Chapter VII

THE RELIGIOUS AND NATIONAL ANALOGIES BETWEEN THE TYRIANS AND MEXICAN ABORIGINES—THE TRADITIONS OF THE LATTER, &c.

SECTION I.

ANALOGIES IN RELIGIOUS CEREMONIES AND IDOLS OF WORSHIP—SATURN—APOLLO—ASTARTE, &c.—THE EMBLEM OF THE CROSS, &c.

In investigating the important similitudes contemplated in this, and the following Sections of the present Chapter, the word Mexican (for convenience) will be understood to comprehend all the Western Continent in its ancient condition—not essentially North America;—and by the words "ancient condition" we would be understood to mean, that period of time, anterior to the landing of Columbus. [1492 A. D.] The Tyrian customs will be brought forward, and then compared with the Mexican. The history of Tyrus will not be required here, that interesting branch of our subject is reserved for the Second Book of the present Volume.

The Religious ceremonies of the Tyrians would have been lost, but for their being preserved by the Carthaginians,—a colony from Tyrus,—and between whom there existed the strictest union and friendship,—and may justly be supposed to have practised the manners and customs of the Parent country. The Tyrians, also, would follow the customs of the Sidonians, and the Canaanites, their original ancestors. Gathering, therefore, evidences of Religious ceremonies from Canaan, Sidon, Tyrus, and Carthage,—for they were all of the Phœnician family,—we shall include those nations under one general term,—viz. Tyrian,—for the same convenience as the term Mexican is used.

Not only will the Tyrian customs be gathered from the nations mentioned, but from the Bible also,—so that the reader will perceive, that the ground for sustaining our superstructure is not a light, or a sandy one.

The Tyrians were essentially Idolators,—so were the ancient Mexicans,—the former built Temples to their plurality of Gods,—the latter did the same.

The Tyrians sacrificed human beings upon the unhallowed dedication of their temples:—the Mexicans followed this horror of a false Religion to its full extent; for at the dedication of the last chief Temple of Mexico, nearly seventy thousand captives, taken during four years' warfare, were sacrificed to propitiate their Deities!

The Tyrians devoted human sacrifices to the God of War upon slight disaster or defeat,—the Mexicans had the same "remedy for sorrow:"—and the many Altar-blocks discovered amid the Ruined Temple of Copan (even now blood-stained) have been clotted with human gore.

A very important God among the Tyrians was that of Saturn—a description is necessary, on account of the strong analogy to the Mexican Deity,—and that proved by the Sculpture of the newly-discovered Ruins. This strong similitude,—as a Rosetta-stone,—led us to the first translation of the Architectural wonders. Cronus—or the God Saturn,—among the Tyrians, was the deity to whom were sacrificed the most beautiful infants and children, and of the highest families;—it was insatiate, ever asking, always receiving, and ever destroying! This sacrifice to the Moloch of the Tyrians, was derived from the Canaanites, their original ancestors. Moses, in warning his people to beware of the false Gods in the countries they might conquer, and referring especially to that of Canaan, says—

"For every abomination to the Lord, which he hateth, have they (the Canaanites) done unto their Gods; for even their sons and their daughters have they burnt in the fire to their Gods." [Deut. xii. 31.]

Again, in the third book of Moses,—the Lawgiver says—

"And thou shalt not let any of thy seed [offspring] pass through the fire to Molech." [Levit. xviii. 21.]—and again God spake by his Prophet, "Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth any of his seed unto Molech,—he shall surely be put to death: the people of the land shall stone him with stones. And I will set my face against that man, and will cut him off from among his people;—because he hath given of his seed unto Molech, to defile my sanctuary, and to profane my holy Name." [Levit. xx. 2, 3.]

In the New Testament this same God of the Canaanites is called Moloch,—a name generally used in poetry to express the demon of blood.

"Yea, ye took up the tabernacle of Moloch." [Acts vii. 43.]

This was an ancient custom of the Canaanites, and followed by their descendants, the Sidonians, Tyrians, and Carthaginians,—it was, also, practised by the Mexican Aborigines.

The Tyrian God Saturn, was represented in Asia and Africa by a large metal Statue,—the figure was bent slightly forward, with the hands extended, as in the act of receiving, or soliciting:—the arms and hands were in that position, that upon the child being placed in the hands of the Statue, the weight of the smallest infant was sufficient to displace its position, and consequently, it instantly slipped from the hands of the Idol into a fiery furnace,—ever burning beneath this God of Infanticide! In this manner were the most beautiful children of the Phœnicians destroyed, as an offering to the insatiate Moloch.

This Canaanitish practice, which was feared by MOSES, was actually practised centuries after by his People, for another Prophet speaking of the impending downfall of Jerusalem, and of her accumulated sins, says,

"Moreover thou hast taken thy sons and thy daughters, whom thou hast born unto me; and these hast thou sacrificed unto them [false gods], to be devoured [by flames],—* * *—thou hast slain my children, and delivered them to cause them to pass through the fire for them." [Ezekiel xvi. 20-21.]

Now the Sculpture of the Ruins in Mexican America illustrates this very custom of the Tyrians,—and as it was one of the greatest importance with that nation, so has it received more attention than any other subject.

It can readily be imagined how many stages in the progress of this infanticide would be in the Tyrian nation,—as thus,—the Mother bringing the child;—the reception by the Priests,—the sorrow of the Parent, and other incidents in analogy with the subject. The Sculpture of the ruined Temples at Palenque, presents many of the progressive steps towards a consummation of the sacrifice,—as thus,—Female figures, erect, adorned with jewels and ornaments,—each figure with a child in her arms, not in the attitude of receiving a Mother's nourishment, but held by the Parent in such a manner, as if in sorrowful contemplation of her infant victim:—the costume, also, is essentially important, for the Tyrian Children were selected from families possessing station, wealth, and power. Other female figures are represented seated, and in the most melancholy postures, with downcast heads and looks, as if mourning for that loss, which had made them Motherless! In an inner apartment, believed to be the sanctum of a Temple, is sculptured (in basso) the resemblance of the dread Altar, portraying the entrance of the fiery furnace,—for even the bars and grating are distinctly visible; a large and monstrous Mask, or demoniac face is directly above the fire-grating,—presenting that of the remorseless Deity. On either side of the Altar-furnace and Mask of Saturn, is stationed a young and an elderly Priest of sacrifice, both standing, erect, upon crushed and prostrate human beings: the Priests have their hands and arms elevated, and each holds an infant,—raised up towards the demon-deity, as if in the act of presenting the victims. The ancients (from their Mythology) believed that their God,—Saturn,—devoured its own children,—thence the worship,—and those who sacrificed a child to him, were supposed to be under his peculiar care and guidance:—this Sculptured Mask,—has a hideous face,—distorted eyes, a ravenous and distended mouth,—and its tongue hanging out, as if athirst for infant blood,—thus presenting a perfect portraiture of the child-craving appetite of the Demon. It must be evident that the above analogy is a most powerful one,—nor have the parallels been strained in order to prove their equi-character;—the analogy is so strong,—and apparently so convincing,—that it cannot fail to reach the mind of the reader with a conviction of their identity.

The Sculpture described, having reference to the Tyrian God—Saturn,—is, as we have stated, upon the stuccoed walls of Palenque,—and, we believe, was placed there as a record of a Religious custom, practised anterior to the walls being stuccoed,—for, another piece of Sculpture represents the perfect overthrow of this worship, by a more sublime Religion, which will be shewn in the third Volume. This discovery by us, suggested the apparent truth, that the Temple of Palenque was originally of stone, and dedicated to the Sun (the elliptical stone tablet will prove that), and that its second æra was the stuccoing of the walls,—this fact we think can be established, to have taken place about 350 years after the Temple was first erected. As this subject involves that portion of our History, which embraces the introduction of Christianity into the Western Hemisphere, all argument to prove the second æra in the Temple of Palenque, is reserved for that Volume, devoted to the interesting and important investigation.

The pictorial description given in the engraving, furnished by Baron Humboldt, of the Mexican Calendar found in the plaza of Mexico (buried in the time of Cortez) has a direct bearing upon the Tyro-Mexican Saturn, as represented at Palenque. The centre of the sculptured Calendar-circle recorded by the great Traveller,—is a horrid mask, or face,—nearly a likeness of that at Palenque;—and one remarkable incident of identity is, that each face has the tongue hanging out, and by the muscular action,—in the same blood-devouring manner. Now these Masks of Saturn (as we have named them) were discovered many hundred miles apart, which would seem to indicate that the worship, or adoration of that heathen deity was a general one, and practised by all the Mexican Aborigines. The several Idol-obelisks at Copan, having the Altars in front, were the personation of deities of less denomination than Saturn,—but to whom, without doubt, were sacrificed devoted victims and captives;—the same also upon the pyramidal Altars of Cholula and Quirigua. The Tyrians of Phœnicia had many minor deities claiming human sacrifice.

Another analogy will now be produced equally as powerful—if not more so, than that having reference to the Tyrian Moloch. The Phœnicians had in their several capitals a Temple erected to a tutelary, or National God,—and that became the chief object of worship. The Greeks copied this custom,—but, in the Cecropian decision in the contest between Neptune and Pallas, the Goddess was preferred,—and thus the "rejected" on Mount Ida became the Guardian of the Acropolis. The Daughter of Jupiter, in her character of Minerva, was not only worshipped by Athens, but by all Attica,—and under the name of Intellect, she is now worshipped by every Nation! The Tyrians, from their remote ancestors, the Canaanites, selected Apollo, as their favourite and protective God,—although Jupiter was the Chief of Gods with all the Heathens,—and was worshipped under the name of Baal, or Belus, by the Babylonians and Assyrians,—Ammon by the Egyptians,—Jupiter by the Phœnicians and Greeks,—and as Jove by the Romans.

The Sun,—(i. e. Apollo,)—as the Eye of Heaven,—was worshipped by the Canaanites, Sidonians, Tyrians, and Carthaginians as their protective God,—it never left the great Phœnician family from the time of Canaan the "cursed,"—the grandson of Noah,—to the destruction of Carthage by the Romans,—a period of near two thousand years.

The chief Games,—or public festivals, of the Tyrians were the Heraclian,—i. e. those dedicated to Hercules-Apollo;—the name was compounded by the Tyrians, in order to personify the strength and power of their God of Fire.

Apollo in the mythology of the ancients had many attributes,—but the chief was that of being regarded as the Symbol of the Sun, and as such, was worshipped by the Tyrians, and had been from remote antiquity, and even down to so late a period as the third century of our own æra: for in 218, A. D., a Priest of the Sun, officiating at Emessa, in Phœnicia, though a youth, was elevated to the Imperial dignity at Rome, in the person of Elagabalus,—and who, upon his arrival the following year in his Italian Capital, endeavoured to establish the absolute Worship of the Sun as practised in Phœnicia. In this he succeeded, but in the fourth year of his reign he was assassinated, when the Romans returned to the adoration of their Jupiter.

The Sun was, also, the chief worship at Palmyra, and upon the conquest and captivity of the heroic Zenobia by the Emperor Aurelian, in 272 A. D.,—the conqueror introduced the worship of Apollo at Rome:—but, not as Elagabalus to the exclusion of Jupiter as the chief Deity.

The celebrated Statue of the Apollo Belvidere, represents the God in the attitude of having just discharged an arrow from his "unerring bow,"—the attitude, look, and general action, embrace that moment of time during the flight of the feathered shaft,—all this is merely symbolical of the Sun,—for the Statue illustrates the triumph over the Deucalion Deluge:—as thus.—After that Deluge the stagnated waters created an enormous monster from the muddy slime, called Python; (i. e. Pestilence)—Apollo (i. e. the Sun) killed the monster with his arrows, (i. e. Sun-beams)—and the Statue of the Sun-God represents, in his triumphant look and lip, the ease and certainty of his unerring aim and victory!

Apollo, therefore, is the Sun, and as such was regarded and adored by the Tyrians; and such was their devotion to the golden Statue of their God, that at the last siege of their city (according to Plutarch), they fastened it with chains of massive gold, and even nailed the feet of the Statue, and thus doubly secured it to the Chief Altar in the Temple of Hercules-Apollo,—who being the chief object of worship by the Tyrians, (believing that it was the flame of life,)—it cannot be a matter of surprise, that such an attempt to secure their "source of existence," should have been made against their ruthless invader.

The reader need scarcely be reminded that the chief symbol of worship among the Mexican Aborigines was Apollo, as viewed by the Tyrians. There is not a schoolboy but is familiar with the fact (from the pen of Kotzebue and Sheridan,) that the chief deity of their Temple,—the Sun,—was "the God of their Idolatry!"

"The faith (i. e. worship of the Sun) we follow, teaches us to live in bonds of charity with all mankind, and die with hope of bliss beyond the grave!" [Pizarro, Act 2. Sc. "Temple of the Sun."] This analogy in the chief worship of the Tyrians and Mexicans, in illustrating their identity, is as powerful as a sculptured Crescent upon a gravestone,—to impress the passer-by with the belief, that a Mahommedan sleeps beneath!

There is no record of the Phœnician or Tyrian Banner,—but it may have descended to the Peruvians,—their device being an Eagle gazing upon a brilliant Sun!—it would not be an inappropriate Standard for the Tyrians, considering their watchfulness of their favourite God.

The Apollo-worship of the Tyrian and Mexican (together with that of Saturn) we might enlarge upon, did we not think, that the reader has already formed his own affirmative conclusion of their identity.

As Apollo represented the Sun,—so did Astartē—the Moon,—and she was the Chief Goddess of the Tyrians, and was worshipped by the Mexican Aborigines. Dr. Robertson distinctly states that the natives of Bogota and Natchez worshipped Apollo and Astartē,—but in so stating he did not attempt to establish any National Theory. The fact is, however, given, as will be seen in the following quotation,—viz.,

"Among the people of Bogota (South America) the Sun and Moon were, likewise, the chief objects of veneration." "The Sun was the chief object of religious worship among the Natchez," &c. [Vol. v. b. iv. p. 373-4.]

The latter, perhaps, were located upon the Mississippi, when the Tyrian-Americans coasted the Gulf of Mexico, as the Tribe of Natchez was the only one in that part of the Continent, that practised the Tyrian Customs.

Upon an emblem of this Goddess, will be established one of the strongest analogies. The reader will be startled at the following proposition,—but it is no less the fact,—and it is given with peculiar force to sustain identity—viz., that the emblem of the Cross (as seen at Palenque) proves the Mexican Aborigines to have been Tyrians!

In the first book of Kings [ch. xi.] it is recorded that Solomon among his wives, had many Sidonians,—that they "turned away his heart after other gods; and his heart was not perfect with the Lord his God, as was the heart of David his father.—For Solomon went after [worshipped] Ashtoreth, the Goddess of the Sidonians." (i. e. Tyrians.)

It was in consequence of this departure from The God of Israel, that Ahijah prophecied to Jeroboam, that he should have Ten of the Tribes of Abraham for his kingdom, in the time of Solomon's Son and successor,—Rehoboam. Ashtoreth is Astartē: the Goddess of the Sidonians and Tyrians,—they are one and the same.

Without attempting here a refutation of the assertion by atheistical or deistical writers, that the monogram of Christ (☧) was known six centuries before The Nativity,—it will be sufficient for our present purpose to establish, that the Cross was a Tyrian emblem, more than three hundred years anterior to the time of Tiberius,—for of that period (332 B. C.) we must again remark, we are illustrating. It was, also, known in the time of Solomon, for he worshipped the Tyrian Astartē,—whose symbol was the Cross,—and this was more than one thousand years before the Crucifixion!

Here then is a more remote period for a knowledge of the Cross, as an emblem, than that assumed by sceptics;—it is brought forward because it is the truth,—and why did not deistical writers trace it to the time of Solomon?—they knew, if they did, that it would prove a strong link in the chain of Christianity, and therefore, for their own purposes they avoided it! We will shew this as we proceed.

In Calmet's Dictionary of the Bible, is found a pictorial representation of the Coins of ancient nations. In the plates giving those of Sidon and Tyrus (both must be viewed as one) is the figure of Astartē, surrounded by the words "The Sidonian Goddess" in the old Phœnician characters. She is standing on the fore part of a galley (emblem of Tyrian navigation)—full robed,—the classic measure on her head,—a branch in her right hand (emblem of peace and reward)—and in her left hand a long Cross (emblem of war and punishment)—the proportions are the same as the sacred one used at Mount Calvary:—it is upright, and slightly inclines, like a sceptre, across the inner part of the upper arm of the Goddess. The following are Calmet's remarks on the Coins.

"No. 4. Astarte,—holding the Cross;—standing on a Ship (galley): the measure on her head," &c.

"No. 12. Astarte standing in her Temple,—holding the long Cross in her hand—the shell, supposed to allude to the Tyrian dye;—in the exergue,—An Altar (i. e. of perpetual fire) burning before the Temple," &c.

It will be observed that the above manner of alluding to the Cross of the Tyrian Goddess, is too positive (and with the coins as witnesses) to admit even of a doubt of its being an emblem of the Tyrians, and many centuries before the period contemplated by this volume, viz. 332 B. C. They then possessed the Cross, and among the ancients they appear to have been the only people,—with the exception of the Egyptians, who probably copied it from the Phœnicians, to illustrate their own worship of the Moon,—the Egyptian emblem was thus—( ♀ )—and this has been falsely called the sacred monogram,—for the Moon is shewn by the circle—and the Cross was her general emblem.

Astartē carried a Cross merely as an emblem of punishment, as her olive, or palm-branch was emblematical of reward,—Solomon worshipped her, and her attributes, upon his leaving the One God:—from David descended the husband of The Saviour's Mother, as, also, the Virgin herself, and after the Crucifixion, the Cross became the emblem of Salvation!—and was no more viewed as a Symbol of Idolatry, as in the time of David's Son, or of a degraded death as in the time of Tyberius:—may there not, in this very change of the character of the emblem, in regard to its attribute of worship,—from punishment to atonement, and by the converted disciples from the same "chosen people," be a mysterious token of the great precept by the Divine GOD,—that from Evil cometh Good? We believe every thing tending to the Glory of the CREATOR: and even if the monogram used by Constantine did exist centuries before the time of CHRIST,—but which we deny,—yet viewing that subject with an eye of faith it would be found to illustrate the Prophets, and not detract from them or their Prophecies. We have digressed,—the reader requires no apology,—the subject will speak for us.

In the Mexican Ruins numerous instances are found of the Cross,—it is in Sculpture and Stucco:—some small apertures bear the same form, as thus, ✚ :—the lower part being inconvenient for its specific adaptation,—it was not, therefore, used. In one of the minor temples at Palenque, the Cross with the lower part is distinct, and in full proportion,—thus proving the "long Cross" of Astartē,—the Tyrian Goddess,—to be upon those Ruins. But without that—(for we desire to reserve the sculpture containing the long Cross for a future application)—the numerous Crosses, of a minor character upon other Ruins are sufficient to testify to the worship, or knowledge of Astartē, and her symbolical attributes being known to the Mexican Aborigines.

Another analogy is in the Altars of perpetual fire,—and their being watched by the Virgins of the Sun. This was practised by the Tyrians as a branch of their worship of the God of Fire—Apollo. The Roman Vestals were copied from those of Phœnicia. The same horrid punishment attended the loss of virtue by a Virgin of the Sun, both in Tyrus and Mexico,—this was also imitated by the Romans.

We have no history tracing the (to us) obscene worship of Priäpus (i. e. Baal-peor) to the Tyrians,—nor was it found among the Mexicans,—though it was practised by the Egyptians,—and even by the all-accomplished Greeks,—this was over 2000 years ago.[7]

The non-existence of this generative and religious worship by both Tyrians and Mexicans,—although practised by other ancient nations,—must be regarded as another proof of identity:—for identity can be proved by a negative,—with equal power to an affirmative custom. The strong analogies in Religion must be apparent to the reader.

SECTION II.

NATIONAL AND POLITICAL ANALOGIES—HISTORICAL AND TRADITIONAL—A TRANSLATION OF THE HIEROGLYPHICAL ALTAR OF COPAN, &c.

History proves the fact that the higher orders of animals and birds, have been selected as the symbolical emblems of different nations,—as for instance, the British Lion,—the Gallic Cock,—the Roman and the American Eagle, and many others. The Dove was the bird of Babylon and Nineveh,—this was natural, as those cities were the most ancient, and nearest to the time of the Deluge,—and consequently the Dove became the apparent emblem of safety; and it is a strong proof of the historical fact of the Deluge and the "Dove." The next beautiful bird of a peaceful character is the Swan, and this was selected by another immediate branch of Noah's family—viz., the Canaanites. It has already been shewn that the house of Canaan was the original of that of the Tyrians. The antiquary, Jacob Bryant, says concerning this emblem of the Canaanites, "that where they, or their descendants (i. e. Tyrians) may have settled, there will a story be found in reference to Swans." Now when the above learned writer penned that general remark, he little thought that it would be brought to bear upon the identity of the Tyrians in the Western Hemisphere; and therefore, in its application, it is of greater authority, from that very fact. He says—that where the Tyrians may have settled, we may expect to hear some story or tradition about a Swan or Swans. Admitting this to be truth, (and he is quoted as authority upon antiquities,) then is there proof that the Mexican Aborigines were Tyrians, as the following incident from acknowledged history will shew. About two centuries before the Spanish Conquest,—the Aztecas,—(Mexican proper) were oppressed by a neighbouring kingdom; the latter demanded as a tribute, that the former should bring one of their celebrated floating gardens from the Lake of Mexico,—this tributary present was accomplished, with great labour and difficulty. The next year this demand was repeated, and with this addition—viz., that their emblematical bird, the Swan, should, also, be brought with it, and in the Garden, sitting on her eggs,—and that the present should be so timed as to its arrival, that the eggs should be hatched, when the Garden was presented to the King demanding the National tribute;—this was actually accomplished, and the Cygnets came forth as the imperious Monarch received the present. Now the substance of the above was recorded by the Spanish Historian over three centuries since, and with no idea to establish that those Aborigines were Tyrians;—it may, therefore, be received as a record of fact,—at all events it came to the Historian from the Mexicans as a "story" of their race,—handed down from sire to son, as a "tradition" of their ancestors. In those respects alone—"story or tradition"—the proof of identity required by Bryant is completely established. "Where the Tyrians are you may expect to hear some story or tradition about Swans."—Well then, here is the "story" and "tradition" together with the historical fact,—and Swans form the material:—but, they have been dying in music for centuries yet unregarded;—they have been as a symbolical record buried in a people's Sepulchre,—and which the opening of a Nation's tomb has alone brought to light. The classic reader will remember, that Jupiter assumed the form of the Bird of Canaan, when he sought and won the love of Leda!

We will now endeavour to translate the Hieroglyphics, and Sculpture, upon, and around, the Chief Altar of Copan. We commence with the proposition that the hieroglyphics merely explain the Sculpture, and that if the Sculpture can be explained, the sense of the hieroglyphics, as a consequence, will be translated. If we shall read the Sculpture aright, we believe that it will be found to record a National Act of Friendship,—whereby the Tyrians had the power of reaching America. We will not anticipate our History by now stating the detail of that act of amity,—it will be sufficient for the present purpose to mention, that the act occurred between the Sidonians and the Tyrians,—it was an act of friendship in front of death itself,—and death in its most terrific form, both of torture and of infamy.

Mr. Stephens, in writing of the thirty-six compartments, or squares,—of hieroglyphics on the top of the Altar, says—

"They without doubt record some event in the history of the mysterious people who once inhabited the City" (i. e. Copan).

We believe it,—and that the basso-Sculpture on the four sides, as already stated, illustrates the hieroglyphics on the surface. The details of the Sculpture must be first reviewed, in order to establish even analogy in the accessories of the Altar. 1st. The "two Serpents"—(and the same are around the walls of Uxmal).

The Serpent with the Tyrians (who copied it from their neighbours of Egypt) was their Agatho-dæmon,—or good demon of the country,—and would naturally be used to illustrate any strong act of faith, or friendship; and as a mutual act of amity had taken place between these two nations,—the Mother and Child,—for Tyrus was "the Daughter of Sidon,"—it follows that two serpents were necessary to illustrate the compound act. We have seen an ancient Tyrian Coin, on the reverse of which is a Serpent entwining an Egg,—it may be translated thus,—an Egg is the emblem of life, and it being very large upon the Coin in proportion to the Serpent, represents the germ of the Nation's life,—the Serpent by coiling around it, presents the good demon (power or Spirit) of the Country protecting the Egg, or Nation, from external injury by its numerous embraces,—the warmth of which would, also, bring it into active life. The Altar is described as standing "on four globes cut out of the stone,"—now a globe conveys the idea only of a perfect sphere, but from the drawings of the Altar these "globes" are distinctly oval, and consequently represent the form of Eggs and not "globes!" On the Coin above alluded to, the Egg is a principal emblem, and that of life,—and those symbols forming the Corner-stones, or foundation of the Altar, seem to illustrate that the story of the Sculpture represents the very existence,—or rather the birth of the Nation in its present locality, (i. e. Copan). This we believe is the fact, and the warrant for the assertion we will hereafter prove to be founded on the authority of Classical History itself. This Altar we have ever regarded as the Key-stone to the Arch, of these historical sepulchres, and architectural wonders of the Western wilderness.

The Serpents and the Eggs then are essentially Tyrian emblems.

In the description of the Altar one of the two chief personages holds in his hand an "instrument" or sceptre—but each of the lesser figures an "object"—which in the engraving is a spiral shell. These shells, also, illustrate the Nation of Tyrus, for the spiral shell is found upon nearly all the coins of that ancient country! It was placed on their coins in honour of the discovery of the secret of the celebrated colour, called by the ancients,—the Tyrian Dye. That renowned colour was not made from any earth or mineral, but from the purple murex,—or the dye shellfish. It was first discovered by a Tyrian on the shores of Tyrus,—who, wandering with his Dog, suddenly observed the mouth of his faithful companion to be empurpled,—and upon investigation, he found that it arose from the animal crushing between his teeth, a small shellfish, just then thrown upon the Tyrian beach by the waters of the Mediterranean. Improving upon the discovery, the Tyrians became so renowned for their dye used in regal and costly mantles, that in commemoration of the event, they placed upon their Coins the shell,—nor was the original discoverer forgotten, for upon a Tyrian Coin (Calmet, No. 16) the Dog is seen approaching the Shell! Some writers have questioned the manner of the discovery,—but the last-mentioned Coin confirms the historical account.

The Shell was also adapted to personify the marine character of Tyrus,—and it being upon the Altar may be viewed as another emblem of that country,—which, with the Serpents and Eggs, cannot have been placed there by caprice or accident,—but rather with absolute intent, having reference to an historical design in the Sculpture. The figures are all seated "cross-legged in the Oriental fashion." Their very position then substantiates Montezuma's assertion to Cortez, that his Ancestors many ages past, come from "the East."

One of the chief personages to the "negotiation," as Mr. Stephens calls the group, has a "Sceptre" in his hand,—and there is none in the hand of the other King or Cadmus,—(as the ancient Phœnician Chiefs were called;)—this incident is another proof of the correct reading of the Act of Amity; for at the time of its performance, Tyrus had ceased to be a nation—but Sidon had not,—the former had lost all her powers of safety,—the latter retained them,—and could, and did extend them to her "Daughter," who is represented as presenting a Shell,—perhaps the Secret of the "Dye"—as a tributary offering to her Parent,—who appears on the Altar more elevated than the other Chief figure. This still further illustrates the fact of the single sceptre and its application.

Believing, from the general and early character of the Sculpture, that Copan was the first built city in Ancient America,—we are still further warranted in the belief from the definition of the Chief Altar,—for it appears to illustrate in every particular, both by incidents and emblems, the last event of Tyrus in its Asiatic history, but which was the first event leading to the existence of the Tyrians in the Western Hemisphere. This important fact will be detailed in the History of Tyrus,—and at the present moment we will observe (without anticipating the event) that there is nothing in the Sculpture of the Altar, at variance with the illustration of that fact of History; but, on the contrary, every particular of the Sculpture completely defines the Nation and the incident. The basso sculpture of the Altar would, also, indicate an earlier erection than the surrounding "Idols," which are in Alto.

An analogy is, also, found in the political divisions, and the peculiar governments of the Mother-Country in Asia and Africa, and her descendants in Mexican America. In each Hemisphere there was a mixture of Monarchies and Republics;—as thus,—Sidon and Tyrus were governed by Kings—while Carthage, after the death of her first and only Monarch—Dido—became a Republic, and remained so,—and this fact created the lasting jealousy of the Romans. The same was in the Western Continent.—Mexico and other Nations were Monarchies, while other portions of the country were Republics. This is proved from the fact, that the most powerful war Montezuma the First ever engaged in, was that, in which the three Republics joined as a common cause against the brave, but despotic Monarch of Mexico.

As a National analogy may be viewed the Military character and locality of Copan,—this, also, strengthens our belief that this city was the first erected,—for although on the Altars no Sculpture is found representing weapons of war,—and in a Temple to Religion there should not be,—yet this Temple is but the centre, of what may be termed the Citadel of Copan. The entire Ruins (it will be remembered) are traceable for a distance of "over two miles," along the banks of the River,—and on the opposite side, at the distance of a mile, and on an eminence two thousand feet high, (thus overlooking every approach to the city,) is found a ruined Stone Structure, and almost evident from its locality, to have been originally a signal, or watch-tower. The city is, also, built on the banks of the River, and above "the falls," thus forming a natural defence against any approach from the Sea,—while any attempt to reach the Citadel by water from the Source of the River, was frustrated by the erection of a high perpendicular wall ("nearly 100 feet"), forming a river façade of "six hundred and twenty-four feet,"—(nearly the eighth of a mile)—this is based upon an elevated embankment of about "thirty feet,"—and was formerly protected from any flooding of the river, by a water-wall along the whole range of the Citadel-Temple. The great wall is in ruins at the summit, therefore many feet may have fallen down,—thus proving that its entire height with the embankment (as before expressed) must have ranged from one hundred and forty, to one hundred and fifty feet. Now there is nothing in Egypt (as a plumb-wall) to be compared with this,—nor does the Nile of ancient days, possess a perpendicular wall,—and there is no marine Nation of antiquity that can lay the analogous claim to such a wall, equal to Tyrus,—for her Citadel-city in Asia was bordered by the waters of the Tyrian harbour,—and to secure its safety from human invasion, or that of the Sea, the ancient inhabitants of that Island-mart erected perpendicular walls, one hundred and fifty feet in height! Copan then possesses an analogy to the capital of ancient Tyrus,—and as that was the last city left by the Aborigines in Asia, it appears but natural that they should endeavour to imitate it, in building their first city in a foreign land. We submit that this is a strong analogy, and founded upon justifiable reasoning.

The Wreck of an ancient Galley has been found in Mexican America, deeply imbedded in the sands,—now this must have been (upon a minute investigation) the remains of a Phœnician vessel,—for the Greeks and Romans had no galleys on the Atlantic waters, or even the Indian Ocean, until the time of Alexander,—but the Tyrians had,—and, as will be proved (in the next Book of this Volume), nearly one thousand years before the Christian Æra, and again, six centuries before the period of The Advent.

Circumcision was practised in Mexican America from two distinct reasons. 1st. From a supposition that it was conducive to health; and 2dly, from a Religious custom; this last fact will be required for the third volume,—the former only will be here brought forward, for the purpose of proving another analogy. Circumcision was practised by the Egyptians, Ethiopians, Tyrians, Colchians, and Cappadocians, upon the belief that personal safety would be the result; and the custom might, therefore, be viewed as a sacrifice to Hygeia,—the Goddess of Health,—and in this sacrifice many of the females of Egypt did not exempt themselves. The custom, however, was optional,—this is proved by the Egyptian Mummies!—There were no laws to enforce it (except upon the Priests of Egypt), as among the Israelites and Jews, with whom, as an entire people, it was, and is, one of the most sacred customs, established by a Covenant between The Father of the Universe, and the patriarch of Israel. In the division of the Land of Canaan between the Twelve Tribes, by Joshua,—the Tribe of Asher was located on the confines of Sidon and Tyrus.—Joshua re-established the Covenant of Circumcision, after it had been purposely laid aside by MOSES during the "forty years" wandering in the Wilderness. It was, therefore, practised by the immediate neighbours of the Tyrians, and it is apparent to belief, that the custom was received among the Phœnicians owing to their juxtaposition with a Tribe of Israel. The Egyptians received the custom in a similar manner,—viz., during the sojourn of Israel in Egypt. The Tribe of Asher,—and its customs, gradually encroached upon the Idolatry and manners of the Phœnicians,—for we find (upon the authority of Malte Brun) that the members of that Tribe (Asher) were driven back from all the sea-coast to the interior, by the Sidonians and Tyrians;—the custom, however, in an optional character, remained with the Tyrians,—and in that manner it was practised by the Mexican Aborigines.

In viewing the above analogy, it must be evident to the reader,—that in the fact of optional Circumcision (no matter from what motive) another proof is seen of the two distinct races in Ancient America,—for in the North, as stated heretofore, where it is practised, it is only in the form of a Religious rite.

The tradition of the ancient Mexicans as to where they came from, is directly in favour of this work. Upon Cortez asking Montezuma the Second, the origin of the Mexican race,—the Monarch answered,—that many ages ago they came from "The East"—(i. e. from where the Sun rises)—and as he then was speaking in Mexico, "The East" is at once defined to be across the Atlantic Ocean. The coast of Phœnicia was always denominated "The East"—this is absolute on the authority of Holy Writ, and in that definition, Tyrus is distinctly spoken of: viz.—

"All the nations have I destroyed before them: and in the East, I have scattered the people of the provinces, even of Tyrus and Sidon." [Esdras ii. 12.]

Sahagun the Spanish historian, who lived nearly sixty years with the Mexicans, and wrote about fifteen years after the Conquest by Cortez (1520) relates, that, from their traditional history, handed down from remote antiquity,—the Aborigines of the Country, first TOUCHED at Florida,—then COASTED along, until they reached the Bay of Honduras,—and they then LANDED.

It will be observed that the terms "touched" "coasted" and "landed" are phrases belonging exclusively to Navigation,—this confirms the reply of Montezuma, that his ancestors originally came FROM the East, for by Navigation only could they come from that quarter,—and as a consequence they sailed towards the West, and across the Atlantic Ocean!

The tradition of having "first touched at Florida," is as remarkable, as the means of Nature whereby it was accomplished, which will be investigated and established in the last pages of this Volume.

Cortez wished to sail around the Bay of Honduras, the Point of Yucatan, and thence into the Gulph of Mexico,—and inquired if there were descriptions of those coasts. Montezuma instantly presented to the Spaniard Maps and Charts of the entire Coast, and from these, Cortez steered, and sailed in his perilous voyage around Honduras, and by the correctness of the Charts, he accomplished his expedition in safety. This account he wrote home to his Emperor and Master, Charles the Fifth,—it is consequently history:—no argument is, therefore, required to prove their Knowledge, and that of their ancestors in the Science of Navigation;—and what people in the Asiatic world were such "pilots and mariners" as the ancient Tyrians? If the Mexican Aborigines had sprung from a race (like the Israelites of the North) having no knowledge of navigation, it would have been impossible to have had Maps and Charts from their remote ancestors, and to have continued the scientific practice of that knowledge among themselves.

This is another strong proof of the two races of Aborigines on the Western Continent; and of the different means whereby their migrations were accomplished.

Sahagun, also, relates that from testimony of tradition, and their historical Paintings, that their ancestors, as a Colony—arrived on the American coast (first touching at Florida) before the Christian Æra! It should be observed that this account by the Spaniard was written over three hundred years ago,—it was then laughed at,—but the time was computed both by the Aborigines and Sahagun,—the former, as well as the latter, had a knowledge of the Christian Æra, as will be proved in the third volume,—That knowledge was conveyed to them after the arrival of the colony;—and nearly fifteen centuries before the conquest by Cortez!

The Ruins in Ancient America, together with relative facts, prove that Sahagun's account in regard to time is correct; and that their original ancestors did arrive before the Christian Æra. The same Historian says, that from their historical traditions, the Mexican Aborigines were originally a Colony;—which term may be received as explanatory of their small number, and that only,—for had they been "a Colony" according to the modern and general acceptation of the word, there would have been some Mother-land to claim her foreign Children,—but, none appears upon the Books of History.

They then arrived "before the Christian Æra,"—this then places them in a positive position,—for the Nation from whence they came, must have existed before that sacred period,—and the Nation (as a people) must have had knowledge of, and the means of Navigation, since it is already established that they arrived in that manner. The "mind's eye" must instantly glance at the Tyrians, as the people having those means, and being in existence anterior to the Christian Æra. The Tyrians did compose that "colony,"—not sent forth from their own land by care and affection; but, driven forth (as we will prove) by terror and despair!—They were the "pilots and mariners," and the "merchant princes" of the desperate hazard:—their knowledge and skill in navigation, were the champions daring the united powers of Neptune and Boreas, and upon a Naumachian arena, where a prow had never cut through a liquid track: Neptune permitted the refugees to pass on to freedom,—for the Ocean-God remains now, as when he first received from Creation upon his broad breast, the panoply of Light,—scarless:—and for all the wild wars of Elements and Man upon that panoply,—the lightning's rapid shafts,—the iron-tempest from earth's artillery,—still that bright armour—reflecting Heaven on its surface—retains no impress from the fierce battery of the Storm-cloud, or from Man's weaker power, or ambition!

SECTION III.

ARTISTICAL ANALOGIES.

ARCHITECTURE, SCULPTURE, AND PAINTINGS—THE PYRAMIDS OF EGYPT AND AMERICA—THE ANCIENT TYRIAN DYE—THE TEMPLES OF JERUSALEM AND PALENQUE, &c.

The Architecture and Sculpture of the Ruins, in order to support this Epoch, must possess an undeniable existence, and founded upon data, and strong analogy, of having a character traceable centuries before the Christian Æra. Four Sciences are required to be possessed by the original nation,—viz., Architecture, Sculpture, Painting, and Navigation. If we view for these purposes Hindoostan, China, and Japan, the characteristics of the first-named Sciences are totally different, while the latter is wanting to the extent necessary. Rome and Greece would present the marine power, but the Architecture of those countries would claim no affinity with that in America; for at Copan, Palenque, and Uxmal, and all the Ruins, the Arch and Pediment are wanting. Egypt claims at once the general character of the Architecture, but not sufficient to establish that it is strictly of a National order, as practised on the borders of the Nile;—but, enough is shewn to prove, that a People built those cities in America, who had a knowledge of Egyptian architecture. If Egypt itself had sent the "colony,"—(but from the want of the means of Navigation it was impossible, and also a record would have been found in Herodotus or Diodorus, who wrote of that country about 484, and 44 B. C.:—if it had taken place prior to those periods, their accuracy would have compelled them to notice it)—if, we say, Egypt had sent a "colony," the Temples would have been built like her own in every particular.—Pronaos, Sphinx, and other characteristics,—but these do not appear, or the slightest indication of them;—yet, where the pyramidal structure and obelisk (square-column sculptured) and circular columns are to be found, there Egypt may be traced as having given knowledge to the builders. The Pyramid of Caius Cestius at Rome will illustrate this fact. No one will say that that Pyramid is Roman architecture,—yet no one will deny that the builder had a knowledge of Egypt and her works,—and no Historian would claim Rome to be Egypt, because a Pyramid was found there; so in Mexican America, the Ruins partake of the Egyptian character sufficiently to give the style of the Architectural foundations to that of the Nile,—yet they must have been erected by another Nation;—yet that Nation must be proved to have a knowledge of, and intercourse with, Egypt. What nation of all the earth enjoyed this equal to the Tyrian? They were in weekly intercourse with each other,—exchanging as men their sentiments, and as merchants their merchandise, till one general conquest overwhelmed both countries,—one nation remaining subdued and tributary, and the other dispersed and annihilated.

It is proved (we submit) that the Sculpture in many parts, and especially at Uxmal, partakes of the Grecian character, while the Architecture is that of the Egyptian. This is a nice distinction,—but it enables us to strengthen our belief that Egypt, as a Nation, could not have been the builders, but they must have been a People (we repeat it, to impress it on the mind of the reader) having a knowledge of the Nile and her edifices; to this may be joined, a People having a knowledge, also, of the Greeks, since the Sculpture at Uxmal is Grecian in design. The Tyrians possessed this intercourse;—but, it is possible that some few Greeks may have been of the Colony landing on "the American coast" before the Christian Æra,—that they may have gladly embraced the occasion, as the only means of escaping death at the fearful event which caused the Migration. From the same cause a few Egyptians may have escaped, and joined the colony in the same manner. The strangers on the Island of Tyrus, would probably be those who had arrived by water from a distance,—Egypt was one port of commerce, Ægina another, and ambitious of maritime fame. Ægina is selected for more than one reason. It was an Island in direct intercourse with Tyrus, and the Ægineans were renowned for their general knowledge of the art of ornamental Sculpture, but not on so grand a scale as that of Athens. The Ægineans were called myrmidons, or emmets, from their patient perseverance in the art of Agriculture and other employments,—and thence the Tortoise became their National emblem, the slow but sure progress of that shellfish being a symbol of their industry; it formed a double emblem; viz., of their industry and marine character. Now it will be remembered that the Ruins of Uxmal display four Tortoises in stone Sculpture,—and one was found detached, and buried in the Ruins of Copan.

Ægina was the first nation that coined Money, and issued Medals,—Athens often applied to Ægina for the execution of both. The Chief Symbol on the Coin of Ægina was the Tortoise, for the reasons stated above:—now, in Mexican America, an ancient coin, or medal, has been found with the Symbol of the Tortoise on it! It may have been buried by a citizen of Ægina (one of the Colony), or by a Tyrian who possessed a coin of the Island-rival,—but most probably the first proposition is correct—viz., that it was possessed by a native of Ægina,—for at Uxmal the Tortoise is there in Sculpture, and the entire façades, interior and exterior, are filled with ornaments à la Grecque antique,—and especially that of the running square, or meander border,—while the buildings themselves bear no analogy to those of Attica;—thus proving almost to demonstration, that Grecian Artists were authors of the Sculpture, Tyrians the Architects of the entire edifices,—while those of Egypt were authors of the Architectural bases. The reader may think that this is the refinement of investigation,—but, it is such as truth and perseverance have authorized, and the historic importance of the subject demands.

The Tortoise is, also, the designation of the coins of Thebes in Greece,—and from this fact, it is brought home at once to the Tyrians, as a Symbol of their country, as well as of Ægina,—and in all probability (consulting data) Ægina copied it from the Theban coin. The Phœnician Chief, Cadmus—(all ancient Tyrian Chiefs were so called) founded Thebes, and is well known to have introduced into Greece, the letters, or Alphabet of his own country; and without doubt, at the same time, he selected the Symbols of his Native land, to represent the Coin of his new City. The Tortoise is, therefore, a Tyrian emblem, and is found upon the Ruins in Ancient America.

Cadmus founded Thebes 1493 B. C., and was consequently contemporary with the first Lawgiver. Euripides in his Drama of the "Phœnician Virgins" thus alludes to his arrival, as uttered by Jocasta:

We have suggested that Grecians [i. e. of Ægina] may have been the authors of the Sculpture, and Egyptians of the Architectural bases of the edifices, because their respective styles are traceable in the Ruins of Palenque, Uxmal, and Copan. This suggestion is founded upon the possibility (and even probability) of natives of those nations being at Tyrus, at the time of the departure of the Tyrians:—yet, it does not follow, as a necessity, that all the Architects, Builders, and Sculptors must have been of those nations;—for although there does not exist in Asia or Africa any Phœnician Architecture, whereby a comparison can be made, yet there does exist the undying record that the Tyrians were builders and Sculptors from their own practice, and that fact is founded upon the authority of Scripture:

"And Hiram, King of Tyre sent messengers to David,—and cedar trees,—and carpenters and masons,—and they built David a house"—i. e. Palace. [2 Samuel v. 2.]

Here then is a distinct and undeniable record of the Tyrians being, not only carpenters (their Shipbuilding proves that) but Masons,—and which in the original Hebrew text is defined to be "hewers of the stone of the wall;" and consequently they were Sculptors, as well as Architects. Their building and adorning of Solomon's Temple (as will be shewn in the History of Tyrus) are additional facts, with the building of the Palace of David, to put at rest any suspicion, or question, whether the Tyrians themselves, unassisted by others, could have built and Sculptured those edifices in America. The Israelites had no practical knowledge of Architecture until ages after the building (by the Tyrians) of Solomon's Temple. 1015 B. C.

The above quotation from Sacred History refers to the year 1043 B. C., and consequently centuries before the time contemplated by this Epoch,—viz., B. C. 332.

Skilful knowledge, possessed, and existing for ages before, by any nation, and upon any subject, would naturally be improved upon and practised by descendants:—they would also improve upon the Architecture of any other nation with whom they had association and communion,—and as Tyrus, as a People, of all the ancient nations was a practical one, they produced in America an improvement (and a great one) upon the Architecture of the Egyptians. This fact of improvement, and alteration of the original order of Egypt, is another proof that the builders were not essentially of that nation; but,—from a country having a practical skill, and minds daring enough to innovate upon any precedent, when improvement would be the result.—That Nation was Tyrus.

We do not desire to advance one assertion, not capable of being defended, and consequently will establish that an improvement upon the Architecture of Egypt does exist in the Ruined cities of Ancient America.

The first idea in building had its origin (without doubt) from the Caverns of Nature, where Man would be protected from the raging tempest:—and, from being shadowed from the beams of Apollo by the spreading branches of the forest, he must have soon felt the necessity of converting the latter into more commodious forms than those in which Nature had left them. To huts made of trees and branches, festooned together by their own foliage, succeeded more convenient habitations, composed of upright and cross beams, the apertures closed with leaves and moistened earth. From these humble pillars of the forest, were derived those beautiful Columns composing the five received orders of Architecture. That of Egypt is not admitted into the Classic group.

The interior of a cavern with the walls rising pyramidally, gave the natural instruction for the formation of a Tent,—poles rising from a broad base to a centre,—or of a single one, with the canvass outstretched by cords and fastened to the stakes driven in the earth;—such were the Tents of Israel,—those of the Aborigines of North America, and of the wandering Gipsy, in the erection of their culinary edifice even to this day. The Pyramids of Egypt are but majestic examples of the same principle of construction,—viz., the corners and sides of a broad base rising on an inclined plane, until they meet and form an apex over a common centre. This construction has given them that defiance against the whirlwinds and sands for which they are so conspicuous. Water,—that "sore decayer of dead bodies,"—be they of "flesh," wood, or stone, can have no effect in Egypt; for there the rains do not fall, and consequently moisture cannot exert her gradual but certain power;—in Ancient America this safeguard to edifices is not granted by Nature,—but yet the principle of the Pyramid has given duration, and proved the existence of Nations in the Western Hemisphere, traceable to centuries before Egypt mourned a Cleopatra, who, as the living emblem of her death, became the venomed and fatal Serpent of her Country!

The Pyramids of Egypt (symbols of self-vanity) rise from a broad base to an unsupporting, useless, and idle apex:—in Mexican America the lowest portion of the base is retained, and that only; and upon this simple, but lasting foundation, are erected the perpendicular walls of her sacred Temples,—Sculptured stone forming the façades of the gorgeous edifices! The point of grandeur of design, is far beyond the useless masses of the Nile; for there can exist no grandeur of design without the association of utility,—physical or mental. The radiant Sun itself would cease to be Sublime, were it in design, or in its powers, to be devoid of its manifold, and creative blessings! The Architect of the Universe in forming the "image of Himself," and in assigning to it the functions of physical power, so organized them,—and the more subtle mechanism of the brain,—that they should illustrate, that all action and thought (apart from Religious duty) should be directed towards utility and excellence!

The fact of improving upon the pyramidal Architecture of Egypt, supports the apparent fact that Tyrians alone were the builders of the edifices now under consideration; for (apart from the perpendicular river-wall, which is identical with the sea-wall of ancient Tyrus) a new and distinct order, or style of Architecture, is visible in those Temples, traceable from the base to the Cornice or summit,—and from the compound character, believe that we have correctly termed it Egypto-Tyrian.

We will advance another reason for believing that Copan was the first City built in Mexican America,—viz., the square column (or obelisk) only, is found there,—while in other ruins, excepting Palenque, the circular is perceptible,—the latter are found at Mitla and Uxmal,—thus establishing (almost conclusively) that those cities were of later erection,—for the square column is easier in formation than the circular,—and the latter is produced from the former,—and consequently two columns are made in producing the circular shaft. The square is, also, better adapted, from its facial character, for the purposes of Sculpture; as illustrated in the Idol-obelisks at Copan,—and that which would be the simplest in construction, and giving the greatest facility for its peculiar adaptation, would naturally be selected by a People for their first Temple:—yet, reserving to themselves for practice at a future day, the knowledge possessed in the more refined branches of the Art:—they subsequently illustrated that superior knowledge at Palenque and Uxmal. In the conclusion of this section, however, it will be shewn that the square style of Architecture was essentially Tyrian, and that it is distinctly visible at Copan and Palenque. An analogy in regard to antiquity is found from the stuccoing or plaistering of the walls. This custom in Art is one of the most ancient on record. Mr. Stephens would infer from the fact of stuccoing that they had a modern origin, and actually calls it in one place—"plaister of Paris!" The custom is mentioned by the first Lawgiver 1451 YEARS before the Christian Æra!

"And it shall be on the day when ye shall pass over Jordan unto the land which the Lord thy God giveth thee, that thou shalt set thee up great stones, and plaister them with plaister: and thou shalt WRITE upon them all the words of this law." [Deut. xxvii. 2, 3.]

Here is not only the proof of the ancient custom of stuccoing, or hard plaistering;—but, also, the fact of Sculpture, or writing upon Stucco,—of course in its damp state, and when dry it became, as at Palenque, "as hard as stone." Again,—It, also, covered the interior of the palatial walls of Babylon, and was the surface upon which was traced the handwriting at Belshazzar's Feast,—this was 538 B. C.

"In the same hour came forth fingers of a man's hand, and wrote over against the candlestick,—upon the plaister of the wall of the King's palace." [Dan. v. 5.]

Another analogy is found upon this point of art, as being used by both the ancient Tyrians and the Aborigines;—for the walls of Tyrus were built of large blocks of stone—not very hard—but protected from the weather by hard white-plaister,—or stucco;—the walls of Palenque seem to be a direct imitation.

It was a custom of the ancient nations to paint their statues, or figures on the walls, with the primitive colours,—but chiefly red or vermilion. In so doing they believed that they approached the colour of the Gods,—and in Rome, from the same feeling, a Conqueror granted the honour of a triumphal entry to the Capital, was always painted red, in supposed imitation of the God of War.

It is recorded in Scripture as being practised by the Chaldeans, and as a consequence by their associates the Babylonians.

"For when she saw men pourtrayed on the wall,—the images of the Chaldeans pourtrayed with vermilion, &c." [Eze. xxiii. 14.]

It was, also, practised by the Egyptians and Tyrians,—and is now discovered in America:—for Mr. Stephens states that the sculpture, and even the steps, had been painted,—that black and white,—red, blue, and yellow are distinctly visible, but that the Red (vermilion) is predominant. From the number of colours another analogy is traceable, for of all the ancient nations that of Tyrus was the most renowned for her knowledge of colours,—and when to the "primitive three," she added by her discovery the celebrated tint, or Tyrian Dye, her renown was increased, and spread throughout all the Nations,—so much so, that they sent their royal mantles to Tyrus to receive the costly dye—and from that fact, regal robes have continued to be tinted, even to this day, with the gorgeous Purple,—which, though originally intended for blood-stained Kings and warriors,—succeeding ages have placed upon even the graceful forms of dove-eyed Queens; (so strong is custom)—while the first and Heavenly colour—blue,—and which from Scripture was the tint of Aaron's Robes of Peace,—has passed unheeded by, although commanded by The voice of The King of Kings.

"And thou shalt make the robe of the Ephod all of blue." [Ex. xxviii. 31.]

The exact tint of the Tyrian Dye is not known, other than it was purple.—There are several degrees of purple,—light or dark,—as the blue shall predominate in its mixture with the Red. The original dye was derived from a shellfish (purple murex) as before related;—and upon the occasion of its being discovered, the Tyrian thought that his dog had been wounded in the mouth, for he imagined that his faithful follower was bleeding:—here then the tint is arrived at,—viz., that it must have resembled that of blood,—consequently it was the light purple, or rather crimson as it is now termed,—therefore, the Red predominated over the Blue.

The Prophet of the Advent defines that in ancient days (760 B. C.) scarlet, red, and crimson were esteemed the same,—they are with us only different in degree,—but the two last are proved by Scripture to have been identical.

"Come now, and let us reason together, saith the Lord, though your sins be as SCARLET, they shall be as white as snow: though they be RED LIKE CRIMSON, they shall be as wool." (i. e. white as snow.) [Isaiah i. 18.] The latter part of the verse is but a repetition of the former,—a favourite style in Holy-Writ, to enforce the precepts upon the mind of the reader or hearer.

Now the more ancient of the Ruins in Mexican America, are stained or painted Red:—the Traveller, however, does not express the degree of Red,—light or dark,—or whether it contained any other colour with it;—it is enough that Red is distinctly stated:—and may not the Aborigines have dyed their sculpture in remembrance of their past celebrity at Tyrus? If at Copan (their first city) they had mixed Blue with Red to produce the blood-purple, the lapse of centuries would have extracted the minor colour—blue,—(minor from its proportion in mixture),—and have left the major colour,—Red,—entire,—as it now appears upon the Idols, Altars, and steps of these Egypto-Tyrian monuments in Ancient America. Again; the knowledge of colours by the Tyrians, (and those in which they excelled)—is distinctly stated in the Bible. Solomon in sending to Hiram, King of Tyrus (1015 B. C.) for Artists to build and adorn the Temple of Jerusalem,—says—

"Send me now, therefore, a man cunning to work in gold and in silver, and in brass and in iron,—and in purple, and crimson, and blue, &c." [2 Chronicles ii. 7.] "Blue" is directly expressed, and by its mixture with "Crimson" (i. e. Red.—Vide Isaiah i. 18.) in certain proportions would produce "Purple."—Now in Mexican America we have seen, that Blue and Red (and perhaps originally a Purple), are found, and used by the Aborigines to adorn their first Temple at Copan, as Solomon did his Temple at Jerusalem,—through the skill and knowledge of the Tyrians!—who without doubt practised their art in colours upon their own Temples at Tyrus,—and which Solomon, in compliment to Hiram (with whom he was in the strictest bonds of amity), was willing to, and did, imitate, in the Capital of Israel.

Had the Tyrians possessed no knowledge of Colours, the discovery of them upon the Mexican Ruins would have been useless in reference to any analogy, and injurious against identity;—but, the Tyrians having the knowledge of the three primitives, and of a fourth colour, and had they not been discovered at Copan or Palenque, then the want of a similitude would be evident and material;—but, as both People,—the Tyrians and the Aborigines,—possessed the same knowledge, and practice of colouring their Temples,—the Analogy is not only apparent, but absolute.

It will be remembered by the reader, that in the Sepulchral Chamber at Copan, an Engraved Gem was found,—"a small death's-head (skull) CARVED in fine green stone." The antiquity of this style of engraving has been shewn in alluding to Aaron's "breastplate of judgment,"—but, we will now prove that another Tyrian analogy is found in the carved Gem of Copan,—That the Tyrians were engravers of Gem-stones is established upon the authority of Scriptural history,—and from that Sacred Volume it is, also, proved, that the Tyrians were the builders of Solomon's Temple.—This will be enlarged upon in the history of Tyrus.—Solomon wrote to Hiram for a superior artist, in addition to the general workmen, "to work in gold, and in silver, &c.—and that can skill to grave,"—the Hebrew text is, "to grave gravings,"—or in modern phrase—to engrave,—i. e. cut, or carve metal or stones. The King of Tyrus answered,—

"And now I have sent a cunning (i. e. skilful) man; [of the same name as the King, i. e. Hiram] * * * "skilful to work in gold, and in silver, in brass, in iron, in stone;—also, to grave any manner of graving." [2 Chron. ii. 13, 14.] That Solomon availed himself of the skill of this Artist in Gem-engraving is proved by the following verse:

"And he garnished the house [i. e. Temple] with precious stones for beauty." [i. e. of workmanship.] [2 Chron. iii. 6.]

We shall conclude this Section with an analogy that may appear strange to the general reader, but it is no less true than original, and from which, Identity is apparent.

The Wisdom of Solomon (and inferentially his people also) did not embrace the practical Sciences of Architecture, Sculpture, or Navigation. He was compelled to apply for all these to the Tyrian Monarch. Solomon's wisdom was of the philosophy of Nature, and not in the defined Arts or Sciences.—This is shewn in the first Book of Kings [ch. iv. 32, 33.]

"And he (Solomon) spake three thousand Proverbs, and his Songs were a thousand and five. And he spake of trees,—from the cedar tree that is in Lebanon, even unto the hyssop that springeth out of the wall: he spake also, of beasts,—and of fowl,—and of creeping things,—and of fishes." Five centuries before Solomon,—the Hebrew artists,—Bezaleel and Aholiab,—were called by The Almighty, and presented to Moses for a special purpose. [Vide Exodus xxxv. 30—35.]

The Tyrians were the Architects and Sculptors of the Temple of Solomon, and in the description of that Edifice it will be found that the square,—or four-sided,—columns and bases prevailed, to the exclusion of the circular,—even the door-posts of the Temple were square:—the same are seen at Palenque!

"So also made he for the door of the Temple posts of olive trees,—a fourth part of the wall,"—[1 Kings vi. 33]—defined to be—"four-square."

The two brazen Pillars of the Porch of the Temple were square,—and about five feet six inches on each side,—(what are the Pillars at Copan?)—and the capitals covered with carved "nets of checker work" and "wreaths of chain-work,"—upon these were suspended "two rows of pomegranates."

The celebrated "bases" were distinctly square,—and about seven feet on each side.

"And he (the Tyrian Artist) made ten bases of brass,—four cubits (21 inches and a fraction each cubit, Scripture measure,) was the length of one base, and four cubits the breadth thereof" [this is a perfect square]. "And there were four undersetters to the four corners of one base,"—"And also upon the mouth of it (the laver) were gravings with their borders, four-square, not round."—"And after this manner he made the ten bases [i. e. square columns]: all of them had one casting [Hebrew: "fashioning"], one measure and one size." [1 Kings, ch. vii.]

Now the square style of Architecture in Solomon's Temple may distinctly be claimed as Tyrian Architecture—for the Tyrians were the Architects, Sculptors, and Builders, directed by Hiram the Artist,—and it is self-evident, since they were so, that they followed that style generally adopted in their own country;—here then is a direct proof of the Tyrian Architecture being in Ancient America,—for the reader will instantly recognise that the Square-columns form the "door-posts" also at Palenque,—and that the Idol-Obelisks at Copan are "four-square, not round" and covered with "gravings"—(i. e. Sculptures). The superficial measure of the "square piers,"—or columns at Palenque, does not vary in a great degree from the square Porch-columns and bases at Jerusalem,—while the Hebrew "pomegranates" at the latter Capital, were varied,—yet the florid style of Tyrian Sculpture imitated in the "compositions of leaves and flowers" at Uxmal.

It is not necessary to prove that the measurement of the Temple on Mount Moriah, and that at Palenque, are identical, in order to establish the analogy now under consideration, because local applications of their respective dimensions would create essential variations. In the previous reign (that of David) King Hiram sent his Tyrian Architects to Jerusalem, and built a Palace for the Monarch of Israel,—and in the reign of Solomon, (who resolved to erect the Temple) the same King of Tyrus was applied to for artists to build the great Mansion of Religion,—Solomon did not command how it should be built,—or in what order or style of Architecture;—that he left to the Tyrians, who were practical artists,—THEY gave HIM the design, upon his expressing to the Chief Architect the "wants" of the edifice.

"Now these are the things wherein Solomon was instructed for the building of the house of God," &c. [2 Chron. iii. 3.]

We have expressed in the previous pages, that no Tyrian Ruins in Asia or Africa are found, whereby the style of that Nation's Architecture could be identified,—none exist in Sidon, Tyrus, or Carthage;—but, the never-decaying Volume of Religion, contains a living picture of Tyrian art and style at Jerusalem, that never can be in Ruins:—though the identifying marbles of Phœnician architecture,—like the first stone-tablets of the Decalogue,—are broken and lost "beneath the Mount" of Time,—yet upon the page of Holy-Writ do they both appear as new,—as perfect,—as when first erected by Tyrians for the Son of David,—or traced by the finger of God for the instruction, and civilization of mankind!

The Temple of Solomon, upon the authority of the Bible, was of Tyrian Architecture, (for the Israelites, we repeat it, had no knowledge of the Arts at that time,) built and adorned by the Tyrians,—the same Architecture is found in the Ruins of Ancient America, and consequently Tyrian,—while the substructure being a portion of a Pyramid, justly authorizes (we submit) the new term of Egypto-Tyrian.

We cannot dismiss this interesting discovery of an analogy between the Architecture of the Temples of Jerusalem, Palenque, and Copan,—thus proving the two latter to be Tyrian,—without the remark,—that if no other similitude could be found in this volume in order to identify the Mexican Aborigines as Tyrians, we think that the analogy of the Temples alone, would satisfy the reader upon that point; as also, that this History has not been written without that due regard to testimony, and undeniable evidence, demanded by the importance of the subject;—and which, being novel and surprising, requires more than usual proof to convince the mind, that it is analyzing a proposition of truth, and not one of sophistry.

The ignorance of the Israelites in reference to the practical arts will be enlarged upon in the next volume.[8]

Having stopped the Press to insert these remarks upon Mr. Stephens's second visit to Yucatan, we cannot refrain from offering a few observations upon a paragraph by one of the most learned and accomplished Reviewers of the present day,[9]—and one who has the distinguished honour of having first brought the Ruins of Ancient America to the general notice of Europe, through the medium of his talented periodical. In reviewing[10] Mr. Stephens's volumes upon "Incidents of Travel in Yucatan," (2d Visit,)—the Editor writes as follows:—

"The difference in declension between Central and North America offers a problem worthy of philosophical consideration. In the former case, the Mexican Indian, notwithstanding massacres of merciless atrocity, has been allowed to remain, albeit scattered on the soil of his ancestors, and to enter into a combination (i. e. Marriage) whence another race of mankind has sprung: in the latter [the Northern] the white invader (Anglo-Saxon) has chased him from his native possessions and driven him to limits, where utter extermination seems to be his doom. The comparison could hardly be made without indicating a conclusion highly favourable to the iron-clad Spaniards of what we choose to call an ignorant and a barbarous age (1520), and against the more modern offspring (1620) of our country and enlightened times. Though the thirst of gold was the same in both instances, it does appear, and it is melancholy to reflect upon it, that something of nobler impulses belonged to the elder (or Spanish) æra."

We have quoted the entire paragraph to which attention is desired, and shall now review the several parts,—and trust in a few remarks to remove the unintentional stain upon the Anglo-Saxon race, which the above extract has placed upon them:—as also, affording an additional opportunity of supporting our previous assertions, that the Aborigines were two distinct People.

"The difference in declension [i. e. of the existing Aboriginal population] between Central and North America offers a problem worthy of philosophical consideration." We had already solved this problem in the first pages of this volume, before the above was brought to our observation. The solution is founded upon historic truth,—viz., that the Aborigines of the North will not intermarry, or cohabit, with any race but their own,—they have a Religious abhorrence even at the supposition of such a sacrilege,—for in their minds it is one. This principle of the House of Israel is even followed in European Society by the Jewish family,—and that after ages of intercourse with the Christian. It seems impossible to eradicate the prejudice with the Aborigines of the North,—and this has been one of the greatest barriers to the propagation of the Christian Religion among them. As a most convincing proof of the above, we offer an historic fact not generally known even in America, and certainly not in Europe,—but it is given upon the authority of the late President of the United States,—General Harrison,—and it is, therefore, unimpeachable. In writing the forthcoming Life and History of that distinguished Patriot, it came under our observation during the required researches,—and is found in a document of his as late in date as 1838,—viz., At the commencement of the American Revolution in 1775,—the government of Great Britain (through the influence of her traders), engaged all the North-western Aborigines in her cause, for the purpose of laying waste the frontiers. The Continental Congress, most anxious to destroy this junction and impending calamity,—sent delegates to convince them that they were not a party to the quarrel, and therefore should be neutral. The application met with no success, for the Aborigines viewed the Colonists as their enemies and invaders,—because they were the actual possessors and occupiers of the land and homes of their ancestors. The Congress knowing that from the time of the Pilgrims landing at Plymouth, (1620) the Aborigines would never associate as a community with the Anglo-Saxon race—by the great family bond of Intermarriage;—the Congress then had recourse to the following novel proposition,—and it was actually embodied in a treaty concluded with the Delaware Tribes in 1778,—viz., That the Aborigines of the North, by remaining neutral in the War,—should be consolidated into a State by themselves, and upon the achievement of National Independence, should be incorporated into the Republic of the United States! The following are President Harrison's words,—viz., "Nothing can shew the anxiety of Congress to effect this object in stronger colours, than the agreement entered into with the Delaware Tribes, at a treaty concluded at Pittsburgh in 1778. By an article in that Treaty, the United-States proposed that a State should be formed, to be composed of the Delawares and the other Tribes of the North,—and contracted to admit them, when so formed,—as one of the members of the Union."—[Historical Discourse, Ohio, 1838.] The above fact of History certainly proves the anxiety of the Congress, not only to avoid their enmity, but to provide at a future day for their continuance as a People, and not their "extermination." The same policy of the United-States has now placed all the Tribes on the West of the Mississippi,—(for they would form no community founded upon intermarriage), and there to be protected by the Government of the United-States against all invaders. In vain shall we search the Spanish Annals for an instance (in their Mexican Conquests,) of humanity like these acts of American commiseration and Christian policy.

In the second sentence of the paragraph quoted from the Literary Gazette, the Editor has given the identical cause why the Mexican Aborigines are still found upon their lands,—not as owners, but as Slaves,—viz., that they did intermarry—("enter into a combination," &c.)—thence the two races are apparent upon the strongest ground of argument,—viz., Religious principles,—and which, with all Aborigines are the guides to their actions. Therefore, the Editor by his remarks upon the Mexican race, actually solved, though unconsciously, the problem proposed in his first sentence. In forming a "comparison" between the Spanish invasion by Cortez, in 1520, and the landing of the Pilgrim-Fathers in 1620, any writer must fail,—for without similitude there can be no comparison;—contrast is the word, and never in the history of nations was there a greater contrast than between the Spanish and Anglo-Saxon races, in their motive in landing in Mexico and in New-England: but the Editor has written "Though the thirst of Gold was the same in BOTH instances, it does appear, and it is melancholy to reflect upon it, that something of nobler impulses belonged to the elder (or Spanish) æra!" Cortez and Pizarro, and their bands of pirates, were alone possessed with an unquenchable "thirst of gold,"—it was "the god of their idolatry,"—even the humane Columbus could only hold his power with the Spanish Government by sending home the precious metal,—and when it failed, so declined his influence; and it at last compelled him to have recourse to making Slaves of the natives of Hispaniola,—and each had allotted to him a task of bringing a small bell full of gold from the mountains, and if they failed, stripes were their punishment; and of all the natives, not one acre of land was purchased, or even attempted. The Spaniards found, as we will prove, branches of Christianity!—and yet with the Crucifix in one hand, and the brand or dagger in their other,—they sacrificed eleven millions of human beings to their unhallowed invasions, lust, and thirst for gold:—but were the English so possessed when in the depth of dreary winter they braved the dangers of the broad Atlantic?—What drove that band of Pilgrim-Fathers forth to seek an unknown wilderness for a home and shelter? Was it gold?—would they have dealt with money-changers in the Temple?—No!—One thought alone throbbed within their hearts,—viz., To worship their God and Saviour according to the solemn dictates of their conscience! They were Englishmen, and the first promulgators of Religious and Civil freedom in the Western Hemisphere.—Upon their landing did they enslave the Natives for gold-finders?—No!—They offered the hand of amity,—and in it they gave gold for acres, and obtained the land by fair and honourable purchase. Entering upon their pilgrimage upon the principle only of Religious freedom,—the Northern-native has been ever permitted to enjoy the same; and not a record of that land will prove, that the English ever sacrificed a human being upon the ground of Religious belief or disbelief. It is the very principle of the Contrast between the Spanish conquest and the English landing on the Western Continent, that has made the essential difference, even to this day, in the stability of the Governments of the two European races, Spanish and Anglo-Saxon. The former was based upon injustice, lust, and avarice,—thence can be traced the eventual downfall of the Spanish principles in South America; but the latter was Freedom-founded, and based upon laws, virtue, equity,—and thence, as a consequence, the Anglo-Saxon family still remain firm and secure. Their House being built upon a Rock, and daring,—like the Parent-Country,—the wild elements of tyranny even to approach the foundation, they fear no "comparison" with a blood-stained Mansion erected upon the Sands; and which the waves of Time have so far swept from view, that even the false proportions would have been lost, had not History placed them in her archives as a warning to posterity! Apology, we trust, is not required for this almost digressive note;—the just defence of the character of England and the United-States has been our only motive;—and that being our rule of action through life, either in public or private, we could not avoid it. G. J.

SECTION IV.

SEPULCHRAL ANALOGIES.

MUMMIES OF EGYPT, TENERIFFE, AND PERU, &c.

In the previous Sections of this important chapter, the customs and analogies of the living have been reviewed and compared,—those now to be investigated have relation to the dead.

In all countries the peculiar customs observed at the interment of the dead, have a distinct, and a National character:—those customs proclaim the people of a nation with as much certainty, as the Ruins of the Parthenon speak of Athens and the Athenians.

At the present day "the ashes of the dead" is a strong, and a poetic phrase, and used even by Christian writers,—whereas it is strictly heathen in its application:—"dust to dust" is essentially Christian, and the sentence belongs to, and identifies the modern European family;—while,—"ashes of the dead,"—indicating thereby, fire as the consuming quality,—points to India, Rome, and many ancient Nations as authors of the pyro-ceremony.

Pompey's decapitated body, though thrown upon the shore of Egypt, was consumed to "ashes" by the humble but honest follower of Cæsar's Master, that the sepulchral custom of ancient Italy should be accomplished upon, and by, a Son of Rome. The self-immolation of the widow upon the funeral pyre of her departed husband, points to the nation following that inhuman custom to be Hindoostan;—while the embalmed Mummies with their Sarcophagi, direct the antiquarian mind to Egypt, with as much certainty, as her "starry-pointing Pyramids," or her Sphinx-guarded Temples. Upon this accredited conclusion of the identity of nations, from the manner of disposing of their dead, will be claimed authority to establish a strong argument and analogy in support of the present subject,—and founded upon the fac-simile resemblance between the ancient Mummies of the Canary Islands, and those in Mexican America.

The general reader may not be aware that Mummies have been found in any other nation than Egypt;—they have, however, been discovered (but without the Sarcophagi) at Arico, in the Island of Teneriffe, and at Arica in Peru,—a similitude is discernible even in the local name given to the districts where the Mummy-pits are found. An analogy is at once perceptible in analyzing the ancient word Guanches (the Aborigines of Teneriffe),—it is derived from Guan,—i. e. Man,—consequently in his natural and uncontrolled state,—therefore Freemen,—this fact is sanctioned by their escape from thraldom or Slavery, when they first arrived on the Island, as will be shewn in the Second Book of this Volume. Again, in Ancient America, the places where Mummies are found are called Guacas,—i. e. the abode of Man in his decayed state. The Reader will instantly perceive that in the construction of the word, as used in both localities, there is a direct similitude. The first land also rediscovered by Columbus in the Western Hemisphere, was called by the natives—Guanahani,—the Genoese named it St. Salvador.

The word "Teneriffe," in the original language of the ancient inhabitants,—the Guanches,—signifies—White-Mountain,—(Thanar—mountain,—and Iffe—white),—from the celebrated Peak being (from its altitude) always covered with snow.

In the singular burial-cavern of the Capuchin Friars near Palermo, there are over 2000 dead bodies,—they have erroneously been called "Mummies;"—for the bodies are not in any manner embalmed, but dried by a slow fire, (or furnace-oven) and then arranged in groups around the subterranean galleries.

The word "mummy" was originally applied to a drug so called; and it was probably used by the Egyptians as one of their ingredients in embalming—or preserving—the dead. The Bard of Avon evidently so understood it,—viz., that it was a drug possessing a preserving quality. Othello's description of his "first gift" to Desdemona will explain.—

It may appear strange, at the first glance, that there should be any connexion between the Mummies of Teneriffe and those of Peru, towards establishing that the Mexican Aborigines were originally Tyrians:—but there is a connexion, and as certain, as that a chain of three links owes its utility to the connecting power of the central one. Teneriffe forms that central link between Tyrus and the Western Continent.

The natural and apparent question then is,—Were the Guanches (ancient Canarians) originally from the Tyrian family?—this we distinctly answer in the affirmative.

Mr. Pettigrew, in his valuable "History of Egyptian Mummies," has the following remark upon those discovered at Teneriffe.

"That the inhabitants of the Canary Islands should have adopted a practice of embalming in some measure similar to that of the Egyptian is rather singular,—seeing they were separated from each other by the entire breadth of Northern Africa." [p. 237.]

Now the above author assumes, as a necessity,—that the ancient Guanches (Canarians) must have emigrated by land,—otherwise the sentence "entire breadth of Northern Africa" is uselessly brought forward to express the barrier between the Islands and Egypt. The emigration by land cannot be sustained, but is absolutely rejected, from the fact, that the Guanches must have had navigable means to have reached the chief Islands even after they had arrived upon the Shores of the Continent,—which are nearly 150 miles from Teneriffe. This fact then points to a nation having acquaintance with Egypt, and the means of Navigation,—and also of one "advanced in civilization," for such were the now extinct nation of the Guanches, as related by Spanish historians. Truth seems at once to point to the Tyrians as the Aborigines of those Islands.

Mr. Pettigrew probably forgot that Herodotus has recorded the celebrated Egypto-Tyrian expedition around the Continent of Africa, and which occurred 609—606 years before Christ. It is apparent that the Fortunatæ Insulæ,—as the Canary Islands were called by the Ancients,—were discovered during the three years voyage related by the Greek historian, for they were known to the Tyrians centuries before the Christian Æra. This celebrated expedition, and the proofs of its being accomplished, will be investigated and established in the pages devoted to the History of Tyrus.

After the direful event which drove the Tyrians for ever from the Mediterranean (which will be elucidated hereafter), we believe that their first resting-place was among the Canary Islands,—and as the Peak of Teneriffe arose as a welcome beacon,—that Island became to them the chief place of temporary residence after their fortunate escape. It appears almost evident that the group was then named by the Tyrians,—for as the Fortunate Isles they are known in ancient geography. The name seems to allude to some "foregone conclusion," a peculiarly happy circumstance (i. e. escape from foe or wreck) being connected with the naming.

That the Aborigines of these Islands, and those of Ancient America were the same, will be admitted from the Mummies discovered in the two Countries. They are identical with each other, and they are not Egyptian,—for they lack the stone Sarcophagi, the hieroglyphics and the mummy Cloths. The mummies of Peru and Teneriffe are bound in skins of animals,—(a custom no where else found, although it is recorded of the Scythians)—those of the former in the skin of the lama,—those of the latter in the goat-skin, an animal with which the Island abounded, and with the skins of which the original inhabitants clothed themselves. The Mummies of both Countries are also, bound within the skins by leather thongs and straps, made from the hides of the respective animals. Such facts cannot be accidental,—they must be identical.

The manner described above, may have been the custom throughout all Mexican America;—that they are only discovered at Arica in Peru, may arise from natural causes,—viz., at Arica the rain never falls (as in Egypt) and the soil is calcareous,—and the dryness of the atmosphere, with the saline qualities of the earth, produce natural embalming; thus preserving the body for ages from decomposition,—while in other portions of the Continent, from the moisture, and the absence of the preserving qualities, the bodies would gradually decay, and return and mingle with the undistinguishing dust of centuries. Many analogies are found to the Tyrians, in the details and decorations of the Peruvian Mummies,—both of the rich and the poor. Those of the poor are invariably found resting upon beds of broken fish-shells;—these beds are supposed to be placed there for "religious motives." May not the purple murex (i. e. dye shellfish) of Tyrus (as on the Altar of Copan) be here alluded to by this religious custom? In the same Mummy-pits (and they extend over a mile) are found various models of boats, lines, and fish-hooks; these are buried with the Mummies, and they are evident witnesses of the occupation,—or the "religious motives" of the departed. Is not Tyrus here also?—her fisheries were her National emblems. And that this custom (whereby the means of sustenance were obtained) was practised in South America by the Aborigines, is distinctly stated by Dr. Robertson, upon the authority of Berrere. The statement, also, shews that the distinction between those of the North and South, or Mexican America is apparent,—those of the former depended upon hunting for their sustenance,—those of the latter,—or the Tyrian descendants,—as did their ancestors, upon their fisheries. Robertson says—"In this part of the globe (i. e. South America) hunting seems not to have been the first employment of men, or the first effort of their invention and labour to obtain food. They were fishers before they became hunters." [Vol. v., Book iv., p. 318.]

The boat-model is directly emblematical of a Religious custom of Tyrus,—copied from the Egyptian,—viz., the belief that the Soul had to pass through various stages and translations, before it reached its final destination or happiness. To accomplish this, the body was to pass over a River,—in a sacred-barge or boat:—the the helmsman was called by the Egyptians in their own language,—Charon. The Classic reader will instantly trace the mythological fable of Greece, concerning the Ferryman of the River Styx,—probably introduced into Grecian Thebes by the Tyrian Cadmus.

The Mummies of the rich discovered in Peru, are invariably wrapped in cloth, crimson (purple) coloured;—here then is the National colour of Tyrus, (derived from the shellfish) and which made that country so renowned. The colour itself is found enveloping the bodies of the rich,—while the useless and "broken shells" are found beneath the Mummies of the poor,—the same National tribute to both,—though in degree, according to the wealth of the deceased;—for the Tyrians, like the Egyptians, would not admit of any distinction in the grave, as to rank or title;—but, believed that in the great Republic of Death, all were equal,—and,—as in the Kingdom of Kingdoms,—that good deeds alone constituted the true distinctions.

In a notice of the Ancient Mummies of Teneriffe, the Baron Humboldt states, that they differ from the Egyptians in physiognomy, and that the ornaments resemble those used in Mexican America! Now when the illustrious Traveller wrote those facts (as shewn in the following quotation), there was no Theory in his mind in reference to the Tyrians,—yet his remarks will support this present History, and they are too important, as to undeniable authority, to be passed by indifferently by the reader. Baron Humboldt says—

"On examining carefully the physiognomy of the ancient Canarians, able anatomists have recognised in the cheek-bones, and the lower jaw, perceptible differences from the Egyptian Mummies. The corpses are often decorated with small laces [necklaces] to which are hung little disks of baked earth [clay] that seemed to have served as numerical [Religious?] Signs; and resemble the quippoes of the Peruvians and Mexicans!" [Per. Nar., p. 278.]

Here then upon the high authority of Humboldt, is an analogy traced between the ornaments of the Mummies of the Guanches (Tyrians) and the ancient inhabitants of Mexican America.

Upon every consideration of the subject the Mummies discovered at Teneriffe and in Peru are identical;—the same kind are not found in any other parts of the world,—and Teneriffe (as chief of the Fortunate Isles) was known, visited, and inhabited by the Tyrians.

SECTION V.

SUMMARY OF ANALOGIES BETWEEN THE ANCIENT TYRIANS AND MEXICAN ABORIGINES.

To prove that the Mexican Aborigines were originally from the Tyrians, we have established the following powerful Analogies, as being practised, found, or in tradition among the People of both Nations, and they are the only two countries where the same similitudes can be found;—we will not say in a single instance, but collectively,—and in that way only should they be viewed by the reader. The summary is as follows: viz.—

Religious Idolatry:—the worship of, and sacrifice of human lives to the God of War; the worship of Saturn, and consequent Infanticide to propitiate the remorseless deity; the long Cross (and others) of the Goddess Astartē, in the Sculpture;—the sacrifice to Hygeia by optional Circumcision;—the chief worship to Apollo,—or the Sun;—the gorgeous Temples erected to his glory;—human sacrifice upon the dedication of the Temples;—and the Sacred Fire,—guarded by the Virgins of the Sun. The comparative Mummies of the Tyrian Isles and Peru; the traditional story concerning Swans; the Tortoise and Serpent in Sculpture; the dye-shell, or purple murex;—Navigation with its attendant Maps and Charts;—the Aborigines coming from "the East," and by Navigation;—their landing,—or "touching at Florida," and "before the Christian Æra,"—then the discovery of the wreck of a Tyrian galley. The knowledge of Painting, and the general application of Colours; and Gem engraving. As the Sculpture contains only hieroglyphics, and not one cipher or letter, consequently the spoken language of Phœnicia is not found,—nor is there any other language discovered,—and for a proof of its antiquity, the Tyrian-Temple Sculpture should be only hieroglyphical. The political character in the formation of Monarchies and Republics, as shewn at Tyrus and Carthage, Mexico and Toltecas:—Military character, and knowledge of defensive locality, with analogous Architecture in the sea and river-walls of Tyrus and Copan. The last event in the history of Tyrus, sculptured upon the Chief Altar of the most ancient Ruin (Copan); and from the character of that event, it would naturally become the first subject of record in the country to which they had emigrated,—every detail of that Altar is essentially Tyrian. Painted sculpture, and the stuccoing of the walls of Tyrus and Palenque. The Architecture, as to its square-columned style, identified as Tyrian, and proved to be analogous from the Temples of Jerusalem and Palenque: and from the square Pillars of Copan;—while the pyramidal base produced the compound term,—Egypto-Tyrian.

These absolute analogies have been traced from Holy-Writ, (and from that source others are to follow) Histories, and Traditions,—from Sculpture, Coins, and Architecture, and the entire range of the Arts;—Earth and Ocean have rendered their records, to establish that the same knowledge and customs were possessed by both Nations,—nor will the proof of identity stop there;—their mutual knowledge was also found in that science where Heaven itself was, and is, the illuminated map of study,—where the Stars, as letters of fire, form the language of the Skies,—God Himself being the Alpha and the Omega!