 Section 17, Part 3, Chapter 2 of Atlantis, The Antediluvian World, by Ignatius Loyola Donnelly. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org, recording by Mike Harris. Atlantis, The Antediluvian World, by Ignatius Loyola Donnelly. Section 17, Part 3, Chapter 2. Customs. Both peoples manufactured a fermented intoxicating drink, the one deriving it from barley, the other from maize. Both drank toasts, both had the institution of marriage, an important part of the ceremony consisting in the joining of hands. Both recognized divorce, and the Peruvians and Mexicans established special courts to decide cases of this kind. Both the Americans and the Europeans erected arches, and had triumphal processions for their victorious kings, and both strove the ground before them with leaves and flowers. Both celebrated important events with bonfires and illuminations. Both used banners. Both invoked blessings. The Phoenicians, Hebrews, and Egyptians practiced circumcision. Palacio relates that at Azori in Honduras the natives circumcised boys before an idol called Eselka. Carter, page 84. Lord Kingsborough tells us the Central Americans used the same right, and Mackenzie, quoted by Retsius, says he saw the ceremony performed by the chipwires. Both had bards and minstrels, who on great festivals sung the deeds of kings and heroes. Both the Egyptians and Peruvians had agricultural fares. Both took a census of the people. Among both the land was divided per capita among the people. In Judea a new division was made every fifty years. The Peruvians renewed every year all the fires of the kingdom from the temple of the sun, the new fire being kindled from concave mirrors by the sun's rays. The Romans under Numa had precisely the same custom. The Peruvians had theatrical plays. They chewed the leaves of the coca mixed with lime, as the Hindu today chews the leaves of the beetle mixed with lime. Both the American and European nations were divided into castes. Both practiced planet worship, both used scales and weights and mirrors. The Peruvians, Egyptians and Chaldeans divided the year into twelve months, and the months into lesser divisions of weeks. Both inserted additional days so as to give the year three hundred and sixty five days. The Mexicans added five intercalary days, and the Egyptians in the time of Amnoth I had already the same practice. Humboldt, whose high authority cannot be questioned, by an elaborate discussion, views that Cordilleras, page 148 at 1870, has shown the relative likeness of the Nahua calendar to that of Asia. He cites the fact that the Chinese, Japanese, Kalamux, Mongols, Manchu, and other hordes of Tartars have cycles of sixty years duration, divided into five brief periods of twelve years each. The method of citing a date by means of signs and numbers is quite similar with Asiatics and Mexicans. He further shows satisfactorily that the majority of the names of the twenty days employed by the Aztecs are those of a zodiac used since the most remote antiquity among the peoples of eastern Asia. Cabera thinks he finds analogies between the Mexican and Egyptian calendars, adopting the view of several writers that the Mexican year began on the 26th of February. He finds the date to correspond with the beginning of the Egyptian year. The American nations believed in four great primeval ages, as the Hindu does to this day. In the Greeks of Homer, says Valmy, I find the customs, discourse, and manners of the Iroquois, Delaware, and Miami's. The tragedies of Sophocles and Euripides paint to me almost literally the sentiments of the red men respecting necessity, fatality, the miseries of human life, and the rigor of blind destiny. Valmy's view of the United States. The Mexicans represent an eclipse of the moon as the moon being devoured by a dragon, and the Hindus have precisely the same figure. And both nations continued to use this expression long after they had discovered the real meaning of an eclipse. The Tartars believe that if they cut with an axe near a fire, or stick a knife into a burning stick, or touch the fire with a knife, they will cut the top off the fire. The Sioux Indians will not stick an awl or a needle into a stick of wood on the fire, or chop on it with an axe or a knife. Cremation was extensively practiced in the New World. The dead were burnt and their ashes collected and placed in vases and urns, as in Europe. Wooden statues of the dead were made. There's a very curious and apparently inexplicable custom called the Kuved, which extends from China to the Mississippi Valley. It demands that when a child is born the father must take to his bed while the mother attends to all the duties of the household. Marco Polo found the custom among the Chinese in the 13th century. The widow tells Huda Bra, Chinese is thus are said to lie in their ladies stead. The practice remarked by Marco Polo continues to this day among the hill-trives of China. The father of a newborn child, as soon as the mother has become strong enough to leave her couch, gets into bed himself and there receives the congratulations of his acquaintances. Max Müller's chips from a German workshop, Vol. 2, p. 272. Strabo, Vol. 3, p. 4, p. 17, mentions that among the Iberians of the north of Spain, the women after the birth of a child attend to their husbands, putting them to bed instead of going themselves. The same custom existed among the Basques only a few years ago. In Biscay, says M. F. Michel, the women rise immediately after childbirth and attend to the duties of the household, while a husband goes to bed taking the baby with him and thus receives the neighbor's compliments. The same custom was found in France and is said to exist to this day. In some cantons of Baron Diodorus Siculus tells us that among the Corsicans the wife was neglected and the husband put to bed and treated as the patient. Apollonius Rodeus says that among the Tiberene, at the south of the Black Sea, when a child was born the father lay groaning with his head tied up, while the mother tended him with food and prepared his baths. The same absurd custom extends throughout the tribes of north and south America. Among the caribs in the West Indies and the caribs, Brassure de Bourbon says, with the same as the ancient carians of the Mediterranean Sea, the man takes to his bed as soon as a child is born and kills no animals. And herein we find an explanation of a custom otherwise inexplicable. Among the American Indians it is believed that if the father kills an animal during the infancy of the child, the spirit of the animal will revenge itself by inflicting some disease upon the helpless little one. For six months after the carib father must not eat birds or fish, for whatever animals he eats will impress their likeness on the child, or produce disease by entering its body. Dorman, Primitive Superstitions, page fifty-eight. Among the abipons the husband goes to bed fasts a number of days, and you would think, says Dubritz Boffer, that it was he that had had the child. The Brazilian father takes to his hammock during and after the birth of the child, and for fifteen days eats no meat and hunts no game. Among the Eskimos the husbands forebear hunting during the lying in of their wives and for some time thereafter. Here then we have a very extraordinary and unnatural custom existing to this day on both sides of the Atlantic, reaching back to a vast antiquity, and finding its explanation only in the superstition of the American races. A practice so absurd would scarcely have originated separately in the two continents, its existence is a very strong proof of unity of origin of the races on the opposite sides of the Atlantic. And the fact that the custom and the reason for it are both found in America, while the custom remains in Europe without the reason, would imply that the American population was the older of the two. The Indian practice of depositing weapons and food with the dead was universal in ancient Europe, and in German villages nowadays a needle and thread is placed in the coffin for the dead to mend their torn clothes with. While all over Europe the dead man has a piece of money put in his hand to pay his way with. Anthropology page 347. The American Indian leaves food with the dead, the Russian peasant puts crumbs of bread behind the saint's pictures on the little iron shelf, and believes that the souls of his forefathers creep in and out and eat them. At the cemetery of Béla-Chez in Paris, on old souls' day, they still put cakes and sweet-meats on the graves, and in Britain the peasants that night do not forget to make up the fire and leave the fragments of the supper on the table for the souls of the dead, if at page 351 the Indian prays to the spirits of his forefathers. The Chinese religion is largely ancestor worship, and the rights paid to the dead ancestors or laudays held the Roman family together. Anthropology page 351. We find the Indian practice of burying the dead in a sitting posture in use among the Nazimonians, tribe of Libyans. Herodotus, speaking of the wandering tribes of northern Africa, says, they bury their dead according to the fashion of the Greeks. They bury them sitting, and are right careful when the sick man is at the point of giving up the ghost to make him sit and not let him die lying down. The dead bodies of the Kai-Keeks of Bogota were protected from desecration by diverting the course of a river, and making the grave in its bed, and then letting the stream return to its natural course. Alaric, the leader of the Goths, was secretly buried in the same way. Dorman, primitive superstition page 195. Among the American tribes no man is permitted to marry a wife of the same clan name or totem as himself. In India a Brahmin is not allowed to marry a wife whose clan name, or cowstall, as they say, is the same as his own, nor may a Chinaman take a wife of his own surname. Anthropology page 403. Throughout India the hill-tribs are divided into septs or clans, and a man may not marry a woman belonging to his own clan. The Kalmukhs of Tartary are divided into hordes, and a man may not marry a girl of his own horde. The same custom prevails among the Circassians and the Semoyeds of Siberia, and Oschaks and Yakuts regarded as a crime to marry a woman of the same family, or even of the same name. So John Lubbock Smith rep page 347. 1869. The Sotheism, the burning of the widow upon the funeral pile of the husband, was extensively practiced in America, West's journal page 141, as was also the practice of sacrificing warriors, servants, and animals at the funeral of a great chief. Dormin pages 210 to 11. Beautiful girls were sacrificed to appease the anger of the gods as among the Mediterranean races. Bancroft, vol. 3, page 471. Fathers offered up their children for a like purpose as among the Carthaginians. The poisoned arrows of America had their representatives in Europe. Odysseus went to Ephira for the manslaying drug with which to smear his bronze-tipped arrows. Tyler's Anthropology, page 237. The bark canoe of America was not unknown in Asia and Africa. Ibid page 254. While the skin canoes of our Indians and the Eskimos were found on the shores of the Thames and the Euphrates. In Peru and on the Euphrates, commerce was carried on upon rafts supported by inflated skins. They're still used on the Tigris. The Indian boils his meat by dropping red-hot stones into a water-vessel made of hide, and Linnaeus found the both land people brewing beer in this way. And to this day the rude Corinthian boar drinks such stone beer as it's called. Ibid page 266. In the buffalo dance of the Mandan Indians the dancers covered their heads with a mask made of the head and horns of the buffalo. Today in the temples of India, or among the llamas of Tibet, the priests danced the demons out or the New Year in a raid in animal masks. Ibid page 297. And the mummers at Yule died in England or a survival of the same custom. Ibid page 298. The North American dog and bear dances wherein the dancers acted the parts of those animals had their prototype in the Greek dances of the festivals of Dionysia. Ibid page 298. Tattooing was practiced in both continents. Among the Indians it was fetishistic in its origin. Every Indian had the image of an animal tattooed on his breast or arm to charm away evil spirits. Dormand, primitive superstitions page 156. The sailors of Europe and America preserved to this day a custom which was once universal among the ancient races. Banners, flags, and armorial bearings are supposed to be survivals of the old totemic tattooing. The Arab woman still tattoos her face, arms, and ankles. The war paint of the American savage reappeared in the wode with which the ancient Britain stained his body. And Tyler suggests that the painted stripes on the circus clown are a survival of a custom once universal. Tyler's Anthropology page 327. In America, as in the old world, the temples of worship were built over the dead. Dormand, primitive superstitions page 178, says Prudentius, the Roman Bard. They were as many temples as gods as sepulchres. The Etruscan belief that evil spirits strove for the possession of the dead was found among the Mosquito Indians. Bancroft, Native Races, Volume 1, page 744. The belief in phareas, which forms so large a part of the folklore of Western Europe, is found among the American races. The Ojibwe see thousands of phareas dancing in a sunbeam, during a rain myriads of them bite in the flowers. When disturbed they disappear underground. They have their dances like the Irish phareas and like them they kill the domestic animals of those who offend them. The Dakotas also believe in phareas. The Otos located the little people in a mound at the mouth of Whitestone River. They were 18 inches high with very large heads. They were armed with bows and arrows and killed those who approached their residence. See Dormans, origin of primitive superstitions, page 23. The show shown legends people the mountains of Montana with little imps, called Nirambees, two feet long naked and with a tail. They stole the children of the Indians and left in their stead the young of their own baneful race, who resembled the stolen children so much that the mothers were deceived and suckled them, whereupon they died. This greatly resembles the European belief in changelings, if it page 24. In both continents we find tree worship. In Mexico and Central America cypresses and palms were planted near the temples, generally in groups of threes. They were tended with great care and received offerings of incense and gifts. The same custom prevailed among the Romans. The cypress was dedicated to Pluto and the palm to victory. Not only infant baptism by water was found both in the old Babylonian religion and among the Mexicans, but an offering of cakes, which is recorded by the prophet Jeremiah as part of the worship of the Babylonian goddess mother, the Queen of Heaven, was also found in the ritual of the Aztecs. Builders of Babel, page 78. In Babylonia, China and Mexico, the cast at the bottom of the social scale, lived upon floating islands of reeds or rafts, covered with earth on the lakes and rivers. In Peru and Babylonia, marriages were made but once a year at a public festival. Among the Romans, the Chinese, the Abyssinians, and the Indians of Canada, the singular custom prevails of lifting the bride over the doorstep of her husband's home. Sir John Lubbock Smith rep, 1869, page 352. The bride cake, which so invariably accompanies a wedding among ourselves and which must always be cut by the bride, may be traced back to the old Roman form of marriage by confriatio or eating together. So also among the Iroquois, the bride and bridegroom used to partake together of a cake of Sagamite, which the bride always offered to her husband, Ibed. Among many American tribes, notably in Brazil, the husband captured the wife by main force, as the men of Benjamin carried off the daughters of Shiloh at the feast, and as the Romans captured the Sabine women. Within a few generations the same old habit was kept up in Wales, where the bridegroom and his friends mounted and armed as for war, carried off the bride. And in Ireland they used even to hurl spears at the bride's people, though at such a distance that no one was hurt, except now and then by accident. As happened when one Lord Hoth lost an eye, which mischance put an end to this curious relic of antiquity. That from Taylor's Anthropology, page 409. Marriage in Mexico was performed by the priest. He exhorted them to maintain peace and harmony, and tied the end of the man's mantle to the dress of the woman. He perfumed them and placed on each a shawl on which was painted a skeleton, as a symbol that only death could now separate them from one another. Dormand Primitive Superstitions, page 379. The priesthood was thoroughly organized in Mexico and Peru. They were prophets as well as priests. They brought the newly born infant into the religious society. They directed their training and education. They determined the entrance of the young men into the service of the state. They consecrated marriage by their blessing. They comforted the sick and assisted the dying. There were 5,000 priests in the temples of Mexico. They confessed and absolved the sinners, arranged the festivals, and managed the choirs and the churches. They lived in conventional discipline but were allowed to marry. They practiced flagellation and fasting and prayed at regular hours. There were great preachers and exorters among them. There were also convents into which females were admitted. The novice-header here cut off and took vows of celibacy. They lived holy and pious lives, Ibbid pages 375, 376. The king was the high priest of the religious orders. A new king ascended the temple naked except his girdle. He was sprinkled four times with water which had been blessed. He was then clothed in a mantle and on his knees took an oath to maintain the ancient religion. The priests then instructed him in his royal duties, Ibbid page 378. Besides the regular priesthood there were monks who were confined in cloisters, Ibbid page 390. Cortez says the Mexican priests were very strict in the practice of honesty and chastity and any deviation was punished with death. They wore long white robes and burned incense, dormant primitive superstitions, page 379. The first fruits of the earth were devoted to the support of the priesthood, Ibbid page 383. The priests of the isthmus were sworn to perpetual chastity. The American doctors practiced phlebotomy. They bled the sick because they believed the evil spirit which afflicted him would come away with the blood. In Europe phlebotomy only continued to a late period, but the original superstition out of which it arose, in this case as in many others, was forgotten. There is opportunity here for the philosopher to meditate upon the perversity of human nature and the persistence of a redditary error. The superstition of one age becomes the science of another. Men were first bled to withdraw the evil spirit, then to cure the disease, and to practice whose origin is lost in the night of ages is continued into the midst of civilization, and only overthrown after it has sent millions of human beings to untimely graves. Dr. Sangrado could have found the explanation of his profession only among the red men of America. Folklore says Max Müller, not only do we find the same words and the same terminations in Sanskrit and Gothic, not only do we find the same name for Zeus in Sanskrit, Latin, and German, not only is the abstract name for God the same in India, Greece, and Italy, but these very stories, these Mercin, which nurses still tell with almost the same words in the Thuringian forest and in the Norwegian villages, and to which crowds of children listen under the pebble trees of India. These stories too belong to the common heirloom of the Indo-European race, and their origin carries us back to the same distant past, when no Greek has set foot in Europe no Hindu had bathed in the sacred waters of the Ganges. And we find that an identity of origin can be established between the folklore or fairy tales of America and those of the Old World, precisely such as exists between the legends of Norway and India. Mr. Taylor tells us the story of the two brothers in Central America, who, starting on their dangerous journey to the land of Shibalba, where their father had perished, plant each a cane in the middle of their grandmother's house, that she may know by its flourishing or withering whether they are alive or dead. Exactly the same conception occurs in Grimm's Mercin, when the two gold children wish to see the world and to leave their father, and when their father is sad and asks them how he shall bear news of them they tell him, we leave you the two golden lilies from these you can see how we fare. If they are fresh we are well, if they fade we are ill, if they fall we are dead. Grimm phrases the same idea in Hindu stories. Now this, says Max Müller, is strange enough, and its occurrence in India, Germany, and Central America is stranger still. Compare the following stories, which we print in parallel columns, one from the Ojibwe Indians and the other from Ireland. The Ojibwe story goes, The birds met together one day to try which could fly the highest, some flew up very swift, but soon got tired, and were passed by others of stronger wing, but the eagle went up beyond them all, and was ready to claim the victory when the gray limit, a very small bird flew from the eagle's back, where it had perched unperceived, and, being fresh and unexhausted, succeeded in going the highest. When the birds came down and met in council to award the prize it was given to the eagle, because that bird had not only gone up nearer to the sun than any of the larger birds, but it had carried the limit on its back. For this reason the eagle's feathers became the most honorable marks of distinction a warrior could bear. Now the Irish story goes, The birds all met together one day and settled among themselves that whichever of them could fly highest was to be the king of all. Well, just as they were on the hinges of being off, what does the little rogue of a wren do but hop up and perch himself unbeknownst on the eagle's tail? So they flew and flew ever so high till the eagle was miles above all the rest and could not fly and let his stroke he was so tight. Then says he, I am the king of the birds. You lie, says the wren, darting up a perch and a half above the big fella. Well, the eagle was so mad to think how he was done that when the wren was coming down he gave him a stroke of his wing, and from that day to this the wren was never able to fly farther than a Hawthorne bush. And then compare these two stories, the Asiatic story. In Hindu mythology, Ervasi came down from heaven and became the wife of the son of Buddha, only on condition that two pep rams should never be taken from her bedside, and that she should never behold her lord undressed. The immortals, however, wishing Ervasi back in heaven, contrived to steal the rams, and as the king pursued the robbers with his sword in the dark, the lightning revealed his person, the compact was broken, and Ervasi disappeared. This same story is found in different forms among many people of Aryan and Tyrandean descent. The central idea being that of a man marrying someone of an aerial or aquatic origin, and living happily with her till he breaks the condition on which her residence with him depends. Stories exactly parallel to that of Raymond of Toulouse, who chances in the hunt upon the beautiful Melocina at a fountain, and lives with her happily until he discovers her fish nature, and she vanishes. Now, the American story. Wampie, a great hunter, once came to a strange prairie, where he heard faint sounds of music and, looking up, saw a speck in the sky, which proved itself to be a basket containing twelve most beautiful maidens, who, on reaching the earth, forthwith, set themselves to dance. He tried to catch the youngest but in vain. Ultimately, he succeeded by assuming the disguise of a mouse. He was very attentive to his new wife, who was really a daughter of one of the stars. But she wished to return home, so she made a wicker basket secretly, and, by help of a charm, she remembered, ascended to her father. If the legend of Cadmus recovering Europa after she has been carried away by the white bull, the spotless cloud means that the sun must journey westward until he sees again the beautiful tints which greeted his eyes in the morning. It's curious to find a story current in North America to the effect that a man once had a beautiful daughter, whom he forbade to leave the lodge lest she should be carried off by the king of the buffaloes, and that as she sat not withstanding outside the house combing her hair, all of a sudden the king of the buffaloes came dashing on with his herd of followers, and, taking her between his horns, away he cantered over plains, plunged into a river which bounded his land, and carried her safely to his lodge on the other side, whence she was finally recovered by her father. The same games and sports extended from India to the shores of Lake Superior. The game of the Hindus called Pachizi is played upon a cross-shaped board or cloth. It's a combination of checkers and drops, with the throwing of dice, the dice determining the number of moves. When the Spaniards entered Mexico, they found the Aztecs playing the game called Patoli, identical with the Hindu Pachizi, on a similar cross shaped board. The game of ball, which the Indians of America were in the habit of playing at the time of the discovery of the country from California to the Atlantic, was identical with the European Schwecke, cross or hockey. One may well pause after reading this catalogue and ask himself, where and do these people differ? It's absurd to pretend that all these similarities could have been the result of accidental coincidence. These two peoples, separated by the Great Ocean, were baptized alike in infancy with blessed water. They prayed alike to the gods. They worshiped together the sun, moon and stars. They confessed their sins alike. They were instructed alike by an established priesthood. They were married in the same way and by the joining of hands. They armed themselves with the same weapons. When children came, the man on both continents went to bed and left his wife to do the honors of the household. They tattooed and painted themselves in the same fashion. They became intoxicated on kidrid drinks. Their dresses were alike. They cooked in the same manner. They used the same metals. They employed the same exorcisms and bleeding for disease. They believed alike in ghosts, demons and fairies. They listened to the same stories. They played the same games. They used the same musical instruments. They danced the same dances and when they died they were embalmed in the same way and buried sitting. While over them were erected on both continents the same mounds, pyramids, obelisks and temples. And yet we are asked to believe that there was no relationship between them and that they had never had any anti-Columbian intercourse with each other. If our knowledge of Atlantis was more thorough it would no doubt appear that in every instance wherein the people of Europe accord with the people of America they were both in accord with the people of Atlantis and that Atlantis was the common center from which both peoples derived their arts, sciences, customs and opinions. It will be seen that in every case where Plato gives us any information in this respect as to Atlantis we find this agreement to exist. It existed in architecture, sculpture, navigation, engraving, writing, and established priesthood, the mode of worship, agriculture, the construction of roads and canals, and it's reasonable to suppose that the same correspondence extended down to all the minor details treated up in this chapter. Part 3 Chapter 3 of Atlantis The Anti-Diluvian World by Ignatius Loyola Donnelly This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer please visit LibriVox.org. Recording by Nadine Gertboulet Atlantis The Anti-Diluvian World by Ignatius Loyola Donnelly Chapter 3 American Evidences of Intercourse with Europe or Atlantis 1. On the monuments of Central America there are representations of bearded men. How could the beardless American Indians have imagined a bearded race? 2. All the traditions of the civilized races of Central America point to an eastern origin. The leader and civilizer of the Nahua family was Quetzalcoatl. This is the legend respecting him. From the distant east, from the fabulous Hu Hu Tlapalan, his mysterious person came to Tula and became the patron god and high priest of the ancestors of the Toltecs. He is described as having been a white man with strong formation of body, broad forehead, large eyes and flowing beard. He wore a mitre on his head and was dressed in a long white robe reaching to his feet and covered with red crosses. In his hand he held a sickle. His habits were ascetic. He never married, was most chased and pure in life and is said to have endured penance in a neighboring mountain not for its effects upon himself but as a warning to others. He condemned sacrifices except of fruits and flowers and was known as the god of peace. For when addressed on the subject of war he is reported to have stopped his ears with his fingers. The North Americans of antiquity, he was killed in many arts. He invented, that is imported, jam-cutting and metal casting. He originated letters and invented the Mexican calendar. He finally returned to the land in the east from which he came, leaving the American coast at Veracruz. He embarked in a canoe made of serpent skins and sailed away into the east. He beat page 271. Dr. Le Plongeon says of the columns at Chichen The base is formed by the head of Kukulkan, the shaft of the body of the serpent, with its feathers beautifully carved to the very capita. On the chapters of the columns that support the portico at the entrance of the castle in Chichen Itza may be seen the carved figures of long-bearded men with upraised hands in the act of worshipping sacred trees. They forcibly recall to mind the same worship in Assyria. In the accompanying cut of an ancient vase from Tula we see a bearded figure grasping a beardless man. In the cut given below we see a face that might be duplicated among the old men of any part of Europe. The character equal MS says Four persons came from Tula, from the direction of the rising sun, that is one Tula. There is another Tula in Xibalbe and another where the sun sets, and it is there that we came. And in the direction of the setting sun there is another, where is the god, so that there are four Tula, and it is where the sun sets that we came to Tula from the other side of the sea, where this Tula is. And it is there that we were conceived and begotten by our mothers and fathers. That is to say, the birthplace of the race was in the east, across the sea, at a place called Tulan, and when they immigrated they called their first stopping place on the American continent, Tulan also. And besides this there were two other Tulans. Of the Nahua predecessors of the Toltecs in Mexico, the Ormex and Xicalaucans were the most important. They were the forerunners of the great races that followed. According to Ixlis Oshitel, these people, which are conceded to be one, occupied the world in the Third Age. They came from the east in ships or parks to the land of Potanchan, which they commenced to populate. Three, the Ape Brasseur de Poupour, in one of the notes of the introduction of the Poupoulvou, presents a very remarkable analogy between the Kingdom of Xibalba, described in that work, and Atlantis. He says, both countries are magnificent, exceedingly fertile, and abound in the precious metals. The Empire of Atlantis was divided into ten kingdoms, governed by five couples of twin sons of Poseidon, the eldest being supreme over the others, and the ten constituted a tribunal that managed the affairs of the empire. Their descendants governed after them. The ten kings of Xibalba, who reigned in couples, under Huncame and Vucupcame, and who together constituted a Grand Council of the Kingdom, certainly furnish curious points of comparison. And there is wanting neither a catastrophe, for Xibalba had a terrific inundation, nor the name of Atlas, of which the etymology is found only in the Nahuatlant Tongue. It comes from Adel, water, and we know that a city of Adlan, near the water, still existed on the Atlantic side of the ethmos of Panama at the time of the conquest. In Yucatan the traditions all point to an eastern and foreign origin for the race. The early writers report that the natives believed their ancestors to have crossed the sea by a passage which was open for them. It was also believed that part of the population came into the country from the west. Lisana says that the smaller portion, the little descent, came from the east, while the greater portion, the great descent, came from the west. The culture hero Zamna, the author of all civilization in Yucatan, is described as the teacher of lettuce and the leader of the people from the ancient home. He was the leader of a colony from the east. The North Americans of antiquity, page 229. The ancient Mexican legends say that after the flood, Cockscocks and his wife, after wandering 104 years, landed at Adlan, and passed thence to Capultepec and thence to Culwakan, and lastly to Mexico. Coming from Atlantis, they name their first landing place, Adlan. All the races that settled Mexico, we are told, traced their origin back to an Aslan, Atlantis. Durán describes Aslan as a most attractive land. The North Americans of antiquity, page 257. Same, the great name of Brazilian legend, came across the ocean from the rising sun. He had power over the elements and tempests. The trees of the forest would recede to make room for him, cutting down the trees. The animals used to crouch before him, domesticated animals. Lakes and rivers became solid for him, boats and bridges. And he taught the use of agriculture and magic. Like him, Bochica, the great low giver of the Muiscas, and son of the sun, he who invented for them the calendar and regulated their festivals, had a wide beard, a detail in which all the American culture heroes agree. The same of Brazil was probably the Samna of Yucatan. Four, we find in America numerous representations of the elephant. We are forced to one of two conclusions. Either the monuments date back to the time of the mammoth in North America, or these people held intercourse at some time in the past with the races who possessed the elephant, and from whom they obtained pictures of that singular animal. Plato tells us that the Atlanteans possessed great numbers of elephants. There are in Wisconsin a number of mounds of earth representing different animals, men, birds and quadrupeds. Among the latter is a man representing an elephant, so perfect in its proportions and complete in its representation of an elephant, that its builders must have been well acquainted with all the physical characteristics of the animal which they delineated. We copy the representation of this mound on page 168. On a farm in Luisa County, Iowa, a pipe was ploughed up which also represents an elephant. We are indebted to the valuable work of John T. Short, the North Americans of Antiquity, page 530, for a picture of this singular object. It was found in a section where the ancient mounds were very abundant and rich in relics. The pipe is of sandstone of the ordinary mound builders type, and has every appearance of age and usage. There can be no doubt of its genuineness. The finder had no conception of its archaeological value. In the rune city of Palenque, we find, in one of the palaces, the stucco-parodieff of a priest. His elaborate headdress or helmet represents very faithfully the head of an elephant. The cut on page 169 is from a drawing made by Waldeck. The decoration known as elephant trunks is found in many parts of the ancient runes of Central America, projecting from above the doorways of the buildings. In Tileus, researchers into the early history of mankind, page 313, I find a remarkable representation of an elephant, taken from an ancient Mexican manuscript. It is as follows. For information or to volunteer, please visit LibriVox.org, recording by Mike Harris. ATLANTIS, The Anti-Diluvian World, by Ignatius Loyola Donnelly. Part 3. The Civilization of the Old World and You, Compared. Chapter 4, Section 19. CORROBORATING CIRCUMSTANCES 1. Lenarmont insists that the human race issued from Upsmeru, and as that some Greek traditions point to, this locality, particularly the expression, me oropsa naupoi, which can only mean the men sprung from Meru, manual page 21. Theopompus tells us that the people who inhabited Atlantis were the Meropes, the people of Meru. 2. Whence comes the word Atlantic? The dictionaries tell us that the ocean is named after the mountains of Atlas, but whence did the Atlas Mountains get their name? The words Atlas and Atlantic have no satisfactory etymology in any language known to Europe. They are not Greek and cannot be referred to any known language of the Old World, but in the now-Uttle language, we find immediately the radical A, Atle, which signifies water, war, and the top of the head. 3. Molino, vocabulary and lingua Mexicana e Castellana From this comes a series of words, such as atlan, on the border of or amid the water, from which we have the adjective Atlantic, we have also atlaca, to combat, or atlasa, or be in agony, it means likewise to hurl or dart from the water, and in the pre-territ makes atlas. A city named Atlan existed when the continent was discovered by Columbus at the entrance of the Gulf of Yoruba in Darien. With a good harbor, it is now reduced to an unimportant pueblo named Acla. This from Baldwin's ancient America, page 179. Plato tells us that Atlantis and the Atlantic Ocean were named after Atlas, the eldest son of Poseidon, the founder of the kingdom. 3. Upon that part of the African continent nearest to the site of Atlantis, we find a chain of mountains known from the most ancient times as the Atlas Mountains. Whence this name Atlas, if it be not from the name of the great king of Atlantis, and if this be not its origin, how comes it that we find it in the most northwestern corner of Africa? And how does it happen that in the time of Herodotus, there dwelt near this mountain, chain of people called the Atlantis, probably a remnant of a colony from Solon's Island? How comes it that the people of the Barbary States were known to the Greeks, Romans, and Carthaginians as the Atlantis? This name being especially applied to the inhabitants of Fezzan and Bilma. Where did they get the name from? There is no etymology for east of the Atlantic Ocean, the Romans' ancient history of the East, page 253. Look at it, an Atlas mountain on the shore of Africa, an Atlan town on the shore of America, the Atlantis living along the northern west coast of Africa, an Aztec people from Aztlan in Central America, an ocean rolling between the two worlds called the Atlantic, a mythological deity called Atlas holding the world on his shoulders, and an immemorial tradition of an island of Atlantis. Can all these things be the result of accident? 4. Plato says that there was a passage west from Atlantis to the rest of the island, as well as from these islands to the whole opposite continent that surrounds the real sea. He calls it a real sea as contra-distinguished from the Mediterranean, which as he says is not a real sea or ocean, but a landlocked body of water like a harbor. Now Plato might have created Atlantis out of his imagination, but how could he have invented the islands beyond the West India Islands, and the whole continent, America, enclosing that real sea? If we look at the map, we see that the continent of America does surround the ocean in a great half-circle. Could Plato have guessed all this? If there had been no Atlantis, and no series of voyages from it that revealed the half-circle of the continent from Newfoundland to Cape St. Roche, how could Plato have guessed it? And how could he have known that the Mediterranean was only a harbor compared with the magnitude of the great ocean surrounding Atlantis? Long sea voyages were necessary to establish that fact, and the Greeks, who kept close to the shores in their short journeys, did not make such voyages. Five. How can we, without Atlantis, explain the presence of the Basques in Europe, who have no lingual affinities with any other race on the continent of Europe, but whose language is similar to the languages of America? Plato tells us that the Dominion of Gediarius, one of the kings of Atlantis, extended toward the pillars of Heracles, as far as the country which is still called the region of Gads, in that part of the world. Gaddus is the Cadiz of today, and the Dominion of Gediarius embraced the land of the Iberians, or Basques, their chief city taking its name from a king of Atlantis, and they themselves being Atlanteans. Dr. Ferrar, referring to the Basque language, says, what is certain about it is that its structure is polysynthetic, like the languages of America. Like them it forms its compounds by the elimination of certain radicals in the simple words, so that Ilhan, the twilight, is contracted from hill, dead, and Egon, day, and Belhar, the knee, from Belhar, front, an oin, leg. The fact is indisputable and is eminently noteworthy, that while the affinities of the Basque roots have never been conclusively elucidated, there has never been any doubt that this isolated language, preserving its identity in a western corner of Europe, between two mighty kingdoms, resembles in its grammatical structure the aboriginal languages of the vast opposite continent America, and those alone, families of speech, page 132. If there was an Atlantis forming with its connecting ridges, a continuous bridge of land from America to Africa, we can understand how the Basques could have passed from one continent to another. But if the wide Atlantic rolled at all times unbroken between the two continents, it's difficult to conceive of such an emigration by an uncivilized people. 6. Without Atlantis how can we explain the fact that the early Egyptians were depicted by themselves as red men on their own monuments? And on the other hand, how can we account for the representations of Negroes on the monuments of Central America? Desiree Charnet now engaged in exploring those monuments, as published in the North American Review for December 1880. Photographs of a number of idols exhumed at San Juan de Teotihuán, from which I select the following strikingly Negroid faces, Negro idols found in Mexico. Dr. La Plungión says, besides the sculptors of long bearded men seen by the explorer at Chichen Itza, there were tall figures of people with small heads, thick lips, and curly short hair or wool regarded as Negroes. We always see them as standard or parasol bearers, but never engaged in actual warfare. Maya Archaeology, p. 62. The following cut is from the court of the Palace of Palenque, figured by Stevens. The face is strongly Ethiopian. The figure below represents a gigantic granite head found near the volcano of Tuxtla in the Mexican state of Veracruz at Caxapá. The features are unmistakably Negroid. As the Negroes have never been a seafaring race, the presence of these faces among the antiquities of Central America proves one of two things. Either the existence of a land connection between America and Africa Atlantis, as revealed by the deep sea soundings of the Challenger, or commercial relations between America and Africa through the ships of the Atlanteans or some other civilized race, whereby the Negroes were brought to America as slaves at a very remote epoch. And we find some corroboration of the latter theory in that singular book of the Qiches, the Hopovu, in which, after describing the creation of the first men, in the region of the rising sun, Bancroft's native races, vol. 5, p. 548, and enumerating their first generations, we are told, all seem to have spoken one language, and to have lived in great peace, black men and white together. Here they awaited the rising of the sun and prayed to the heart of heaven, Bancroft's native races, p. 547. How did the red men of Central America know anything about black men and white men? The conclusion seems inevitable that these legends of a primitive, peaceful, and happy land, and Aslan in the East, inhabited by black and white men, to which all the civilized nations of America traced their origin, could only refer to Atlantis, that bridge of land where the white, dark, and red races met. The Popovu proceeds to tell how this first home of the race became overpopulous, and how the people under Balam Kitse migrated, how their language became confounded, in other words, broken up into dialects, in consequence of separation, and how some of the people went to the East, and many came hither to Guatemala, Ibbid p. 547. M.A. de Quattrofage's Human Species p. 200 says, black populations have been found in America in very small numbers only, as isolated tribes in the midst of very different populations. Such are the Charuas of Brazil, the black caribis of St. Vincent in the Gulf of Mexico, the Jamassia of Florida, and the dark complexion Californians. Such again is the tribe that Balboa saw some representatives of in his passage of the Ismus of Darien in 1513. They were true Negroes. 7. How comes it that all the civilizations of the Old World radiate from the shores of the Mediterranean? The Mediterranean is a cul-de-sac, with Atlantis opposite its mouth. Every civilization on its shores possesses the traditions that point to Atlantis. We hear of no civilization coming to the Mediterranean from Asia, Africa, or Europe, from North, South, or West. But North, South, East, and West, we find civilization radiating from the Mediterranean to other lands. We see the Aryans descending upon Hindustan from the direction of the Mediterranean, and we find the Chinese borrowing inventions from Hindustan and claiming descent from a region not far from the Mediterranean. The Mediterranean has been the center of the modern world because it lay in the path of the extension of an older civilization whose ships colonized its shores, as they did also the shores of America. Plato says, the nations are gathered around the shores of the Mediterranean like frogs around a marsh. Dr. McCoslin says, the obvious conclusion from these facts is that at some time previous to these migrations the people speaking a language of a superior and complicated structure broke up their society, and under some strong impulse, poured out in different directions, and gradually established themselves in all the lands now inhabited by the Caucasian race. Their territories extend from the Atlantic to the Ganges, and from Iceland to Ceylon, and are bordered on the north and east by the Asiatic Mongols, and on the south by the Negro tribes of Central Africa. They present all the appearances of a later race, expanding itself between and into the territories of two pre-existing neighboring races, and forcibly appropriating the room required for its increasing population. McCoslin's Adam and the Atomites page 280. Modern civilization is Atlantean. Without the thousands of years of development which were had in Atlantis, modern civilization could not have existed. The inventive faculty of the present age is taking up the great delegated work of creation, where Atlantis left it thousands of years ago. 8. How are we to explain the existence of the Semitic race in Europe without Atlantis? It's an intrusive race, a race colonized on seacoasts. Where are its old world affinities? 9. Why is it that the origin of wheat, barley, oats, maize, and rye, the essential plants of civilization, is totally lost in the mists of a vast antiquity? We have in the Greek mythology legends of the introduction of most of these by Atlantean kings or gods into Europe. But no European nation claims to have discovered or developed them, and it has been impossible to trace them to their wild originals. Out of the whole flora of the world, mankind in the last 7,000 years has not developed a single food plant to compare an importance to the human family with these. If a wise and scientific nation should propose nowadays to add to this list, it would have to form great botanical gardens and, by systematic and long-continued experiments, develop useful plants from the humble productions of the field and forest. Was this done in the past on the island of Atlantis? 10. Why is it that we find in Ptolemy's geography of Asia Minor, in a list of cities in Armenia Major in A.D. 140, the names of five cities which have their counterparts in the names of localities in Central America. The Armenian cities are Chal, Kaloa, Zvivana, Cholima, and Zalisa. The Central American localities are Chalula, Koloakan, Zvivan, Koloma, and Shalisco. Shorts North Americans of antiquity, page 497. 11. How comes it that the sandals upon the feet of the statue of Chachmal, discovered at Chichen Itza, are exact representations of those found on the feet of the Guanches, the early inhabitants of the Canary Islands, whose mummies are occasionally discovered in the eaves of Tenerife? Dr. Merritt deems the axe or chisel heads dug up at Chiriki, Central America, to be almost identical in form as well as material that Spethermans found in Suffolk County, England. Bancroft's native race is Vol. 4, page 20. The rock carvings of Chiriki are pronounced by Mr. Seaman, to have a striking resemblance to the ancient incised characters found on the rocks of Northumberland, England, Ibbid. Some stones have recently been discovered in Hierero and Los Palmos, Canary Island, bearing a sculptured symbol similar to those found on the shores of Lake Superior. And this has led Mr. Bertolet, the historiographer of the Canary Islands, to conclude that the first inhabitants of the Canaries, and those of the Great West, were one in race. Benjamin, the Atlantic Islands, page 130. 12. How comes it that very high authority, Professor Retsius, Smithsonian Report, 1859, page 266, declares, With regard to the primitive Dolcecephali of America, I entertain a hypothesis, still more bold, namely, that they are nearly related to the Guanches in the Canary Islands, and to the Atlantic populations of Africa, the Moors, Torex, Copts, etc., which Latham comprises under the name of Egyptian Atlantidae. We find one in the same form of skull in the Canary Islands, in front of the African coast, and in the Caribbean islands on the opposite coast, which faces Africa. The color of the skin on both sides of the Atlantic is represented in these populations as being of a reddish brown. 13. The barbarians, who are alluded to by Homer and Thucydides, were a race of ancient navigators and pirates called Karrions, or Karrions, who occupied the isles of Greece before the Pulaski, and antedated the Phoenicians and the control of the sea. The Abbe Brassur de Bourborg claims that these Karrions were identical with the Karribs of the West Indies, the Karras of Honduras, and the Guaranai of South America. 14. When we consider it closely, one of the most extraordinary customs ever known to mankind, is that to which I have already alluded in a preceding chapter, to wit, the embalming of the body of the dead man, with a purpose that the body itself may live again in a future state. To arrive at this practice several things must coexist. A. The people must be highly religious and possessed of an organized and influential priesthood to perpetuate so troublesome a custom from age to age. B. They must believe implicitly in the immortality of the soul, and this implies a belief in rewards and punishments after death, in a heaven and a hell. C. They must believe in the immortality of the body and its resurrection from the grave on some day of judgment in the distant future. D. But a belief in the immortality of the soul and the resurrection of the body is not enough. For all Christian nations hold to these beliefs. They must supplement these with a determination that the body shall not perish, that the very flesh and blood in which the man died shall rise with him on the last day, and not a merely spiritual body. Now all these four things must coexist before a people proceed to embalm their dead for religious purposes. The probability that all these four things should coexist by accident in several widely separated races is slight indeed. The doctrine of chances is all against it. There is here no common necessity deriving men to the same expedient with which so many resemblances have been explained. The practice is a religious ceremony, growing out of religious beliefs by no means common or universal, to wit that the man who is dead shall live again, and live again in the very body in which he died. Not even all the Jews believed in these things. If then it should appear that among the races which we claim were descended from Atlantis this practice of embalming the dead is found and nowhere else we have certainly furnished evidence which can only be explained by admitting the existence of Atlantis, and of some great religious race dwelling on Atlantis who believed in the immortality of soul and body and who embalmed their dead. We find, as I have shown first, that the Guanishes of the Canary Islands, supposed to be a remnant of the Atlantean population, preserved their dead as mummies. Second, that the Egyptians, the oldest colony of Atlantis, embalmed their dead in such vast multitudes that they are now exported by the ton to England and ground up into manures to grow English turnips. Third, that the Assyrians, the Ethiopians, the Persians, the Greeks, and even the Romans embalmed their dead. Fourth, on the American continents we find that the Peruvians, the Central Americans, the Mexicans, and some of the Indian tribes follow the same practice. Is it possible to account for this singular custom, reaching through a belt of nations, and completely around the habitable world, without Atlantis? Fifteen. All the traditions of the Mediterranean races look to the ocean as the source of men and gods. Homer sings of ocean, the origin of gods, and mother Tethys. Orpheus says the fair river of ocean was the first to marry, and he espoused his sister Tethys, who was his mother's daughter. Plato's Dialogues, Cratolus, page 402. The ancients always alluded to the ocean as a river encircling the earth, as in the map of Cosmos. C. page 95 and before. Probably a reminiscence of the great canal described by Plato, which surrounded the plain of Atlantis. Homer, in the Iliad, book 18, describes Tethys, the mother goddess, coming to Achilles from the deep abysses of the main, the circling naryads with their mistress Weep, and all the sea-green sisters of the deep. Plato surrounds the great statue of Poseidon in Atlantis with the images of 100 naryads. Sixteen. In the Deluge legends of the Hindus, as given on page 87 and before, we have seen Mano saving a small fish, which subsequently grew to a great size, and warned him of the coming of the flood. In this legend all the indications point to an ocean as the scene of the catastrophe. It says, At the close of the last Calpa there was a general destruction caused by the sleep of Brahma, whence his creatures in different worlds were drowned in a vast ocean. A holy king named Satyavrata then reigned a servant of the spirit which moved on the waves, Poseidon, and so devout that water was his only sustenance. In seven days the three worlds, remember Poseidon's Trident, shall be plunged in an ocean of death. Thou shalt enter the spacious ark and continue in it secure from the flood on one immense ocean. The sea overwhelmed its shores, deluged the whole earth augmented by showers from immense clouds. Asiatic researches volume 1, page 230. All this reminds us of the fountains of the great deep and the floodgates of heaven, and seems to repeat precisely the story of Plato as to the sinking of Atlantis in the ocean. 17. While I do not attach much weight to verbal similarities in the languages of the two continents, nevertheless there are some that are very remarkable. We have seen the Pan and Maya of the Greeks reappearing in the Pan and Maya of the Mayas of Central America. The God of the Welsh Triads, who the mighty, is found in the Hunapu, the Hero God of the Kishis. In Hunapu, a Hero God. And in Hunapu, in Hunqam, in Hunabats, semi-divine heroes of the Kishis. The Phoenician deity El was subdivided into a number of hypostases called the Balim, secondary divinities, emanating from the substance of the deity, ancient history, East Volume 2, page 219. In this word, Balim, we find appearing in the mythology of the Central Americans, applied to the semi-divine progenitors of the human race, Balim Kitsim, Balam Agab, and Ikebalam. End of recording. End of chapter 4. Recording by Mike Harris. Section 20, Part 3, Chapter 5 of Atlantis, the Antediluvian World, by Ignatius Loyola Donnelly. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org, recording by Nicholas James Bridgewater. Atlantis, the Antediluvian World, by Ignatius Loyola Donnelly. Section 20, Chapter 5, The Question of Complexion. The tendency of scientific thought in ethnology is in the direction of giving more and more importance to the race characteristics, such as height, colour of the hair, eyes and skin, and the formation of the skull and body generally, than to language. The language possessed by a people may be merely the result of conquest or migration. For instance, in the United States today, white, black and red men, the descendants of French, Spanish, Italians, Mexicans, Irish, German, Scandinavians, Africans, all speak the English language, and by the test of language, they are all Englishmen, and yet none of them are connected by birth or descent, with the country where that language was developed. There is a general misconception as to the colour of the European and American races. Europe is supposed to be peopled exclusively by white men, but in reality, every shade of colour is represented on that continent, from the fair complexion of the fairest of the Swedes, to the dark-skinned inhabitants of the Mediterranean coast, only a shade lighter than the Berbers or Moors on the opposite side of that sea. Tacitus spoke of the, quote, black Celts, end quote. And the term, so far as complexion goes, might not inappropriately be applied to some of the Italians, Spaniards, and Portuguese, while the Basques are represented as of a still darker hue. Tyler says, Anthropology, page 67, quote, On the whole, it seems that the distinction of colour from the fairest Englishman to the darkest African has no hard and fast lines, but varies gradually, from one tint to another, end quote. And when we turn to America, we find that the popular opinion that all Indians are, quote, red men, end quote, and of the same hue from Patagonia to Hudson's Bay is a gross error. Pritchard says, research is into the physical history of mankind, volume one, page 269, fourth edition, 1841, quote, it will be easy to show that the American races show nearly as great a variety in this respect as the nations of the old continent. There are among them white races with a florid complexion and tribes black or of a very dark hue that their stature, figure, and countenance are almost equally diversified, end quote. John T. Short says, North Americans of antiquity, page 189, quote, the monomonies sometimes called the white Indians formerly occupied the region bordering on Lake Michigan around Green Bay. The whiteness of these Indians, which is compared to that of white mulattoes, early attracted the attention of the Jesuit missionaries and has often been commented on by travellers. While it is true that hybridy has done much to lighten the colour of many of the tribes, still the peculiarity of the complexion of this people has been marked since the first time a European encountered them. Almost every shade from the ash colour of the monomonies through the cinnamon red, copper and bronze tints may be found among the tribes formerly occupying the territory east of the Mississippi until we reach the dark skinned cause of Kansas who are nearly as black as the Negro. The variety of complexion is as great in South America as among the tribes of the northern part of the continent, end quote. In footnote of page 107 of volume 3 of US Explorations for a Railroad Route to the Pacific Ocean, we are told, quote, many of the Indians of Zuni, New Mexico are white. They have a fair skin, blue eyes, chestnut or auburn hair, and are quite good looking. They claim to be full-blooded Zunians and have no tradition of intermarriage with any foreign race. The circumstance creates no surprise among this people. For from time immemorial, a similar class of people has existed among the tribe, end quote. Winchell says, quote, the ancient Indians of California in the latitude of 40 degrees were as black as the Negroes of Guinea, while in Mexico were tribes of an olive or reddish complexion relatively light. Among the black races of tropical regions we find generally some light-colored tribes interspersed. These sometimes have light hair and blue eyes. This is the case with the Tuareg of the Sahara, the Afghans of India, and the Aborigines of the Banks of the Orinoco and the Amazon, end quote. Winchell's Pre-Adamites, page 185. William Penn said of the Indians of Pennsylvania in his letter of August 1683, quote, the natives are generally tall, straight, well-built, and of a singular proportion. They tread strong and clever and mostly walk with a lofty chin. Their eyes little and black, not unlike a straight-looked Jew. I have seen among them as comely, European-like faces of both sexes as on your side of the sea, and truly an Italian complexion hath not much more of the white, and the noses of several of them have as much of the Roman. For their original I am ready to believe them to be of the Jewish race, I mean of the stock of the ten tribes, and that for the following reasons. First, in the next place I find them to be of the light countenance, and their children of so lively a resemblance that a man would think himself in Duke's place or Berry Street in London when he seeeth them. But this is not all. They agree in rights, they reckon by moons, they offer their first fruits, they have a kind of feast of tabernacles, they are said to lay their altars upon twelve stones, they're mourning a year, customs of women, with many other things that do not now occur. End quote. Upon this question of complexion, Catlin in his Indians of North America, Volume 1, page 95, etc. gives us some curious information. We have already seen that the Mandans preserved an image of the Ark and possessed legends of clearly Atlantean character. Catlin says, quote, a stranger in the Mandan village is first struck with the different shades of complexion and various colors of hair which he sees in a crowd about him, and is at once disposed to exclaim, these are not Indians. There are a great many of these people whose complexions appear as light as half-breeds, and among the women particularly, there are many whose skins are almost white, with the most pleasing symmetry and proportion of feature, with hazel, with gray and with blue eyes, with mildness and sweetness of expression, and excessive modesty of demeanor, which render them exceedingly pleasing and beautiful. Why this diversity of complexion I cannot tell, nor can they themselves account for it. Their traditions, so far as I can learn them, afford us no information of there having had any knowledge of white men before the visit of Lewis and Clark, made to their village 33 years ago. Since that time until now, 1835, there have been very few visits of white men to this place, and surely not enough to have changed the complexions and customs of a nation. And I recollect perfectly well that Governor Clark told me, before I started for this place, that I would find the Mandans a strange people and half-white. Among the females may be seen every shade and color of hair that can be seen in our own country, except red or auburn, which is not to be found. There are very many of both sexes and of every age, from infancy to manhood and old age, with hair of a very bright, silvery gray, and in some instances, almost perfectly white. This unaccountable phenomenon is not the result of disease or habit, but it is unquestionably an hereditary characteristic which runs in families, and indicates no inequality in disposition or intellect, and by passing this hair through my hands, I have found it uniformly to be as coarse and harsh as a horse's mane, differing materially from the hair of other colors, which among the Mandans is generally as fine and soft as silk. The stature of the Mandans is rather below the ordinary size of man, with beautiful symmetry of form and proportion, and wonderful suppleness and elasticity. Catlin gives us a group 54 showing this great diversity in complexion, one of the figures is painted almost pure white, and with light hair, the faces are European. Major James W. Lind, who lived among the Dakota Indians for nine years and was killed by them in the great outbreak of 1862, says, Manuscript History of Dakota's Library Historical Society, Minnesota, page 47, after calling attention to the fact that the different tribes of the Sioux Nation represent several different degrees of darkness of color, quote, the Dakota child is of lighter complexion than the young brave. This one lighter than the middle aged man, and the middle aged man lighter than the superannuated Homo, who by smoke, paint, dirt, and a drying up of the vital juices appears to be the true copper colored Dakota. The color of the Dakotas varies with the nation, and also with the age and condition of the individual. It may be set down, however, as a shade lighter than olive, yet it becomes still lighter by change of condition or mode of life, and nearly vanishes even in the child under constant ablutions and avoiding of exposure. Those children in the mission at Hazelwood, who are taken very young and not allowed to expose themselves, lose almost entirely the olive shade, and become quite as white as the American child. The Mandans are as light as the peasants of Spain, while their brothers, the Crows, are as dark as the Arabs. Dr. Goodrich, in the Universal Traveller, page 154, says that the modern Peruvians in the warmer regions of Peru are as fair as the people of the south of Europe. The Aymaras, the ancient inhabitants of the mountains of Peru and Bolivia, are described as having an olive-brown complexion with regular features, large heads, and a thoughtful and melancholy cast of countenance. They practiced in early times the deformation of the skull. Professor Wilson describes the hair of the ancient Peruvians as found upon their mummies as, quote, a lightish-brown, and of a fineness of texture which equals that of the Anglo-Saxon race, end quote, quote. The ancient Peruvians says short North Americans of antiquity, page 187, quote, appear from numerous examples of hair found in their tombs to have been an obron-haired race, end quote. Gar Silasso, who had an opportunity of seeing the body of the king, Viracocha, describes the hair of that monarch as snow-white. Haywood tells us of the discovery at the beginning of this century of three mummies in a cave on the south side of the Cumberland River, Tennessee, who were buried in baskets as the Peruvians were originally buried and whose skin was fair and white and their hair auburn and of a fine texture. Natural and Aboriginal history of Tennessee, page 191. Neither is the common opinion correct, which asserts all the American Indians to be of the same type of features. The portraits on this page and on pages 187 and 191, taken from the report of the US survey for a route for a Pacific railroad, present features very much like those of Europeans. In fact, every face here could be precisely matched among the inhabitants of the southern part of the Old Continent. On the other hand, look at the portrait of the great Indian orator and reformer Savonarola on page 193. It looks more like the hunting Indians of northwestern America than any of the preceding faces. In fact, if it was dressed with a scalp lock, it would pass muster anywhere as a portrait of the, quote, man afraid of his horses, end quote, or quote, sitting bull, end quote. Adam was, it appears, a red man. Winchell tells us that Adam is derived from the red earth. The radical letters, Adam, are found in adama, quote, something out of which vegetation was made to germinate, end quote, to wit the earth. Adam and Adam signify red, ruddy, bay-colored, as of a horse, the color of a red heifer, quote, Adam, a man, a human being, male or female, red, ruddy, end quote, pre-Adamites, page 161, quote, the Arabs distinguished mankind into two races, one red, ruddy, the other black, end quote, Ibn, they classed themselves among the red men. Not only was Adam a red man, but there is evidence that, from the highest antiquity, red was a sacred color. The gods of the ancients were always painted red. The wisdom of Solomon refers to this custom, quote, the carpenter carved it elegantly and formed it by the skill of his understanding and fashioned it to the shape of a man, or made it like some vile beast, laying it over with vermillion, and with paint, coloring it red, and covering every spot therein, end quote. The idols of the Indians were also painted red, and red was the religious color, Lynn's manuscript history of Dakotas, library, historical society, Minnesota. The Kushites and Ethiopians, early branches of the Atlantean stock, took their name from their, quote, sunburned, end quote, complexion. They were red men. The name of the Phoenicians signified red. Himyar, the prefix of the Himuritic Arabians, also means red, and the Arabs were painted red on the Egyptian monuments. The ancient Egyptians were red men. They recognized four races of men, the red, yellow, black, and white men. They themselves belonged to the rot, or red men. The yellow men, they called Namu. It included the Asiatic races. The black men were called Nassu, and the white men Tamhu. The following figures are copied from knot and gliddens, types of mankind, page 85, and were taken by them from the great works of Belzoni, Shampolyon, and Lepseus. In later ages, so desirous were the Egyptians of preserving the aristocratic distinction of the color of their skin that they represented themselves on the monuments as of a crimson hue, an exaggeration of their original race complexion. In the same way, we find that the ancient Aryan writings divided mankind into four races, the white, red, yellow, and black. The four castes of India were founded upon these distinctions in color. In fact, the word for color in Sanskrit, Varna, means cast. The red men, according to the Mahabharata, were the Kshatriyas, the warrior cast who were afterward engaged in a fierce contest with the whites, the Brahmins, and were nearly exterminated, although some of them survived, and from their stock, Buddha was born. So that not only the Muhammadan and Christian, but the Buddhist religion seems to be derived from the branches of the Hamidic or red stock, the great Manu was also of the red race. The Egyptians, while they painted themselves red-brown, represented the nations of Palestine as yellow-brown, and the Libyans as yellow-white. The present inhabitants of Egypt range from a yellow color in the north parts to a deep bronze. Tyler is of opinion, anthropology page 95, that the ancient Egyptians belonged to a brown race, which embraced the Nubian tribes and, to some extent, the Berbers of Algiers and Tunis. He groups the Assyrians, Phoenicians, Persians, Greeks, Romans, and Illusions, Bretons, Dark Welshmen, and people of the Caucasus, into one body, and designates them as, quote, dark whites, end quote. The Himmurite Arabs, as I have shown, derived their name originally from their red color, and they were constantly depicted on the Egyptian monuments as red or light-brown. Herodotus tells us that there was a nation of Libyans, called the Maxians, who claimed ascent from the people of Troy. The walls of Troy, we shall see, were built by Poseidon, that is to say, Troy was an Atlantean colony. These Maxians painted their whole bodies red. The Zavessians, the ancestors of the Zuavus of Algiers, the tribe that gave their name to the French Zuavs, also painted themselves red. Some of the Ethiopians were, quote, copper-colored, end quote, American Cyclopedia, Article Egypt, page 464. Tyler says, anthropology, page 160, quote, the language of the ancient Egyptians, though it cannot be classed in the Semitic family with Hebrew, has some important points of correspondence, whether due to the long intercourse between the two races in Egypt, or to some deeper ancestral connection, and such analogies also appear in the Berber languages of North Africa, end quote. These last were called by the ancients, the Atlanteans, quote, if a congregation of 12 representatives from Malacca, China, Japan, Mongolia, Sandwich Islands, Chile, Peru, Brazil, Chickasaws, Comanches, etc., were dressed alike, or undressed and unshaven, the most skillful anatomist could not, from their appearance, separate them, end quote. Fontaine's How the World Was Peopled, pages 147, 244. Ferdinand Columbus, in his relation of his father's voyages, compares the inhabitants of Guanani to the Canary Islanders, an Atlantean race, and describes the inhabitants of San Domingo as still more beautiful and fair. In Peru, the Charanzanis, studied by Montsier and Crode, also resemble the Canary Islanders, Le Abbe Brassur de Bourg-Burg, imagined himself surrounded by Arabs when all his Indians of Rabinal were around him, for they had, he said, their complexion, features, and beard. Pierre-Martier speaks of the Indians of the Parian Gulf as having fair hair, the human species, page 201. The same author believes that tribes belonging to the Semitic type are also found in America. He refers to, quote, certain traditions of Guiana and the use in the country of a weapon entirely characteristic of the ancient Canary Islanders, end quote. When science is able to disabuse itself of the Mortonian theory that the Aborigines of America are all red men and all belong to one race, we may hope that the confluence upon the continent of widely different races from different countries may come to be recognized and intelligently studied. There can be no doubt that red, white, black, and yellow men have united to form the original population of America, and there can be as little doubt that the entire population of Europe and the south shore of the Mediterranean is a mongrel race, a combination in varying proportions of a dark brown or red race with a white race. The characteristics of the different nations, depending upon the proportions in which the dark and light races are mingled for peculiar mental and moral characteristics, go with these complexions. The red-haired people are a distinct variety of the white stock. There were once whole tribes and nations with this color of hair, their blood is now intermingled with all the races of men from Palestine to Iceland. Everything in Europe speaks of vast periods of time and long, continued, and constant interfusion of bloods until there is not a fair-skinned man on the continent that has not the blood of the dark-haired race in his veins, nor scarcely a dark-skinned man that is not lighter in hue from intermixture with the white stock.