The Native Races [of the Pacific states], Volume 5, Primitive History

The Mexicans, like the Jews, saluted the four cardinal points, in their worship.[189 - Id., p. 222.] There was much in connection with sacrifices that was common to Mexicans and Jews.[190 - Id., p. 232, et seq. Kingsborough reasons at some length on this point.] It is possible that the myth relating to Quetzalcoatl's disappearance in the sea, indicates a knowledge of the book of the prophet Jonah.[191 - Id., p. 361.]

The Mexicans say that they wrestled at times with Quetzalcoatl, even as Jacob wrestled with God.[192 - Id., p. 406.] In various religious rites and observances, such as circumcision,[193 - Id., pp. 272-3, 333-5, 392-3; vol. viii., pp. 121-2, 142-3, 391.] confession,[194 - Id., vol. vi., pp. 300-1; vol. viii., p. 137.] and communion,[195 - Id., vol. vi., p. 504, vol. viii., p. 18.] there was much similarity. Salt was an article highly esteemed by the Mexicans, and the Jews always offered it in their oblations.[196 - Id., vol. vi., p. 125.] 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.[197 - Id., p. 45.] The spectacle of a king performing a dance as an act of religion was witnessed by the Jews as well as by Mexicans.[198 - Id., p. 142.] 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.[199 - Id., p. 246. Duran sustains the theory that the Indians are the descendants of the lost ten tribes of Israel. After giving several reasons founded on the Scriptures, he refers to the traditions obtained by him from the old people of the country. They related that their ancestors, whilst suffering many hardships and persecutions, were prevailed upon by a great man, who became their chief, to flee from that land into another, where they might have rest; they arrived at the sea-shore, and the chief struck the waters with a rod he had in his hands; the sea opened, and the chief and his followers marched on, but were soon pursued by their enemies; they crossed over in safety, and their enemies were swallowed up by the sea; at any rate, their ancestors never had any further account of their persecutors. Another tradition transmitted from generation to generation, and recorded in pictures, is, that while their first ancestors were on their journey to the promised land, they tarried in the vicinity of certain high hills; here a terrible earthquake occurred, and some wicked people who were with them were swallowed up by the earth opening under their feet. The same picture that Father Duran saw, showed that the ancestors of the Mexican people transmitted a tradition, relating that during their journey a kind of sand (or hail) rained upon them. Father Duran further gives an account furnished him by an old Indian of Cholula (some 100 years old) concerning the creation of the world: The first men were giants who, desirous of seeing the home of the sun, divided themselves into two parties, one of which journeyed to the west, and the other to the east, until they were stopped by the sea; they then concluded to return to the place they started from, called Vztacculemjueminian; finding no way to reach the sun, whose light and beauty they highly admired, they determined to build a tower that should reach the heavens. They built a tower; but the Lord became angry at their presumption, and the dwellers of heaven descended like thunderbolts and destroyed the edifice; the giants on seeing their work destroyed, were much frightened, and scattered themselves throughout the earth. Duran, Hist. Indias, MS., tom. i., cap. i.] 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.[200 - Kingsborough's Mex. Antiq., vol. vi., p. 246.] The painting of Boturini seems actually to represent Huitzilopochtli appearing in a burning bush in the mountain of Teoculhuacan to the Aztecs.[201 - Id., p. 248.] 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.[202 - Id., p. 253.] 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.[203 - Id., p. 254.] 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."[204 - Id., p. 312.] 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.[205 - Id., p. 361.] 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.[206 - Id., p. 382.] 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.[207 - Id., p. 401.] 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.[208 - To enter into details on all these subjects would require volumes as large, and I may add, as unreadable, as those of Lord Kingsborough. The reader who wishes to investigate more closely, will find all the points to which I have referred in volumes vi. and viii. of the noble writer's work, Mexican Antiquities. Mr James Adair, 'a trader with the Indians, and resident in their country for forty years,' very warmly advocates the Hebrew theory. As his intercourse with the Americans was confined to the wild tribes, the genuine 'red men' inhabiting the south-eastern states of North America, his argument and analogies differ in many points from those of Kingsborough and García, who treated chiefly of the civilized nations of Mexico and Central America. Here are some of his comparisons: 'The Israelites were divided into Tribes and had chiefs over them, so the Indians divide themselves: each tribe forming a little community within the nation – And as the nation hath its particular symbol, so hath each tribe the badge from which it is denominated.' If we go from nation to nation among them we shall not find one individual who doth not distinguish himself by his family name. Every town has a state house or synedrion, the same as the Jewish sanhedrim, where almost every night the headmen meet to discuss public business. The Hebrew nation were ordered to worship Jehovah the true and living God, who by the Indians is styled Yohewah. The ancient heathens, it is well known, worshiped a plurality of Gods: but these American Indians pay their religious devoir to Loak Ishtohoollo Aba, The Great Beneficent Supreme Holy Spirit of Fire. They do not pay the least perceptible adoration to images. Their ceremonies in their religious worship accord more nearly with the Mosaic institutions, which could not be if they were of heathen descent. The American Indians affirm, that there is a certain fixed time and place, when and where every one must die, without the possibility of averting it; such was the belief also of the ancient Greeks and Romans, who were much addicted to copying the rites and customs of the Jews. Their opinion that God chose them out of all the rest of mankind as his peculiar and beloved people, fills both the white Jew and the red American, with that steady hatred against all the world, which renders them hated and despised by all. We have abundant evidence of the Jews believing in the ministration of angels, during the Old Testament dispensation, their frequent appearances and their services on earth, are recorded in the oracles, which the Jews themselves receive as given by divine inspiration, and St Paul in his epistle addressed to the Hebrews speaks of it as their general opinion that "angels are ministering spirits to the good and righteous on earth." The Indian sentiments and traditions are the same. They believe the higher regions to be inhabited by good spirits, relations to the Great Holy One, and that these spirits attend and favor the virtuous. The Indian language and dialects appear to have the very idiom and genius of the Hebrew. Their words and sentences are expressive, concise, emphatical, sonorous, and bold, and often both in letters and signification synonymous with the Hebrew language. They count time after the manner of the Hebrews, reckoning years by lunar months like the Israelites who counted by moons. The religious ceremonies of the Indian Americans are in conformity with those of the Jews, they having their Prophets, High Priests, and others of religious order. As the Jews had a sanctum sanctorum or most holy place, so have all the Indian nations. The dress also of their High Priests is similar in character to that of the Hebrews. The festivals, feasts, and religious rites of the Indian Americans have also a great resemblance to that of the Hebrews. The Indian imitates the Israelite in his religious offerings. The Hebrews had various ablutions and anointings according to the Mosaic ritual – and all the Indian nations constantly observe similar customs from religious motives. Their frequent bathing, or dipping themselves and their children in rivers, even in the severest weather, seems to be as truly Jewish as the other rites and ceremonies which have been mentioned. The Indian laws of uncleanness and purification, and also the abstaining from things deemed unclean are the same as those of the Hebrews. The Indian marriages, divorces and punishments of adultery, still retain a strong likeness to the Jewish laws and customs on these points. Many of the Indian punishments resemble those of the Jews. Whoever attentively views the features of the Indian, and his eye, and reflects on his fickle, obstinate, and cruel disposition will naturally think of the Jews. The ceremonies performed by the Indians before going to war, such as purification and fasting, are similar to those of the Hebrew nation. The Israelites were fond of wearing beads and other ornaments, even as early as the patriarchal age, and in resemblance to these customs the Indian females continually wear the same, believing it to be a preventive against many evils. The Indian manner of curing the sick is very similar to that of the Jews. Like the Hebrews, they firmly believe that diseases and wounds are occasioned by divine anger, in proportion to some violation of the old beloved speech. The Hebrews carefully buried their dead, so on any accident they gathered their bones, and laid them in the tombs of their forefathers: thus, all the numerous nations of Indians perform the like friendly office to every deceased person of their respective tribe. The Jewish records tell us that the women mourned for the loss of their deceased husbands, and were reckoned vile by the civil law if they married in the space of at least ten months after their death. In the same manner all the Indian widows, by an established strict penal law, mourn for the loss of their deceased husbands; and among some tribes for the space of three or four years. The surviving brother by the Mosaic law, was to raise seed to a deceased brother, who left a widow childless to perpetuate his name and family. The American law enforces the same rule. When the Israelites gave names to their children or others they chose such appellatives as suited best their circumstances and the times. This custom is a standing rule with the Indians. Amer. Ind.]

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,[209 - Amer. Antiq., pp. 68-70.] 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."[210 - 'See Deut., chap. vi., from 4th to 9th verse, inclusive; also, chap. xi., verse 13 to 21, inclusive; and Exodus, chap. xiii., 11 to 16, inclusive, to which the reader can refer, if he has the curiosity to read this most interesting discovery… It is said by Calmet, that the above texts are the very passages of Scripture which the Jews used to write on the leaves of their phylacteries. These phylacteries were little rolls of parchment, whereon were written certain words of the law. These they wore upon their forehead, and upon the wrist of the left arm.' Id.]

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."[211 - Antiquities of Licking County, Ohio, MS.Brasseur de Bourbourg, although he rejects Kingsborough's theory, thinks that some Jews may have reached America; he recognizes a Jewish type on certain ruins, and calls attention to the perfectly Jewish dress of the women at Palin and on the shores of Lake Amatitlan. Hist. Nat. Civ., tom. i., p. 17. Customs and relics seem to show that the Americans are of Hebrew descent, and that they came by way of the Californias. Giordan, Tehuantepec, p. 57. The theory of descent from the ten tribes is not to be despised. On the north-west there are many beliefs and rites which resemble the Jewish; circumcision obtains in Central America, and women wear Jewish costumes. Father Ricci has seen Israelites in China living according to Moses' laws, and Father Adam Schall knew Israelites who had kept the Old Testament laws, and who knew nothing of the death of the Savior. This shows that the ten tribes took this direction, and as an emigration from Asia to America is perfectly admissible, it is likely that the Jews were among the number who crossed, probably by the Aleutian islands. Rossi, Souvenirs, pp. 276-7. Jones, as might be expected, 'will not yield to any man in the firm belief that the Aborigines of North America (but North America only) and the ancient Israelites are identical, unless controverted by the stern authority of superior historical deductions.' Hist. Anc. Amer., pp. 2, 11-26, 188-90. Parker does not accept the Jewish theory, chiefly because of the great variety of distinct languages in America, but he points out several resemblances between north-west tribes and Jews. Explor. Tour, pp. 194-8. Meyer finds many reasons for regarding the wild tribes of the north as Jews; such as physical peculiarities; numerous customs; the number of languages pointing to a Babylonian confusion of tongues. Most Indians have high-priests' temples, altars, and a sacred ark which they carry with them on their wanderings. They count by four seasons, celebrate new-moon and arbor festivals, and offer first fruits. In September, when the sun enters the sign of the scales, they hold their feast of atonement. The name Iowa he thinks is derived from Jehova. They work with one hand and carry their weapons in the other. The pillars of cloud and pillars of fire which guided the Israelites, may be volcanoes on the east coast of Asia, by whose aid the ten tribes reached America. Nach dem Sacramento, pp. 241-5. If the Toltecs were Jews, they must have visited the Old World in the year 753 of the Roman era, to obtain the Christian dogmas apparent in their cult. Waldeck, Voy. Pitt., p. 45. The Navajo tradition that they came out of the water a long way to the north; their peaceful, pastoral manner of life; their aversion to hogs' flesh; their belief that they will return to the water whence they came, instead of going to hunting-grounds like other tribes; their prophets who prophesy and receive revelation; their strict fast-days, and keenness in trade; their comparatively good treatment of women – are Jewish similarities, stronger than any tribes can present. 'Scalping appears to have been a Hebrew custom… The most striking custom of apparently Hebraic origin, is the periodical separation of females, and the strong and universal idea of uncleanness connected therewith.' Schoolcraft's Arch., vol. iii., pp. 60, 62. The Tartars are probably descended from the ten tribes; they boast of being Jews, are divided into tribes, and practice circumcision. The separation of women at certain times, and the expression Hallelujah Yohewah, are proofs of Jewish descent; scalping is mentioned in Bible (68th Psalm, ver. 21). Crawford's Essay. According to various manuscripts the Toltecs are of Jewish descent. Having crossed the Red Sea, they abandoned themselves to idolatry, and fearing Moses' reprimand, they separated from the rest and crossed the ocean to the Seven Caves, and there founded Tula. Juarros, Hist. Guat., tom. ii., pp. 7-8. Juarez, Municipalidad de Leon, p. 10, states that Leon de Cordova is of the same opinion. Em. de Moraez, a Portuguese, in his History of Brazil, thinks nothing but circumcision wanting to form a perfect resemblance between the Jews and Brazilians. He thinks that America was wholly peopled by Jews and Carthaginians. Carver's Trav., pp. 188-9. Catlin thinks the North Americans are a mixed race, who have Jewish blood in them. The mixture is shown by their skulls, while many customs are decidedly Jewish. Probably part of tribes scattered by Christians have come over and intermarried. He gives analogies in monotheism, sanctuaries, tribeship, chosen people belief, marriage by gifts, war, burial, ablutions, feasts, sacrifices, and other customs. Any philological similarity is unnecessary and superfluous. The Jew element was too feeble to influence language. Catlin's N. Amer. Ind., vol. ii., pp. 231-5. Melgar gives a list of the Chiapanec calendar names, and finds fourteen agree with suitable Hebrew words. He concludes, therefore, that ancient intercourse with the Old World is proven. Soc. Mex. Geog., Boletin, 2da época, tom. iii., p. 108. Jarvis, Religion Ind. N. Amer., pp. 71-87, compares words in Hebrew and American languages. Ethan Smith, Views of the Hebrews, presents eleven arguments in favor of the Jewish theory. Beatty, Journal of Two Months' Tour in America, gives a number of reasons why the Hebrew theory should be correct. See further, for general review of this theory: Crowe's Cent. Amer., pp. 64-8; Domenech's Deserts, vol. i., pp. 46-9; Simon's Ten Tribes, which is, however, merely a cheap abridgement of Kingsborough; Dally, Races Indig., pp. 5-6; Thorowgood's Jewes in America; Worsley's Amer. Ind., pp. 1-185; L'Estrange, Americans no Jewes; Spizelius, Elevatio Relationis, a criticism on Menasse Ben Israel's Hope of Israel; Tschudi's Peruvian Antiq., pp. 8-11.In opposition to the Hebrew theory we read that Wolff, the Jew traveler, found no Jewish traces among the tribes of North America. Fontaine's How the World was Peopled, p. 157. 'The strong trait in Hebrew compound words, of inserting the syllable el or a single letter in the names of children, derived from either the primary or secondary names of the deity, does not prevail in any Indian tribes known to me. Neither are circumstances attending their birth or parentage, which were so often used in the Hebrew children's names, ever mentioned in these compounds. Indian children are generally named from some atmospheric phenomenon. There are no traces of the rites of circumcision, anointing, sprinkling, or washing, considered as consecrated symbols. Circumcision was reported as existing among the Sitkas, on the Missouri; but a strict examination proved it to be a mistake.' Schoolcraft's Arch., vol. iii., p. 61. The Rev. T. Thorowgood in 1650, published a work entitled Jewes in America, or Probabilities that the Americans are of that Race. This was answered in 1651, by Sir Hamon L'Estrange, in a book entitled, Americans no Jewes. L'Estrange believes that America was peopled long before the dispersion of the Jews, which took place 1500 years after the flood. A strong mixture of Jewish blood would have produced distinct customs, etc., which are not to be found. The native traditions as to origin are to be regarded as dreams rather than as true stories. The analogous customs and rites adduced by Thorowgood, L'Estrange goes on, are amply refuted by Acosta and other writers. The occasional cannibalism of the Jews was caused by famine, but that of the Americans was a regular institution. The argument that the Americans are Jews because they have not the gospel, is worthy only of ridicule, seeing that millions of other pagans are in the same condition. Of the Hebrew theory Baldwin, who devotes nearly two pages to it, writes: 'this wild notion, called a theory, scarcely deserves so much attention. It is a lunatic fancy, possible only to men of a certain class, which in our time does not multiply.' Anc. Amer., p. 167. Tschudi regards the arguments in favor of the Jewish theory as unsound. Peruvian Antiq., p. 11. Acosta thinks that the Jews would have preserved their language, customs, and records, in America as well as in other places. Hist. de las Ynd., pp. 79-80. Macgregor argues that the Americans could not have been Jews, for the latter people were acquainted with the use of iron as far back as the time of Tubal Cain; they also used milk and wheaten bread, which the Americans could and would have used if they had once known of them. Progress of Amer., vol. i., p. 24. Montanus believes that America was peopled long before the time of the dispersion of the Jewish tribes, and raises objections to nearly every point that has been adduced in favor of a Hebrew origin. Nieuwe Weereld, p. 26, et seq. Torquemada gives Las Casas' reasons for believing that the Americans are of Jewish descent, and refutes them. Monarq. Ind., tom. i., pp. 22-7. The difference of physical organization is alone sufficient to set aside the question of Jewish origin. That so conservative a people as the Jews should have lost all the traditions, customs, etc., of their race, is absurd. Democratic Review, vol. xi., p. 617. Rafinesque advances, as objections to Jew theory, that the ten tribes are to be found scattered over Asia; that the Sabbath would never have fallen into disuse if they had once introduced it into America; that the Hebrew knew the use of iron, had plows, and employed writing; that circumcision is practiced only in one or two localities in America; that the sharp, striking Jewish features are not found in Americans; that the Americans eat hogs and other animals forbidden to the Jews; that the American war customs, such as scalping, torturing, cannibalism, painting bodies and going naked, are not Jewish in the least; that the American languages are not like Hebrew. Priest's Amer. Antiq., pp. 76-9.]

MORMON DOCTRINE OF ORIGIN

The account given by the Book of Mormon, of the settlement of America by the Jews, is as follows:[212 - I translate freely from Bertrand, Mémoires, p. 32, et seq., for this account.]

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,[213 - In the State of New York.] 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.[214 - The discovery was in this wise: 'Près du village de Manchester, dans le comté d'Ontario, État de New York, se trouve une éminence plus considérable que celle des environs, et qui est devenue célèbre dans les fastes de la nouvelle Église sous le nom de Cumorah. Sur le flanc occidental de cette colline, non loin de son sommet, et sous une pierre d'une grande dimension, des lames d'or se trouvaient déposées dans un coffre de pierre. Le couvercle en était aminci vers ses bords, et relevé au milieu en forme de boule. Après avoir dégagé la terre, Joseph (Smith) souleva le couvercle à l'aide d'un levier, et trouva les plaques, l'Urim-Thummim, et le pectoral. Le coffre était formé de pierres reliées entre elles aux angles par du ciment. Au fond se trouvaient deux pierres plates placées en croix, et sur ces pierres les lames d'or et les autres objets. Joseph voulait les enlever, mais il en fut empêché par l'envoyé divin, qui l'informe que le temps n'était pas encore venu, et qu'il fallait attendre quatre ans à partir de cette époque. D'après ses instructions, Joseph se rendit tous les ans le même jour au lieu du dépôt, pour recevoir de la bouche du messager céleste, des instructions sur la manière dont le royaume de Dieu devait être fondé et gouverné dans les derniers jours… Le 22 septembre 1827, le messager des cieux lui laissa prendre les plaques, l'Urim-Thummim et le pectoral, à condition qu'il serait responsable, et en l'avertissant qu'il serait retranché, s'il venait à perdre ces objets par sa négligence, mais qu'il serait protégé s'il faisait tous ses efforts pour les conserver.' Bertrand, Mémoires, pp. 23-5.]

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.[215 - Though the question of the Scandinavian discoveries would seem to merit considerable attention from one who wrote a 'colonial history' of America, yet Mr George Bancroft disposes of the entire subject in a single page: 'The story of the colonization of America by Northmen,' he writes, 'rests on narratives, mythological in form, and obscure in meaning; ancient, yet not contemporary. The chief document is an interpolation in the history of Sturleson, whose zealous curiosity could hardly have neglected the discovery of a continent. The geographical details are too vague to sustain a conjecture; the accounts of the mild winter and fertile soil are, on any modern hypothesis, fictitious or exaggerated; the description of the natives applies only to the Esquimaux, inhabitants of hyperborean regions, the remark which should define the length of the shortest winter's day, has received interpretations adapted to every latitude from New York to Cape Farewell; and Vinland has been sought in all directions, from Greenland and the St. Lawrence to Africa.' Bancroft's History, vol. i., pp. 5-6. Irving says that as far as he 'has had experience in tracing these stories of early discoveries of portions of the New World, he has generally found them very confident deductions drawn from very vague and questionable facts. Learned men are too prone to give substance to mere shadows, when they assist some preconceived theory. Most of these accounts, when divested of the erudite comments of their editors, have proved little better than the traditionary fables, noticed in another part of this work, respecting the imaginary islands of St. Borondon, and of the Seven Cities.' Columbus, vol. iii., p. 434. All of which would certainly be true enough of most theories, but that it was erroneous as far as the Northmen's visits are concerned, has, I think, been conclusively shown in later years.]

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 Flatöiensis, 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 Flatö, 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."[216 - 'It might also be argued, if it were at all necessary, that, if these Sagas were post-Columbian compositions drawn up by Icelanders who were jealous of the fame of the Genoese navigator, we should certainly be able to point out something either in their structure, bearing, or style, by which it would be indicated. Yet such is not the case. These writings reveal no anxiety to show the connection of the Northmen with the great land lying at the west. The authors do not see anything at all remarkable or meritorious in the explorations, which were conducted simply for the purpose of gain. Those marks which would certainly have been impressed by a more modern writer forging a historical composition designed to show an occupation of the country before the time of Columbus, are wholly wanting. There is no special pleading or rivalry, and no desire to show prior and superior knowledge of the country to which the navigators had from time to time sailed. We only discover a straightforward, honest endeavor to tell the story of certain men's lives. This is done in a simple, artless way, and with every indication of a desire to mete out even handed justice to all. And candid readers who come to the subject with minds free from prejudice, will be powerfully impressed with the belief that they are reading authentic histories written by honest men.' Pre-Columbian Disc. Amer., pp. xli. – xlii.]

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.[217 - Vol. viii., p. 114, et seq.]

Eric the Red, in the spring of 986,[218 - The exact dates in these relations I cannot vouch for; but the several authors who have written on the subject differ by only a year or two.] 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.[219 - 'Helluland, from Hella, a flat stone, an abundance of which may be found in Labrador and the region round about.' De Costa's Pre-Columbian Disc. Amer., p. 28. 'From data in the Landnama and several other ancient Icelandic geographical works, we may gather that the distance of a day's sailing was estimated at from twenty-seven to thirty geographical miles (German or Danish, of which fifteen are equal to a degree; each of these accordingly equal to four English sea-miles). From the island of Helluland, afterwards called Little Helluland, Biarne sailed to Heriulfsnes (Ikigeit) in Greenland, with strong south-westerly gales, in four days. The distance between that cape and Newfoundland is about 150 miles, which will correspond, when we take into consideration the strong gales. In modern descriptions it is stated that this land partly consists of naked, rocky flats, where no tree, not even a shrub, can grow, and which are therefore usually called Barrens; thus answering completely to the hellur of the ancient Northmen, from which they named the country.' Abstract of Hist. Evid., in Lond. Geog. Soc., Jour., vol. viii., p. 123.] They put out to sea and soon came to another land, which they named Markland.[220 - 'Markland was situate to the south-west of Helluland, distant about three days' sail, or about from eighty to ninety miles. It is therefore Nova Scotia, of which the descriptions given by later writers answer to that given by the ancient Northmen of Markland.' Id.] 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.[221 - 'Vinland was situate at the distance of two days' sail, consequently about from fifty-four to sixty miles, in a south-westerly direction from Markland. The distance from Cape Sable to Cape Cod is stated in nautical works as being W. by S. about seventy leagues, that is, about fifty-two miles. Biarne's description of the coasts is very accurate, and in the island situate to the eastward (between which and the promontory that stretches to eastward and northward Leif sailed) we recognize Nantucket. The ancient Northmen found there many shallows (grunnsæ fui mikit); modern navigators make mention at the same place "of numerous riffs and other shoals," and say "that the whole presents an aspect of drowned land."' Id., pp. 121-2. 'The leading evidences serve to attest that Vinland was the present very marked seaboard area of New England. The nautical facts have been carefully examined by Professors Rafn and Magnusen, and the historical data adapted to the configuration of the coast which has Cape Cod as its distinguishing trait. All this seems to have been done with surprising accuracy, and is illustrated by the present high state of the arts in Denmark and Germany.' Schoolcraft's Arch., vol. i., p. 111.] 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,[222 - 'Kialarnes (from Kiölr, a keel, and nes, a cape, most likely so named on account of its striking resemblance to the keel of a ship, particularly of one of the long ships of the ancient Northmen) must consequently be Cape Cod, the Nauset of the Indians, which modern geographers have sometimes likened to a horn, and sometimes to a sickle or sythe.' Id., p. 122.] 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 Straumfiördr (Stream-Firth).[223 - 'The Straumfiördr of the ancient Northmen is supposed to be Buzzard's Bay, and Straumey, Martha's Vineyard; although the account of the many eggs found there would seem more precisely to correspond to the island which lies off the entrance of Vineyard Sound, and which at this day is for the same reason called Egg Island.' Id.] 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 Uvæge; 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.[224 - See Abstract of Hist. Evid., in Lond. Geog. Soc., Jour., vol. viii., p. 114, et seq., and De Costa's Pre-Columbian Disc. Amer., p. 11, et seq.]

In the latter part of the tenth century,[225 - In the year 983, according to Abstract of Hist. Evid., in Lond. Geog. Soc., Jour., vol. viii., p. 125. De Costa makes it 928. Pre-Columbian Disc. Amer., p. 86.] 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."[226 - 'Professor Rafn in, what seems to the author, his needless anxiety to fix the locality of the White-man's land in America, says that, as this part of the manuscript is difficult to decipher, the original letters may have got changed, and vi inserted instead of xx, or xi, which numerals would afford time for the voyager to reach the coast of America, in the vicinity of Florida. Smith in his Dialogues, has even gone so far as to suppress the term six altogether, and substitutes, "by a number of days sail unknown." This is simply trifling with the subject. In Grönland's Historiske Mindesmœrker, chiefly the work of Finn Magnussen, no question is raised on this point. The various versions all give the number six, which limits the voyage to the vicinity of the Azores. Schöning, to whom we are so largely indebted for the best edition of Heimskringla, lays the scene of Marson's adventure at those islands, and suggests that they may at that time have covered a larger extent of territory than the present, and that they may have suffered from earthquakes and floods, adding, "It is likely, and all circumstances show, that the said land has been a piece of North America." This is a bold, though not very unreasonable hypothesis, especially as the volcanic character of the islands is well known. In 1808, a volcano rose to the height of 3,500 feet. Yet Schöning's suggestion is not needed. The fact that the islands were not inhabited when discovered by the Portuguese does not, however, settle anything against Schöning, because in the course of five hundred years, the people might either have migrated, or been swept away by pestilence. Grönland's Historiske Mindesmœrker, (vol. i., p. 150), says simply, that "It is thought that he (Are Marson) ended his days in America, or at all events in one of the larger islands of the west. Some think that it was one of the Azore islands."' De Costa's Pre-Columbian Disc. Amer., p. 87.] Here, also, one Biörn Asbrandson is said to have ended his days.[227 - Abstract of Hist. Evid., in Lond. Geog. Soc., Jour., vol. viii., p. 125; De Costa's Pre-Columbian Disc. Amer., p. 89, et seq.]

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 Phœnician theory.[228 - See Schoolcraft's Arch., vol. i., pp. 110, et seq., for plate and discussion of Dighton Rock.] In 1824, a stone engraved with Runic characters was found on the island of Kingiktorsoak, on the western coast of Greenland.[229 - It bore the following inscription: Elligr. Sigvaps: son: r. ok. Bjanne. Tortarson: ok: Enripi. osson: laugardag. in: fyrir gagndag Holpu: varda te. ok rydu: M. C. XXXV; or, Erling Sighvatssonr, ok Bjarne Pordarson, ok Endridi oddsson laugardaginn fyrir gagndag hlodu varda pessa ok ruddu 1135; 'c'est-à-dire: Erling Sigvatson, Bjarne Thordarson, et Endride Oddson érigèrent ces monceaux de pierres le samedi avant le jour nommé Gagndag (le 25 avril) et ils nettoyèrent la place en 1135.' Warden, Recherches, p. 152.]

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.[230 - 'We have noticed the discovery of a place called Estotiland, supposed to be Nova Scotia, in 1354, the inhabitants of which were Europeans, who cultivated grain, lived in stone houses, and manufactured beer, as in Europe at that day. Now, from the year 1354, till the time of the first settlements made in Onondaga county, by the present inhabitants, is about 400 years. Is it not possible, therefore, that this glass bottle, with some kind of liquor in it, may have been derived from this Estotiland, having been originally brought from Europe; as glass had been in use there, more or less, from the year 664, till the Scandinavians colonized Iceland, Greenland, and Estotiland, or Newfoundland.' Priest's Amer. Antiq., pp. 260-1.]

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.[231 - 'Malgré les réclamations que mes suppositions soulevèrent de divers côtés et les sourires incrédules qu'elles appelèrent sur les lèvres de plusieurs de nos savants dont je respecte et honore les connaissances, je persiste plus que jamais dans l'opinion que j'exprimais alors; plus j'avance dans mes études américaines plus je demeure convaincu des relations qui existèrent, antérieurement à Christophe Colomb, entre le Nouveau-Monde et les contrées situées à l'orient de l'autre côté de l'océan Atlantique, et plus je suis persuadé que les Scandinaves ont dû, à une période même plus reculée que celle dont vos (Prof. Rafn's) intéressants mémoires rapportent le souvenir, émigrer vers le continent américain.' Brasseur de Bourbourg, in Nouvelles Annales des Voy., 1858, tom. clx., pp. 261-92.] 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.[232 - 'Il est impossible de ne point être frappé de l'analogie qui existe entre les idées bramaniques sur la divinité et les passages du Popol-Vuh cités plus haut. Mais si nous consultons les traditions beaucoup plus récentes, conservées même après l'établissement du christianisme en Suède, nous trouverons encore, entre les coutumes religieuses des populations de ces contrées et celles qui nous sont retracées dans le Popol-Vuh, plus d'un rapport.' Viollet-le-Duc, in Charnay, Ruines Amér., pp. 41-2. See farther concerning emigration to America from north-western Europe: Mitchill, in Amer. Antiq. Soc., Transact., vol. i., p. 341, et seq.; Priest's Amer. Antiq., scattered notices, pp. 88-9, 234-329; Robertson's Hist. Amer., vol. i., pp. 278-80; Schoolcraft's Arch., vol. i., pp. 110-11, 120-4; Brasseur de Bourbourg, in Nouvelles Annales des Voy., 1855, tom. cxlvii., pp. 157-8; Viollet-le-Duc, in Charnay, Ruines Amér., pp. 11, 18-19, 23-4, 42-3; Warden, Recherches, pp. 146-54; Montanus, Nieuwe Weereld, pp. 28-30, 117; Tschudi's Peruvian Antiq., pp. 3-7, 21-2; Malte-Brun, Précis de la Géog., tom. i., pp. 197-8; Davis' Discovery of New England by the Northmen; Baldwin's Anc. Amer., pp. 279-85; Davis' Anc. Amer., pp. 13-31; Tylor's Anahuac, pp. 278-9; M'Culloh's Researches on Amer., pp. 21-2; Brinton's Abbé Brasseur, in Lippincott's Mag., vol. i., p. 79, et seq.; Smith's Human Species, p. 237; Deuber, Geschichte der Schiffahrt; Hermes, Entdeckung von Amer., pp. 1-134; Foster's Pre-Hist. Races, pp. 399-400; Hill's Antiq. of Amer.; Wilson's Prehist. Man, pp. 394-420; Kruger's Discov. Amer., pp. 1-134; Domenech's Deserts, vol. i., pp. 53-64, 404, 411-12; Beaufoy's Mex. Illustr., p. 322; Brasseur de Bourbourg, Hist. Nat. Civ., tom. i., pp. 18-22; Id., Popol Vuh, pp. li. – liv., lxxxix. – xcii.; Hist. Mag., vol. ix., pp. 364-5; Gondra, in Prescott, Hist. Conq. Mex., tom. iii., p. 15; Humboldt's Exam. Crit., tom. ii., pp. 83-104, 105-20; Irving's Columbus, vol. iii., pp. 432-40; Humboldt, Vues, tom. i., p. 239; Klemm, Cultur-Geschichte, tom. v., pp. 164-71; Rafinesque, The American Nations; Brasseur de Bourbourg, Quatre Lettres, p. 17; Williamson's Observations on Climate; Zesterman's Colonization of America by Northwestern Europeans; Farcy, Discours, in Antiq. Mex., tom. i., div. i., pp. 48-9; Simpson's Nar., p. 159; Schoolcraft, in Amer. Ethno. Soc., Transact., vol. i., pp. 391-6.]

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,[233 - About 1169-70.] 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.[234 - 'All this is related in old Welsh annals preserved in the abbeys of Conway and Strat Flur… This emigration of Prince Madog is mentioned in the preserved works of several Welsh bards who lived before the time of Columbus. It is mentioned by Hakluyt, who had his account of it from writings of the bard Guttun Owen. As the Northmen had been in New England over one hundred and fifty years when Prince Madog went forth to select a place for his settlement, he knew very well there was a continent on the other side of the Atlantic, for he had knowledge of their voyages to America; and knowledge of them was also prevalent in Ireland. His emigration took place when Henry II. was king of England, but in that age the English knew little or nothing of Welsh affairs in such a way as to connect them with English history very closely.' Baldwin's Anc. Amer., p. 286. See also Humboldt, Exam. Crit., tom. ii., pp. 142-9; Farcy, Discours, in Antiq. Mex., tom. i., div. i., pp. 49-50. 'Before wee passed these ilands, under the lee of the bigger iland, we anchored, the wind being at north-east, with intent to refresh ourselves with the fowles of these ilands. They are of divers sorts, and in great plentie, as pengwins, wilde duckes, gulles, and gannets; of the principall we purposed to make provisions, and those were the pengwins; which in Welsh, as I have beene enformed, signifieth a white head. From which derivation, and many other Welsh denominations given by the Indians, or their predecessors, some doe inferre that America was first peopled with Welsh-men; and Montezanna, king, or rather emperour of Mexico, did recount unto the Spaniards, at their first comming, that his auncestors came from a farre countrie, and were white people. Which, conferred with an auncient cronicle, that I have read many yeares since, may be conjectured to bee a prince of Wales, who many hundreth yeares since, with certaine shippes, sayled to the westwards, with intent to make new discoveries. Hee was never after heard of.' Hawkins' Voy., in Hakluyt Soc., p. 111.]

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,[235 - Written in Welsh, translated into English by Humphrey Llwyd, and published by Dr David Powel in 1584.] 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,[236 - Dedicated to Prince Charles, and published in 1613.] 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.[237 - See Warden, Recherches, pp. 154-7.] 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,[238 - They are 'made of raw-hides, the skins of buffaloes, stretched underneath a frame made of willows or other boughs, and shaped nearly round, like a tub; which the woman carries on her head from her wigwam to the water's edge, and having stepped into it, stands in front, and propels it by dripping her paddle forward, and drawing it to her, instead of paddling by the side.' Catlin's Amer. Ind., vol. ii., p. 261.] 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.[239 - See comparative vocabulary. Id.] 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."[240 - As a good deal of importance has been attached to it, it will be as well to give Jones' statement in full; it is as follows: 'These presents certify all persons whatever, that in the year 1660, being an inhabitant of Virginia, and chaplain to Major General Bennet, of Mansoman County, the said Major General Bennet and Sir William Berkeley sent two ships to Port Royal, now called South Carolina, which is sixty leagues southward of Cape Fair, and I was sent therewith to be their minister. Upon the 8th of April we set out from Virginia, and arrived at the harbor's mouth of Port Royal the 19th of the same month, where we waited for the rest of the fleet that was to sail from Barbadoes and Bermuda with one Mr. West, who was to be deputy governor of said place. As soon as the fleet came in, the smallest vessels that were with us sailed up the river to a place called the Oyster Point; there I continued about eight months, all which time being almost starved for want of provisions: I and five more traveled through the wilderness till we came to the Tuscarora country. There the Tuscarora Indians took us prisoners because we told them that we were bound to Roanock. That night they carried us to their town and shut us up close, to our no small dread. The next day they entered into a consultation about us, and, after it was over, their interpreter told us that we must prepare ourselves to die next morning, whereupon, being very much dejected, I spoke to this effect in the British [Welsh] tongue: "Have I escaped so many dangers, and must I now be knocked on the head like a dog!" Then presently came an Indian to me, which afterward appeared to be a war captain belonging to the sachem of the Doegs (whose original, I find, must needs be from the Old Britons), and took me up by the middle, and told me in the British [Welsh] tongue I should not die, and thereupon went to the emperor of Tuscarora, and agreed for my ransom and the men that were with me. They (the Doegs) then welcomed us to their town, and entertained us very civilly and cordially four months, during which time I had the opportunity of conversing with them familiarly in the British [Welsh] language, and did preach to them in the same language three times a week, and they would confer with me about any thing that was difficult therein, and at our departure they abundantly supplied us with whatever was necessary to our support and well doing. They are settled upon Pontigo River, not far from Cape Atros. This is a brief recital of my travels among the Doeg Indians.Morgan Jones,the son of John Jones, of Basateg, near Newport, in the Countyof Monmouth. I am ready to conduct any Welshman or othersto the country.New York, March 10th, 1685-6.' Gentleman's Mag., 1740.]

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.[241 - Chambers' Jour., vol. vi., p. 411.]

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.[242 - 'These accounts are copied from manuscripts of Dr. W. O. Pughe, who, together with Edward Williams (the bard of Glamorgan), made diligent inquiries in America about forty years ago, when they collected upwards of one hundred different accounts of the Welsh Indians.' Id. 'It is reported by travellers in the west, that on the Red River … very far to the southwest, a tribe of Indians has been found, whose manners, in several respects, resemble the Welch… They call themselves the McCedus tribe, which having the Mc or Mac attached to their name, points evidently to a European origin, of the Celtic description… It is well authenticated that upwards of thirty years ago, Indians came to Kaskaskia, in the territory, now the state of Illinois, who spoke the Welch dialect, and were perfectly understood by two Welchmen then there, who conversed with them.' Priest's Amer. Antiq., pp. 230-2.] 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.[243 - Recherches, p. 157. Griffiths related his adventures to a native of Kentucky, and they were published in 1804, by Mr Henry Toulmin, one of the Judges of the territory of Mississippi. See Stoddard's Sketches of Louisiana, p. 475; Philadelphia Medical and Physical Journal, vol. i., 1805.] 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."[244 - Amer. Antiq. Soc., Transact., vol. i., p. 305.]

SCOTCH AND IRISH THEORIES