which recollection is preserved in our books, there is one which should be placed above all others. Our books tell that the Athenians destroyed an army which came across the Atlantic Sea, and insolently invaded Europe and Asia; for this sea was then navigable, and beyond the strait where you place the Pillars of Hercules there was an island larger than Asia (Minor) and Libya combined. From this island one could pass easily to the other islands, and from these to the continent which lies around the interior sea. The sea on this side of the strait (the Mediterranean) of which we speak, resembles a harbor with a narrow entrance; but there is a genuine sea, and the land which surrounds it is a veritable continent. In the island of Atlantis reigned three kings with great and marvelous power. They had under their dominion the whole of Atlantis, several other islands, and some parts of the continent. At one time their power extended into Libya, and into Europe as far as Tyrrhenia, and, uniting their whole force, they sought to destroy our countries at a blow; but their defeat stopped the invasion and gave entire independence to all the countries this side of the Pillars of Hercules. Afterward, in one day and one fatal night, there came mighty earthquakes and inundations, which ingulfed that warlike people; Atlantis disappeared beneath the sea, and then that sea became inaccessible, so that navigation ceased on account of the quantity of mud which the ingulfed island left in its place."[I-254]

It is only recently that any important signification has been attached to this passage. It was previously regarded rather as one of those fabulous accounts in which the works of the writers of antiquity abound, than as an actual statement of facts. True, it had been frequently quoted to show that the ancients had a knowledge more or less vague of the continent of America, but no particular value was set upon the assertion that the mysterious land was ages ago submerged and lost in the ocean. But of late years it has been discovered that traditions and records of cataclysms similar to that referred to by the Egyptian priests, have been preserved among the American nations; which discovery has led several learned and diligent students of New World lore to believe that after all the story of Atlantis, as recorded by Plato, may be founded upon fact, and that in bygone ages there did actually exist in the Atlantic Ocean a great tract of inhabited country, forming perhaps part of the American continent, which by some mighty convulsion of nature was suddenly submerged and lost in the sea.

BRASSEUR DE BOURBOURG'S THEORIES.

Foremost among those who have held and advocated this opinion stands the Abbé Brasseur de Bourbourg. This distinguished Américaniste goes farther than his fellows, however, in that he attempts to prove that all civilization originated in America, or the Occident, instead of in the Orient, as has always been supposed. This theory he endeavors to substantiate not so much by the Old World traditions and records as by those of the New World, using as his principal authority an anonymous manuscript written in the Nahua language, which he entitles the Codex Chimalpopoca. This work purports to be on the face of it a 'History of the Kingdoms of Culhuacan and Mexico,' and as such it served Brasseur as almost his sole authority for the Toltec period of his Histoire des Nations Civilisées. At that time the learned Abbé regarded the Atlantis theory, at least so far as it referred to any part of America, as an absurd conjecture resting upon no authentic basis.[I-255] In a later work, however, he more than retracts this assertion; from a sceptic he is suddenly transformed into a most devout and enthusiastic believer, and attempts to prove by a most elaborate course of reasoning that that which he before doubted is indubitably true. The cause of this sudden change was a strange one. As, by constant study, he became more profoundly learned in the literature of ancient America, the Abbé discovered that he had entirely misinterpreted the Codex Chimalpopoca. The annals recorded so plainly upon the face of the mystic pages were intended only for the understanding of the vulgar; the stories of the kings, the history of the kingdoms, were allegorical and not to be construed literally; deep below the surface lay the true historic record-hidden from all save the priests and the wise men of the West-of the mighty cataclysm which submerged the cradle of all civilization.[I-256] Excepting a dozen, perhaps, of the kings who preceded Montezuma, it is not a history of men, but of American nature, that must be sought for in the Mexican manuscripts and paintings. The Toltecs, so long regarded as an ancient civilized race, destroyed in the eleventh century by their enemies, are really telluric forces, agents of subterranean fire, the veritable smiths of Orcus and of Lemnos, of which Tollan was the symbol, the true masters of civilization and art, who by the mighty convulsions which they caused communicated to men a knowledge of minerals.[I-257]

I know of no man better qualified than was Brasseur de Bourbourg to penetrate the obscurity of American primitive history. His familiarity with the Nahua and Central American languages, his indefatigable industry, and general erudition, rendered him eminently fit for such a task, and every word written by such a man on such a subject is entitled to respectful consideration. Nevertheless, there is reason to believe that the Abbé was often rapt away from the truth by excess of enthusiasm, and the reader of his wild and fanciful speculations cannot but regret that he has not the opportunity or ability to intelligently criticise by comparison the French savant's interpretation of the original documents. At all events it is certain that he honestly believed in the truth of his own discovery; for when he admitted that, in the light of his better knowledge, the Toltec history, as recorded in the Codex Chimalpopoca, was an allegory-that no such people as the Toltecs ever existed, in fact-and thereby rendered valueless his own history of the Toltec period, he made a sacrifice of labor, unique, I think, in the annals of literature.

Brasseur's theory supposes that the continent of America occupied originally the Gulf of Mexico and the Caribbean Sea, and extended in the form of a peninsula so far across the Atlantic that the Canary islands may have formed part of it. All this extended portion of the continent was many ages ago engulfed by a tremendous convulsion of nature, of which traditions and written records have been preserved by many American peoples.[I-258] Yucatan, Honduras, and Guatemala, were also submerged, but the continent subsequently rose sufficiently to rescue them from the ocean. The testimony of many modern men of science tends to show that there existed at one time a vast extent of dry land between Europe and America.[I-259]

It is not my intention to enter the mazes of Brasseur's argument here; once in that labyrinth there would be small hope of escape. His Quatre Lettres are a chaotic jumble of facts and wild speculations that would appal the most enthusiastic antiquarian; the materials are arranged with not the slightest regard for order; the reader is continually harassed by long rambling digressions-literary no-thoroughfares, as it were, into which he is beguiled in the hope of coming out somewhere, only to find himself more hopelessly lost than ever; for mythological evidence, the pantheons of Ph?nicia, Egypt, Hindostan, Greece, and Rome, are probed to their most obscure depths; comparative philology is as accommodating to the theorist as ever, which is saying a great deal; the opinions of geologists who never dreamed of an Atlantis theory, are quoted to show that the American continent formerly extended into the Atlantic in the manner supposed.

I have presented to the reader the bare outline of what Brasseur expects to prove, without giving him the argument used by that learned writer, for the reason that a partial résumé of the Quatre Lettres would be unfair to the Abbé, while an entire résumé would occupy more space than I can spare. I will, however, deviate from the system I have hitherto observed, so far as to express my own opinion of the French savant's theory.

Were the original documents from which Brasseur drew his data obtainable, we might, were we able to read and understand them, know about how far his enthusiasm and imagination have warped his calmer judgment; as it is, the Atlantis theory is certainly not proved, and we may therefore reasonably decline to accept it. In my opinion there is every reason to believe that his first interpretation of the Codex Chimalpopoca was the true one, and that the 'double meaning' had no existence save in his own distorted fancy.[I-260]

AUTOCHTHONIC ORIGIN.

It only remains now to speak of the theory which ascribes an autochthonic origin to the Americans. The time is not long past when such a supposition would have been regarded as impious, and even at this day its advocates may expect discouragement if not rebuke from certain quarters.[I-261] It is, nevertheless, an opinion worthy of the gravest consideration, and one which, if we may judge by the recent results of scientific investigation, may eventually prove to be scientifically correct. In the preceding pages it will have been remarked that no theory of a foreign origin has been proven, or even fairly sustained. The particulars in which the Americans are shown to resemble any given people of the Old World are insignificant in number and importance when compared with the particulars in which they do not resemble that people.

As I have remarked elsewhere, it is not impossible that stray ships of many nations have at various times and in various places been cast upon the American coast, or even that adventurous spirits, who were familiar with the old-time stories of a western land, may have designedly sailed westward until they reached America, and have never returned to tell the tale. The result of such desultory visits would be exactly what has been noticed, but erroneously attributed to immigration en masse. The strangers, were their lives spared, would settle among the people, and impart their ideas and knowledge to them. This knowledge would not take any very definite shape or have any very decided effect, for the reason that the sailors and adventurers who would be likely to land in America under such circumstances, would not be thoroughly versed in the arts or sciences; still they would know many things that were unknown to their captors, or hosts, and would doubtless be able to suggest many improvements. This, then, would account for many Old World ideas and customs that have been detected here and there in America, while at the same time the difficulty which arises from the fact that the resemblances, though striking, are yet very few, would be satisfactorily avoided. The foreigners, if adopted by the people they fell among, would of course marry women of the country and beget children, but it cannot be expected that the physical peculiarities so transmitted would be perceptible after a generation or two of re-marrying with the aboriginal stock. At the same time I think it just as probable that the analogies referred to are mere coincidences, such as might be found among any civilized or semi-civilized people of the earth. It may be argued that the various American tribes and nations differ so materially from each other as to render it extremely improbable that they are derived from one original stock, but, however this may be, the difference can scarcely be greater than that which apparently exists between many of the Aryan branches.[I-262]

CONCLUSIONS.

Hence it is many not unreasonably assume that the Americans are autochthones until there is some good ground given for believing them to be of exotic origin.[I-263] To express belief, however, in a theory incapable of proof appears to me idle. Indeed, such belief is not belief; it is merely acquiescing in or accepting a hypothesis or tradition until the contrary is proved. No one at the present day can tell the origin of the Americans; they may have come from any one, or from all the hypothetical sources enumerated in the foregoing pages, and here the question must rest until we have more light upon the subject.