CHAPTER 5 THE DELEUGE LEGIONS OF AMERICA It's a very remarkable fact, says Alfred Morick, that we find in America traditions of the deluge coming infinitely nearer to that of the Bible and the Chaldean religion than among any people of the Old World. It's difficult to suppose that the emigration that certainly took place from Asia into North America by the Coral and Aleutian Islands, and still does so in our day, should have brought in these memories since no trace is found among those Mongolar-Siberian populations which were fused with the natives of the New World. The attempts that have been made to trace the origin of Mexican civilization to Asia have not as yet led to any sufficiently conclusive facts. Besides, had Buddhism, which we doubt, made its way into America, it could not have introduced a myth not found in its own scriptures. The cause of these similarities between the Deluvian traditions of the nations of the New World and that of the Bible remains, therefore, unexplained. The cause of these similarities can be easily explained. The legends of the flood did not pass into America by way of the Aleutian Islands or through the Buddhists of Asia, but were derived from an actual knowledge of Atlantis, possessed by the people of America. Atlantis and the western continent had from an immemorial age held intercourse with each other. The great nations of America were simply colonies from Atlantis, sharing in its civilization, language, religion, and blood. From Mexico to the peninsula of Yucatán, from the shores of Brazil to the heights of Bolivia and Peru, from the gulf of Mexico to the headwaters of the Mississippi River, the colonies of Atlantis extended, and therefore it is not strange to find, as Alfred Maury says, American traditions of the Deluge, coming nearer to that of the Bible in the Chaldean record than those of any people of the Old World. The most important among the American traditions are the Mexican, for they appear to have been definitively fixed by symbolic and demonic paintings before any contact with Europeans. According to these documents, the Noah of the Mexican Cataclysm was cox cox, called by certain people, Tioce Pitle or Despe. He had saved himself, together with his wife, Chucks Quetzal, in a bark, or according to other traditions, on a raft made of cypress wood, Cupresis distaca. Paintings retracing the Deluge of cox cox have been discovered among the Aztecs, Miztecs, Zapotecs, Tlaxcaltecs, and Mecajo Canices. The tradition of the latter is still more strikingly and conformity with the story, as we have it in Genesis and in Chaldean sources. It tells how Tespi embarked in a spacious vessel with his wife, his children, and several animals, and grained, as preservation was essential to the subsistence of the human race. When the great god Tezcatlapoca decreed that the waters should retire, Tespi sent a vulture from the bark. The bird, feeding on the carcasses with which the earth was laden, did not return. Tespi sent out other birds, of which the hummingbird only came back with a leafy branch in its beak. Then Tezbe, saying that the country began to vegetate, left his bark on the mountain of Culhacuán. The document, however, that gives the most valuable information, says Le-Normon, as to the cosmogony of the Mexicans, is one known as Codex Vaticanus, from the library where it is preserved. It consists of four symbolic pictures representing the four ages of the world preceding the actual one. They were copied by Chobulo from a manuscript anterior to the conquest, and accompanied by the explanatory commentary of Pedro de los Rios, a Dominican monk, who in 1566, less than fifty years after the arrival of Cortes, devoted himself to the research of indigenous traditions as being necessary to his missionary work. There were, according to this document, four ages of the world. The first was an age of giants, the great mammalia, who were destroyed by famine. The second age ended in a conflagration. The third age was an age of monkeys.  It ends by a great inundation, a veritable deluge. All mankind are changed into fish, with the exception of one man and his wife, who save themselves in a bark made of the trunk of a cypress tree. The picture represents Matla Cue, goddess of waters, and consort of cutlery, god of rain, as darting down toward earth. Coxcox and Chocquitzel, the two human beings preserved, are seen seated on a tree-trunk and floating in the midst of the waters. This flood is represented as the last cataclysm that devastates the earth. The learned Abbe Brassure de Bourbourg translates from the Aztec language of the codex Chimalpopeca, the following flood legend. This is the sun called Nahuyatl, for water. Now the water was tranquil for forty years plus twelve, and the men lived for the third and fourth times. When the sun Nahuyatl came there had passed away four hundred years plus two ages plus seventy-six years. Then all mankind was lost and drowned, and found themselves changed into fish. The sky came nearer the water. In a single day all was lost, and the day Nahuyatl four flower destroyed all our flesh. And that year was that of Checalli, one house, and the day Nahuyatl all was lost. Even the mountains sunk into the water, and the water remained tranquil for fifty-two springs. Now at the end of the year the god Titlachohan had warned Nattah and his spouse Nina, saying, Make no more wine of agave, but begin to hollow out a great cypress, and you will enter into it when in the month tostuntly the water approaches the sky. Then they entered in, and when the god had closed the door he said, Thou shalt eat but one ear of maize and thy wife one also. But as soon as they had finished they went out and the water remained calm for the wood no longer moved, and on opening it they began to see fish.  The god Kittalanque and Sittalantana, instantly looked down, said, Divine Lord, what is that fire that is making there? Why do they thus smoke the sky? And once Titlachohan, Tezcatlipohaka, descended. He began to chide, saying, Who has made this fire here, and seizing hold of the fish? He shaped their loins and heads, and they were transformed into dogs. Here we note a remarkable approximation to Plato's account of the destruction of Atlantis. In one day and one fatal night, says Plato, there came mighty earthquakes and inundations that engulfed that warlike people. In a single day all was lost, says the Aztec legend, and instead of a rainfall of forty days and forty nights as represented in the Bible here we see, in a single day even the mountains sunk into the water. Not only the land on which the people dwelt who were turned into fish, but the very mountains of that land sunk into the water. This does not describe the fate of Atlantis. In the Chaldean legend the great goddess Ishtar wailed like a child, saying, I am the mother who gave birth to men and, like to the race of fishes, they are filling the sea. In the account in Genesis Noah builded an altar unto the Lord, and took of every clean beast and of every clean fowl, and offered burnt offerings on the altar, and the Lord smelled a sweet sabre, and the Lord said in his heart, I will not again curse the ground any more for man's sake. In the Chaldean legend we are told that Kash-Sistra also offered a sacrifice, a burnt offering, and the gods assembled like flies above the master of the sacrifice. But Bell came in a high state of indignation, just as the Aztec god did, and was about to finish the work of the deluge when the great god Ia took pity in his heart and interfered to save the remnant of mankind. These resemblances cannot be accidental, neither can they be the interpolations of Christian missionaries, for it will be observed the Aztec legends differ from the Bible in points where they resemble, on one hand, Plato's record, and on the other, the Chaldean legend. The name of the hero of the Aztec story, Nata, pronounced with the broad sound of the A, is not far from the name of Noah, the deluge of Genesis is a Phoenician, Semitic, or Hebraic legend, and yet strange to say the name of Noah, which occurs in it, bears no appropriate meaning in those tongues, but is derived from Aryan sources. Its fundamental root is Na, to which in all the Aryan language is attached the meaning of water, Greek Naindu flow, Greek Nama water, Nymphoneptunus water deities, Lenarmont and Chevalier ancient history of the East, volume 1, page 15. We find the root Na repeated in the name of this Central American Noah, Nata, and probably in the word Naviatal, the age of water, but still more striking analogies exist between the Chaldean legend and the story of the deluge, as told in the Papal Vuh, the sacred book of the Central Americans. Then the waters were agitated by the will of the heart of heaven, Huracan, and a great inundation came upon the heads of these creatures. They were engulfed, and a resinous thickness descended from heaven. The face of the earth was obscured, and a heavy darkening rain commenced rain by day and rain by night. There was heard a great noise above their heads as if produced by fire. Then there were men seen running, pushing each other, filled with despair. They wished to climb upon their houses, and the houses tumbling down fell to the ground.  They wished to enter into the grottoes, eaves, and the grottoes closed themselves before them. Water and fire contributed to the universal ruin at the time of the last great cataclysm, which preceded the fourth creation. Observe the similarities here to the Chaldean legend. There is the same graphic description of a terrible event. The black cloud is referred to in both instances. Also the dreadful noises, the rising water, the earthquake rocking the trees, overturning the houses, and crushing even the mountain caverns. The men running and pushing each other, filled with despair, says the papal vu. The brother no longer saw his brother, says the Assyrian legend. And here I may note that this word Huracan, the spirit of the abyss, the god of storm, the hurricane, is very suggestive and testifies to an early intercourse between the opposite chores of the Atlantic. We find in Spanish the word Huracan in Portuguese, Huracan in French, Huracan in German, Danish, and Swedish, Huracan, all of them signifying a storm. While in Latin, furo, or furio, means to rage, and are not the old Swedish Hurra to be driven along, our own word, hurried, the Icelandic word Hurra to be rattled over frozen ground, all derived from the same root from which the god of the abyss, Huracan, obtained his name. The last thing a people forgets is the name of their god. We retain to this day and the names of the days of the week the designations of four Scandinavian gods and one Roman deity. It seems to me certain, the above are simply two versions of the same event, that while ships from Atlantis carry terrified passengers to tell the story of the dreadful catastrophe to the people of the Mediterranean shores, other ships flying from the tempest bore similar awful tidings to the civilized races around the Gulf of Mexico. The native Mexican historian Ishtiltil Choco gave this as the Toltec legend of the flood. It is found in the histories of the Toltecs that this age and first world, as they called it, lasted 1,716 years, and that men were destroyed by tremendous rains and lightning from the sky, and even all the land without the exception of anything, and the highest mountains were covered up and submerged in water, 15 cubits deep, Caxto Moloptle. And here they added other fables of how men came to multiply from the few who escaped from this destruction in Atoptele Petlacale, that this word nearly signifies a close chest, and how after men had multiplied they erected a very high zeguali, which is today a tower of great height, in order to take refuge in it should the second world or age be destroyed. Presently their languages were confused and not being able to understand each other, they went to different parts of the earth. The Toltecs, consisting of seven friends with their wives who understood the same language, came to these parts, having first passed great land and seas, having lived in caves and having endured great hardships in order to reach this land. They wandered 104 years through different parts of the world before they reached Huehuetlapalan, which is in Chetekpetl, 520 years after the flood. It will, of course, be said that this account in those particulars where it agrees with the Bible was derived from the teachings of the Spanish priests, but it must be remembered that Ishtelah Chitl was an Indian, a native of Tesuoco, a son of a queen, and that his relaciones were drawn from the archives of his family and the ancient writings of his nation. He had no motive to falsify documents that were probably in the hands of hundreds at that time. Here we see that the depth of the water over the earth, 15 cubits, given in the Toltec legend, is precisely the same as that named in the Bible. 15 cubits upward did the waters prevail, that from Genesis chapter 7, page 20. In the two curious picture histories of the Aztecs preserved in Botorini collection, and published by Gemelli Carrere and others, there is a record of their migrations from their original location through various parts of the North American continent until their arrival in Mexico. In both cases their starting point is an island, from which they pass in a boat, and the island contains in one case a mountain and in the other a high temple in the midst thereof. These things seem to be reminiscences of their origin in Atlantis. In each case we see the crooked mountain of the Aztec legends, the Colcoacan, looking not unlike the bent mountain of the monk Cosmos. In the legends of the Chibcha's of Bogota we seem to have distinct reminiscences of Atlantis. Bochica was there, leading divinity. During two thousand years he employed himself in elevating his subjects. He lived in the sun while his wife Chia occupied the moon. This would appear to be an allusion to the worship of the sun and moon. Beneath Bochica in their mythology was Chipchuan. In an angry mood he brought a deluge on the people of the table land. Bochica punished him for this act and obliged him ever after, like Atlas, to bear the burden of the earth on his back. Occasionally he shifts the earth from one shoulder to another, and this causes earthquakes. Here we have allusions to an ancient people who during thousands of years were elevated in the scale of civilization and were destroyed by a deluge, and with this is associated an Atlantean god bearing the world on his back. We find even the rainbow appearing in connection with this legend. When Bochica appeared in answer to prayer to quell the deluge, he is seated on a rainbow. He opened a breach in the earth at Taquendama, through which the waters of the flood escaped precisely as we have seen them disappearing through the crevice in the earth near Bambis in Greece. The Toltecs traced their migrations back to a starting point called Aztlan or Atlan. This could be no other than Atlantis. This is from Bancroft's native races, Volume 5, Page 221. The original home of the Nahutlaks was Aztlan, the location of which has been the subject of much discussion. The causes that led to their exodus from that country can only be conjectured, but they may be supposed to have been driven out by their enemies, for Aztlan is described as a land too fair and beautiful to be left willingly in the mere hope of finding a better. Again from Bancroft, the Aztecs also claimed to have come originally from Aztlan. Their very name, Aztecs, was derived from Aztlan, and they were Atlanteans. The popplvue tells us that after the migration from Aztlan, three sons of the King of the Ketius upon the death of their father determined to go as their fathers had ordered to the east, on the shores of the sea once their fathers had come to receive the royalty, bidding adieu to their brothers and friends and promising to return. Doubtless they passed over the sea when they went to the east to receive the royalty. Now this is the name of the lord of the monarch of the people of the east where they went, and when they arrived before the lord Nakchit, the name of the great lord, the only judge whose power was without limit, behold he granted them the sign of royalty and all that represents it, and the insignia of royalty, all the things in fact which they brought on their return, and which they went to receive from the other side of the sea, the art of painting from Tullan a system of writing, they said, for the things recorded in their histories, is from Bancroft's native races, Volume 5, Page 553, and the popplvue, Page 294. This legend not only points to the east as the place of origin of these races, but also proves that this land of the east, this Aztlan, this Atlantis, exercised dominion over the colonies in Central America, and furnished them with the essentials of civilization. How completely does this agree with the statement of Plato that the kings of Atlantis held a dominion over parts of the great opposite continent? Professor Valentini in Maya Archip, Neology, Page 23, describes an Aztec picture in the work of Gamele, Il Giro del Mondo, Volume 6, of the migration of the Aztecs from Aztlan. Out of a sheet of water there projects the beak of a mountain. On it stands a tree, and on the tree a bird spreads its wings. At the foot of the mountain peak there comes out of the water the heads of a man and a woman. The one wears on his head the symbol of his name, coxcox, a pheasant. The other head bears that of a hand with a bouquet, chock-chittle, a flower, and quetzal, shining in green gold. In the foreground is a boat out of which a naked man stretches out his hand imploringly to heaven. Now turn to the sculpture and the flood tablet on the great calendar stone. There you'll find represented the flood, and with great emphasis by the accumulation of all those symbols with which the ancient Mexicans conveyed the idea of water. A tub of standing water drops, springing out, not two, as heretofore, in the symbol for idle water, but four drops. The picture from moisture, a snail, above a crocodile, the king of the rivers. In the midst of these symbols you'll notice the profile of a man with a fillet, and a smaller one of a woman. There can be no doubt these are the Mexican Noah, coxcox, and his wife, chock-chittle, and at the same time its evident, calendar stone we know was made in AD 1478, that the story of them, and the pictures representing the story, have not been invented by the Catholic clergy, but really existed among those nations long before the conquest. The above figure represents the flood tablets on the great calendar stone when we turn to the uncivilized Indians of America. While we still find legends referring to the deluge they are, with one exception, in such garbled and uncouth forms that we can only see glimpses of the truth shining through a mass of fable. The following tradition was current among the Indians of the Great Lakes. In four times the father of the Indian tribes dwelt toward the rising sun, having been warned in a dream that the deluge was coming upon the earth, he built a raft on which he saved himself with his family and all the animals. He floated thus for several months. The animals, who at that time spoke loudly complained and murmured against him, at last a new earth appeared on which he landed with all the animals, who from that time lost the power of speech as a punishment for their murmurs against their deliverer. According to Father Charlevoix, the tribes of Canada and the Valley of the Mississippi relate in their rude legends that all mankind was destroyed by a flood, and that the good spirit to repeal the earth had changed animals into man. It is to J. S. Cole, we all are acquaintance with the version of the Chippewaes, full of grotesque and perplexing touches, in which the man saved from the deluge is called Manaboshu. To know if the earth be drying, he sends a bird, the diver, out of his bark, then becomes the restorer of the human race and the founder of the existing society. A clergyman who visited the Indians northwest of the Ohio in 1764 met at a treaty, a party of Indians from the west of the Mississippi. They informed him that one of their most ancient traditions was that a great while ago they had a common father, who lived toward the rising of the sun, and governed the whole world, that all the white people's heads were under his feet, that he had twelve sons by whom he administered the government, that the twelve sons behaved very badly and tyrannized over the people, abusing their power, that the great spirit being thus angry with them suffered the white people to introduce spiritous liquors among them, made them drunk, stole the special gift of the great spirit from them, and by this means usurped power over them, and ever since the Indians' heads were under the white people's feet. This is from Boudinot's Star in the West, page 111. Here we note that they looked toward the rising sun toward Atlantis for the original home of their race, that this region governed the whole world, that it contained white people who were at first a subject race, but who subsequently rebelled and acquired dominion over the darker races. We will see reason hereafter to conclude that Atlantis had a composite population, and that the rebellion of the Titans in Greek mythology was the rising up of a subject population. End of Chapter 5, Section 12, Part 2, Recording by Mike Harris. Section 13, Part 2, The Deluge, Chapter 5 of Atlantis, The Antediluvian World, by Ignatius Loyola Donnelly. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org, recording by Mike Harris. Atlantis, The Antediluvian World, by Ignatius Loyola Donnelly, Chapter 5. In 1836 C. S. Raffinescu published in Philadelphia, Pennsylvania, a work called The American Nations, in which he gives the historical songs or chants of the Leninapia or Delaware Indians, the tribe that originally dwelt along the Delaware River. After describing a time when there was nothing but seawater on top of the land and the creation of sun, moon, stars, earth, and man, the legend depicts the golden age and the fall in these words. All were willingly pleased, all were easy thinking, all were well-happified. But after a while a snake-priest, Owako, brings on earth secretly the snake worship in Itaco, of the god of the snakes, Wakon. And there came wickedness, crime, and unhappiness, and bad weather was coming, distemper was coming, with death was coming. All this happened very long ago at the first land, Netamaki, beyond the Great Ocean, Kitahikahu. Then follows the song of the flood. There was long ago a powerful snake, Mas Kanako, when the men had become bad beings, Mako winning. This strong snake had become the foe of the jins, and they became troubled, hating each other. Both were fighting, both were spoiling, both were never peaceful. And they were fighting. Leased man, Matapaui, with dead keeper, Nick Holowit, and the strong snake readily resolved to destroy or fight the beings, or the men. The dark snake he brought, the monster. Ananyam, he brought, snake-rushing water, he brought. Much water is rushing, much go to hills, much penetrate, much destroying. Meanwhile, at Tula, this is the same Tula referred to in the Central American Legend, at that island, Nanabush, the great hare in Nana, became the ancestor of beings and men. Being born creeping, he is ready to move and dwell at Tula. The beings and men all go forth from the flood, creeping in shallow water, or swimming afloat, asking which is the way to the turtle-back, Tula Pin. But there are many monsters in the way, and some men are devoured by them. But the daughter of a spirit helped them in a boat, saying, Come, come, they were coming and were helped. The name of the boat, or raft, was Mokol. The water running off, it is drying, and the plains and the mountains at the path of the cave elsewhere went the powerful action or motion. Then follows song number three, describing the condition of mankind after the flood. Like the Aryans, they moved into a cold country. It freezes was there, it snows was there, it is cold was there. They moved to a milder region to hunt cattle. They divided their forces into tillers and hunters. The good in the holy were the hunters. They were spread themselves north, south, east, and west. Meantime all the snakes were afraid in their huts, and the snake-priest, Nakopawa, said to all, Let us go. Eastwardly they go forth at Snakeland, Akokink, and they went away, earnestly grieving. Afterward the fathers of the Delaware's, who were always boating and navigating, find that the snake-people have taken possession of a fine country, and they collect together the people from north, south, east, and west, and attempt to pass over the waters of the frozen sea to possess that land. They seem to travel in the dark of an arctic winter until they come to a gap of open sea. They can go no farther, but some tarry at Furland while the rest returned to where they started from, the old turtle land. Here we find that the land that was destroyed was the first land, that it was an island beyond the great ocean. In all early age the people were happy and peaceful. They became wicked. Snake worship was introduced and was associated, as in Genesis, with the fall of man. Nana Bush became the ancestor of the new race. His name reminds us of the Tultik Natap, and the Hebrew Noah. After the flood came a dispersing of the people and a separation into hunters and tillers of the soil. Among the Mandan Indians, we not only find flood legends, but more remarkable still, we find an image of the ark, preserved from generation to generation, and a religious ceremony performed which refers plainly to the destruction of Atlantis, and the arrival of one of those who escaped from the flood, bringing the dreadful tidings of the disaster. It must be remembered, as we will show here after, that many of these Mandan Indians were white men, with hazel, gray, and blue eyes, and all shades of color of the hair from black to pure white. That they dwelt in houses in fortified towns and manufactured earthenware pots in which they could boil water, and are unknown to the ordinary Indians who boil water by putting heated stones into it. I quote the very interesting account of George Catlin, who visited the Mandans nearly fifty years ago, lately republished in London in the North American Indians, a very curious and valuable work. He says in volume one, page 88, In the center of the village is an open space or public square one hundred fifty feet in diameter and circular in form, which is used for all public games and festivals, shows, and exhibitions. The lodges around this open space front in with their doors toward the center, and in the middle of this stands an object of great religious veneration, on account of the importance it has in connection with the annual religious ceremonies. This object is in the form of a large hog's head, some eight or ten feet high made of planks and hoops, containing within it some of their choicest mysteries or medicines. They call it the Big Canoe. This is a representation of the Ark. The ancient Jews venerated a similar image, and some of the ancient Greek states followed in processions a model of the Ark of Dukallion. But it is indeed surprising to find this practice perpetuated, even to our own times, by a race of Indians in the heart of America. On page 158 of the first volume of the same work, Catalan describes the great annual mysteries and religious ceremonials of which this image of the Ark was the center. He says, On the day set apart for the commencement of the ceremonies, a solitary figure is seen approaching the village. During the deafening din and confusion within the pickets of the village, the figure discovered on the prairie continued to approach, with a dignified step, and in a right line toward the village. All eyes were upon him, and he had length made his appearance within the pickets, and proceeded toward the center of the village, where all the chiefs and brave stood ready to receive him, which they did, in a cordial manner, by shaking hands, recognizing him as an old acquaintance, and pronouncing his name, Numakmakanna, the first or only man. The body of this strange personage, which was chiefly naked, was painted with white clay, so as to resemble at a distance a white man. He enters the medicine lodge and goes through certain mysterious ceremonies. During the whole of this day, Numakmakanna, the first or only man, traveled through the village, stopping in front of each man's lodge, and crying until the owner of the lodge came out and asked who he was and what was the matter, to which he replied by narrating the sad catastrophe, which had happened on the earth's surface, by the overflowing of the waters, saying that he was the only person saved from the universal calamity, that he landed his big canoe on a high mountain in the west, where he now resides, that he has come to open the medicine lodge, which must need to receive a present of an edged tool from the owner of every wigwam, that it may be sacrificed to the water. For, he says, if this is not done, there will be another flood, and no one will be saved, as it was with such tools that the big canoe was made. Having visited every lodge in the village during the day, and having received such a present from each as a hatchet and knife, etc., which is undoubtedly always prepared ready for the occasion, he places them in the medicine lodge, and on the last day of the ceremony, they are thrown into a deep place in the river, sacrificed to the spirit of the waters. Among the sacred articles kept in the great medicine lodge are four sacks of water, called eti ca, sewed together, each of them in the form of a tortoise, lying on its back, with a bunch of eagle feathers attached to its tail. These four tortoises, they told me, contained the waters from the four quarters of the world, that those waters had been contained therein ever since the settling down of the waters. I did not, says Catelyn, who knew nothing of an Atlantis theory, think it best to advance anything against such a ridiculous belief. Catelyn tried to purchase one of these water sacks, but could not obtain it for any price. He was told they were a society property. He then describes a dance by twelve men around the ark. They arranged themselves, according to the four cardinal points, two are painted perfectly black, two are vermilion color, some were painted partially white. They dance a dance called bellocna pie, with horns on their heads, like those used in Europe as a symbolical of bell or ball. Could anything be more evident than the connection of these ceremonies with the destruction of Atlantis? Here we have the image of the ark. Here we have a white man coming with the news that the waters had overflowed the land, and that all the people were destroyed except himself. Here we have the sacrifice to appease the spirit that caused the flood, just as we find the flood terminating in the Hebrew, Chaldean, and Central American legends. With a sacrifice. Here, too, we have the image of the tortoise, which we find in other flood legends of the Indians, and which is a very natural symbol for an island. As one of our own poets has expressed it, very fair and full of promise, Lady Island of St. Thomas, like a great green turtle slumbered on the sea, which it encumbered. Here we have, too, the four quarters of Atlantis divided by its four rivers, as we shall see a little farther on, represented in a dance, where the dancers arranged themselves according to the four cardinal points of the compass. The dancers are painted to represent the black and red races, while the first and only man represents the white race, and the name of the dance is a reminiscence of Baal, the ancient god of the races, derived from Atlantis. But this is not all. The Mandans were evidently of the race of Atlantis. They have another singular legend, which we find in the account of Lewis and Clark. Their belief in a future state is connected with this theory of their origin. The whole nation resided in one large village underground near a subterranean lake. A grapevine extended its roots down to their habitation, and gave them a view of the light. Some of the most adventurous climbed up the vine and were delighted with the sight of the earth, which they found covered with buffalo, and rich with every kind of fruit. Returning with the grapes they had gathered, their countrymen were so pleased with the taste of them that the whole nation resolved to leave their dull residents for the charms of the upper region. Men, women, and children ascended by means of the vine, but when about half the nation had reached the surface of the earth, a corpulent woman who was clambering up the vine broke it with her weight, and closed upon herself and the rest of the nation the light of the sun. This curious tradition means that the present nation dwelt in a large settlement underground, that is, beyond the land in the sea, the sea being represented by the subterranean lake.  This explanation is confirmed by the fact that the legend of the Iowa Indians who were a branch of the Dakotas or Sioux Indians, and relatives of the Mandans, according to Major James W. Lind, all the tribes of Indians were formerly one, and all dwelt together on an island, or at least across a large water toward the east or sunrise. They crossed this water in skin canoes or by swimming, but they know not how long they were in crossing or whether the water was salt or fresh. While the Dakotas, according to Major Lind, who lived among them for nine years, possessed legends of huge skiffs in which the Dakotas of old floated for weeks finally gaining dry land, a reminiscence of ships and long sea voyages, the Mandans celebrated their great religious festival above described in the season when the willow is first in leaf, and a dove is mixed up in the ceremonies, and they further relate a legend that the world was once a great tortoise born on the waters and covered with earth, and that when one day in a digging the soil a tribe of white men who had made holes in the earth to a great depth digging for badgers, at length pierced the shell of the tortoise, it sank, and the water covering it drowned all men with the exception of one who saved himself in a boat, and when the earth reemerged sent out a dove who returned with a branch of willow in its beak, the holes dug to find badgers were a savages recollection of mining operations, and when the great disaster came and the islands sunk in the sea amid volcanic convulsions, doubtless men said it was due to the deep mines which had opened the way to the central fires, but the recurrence of white men as the miners and of a white man as the last and only man in the presence of white blood in the veins of the people all point to the same conclusion that the Mandans were colonists from Atlantis, and here I might add that Catalan found the following singular resemblances between the Mandantong and the Welsh. English I, Mandan me, Welsh me, pronounced me, English you, Mandan ne, Welsh qui, pronounced hwe, English he, Mandan e, Welsh a, pronounced a, English she, Mandan ea, Welsh a, pronounced a, English it, Mandan ont, Welsh hoint, pronounced hoint, English we, Mandan nu, Welsh ni, pronounced ne, English they, Mandan eona, Welsh hona, feminine, pronounced hona, English no, or there is not, Mandan me gos, Welsh nagois, pronounced nagois, English no, Welsh na, English head, Mandan pan, Welsh pen, pronounced pan, English the great spirit, Mandan maho peneta, Welsh maor penithir, pronounced mosur penithir. Major Lid also found the following resemblances. Comparison of Dakota or Sue with other languages, Latin blank, English sea scene, Saxon seon, Sanskrit blank, German seon, Danish sigt, Sue sin, other languages blank, primary signification appearing visible, Latin pinsel, English pound, Saxon punien, Sanskrit blank, German blank, Danish blank, Sue pow, other languages w, Welsh punien, primary signification beating, Latin wado, English went, went, Saxon wenden, Sanskrit blank, German blank, Danish blank, Sue winter, other languages blank, primary signification passage, Latin blank, English town, Saxon tun, Sanskrit blank, German town, Danish tun, Sue tonwe, other languages gaelic dun, primary signification blank, Latin qui, English who, Saxon wa, Sanskrit quas, German veer, Danish blank, Sue tuwe, other languages blank, primary signification blank, Latin blank, English weapon, Saxon weapon, Sanskrit blank, German vapen, Danish vapen, Sue weeper, other languages blank, primary signification, Sue diminutive weepenna, Latin ego, English eye, Saxon each, Sanskrit agum, German ich, Danish jeg, Sue misch, other languages blank, primary signification blank, Latin kor, English korre, Saxon blank, Sanskrit blank, German blank, Danish blank, Sue ko, Greek kear, primary signification centre heart, Latin blank, English eight, Saxon achta, Sanskrit aute, German acht, Danish otte, Sue shaktugan, other languages, Greek okta, primary signification blank, Latin kanna, English cane, Saxon blank, Sanskrit blank, German blank, Danish blank, Sue kan, other languages, Hebrew kan, Welsh kaun, primary signification, read weed wood, Latin pock, English pock, Saxon pock, Sanskrit blank, German pock, Danish pockel, Sue pocker, other languages, Dutch pocker, primary signification, swelling, Latin blank, English with, Saxon with, Sanskrit blank, German video, Danish blank, Sue weeter, other languages, Gothic geweethan, primary signification blank, Latin blank, English dowty, Saxon dochtig, Sanskrit blank, German talgen, Danish digtig, Sue, dita detire, other languages blank, primary signification, hot brave daring, Latin blank, English tight, Saxon tian, Sanskrit blank, German diht, Danish digt, Sue titan, other languages blank, primary signification, strain, Latin tango, taktus, English touch, take, Saxon tyken, Sanskrit blank, German ticken, Danish tecken, Sue tan, hotaka, other languages blank, primary signification, touch, take, Latin blank, English child, Saxon shield, Sanskrit blank, German kind, Danish kulde, Sue kin, other languages blank, primary signification progeny, Latin blank, English work, Saxon werken, Sanskrit blank, German blank, Danish blank, Sue wukkas, hekon, other languages, Dutch werke, Spanish echo, primary signification, labour motion, Latin blank, English shackle, Saxon shokul, Sanskrit blank, German blank, Danish blank, Sue schka, other languages, aramaic, schakala, Dutch schakal, teton, schakalan, primary signification to bind a link, Latin blank, English query, Sanskrit blank, German blank, Danish blank, Sue quiva, other languages blank, primary signification blank, Latin blank, English shabi, Sanskrit blank, German shabig, Danish shabig, Sue shabia, other languages blank, primary signification blank. According to Major Lin, the Dakotas or Sue belong to the same race as the Mandans, hence the interest which attaches to these verbal similarities. Among the Iroquois, there is a tradition that the sea and waters infringed upon the land so that all human life was destroyed. The Chickasaws assert that the world was once destroyed by water, but that one family was saved and two animals of every kind. The Sue say there was a time when there was no dry land and all men had disappeared from existence. See Lin's manuscript history of the Dakotas, Library of Historical Society of Minnesota. The Okanagus have a god, Skape, and also one called Chacha, who appear to be endowed with omniscience, but their principal divinity is their great mythical ruler and heroine, Skomalt. Long ago, when the sun was no bigger than a star, this strong medicine woman ruled over what appeared to have now become a lost island. At last the peace of the island was destroyed by war, and the noise of battle was heard, with which Skomalt was exceeding Roth, whereupon she rose up in her might and drove her rebellious subjects to one end of the island, and broke off the peace of land on which they were huddled and pushed it out to sea to drift with her at wood. This floating island was tossed to and fro and buffeted by the winds till all but two died. A man and a woman escaped in a canoe and arrived on the mainland, and from there the Okanagus are descended. This from Bancroft's native races, Vol. 3, page 149. Here we have the flood legend clearly connected with the lost island. The Nicaraguans believed that ages ago the world was destroyed by a flood in which the most part of mankind perished. Afterward the diotes or gods restored the earth, as at the beginning, that from page 75 of Bancroft's native races. The wild Apaches, wild from their natal hour, have a legend that the first days of the world were happy and peaceful days, then came a great flood from which Montezuma and the coyote alone escaped. Montezuma became then very wicked and attempted to build a house that would reach to heaven, but the great spirit destroyed it with thunderbolts. Again Bancroft, Vol. 3, page 76. The Pimas, an Indian tribe allied to the Papagos, have a peculiar flood legend. The son of the creator was called Zucca, as possibly Zeus. An eagle prophesied the deluge to the prophet of the people three times in succession, but his warning was despised. Then in the twinkling of an eye there came a peel of thunder and an awful crash, and a green mound of water reared itself over the plain. It seemed to stand upright for a second, then, cut incessantly by the lightning, goaded on like a great beast, it flung itself upon the prophet's hut. When the morning broke there was nothing to be seen alive but one man, if indeed he were a man. Zucca, the son of the creator, had saved himself by floating on a ball of gum or resin. This instantaneous catastrophe reminds one forcibly of the destruction of Atlantis. The Zucca killed the eagle, restored its victims to life, and re-peopled the earth with them, as at Dukali and re-peopled the earth with the stones. CHAPTER V. THE ANTED ELUVIAN WORLD By Ignatius Loyola Donnelly. CHAPTER VI SOME CONSIDERATION OF THE DELUGE LEGENDS THE FAUNTONS OF THE GREAT DEEP As Atlantis perished in a volcanic convulsion, it must have possessed volcanoes. This is rendered the more probable when we remember that the ridge of land of which it was apart, stretching from north to south, from Iceland to St. Helena, contains even now great volcanoes, as in Iceland, the Azores, the Canaries, etc., and that the very seabed along the line of its original axis is to this day, as we have shown, the scene of great volcanic disturbances. If then the mountains of Atlantis contained volcanoes, of which the peaks of the Azores are their surviving representatives, it's not improbable that the convulsions which drowned it in the sea was accompanied by great discharges of water. We have seen that such discharges occurred in the island of Java when four thousand people perished. Immense columns of hot water and boiling mud were thrown out of the volcano of Galangong. The water was projected from the mountain like a water spout. When a volcanic island was created near Sicily in 1831, it was accompanied by a water spout sixty feet high. In the island of Dominica, one of the islands constituting the leeward group of the West Indies, and nearest to the site of Atlantis, on the Fourth of January 1880 occurred a series of convulsions which reminded us forcibly of the destruction of Plato's Island. And the similarity extends to another particular. Dominica contains, like Atlantis, we are told, numerous hot and sulfur springs. I abridge the account given by the New York Herald of January 28, 1880. A little after eleven o'clock a.m., soon after high mass in the Roman Catholic Cathedral, and while divine service was still going on in the Anglican and West Indie chapels, all the indications of an approaching thunderstorm suddenly showed themselves. The atmosphere, which just previously had been cool and pleasant, slight showers falling since early morning, became at once nearly stifling hot. The rumbling of distant thunder was heard, and the light blue and fleecy white of the sky turned into a heavy and lowering black. Soon the thunder-peals came near and loud, the lightning flashes of a blue and red color more frequent and vivid, and the rain, first with a few heavy drops, commenced to pores of the flood-gates of heaven were open. In a moment it darkened as night had come, a strong, nearly overpowering smell of sulfur announced itself, and people who happened to be out in the streets felt the raindrops falling on their heads, backs, and shoulders like showers of hailstones. The cause of this was to be noted by looking at the spouts from which the water was rushing like so many cataracts of molten lead, while the gutters below ran swollen streams of thick gray mud, looking like nothing ever seen in them before. In the meantime the Rousseau River had worked itself into a state of mad fury overflowing its banks, carrying down rocks and large trees, and threatening destruction to the bridges over it and the houses in its neighborhood. When the storm ceased, it lasted till twelve, midday, the roofs and walls of the buildings in town, the street pavement, the door-steps, and backyards were found covered with a deposit of volcanic debris, holding together like clay, dark gray in color and in some places more than an inch thick, with small, shining, metallic particles on the surface, which could be easily identified as iron pyrites. Scraping up some of the stuff, it required only a slight examination to determine its main constituents, sandstone and magnesia, the pyrites being slightly mixed, and silver showing itself an even smaller quantity. This is, in fact, the composition of the volcanic mud thrown up by the Souffidiers at Wattenwaven, and in the Boiling Lake country, and it's found in solution as well in the Lake water. The Demel's billiard table, with a half a mile of the Boiling Lake, is composed wholly of this substance, which there assumes the character of stone in formation. Inquiries instituted on Monday morning revealed the fact that, except on the southeast, the mud-shower had not extended beyond the limits of the town, on the northwest, in the direction of Foncolo and Morn Daniel, nothing but pure rainwater had fallen, and neither Loubierre nor Point Michel had seen any signs of volcanic disturbance. But what happened at Point Moulatre enabled us to spot the locale of the eruption. Point Moulatre lies at the foot of the range of mountains on the top of which the Boiling Lake frets and seethes. The only outlet of the lake is a cascade, which falls into one of the branches of the Point Moulatre River, the color and temperature of which at one time and another, shows the existence, or otherwise, a volcanic activity in the lake country. We may observe, en passant, that the fall of the water from the lake is similar in appearance to the falls on the sides of Roy Rama in the interior of British Guiana. There is no continuous stream, but the water overleaps its basin like a kettle boiling over, and comes down in detached cascades from the top. May there not be a boiling lake on the unapproachable summit of Roy Rama? The phenomena noted at Point Moulatre on Sunday were similar to what we witnessed in Rousseau, but with every feature more strongly marked. The fall of mud was heavier, covering all the fields. The atmospheric disturbance was greater, and the change in the appearance of the running water about the place more surprising. The Point Moulatre River suddenly began to run volcanic mud and water. Then the mud predominated, and almost buried the stream under its weight, and the odor of sulfur in the air became positively oppressive. Soon the fish in the water, brochet, camo, may, croc, rope, mullet, down to the eel, the crawfish, the Tatar, and the Dormer died, and were thrown on the banks. The mud carried down by the river has formed a bank at the mouth which nearly damns up the stream and threatens to throw it back over the low-lying lands of the Point Moulatre estate. The reports from the Ladotte section of the Boiling Lake District are curious. The bachelor and admiral rivers and the numerous mineral springs which arise in that part of the island are all running a thick white flood like cream milk. The face of the entire country from the admiral river to the Sulfatera plain has undergone some portentious change which the frightened peasants who bring the news to Rousseau seem unable clearly and connectedly to describe, and the volcanic activity still continues. From this account it appears that the rain of water and mud came from a boiling lake on the mountains. It must have risen to a great height, like a water-spout, and then fallen in showers over the face of the country. We are reminded in this boiling lake of Dominica of the Welsh legend of the eruption of Linilion, the lake of waves which inundated the whole country. On the top of a mountain in the county of Caryon Island, called Mangarton, there is a deep lake known as Pulifaron which signifies hell-hole. It frequently overflows and rolls down the mountain in frightful torrents. Unsleeved on art in the territory of Morne in the county of Downe, Ireland, a lake occupies the mountain top, and its overflowings help to form rivers. If we suppose the destruction of Atlantis to have been in like manner, accompanied by a tremendous outpour of water from one or more of its volcanoes thrown to a great height and deluging the land, we can understand the description in the Chaldean legend of the terrible water spout, which even the gods grew afraid of, and which rose to the sky, and which seems to have been one of the chief causes together with the earthquake of the destruction of the country. And in this view we are confirmed by the Aramaean legend of the deluge, probably derived at an earlier age from the Chaldean tradition. In it we are told all on a sudden enormous volumes of water issued from the earth, and rains of extraordinary abundance began to fall. The rivers left their beds and the ocean overflowed its banks. The disturbance in Dominica duplicates this description exactly. In a moment the water and mud burst from the mountains. The flood gates of heaven were opened, and the river overflowed its banks. And here again we are reminded of the expression in Genesis. The same day were all the fountains of the great deep broken up, chapters 7, number 11, that this does not refer to the rain is clear from the manner in which it stated. The same day were all the fountains of the great deep broken up, and the windows of heaven were opened, and the rain was upon the earth, etc. And when the work of destruction is finished we are told the fountains also of the deep and the windows of heaven were stopped. This is a reminiscence by an inland people living where such tremendous volcanic disturbances were nearly unknown, of the terrible water spout which rose to the sky, of the Chaldean legend, and of the enormous volumes of water issuing from the earth of the Aramaian tradition. The Hindu legend of the flood speaks of the marine god Hayagriva, who dwelt in the Abyss, who produced the cataclysm. This is doubtless the archangel of the Abyss spoken of in the Chaldean tradition. The mountains of the north we have in Plato the following reference to the mountains of Atlantis. The whole country was described as being very lofty and precipitous on the side of the sea. The whole region of the island lies toward the south and is sheltered from the north. The surrounding mountains exceed all that are to be seen now anywhere. These mountains were the present Azores. One has but to contemplate their present elevation and remember the depth to which they descend in the ocean, to realize their tremendous altitude and the correctness of the description given by Plato. In the Hindu legend we find the fish god, who represents Poseidon, father of Atlantis, helping man over the mountain of the north. In the Chaldean legend, Cassisastra's vessel is stopped by the mountain of Nizir until the sea goes down. The mud which stopped navigation. We are told by Plato that Atlantis disappeared beneath the sea and then that sea became inaccessible, so that navigation on it ceased, on account of the quantity of mud which the engulfed island left in its place. This is one of the points of Plato's story which provoked the incredulity and ridicule of the ancient and even of the modern world. We find in the Chaldean legend something of the kind. Cassisastra says, I looked at the sea attentively observing and the whole of humanity had returned to mud.  The explorations of the ship Challenger show that the whole of the submerged ridge of which Atlantis is apart is to this day thickly covered with volcanic debris. We have but to remember the cities of Pompeii and Herculaneum which were covered with such a mass of volcanic ashes from the eruption of AD 79 that for 17 centuries they remained buried at a depth of from 15 to 30 feet. A new population lived and labored above them. An aqueduct was constructed over their heads and it was only when a farmer in digging for a well penetrated the roof of a house that they were once more brought to the light of day in the knowledge of mankind. We have seen that in 1783 the volcanic eruption in Iceland covered the sea with pumice for a distance of 150 miles and ships were considerably impeded in their course. The eruption in the island of Sumbawa in April 1815 threw out such masses of ashes as to darken the air. The floating cinders to the west of Sumatra formed on the 12th of April, a mass two feet thick and several miles in extent through which ships with difficulty forced their way. It thus appears that the very statement of Plato which has provoked the ridicule of scholars is in itself one of the corroborating features of his story. It's probable that the ships of the Atlanteans when they returned after the Tempest to look for their country found the sea impassable from the masses of volcanic ashes and pumice. They returned terrified of the shores of Europe and the shock inflicted by the destruction of Atlantis upon the civilization of the world probably led to one of those retrograde periods in the history of our race in which they lost all intercourse with the western continent, the preservation of a record. There is a singular coincidence in the stories of the Deluge in another particular. The legends of the Phoenicians preserved by San Shaniathan tell us that Tautus or Taut was the inventor of the alphabet and of the art of writing. Now we find in the Egyptian legends a passage of Manteo in which Thoth or Hermes Trismegistus before the Deluge inscribed on Stelli or tablets in hieroglyphics or sacred characters the principles of all knowledge. After the Deluge the second Thoth translated the contents of these Stelli into the Vulgar tongue. Josephus tells us that that the patriarch Seth in order that wisdom and astronomical knowledge should not perish erected in provision of the double destruction by fire and water predicted by Adam, two columns, one of brick and the other of stone on which this knowledge was engraved and which existed in the Syriatic country. In the Chaldean legends the god Ia ordered Cassasastra to inscribe the divine learning and the principles of all sciences on tablets of terracotta and bury them before the Deluge. In the city of the sun at Separa, Borosis in his version of the Chaldean flood says, the deity Cronus appeared to him, Shisesthras, in a vision and warned him that upon the fifteenth day of the month Dysus there would be a flood by which mankind would be destroyed. He therefore enjoined him to write a history of the beginning, procedure and conclusion of all things and to bury it in the city of the sun at Separa and to build a vessel etc. The Hindu Bhagavad Purana tells us that the fish god who warned the Sattaravata of the coming of the flood directed him to place the sacred scriptures in a safe place in order to preserve them from Haya Griva, a marine horse dwelling in the Abyss. Here we are to find the original of these legends in the following passage from Plato's history of Atlantis. Now the relations of their governments to one another were regulated by the injunctions of Poseidon as the law had handed them down. These were inscribed by the first, then on a column over a chalam which was situated in the middle of the island at the temple of Poseidon, whether the people were gathered together. They received and gave judgments and at daybreak they wrote down their sentences on a golden tablet and deposited them as memorials with their robes. There were many special laws which the several kings had inscribed about the temples. Critias page 120 A Succession of Disasters The Central American books translated by the Borbore state that originally a part of the American continent extended far into the Atlantic Ocean. This tradition is strikingly confirmed by the explorations of the ship Challenger which show that the dolphin's ridge was connected with the shore of South America north of the mouth of the Amazon. The Central American books tell us that this region of the continent was destroyed by a succession of frightful convulsions, probably at long intervals apart. Three of these catastrophes are constantly mentioned and sometimes there is reference to one or two more. The land in these convulsions was shaken by frightful earthquakes and the waves of the sea combined with volcanic fires to overwhelm and engulf it. Each convulsion swept away portions of the land until the whole disappeared, leaving the line of coast as it is now. Most of the inhabitants overtaken amid their regular employments were destroyed, but some escaped in ships and some fled for safety to the summits of high mountains or to portions of the land which, for a time, escaped immediate destruction. Baldwin's ancient America, page 176. This accords precisely with the teachings of geology. We know that the land from which America and Europe were formed once covered nearly or quite the whole space, now occupied by the Atlantic between the continents. And it's reasonable to believe that it went down piecemeal and that Atlantis was but of the stump of the ancient continent, which at last perished from the same causes and in the same way. The fact that this tradition existed among the inhabitants of America is proven by the existence of festivals, especially one in the Montecticale which were instituted to commemorate this frightful destruction of land and people, and in which, say the sacred books, princes and people humbled themselves before the divinity and besought him to withhold a return of such terrible calamities. Can we doubt the reality of events which we thus find confirmed by religious ceremonies at Athens, in Syria, and on the shores of Central America? And we find this succession of great destructions of the Atlantic continent in the triads of Wales, where traditions are preserved of three terrible catastrophes. We are told by the explorations of the ship challenger that the higher lands reached in the direction of the British islands. And the Celts had traditions that a part of their country once extended far out into the Atlantic and was subsequently destroyed. And the same succession of destructions is referred to in the Greek legends, where a deluge of ogigues, the most ancient of the kings of Boetia or Attica, a quite mythical person lost in the night of ages, preceded that of Ducalion. We will find hereafter the most ancient hymns of the Aryans praying God to hold the land firm. The people of Atlantis having seen their country thus destroyed, section by section, and judging that their own time must inevitably come, must have lived under a great and perpetual terror, which will go far to explain the origin of primeval religion and the hold which it took upon the minds of men. And this condition of things may furnish us a solution of the legends which have come down to us, of their efforts to perpetuate their learning on pillars, and also an explanation of that other legend of the Tower of Babel, which as I will show hereafter was common to both continents, and in which they sought to build a tower high enough to escape the deluge. All the legends of the preservation of a record prove that the united voice of antiquity taught that the antediluvians had advanced so far in civilization as to possess an alphabet and a system of writing. A conclusion which as we will see hereafter finds confirmation in the original identity of the alphabetical signs used in the Old World and the New. End of chapter 5, section 14, part 2, recording by Mike Harris. Section 15, part 3, chapter 1 of Atlantis, the Antediluvian World, by Ignatius Loyola Donnelly. Atlantis, the Antediluvian World, by Ignatius Loyola Donnelly. Part 3, the Civilization of the Old World and New, compared. Chapter 1. Civilization and Inheritance. Material civilization might be defined to be the result of a series of inventions and discoveries whereby man improves his condition and controls the forces of nature for his own advantage. The savage man is a pitiable creature as to which he is pursued by a perpetual hunger. He is exposed, unprotected to the blasts of winter and the heats of summer. A great terror sits upon his soul. For every manifestation of nature, the storm, the wind, the thunder, the lightning, the cold, the heat, all are threatening and dangerous to him. Chapter 1. Civilization and Inheritance. The Antediluvian World, by Ignatius Loyola Donnelly. Under the lightning, the cold, the heat, all are threatening and dangerous demons. The seasons bring him neither seed-timed or harvest, pinched with hunger, appeasing in part the everlasting craving of his stomach with seeds, berries and creeping things. He sees the animals of the forest dash by him and he has no means to arrest their flight. He is powerless and miserable in the midst of plenty. Every step towards civilization is a step of conquest over nature. The invention of the bow and arrow was, in its time, a far greater stride forward for the human race than the steam engine or the telegraph. The savage could now reach his game. His insatiable hunger could be satisfied. The very eagle, towering in its pride of place, was not beyond the reach of this new and wonderful weapon. The discovery of fire and the art of cooking was another immense step forward. The savage, having nothing but wooden vessels in which to cook, covered the wood with clay. The clay hardened in the fire. The savage gradually learned that he could dispense with the wood and thus pottery was invented. Then someone, if we are to believe the Shipway legends on the shores of Lake Superior, found fragments of the pure copper of that region, beat them into shape and the art of metallurgy was begun. Iron was first worked in the same way by shaping meteoric iron into spearheads. But it must not be supposed that these inventions followed one another in rapid succession. Thousands and perhaps tens of thousands of years intervened between each step. Many savage races have not to this day achieved some of these steps. Professor Richard Owen says, Unprepossessed and sober experience teaches that arts, language, literature are of slow growth, the results of gradual development. I shall undertake to show hereafter that nearly all the arts essential to civilization which we possess date back to the time of Atlantis. Certainly to that ancient Egyptian civilization which was co-evil with and an outgrowth from Atlantis. In six thousand years the world made no advance on the civilization which it received from Atlantis. Phoenicia, Egypt, Chaldea, India, Greece and Rome passed the torch of civilization from one to the other. But in all that lapse of time they added nothing to the arts which existed at the earliest period of Egyptian history. In architecture, sculpture, painting, engraving, mining, metallurgy, navigation, pottery, glassware, the construction of canals, roads, and aqueducts. The arts of Phoenicia and Egypt extended without material change or improvement to a period about two or three hundred years ago. The present age has entered upon a new era. It has added a series of wonderful inventions to the Atlantean list. It has subjugated steam and electricity to the uses of man. And its work has but commenced. It will continue until it lifts man to a plane as much higher than the present as the present is above the barbaric condition. And in the future it will be said that between the birth of civilization in Atlantis and the new civilization there stretches a period of many thousands of years during which mankind did not invent but simply perpetuated. Herodotus tells us in Utterpe that according to the information he received from the Egyptian priests their written history dated back eleven thousand three hundred forty years before his era or nearly fourteen thousand years prior to this time. They introduced him into a spacious temple and showed him the statues of three hundred forty one high priests who had in turn succeeded each other. And yet the age of Columbus possessed no arts except that of printing which was ancient in China which was not known to the Egyptians. And the civilization of Egypt at its first appearance was of a higher order than in a subsequent period of its history thus testifying that it drew its greatness from a fountain rather than itself. It was in its early days that Egypt worshipped one only God. In the later ages this simple and sublime belief was buried under the corruptions of polytheism. The greatest pyramids were built by the fourth dynasty and so universal was education at that time among the people that the stones with which they were built retained to this day the writing of the workmen. The first king was Mensus. At the epoch of Mensus, says Winchel, the Egyptians were already a civilized and numerous people. Menetho tells us that Athotus, the son of this first king Mensus, built the palace at Memphis that he was a physician and left anatomical books. All these statements imply that even at this early period the Egyptians were in a high state of civilization. In the time of Mensus the Egyptians had long been architects, sculptors, painters, mythologists, and theologians. That from Professor Richard Owen who says, Egypt is recorded to have been a civilized and governed community before the time of Mensus. The pastoral community of a group of nomad families as portrayed in the Pentateuch may be admitted as an early step in civilization but how far in advance of this stage is a nation administered by a kingly government consisting of grades of society with divisions of labor of which one kind assigned to the priesthood was to record a chronicle in names and dynasties of the kings, the duration and chief events of their reigns. Ernest Rennan points out that Egypt at the beginning appears mature, old, and entirely without mythical or heroic ages as if the country had never known youth. Its civilization has no infancy and its art no archaic period. The civilization of the old monarchy did not begin with infancy. It was already mature. We shall attempt to show that it matured in Atlantis and that the Egyptian people were unable to maintain it at the high standard at which they had received it as depicted in the pages of Plato. What king of Assyria or Greece or Rome or even of these modern nations has ever devoted himself to the study of medicine and the writing of medical books for the benefit of mankind? Their mission has been to kill not to heal the people. Yet here at the very dawn of Mediterranean history we find the son of the first king of Egypt recorded as a physician and having left anatomical books. I hold it to be incontestable that in some region of the earth primitive mankind must have existed during vast spaces of time and under most favorable circumstances to create, invent, and discover those arts and things which constitute civilization. When we have it before our eyes that for six thousand years mankind in Europe, Asia, and Africa, even when led by great nations and illuminated by marvelous minds, did not advance one inch beyond the arts of Egypt, we may conceive what lapses, what eons of time it must have required to bring savage man to that condition of refinement and civilization possessed by Egypt when it first comes within the purview of history. That illustrious Frenchman, H.A. Tain, History of English Literature, page 23, sees the unity of the Indo-European races manifest in their languages, literature, and philosophies, and argues that these preeminent traits are the great marks of an original model, and that when we meet them, 15, 20, 30 centuries before our era, in an area in an Egyptian, a Chinese, they represent the work of a great many ages, perhaps of several myriads of centuries, such as the first and richest source of these master faculties from which historical events take their rise, and one sees that if it be powerful, it's because this is no simple spring but a kind of lake, a deep reservoir wherein other springs have for a multitude of centuries discharged their several streams. In other words, the capacity of the Egyptian, Aryan, Chaldean, Chinese, Saxon, and Celt to maintain civilization is simply the result of civilized training during myriads of centuries, in some original home of the race. I cannot believe that the great inventions were duplicated spontaneously as some would have us believe in different countries. There is no truth in the theory that men pressed by necessity will always hit upon the same invention to relieve their wants. If this were so, all savages would have invented the boomerang. All savages would possess pottery, bows and arrows, slings, tents, and canoes. In short, all races would have risen to civilization, for certainly the comforts of life are as agreeable to one people as another. Civilization is not communicable to all. Many savage tribes are incapable of it. There are two great divisions of mankind, the civilized and the savage, and as we shall show, every civilized race in the world has had something of civilization from the savages. And as all roads lead to Rome, so all the converging lines of civilization lead to Atlantis, the abyss between the civilized man and the savage is simply incalculable. It represents not alone a difference in arts and methods of life, but in the mental constitution, the instincts and the predispositions of the soul. The child of the civilized races in his sports and manufactures water wheels, wagons, houses of cobs. The savage boy amuses himself with bows and arrows. The one belongs to a building and creating race, the other to a wild hunting stock. This abyss between savagery and civilization has never been passed by any nation through its own original force, and without external influences during the historic period. Those who were savages at the dawn of history are savages still. Barbarian slaves may have been taught something of the arts of their masters, and conquered races have shared some of the advantages possessed by their conquerors, but we will seek in vain for any example of a savage people developing civilization of and among themselves. I may be reminded of the Gauls, Goths, and Britons, but these were not savages. They possessed written languages, poetry, oratory, and history. They were controlled by religious ideas. They believed in God and the immortality of the soul, and in a state of rewards and punishments after death. Wherever the Romans came in contact with Gauls, or Britons, or German tribes, they found them armed with weapons of iron. The Scots, according to Tacitus, used chariots and iron swords in the Battle of the Grampians. Enormous, gladiized, Sine-Macroni. The Celts of Gaul are stated by Deodorus Siculus to have used iron-headed spears and coats of mail, and the Gauls who encountered the Roman arms in B.C. 222 were armed with soft iron swords, as well as at the time when Caesar conquered their country. Among the Gauls men would lend money to be repaid in the next world, and we need not add that no Christian people has yet reached that sublime height of faith. They cultivated the ground, built houses and walled towns, wove cloth and employed wheeled vehicles. They possessed nearly all the cereals and domestic animals we have, and they wrought in iron, bronze and steel. The Gauls had even invented a machine on wheels to cut their grain, thus anticipating our reapers and mowers by two thousand years. The difference between the civilization of the Romans under Julius Caesar and the Gauls under Vercingatorix was a difference in degree and not in kind. The Roman civilization was simply a development and perfection of the civilization possessed by all the European populations. It was drawn from the common fountain of Atlantis. If we find on both sides of the Atlantic precisely the same arts, sciences, religious beliefs, habits, customs and traditions, it's absurd to say that the peoples of the two continents arrived separately by precisely the same steps at precisely the same ends. When we consider the resemblance of the civilizations of the Mediterranean nations to one another, no man is silly enough to pretend that Rome, Greece, Egypt, Assyria, Phoenicia, each spontaneously and separately invented the arts, sciences, habits and opinions in which they agreed. But we proceed to trace out the thread of descent or connection from one to another. Why should a rule of interpretation prevail as between the two sides of the Atlantic, different from that which holds good as to the two sides of the Mediterranean sea? If in the one case similarity of origin has unquestionably produced similarity of arts, customs and condition, why in the other should not similarity of arts, customs and condition prove similarity of origin. Is there any instance in the world of two peoples without knowledge of or intercourse with each other happening upon the same invention, whether that invention be an arrowhead or a steam engine? If it required of mankind a lapse of at least six thousand years before it began anew the work of invention and took up the thread of original thought where Atlantis dropped it, what probability is there of three or four separate nations all advancing at the same speed to precisely the same arts and opinions? The proposition is untenable. If then we prove that on both sides of the Atlantic civilizations were found substantially identical. We have demonstrated that they must have descended one from the other or have radiated from some common source. Please visit LibriVox.org Recording by Mike Harris Atlantis The Antediluvian World by Ignatius Loyola Donnelly Part 3 The Civilization of the Old World and New Compared Chapter 2 The Identity of the Civilizations of the Old World and the New Mosaics at Mitla, Mexico Architecture Mexico tells us that the Atlanteans possessed architecture, that they built walls, temples, and palaces. We need not add that this art was found in Egypt and all the civilized countries of Europe as well as in Peru, Mexico, and Central America. Among both the Peruvians and Egyptians the walls recede inward and the doors were narrow at the top than at the threshold. The obelisks of Egypt covered with hieroglyphics are paralleled by the round columns of Central America, and both are supposed to have originated in phallus worship. The usual symbol of the phallus was an erect stone often in its rough state, sometimes sculpted, and from Squire, Serpent Symbol, page 49, Bancroft's Native Races, Vol. 3, page 504. The worship of Priapus was found in Asia, Egypt, along the European shore of the Mediterranean, and in the forests of Central America. The mounds of Europe and Asia were made in the same way and for the same purposes as those of America. Herodotus describes the burial of a Scythian king. He says, After this they set to work to raise a vast mound above the grave, all of them vying with each other and seeking to make it as tall as possible. It must be confessed, says Foster, prehistoric Races, page 193, that these Scythic burial rites have a strong resemblance to those of the mound builders. Homer describes the erection of a great symmetrical mound over Achilles, also one over Hector. Alexander the Great raised a great mound over his friend Hephaestion at a cost of more than a million dollars, and Semi-Ramus raised a similar mound over her husband. The pyramids of Egypt, Assyria, and Phoenicia had their duplicates in Mexico and Central America, carving on the Buddhist tower, Sarnath, India. The grave cysts made of stone of the American mounds are exactly like the stone chests or criss-fan for the dead found in the British mounds. Foster's prehistoric Races, page 109. Tumulihaven found in Yorkshire in closing wooden coffins, precisely as in the mounds of the Mississippi Valley. Ibbid, page 185. The articles associated with the dead are the same in both continents, arms, trinkets, food, clothes, and funeral urns. In both the Mississippi Valley and among the Chaldeans, vases were constructed around the bones, the neck of the vase being too small to permit the extraction of the skull. Foster's prehistoric Races, page 200. The use of cement was known alike to the European and American nations. The use of the arch was known on both sides of the Atlantic. The manufacture of bricks was known in both the Old and the New Worlds. The style of ornamentation in architecture was much the same on both hemispheres, as shown in the preceding designs, page 137, page 139. Metallurgy. The Atlanteans mined ores and worked in metals. They used copper, tin, bronze, gold, and silver, and probably iron. The American nations possessed all these bronze. The age of bronze, or of copper combined with tin, was preceded in America and nowhere else by a simpler age of copper, and therefore the working of metals probably originated in America, or in some region to which it was tributary. The Mexicans manufactured bronze and the Incas mined iron near Lake Titicaca, and the civilization of this latter region, as we will show, probably dated at Atlantean times. The Peruvians called gold the tears of the sun. It was sacred to the sun, as silver was sacred to the moon. Sculptor. The Atlanteans possessed this art, so did the American and Mediterranean nations. Dr. Arthur Schott, Smith rep, 1869, page 391, in describing the Karajagantesca, or gigantic face, a monument to Yismal in Yucatan, says, behind and on both sides, from under the miter, a short veil falls upon the shoulders, so as to protect the back of the head and the neck. This particular appendage vividly calls to mind the same feature in the symbolic adornments of Egyptian and Hindu priests, and even those of the Hebrew hierarchy. Dr. Schott sees in the orbicular wheel-like plates of this statue the wheel symbol of Kronos and Saturn, and in turn it may be supposed that the wheel of Kronos was simply the cross of Atlantis, surrounded by its encircling ring. Painting. This art was known on both sides of the Atlantic. The paintings upon the walls of some of the temples of Central America reveal a state of the art as high as that of Egypt. Waving. Plato tells us that the Atlanteans engraved upon pillars. The American nations also had this art in common with Egypt, Phoenicia, and Assyria. Agriculture. The people of Atlantis were preeminently an agricultural people, so were the civilized nations of America and the Egyptians. In Egypt the king put his hand to the plow at an annual festival, thus dignifying and consecrating the occupation of husbandry. In Peru precisely the same custom prevailed. In both the plow was known. In Egypt it was drawn by oxen and in Peru by men. It was drawn by men in the north of Europe down to a comparatively recent period. Public Works. The American nations built public works as great as or greater than any known in Europe. The Peruvians had public roads one thousand five hundred to two thousand miles long, made so thoroughly as to elicit the astonishment of the Spaniards. At every few miles taverns or hotels were established for the accommodation of travelers. Humboldt pronounced these Peruvian roads among the most useful and stupendous works ever executed by man. They built aqueducts for purposes of irrigation, some of which were five hundred miles long. They constructed magnificent bridges of stone and had even invented suspension bridges thousands of years before they were introduced into Europe. They had both in Peru and Mexico a system of posts by means of which news was transmitted hundreds of miles in a day precisely like those known among the Persians in the time of Herodotus and subsequently among the Romans. Stones similar to milestones were placed along the roads in Peru, see Prescott's Peru. Navigation. Sailing vessels were known to the Peruvians and the Central Americans. Columbus met in 1502 at an island near Honduras, a party of the Mayas in a large vessel equipped with sails and loaded with a variety of textile fabrics of diverse colors. Ancient Irish vows of the Bronze Age. Manufactures. The American nations manufactured woollen and cotton goods. They made pottery as beautiful as the wares of Egypt. They engraved gems and precious stones. The Peruvians had such immense numbers of vessels and ornaments of gold that the Inca paid with them a ransom for himself to Pizarro of the value of fifteen million dollars. Music. It's been pointed out that there is a great resemblance between the five-toned music of the Highland Scotch and that of the Chinese and other Eastern nations. Anthropology. Page 292. Weapons. The weapons of the New World were identically the same as those of the Old World. They consisted of bows and arrows, spears, darts, short swords, battle-axes, and slings, and both peoples used shields or bucklers and casks of wood or hide covered with metal. If these weapons had been derived from separate sources of invention, one country or the other would have possessed implements not known to the other like the blowpipe, the boomerang, etc. Absolute identity in so many weapons strongly argues identity of origin. Religion. The religion of the Atlanteans, as Plato tells us, was pure and simple. They made no regular sacrifices but fruits and flowers. They worshiped the sun. In Peru a single deity was worshiped, and the sun, his most glorious work, was honored as his representative. Quetzalcoatl, the founder of the Aztecs, condemned all sacrifice but that of fruits and flowers. The first religion of Egypt was pure and simple. Its sacrifices were fruits and flowers. Temples were erected to the sun, Ra, throughout Egypt. In Peru the great festival of the sun was called Ra-mi. The Phoenicians worshipped Baal and Moloch. The one represented the beneficent and the other the injurious powers of the sun. Religious Beliefs. The Guaneshas of the Canary Islands, who were probably a fragment of the old Atlantean population, believed in the immortality of the soul and the resurrection of the body, and preserved their dead as mummies. The Egyptians believed in the immortality of the soul and the resurrection of the body, and preserved the bodies of the dead by embalming them. The Peruvians believed in the immortality of the soul and the resurrection of the body, and they too preserved the bodies of their dead by embalming them. A few mummies in remarkable preservation have been found among the Chinooks and Flatheads. That from Schoolcraft, Bog. 5, page 693. The embalment of the body was also practiced in Central America and among the Aztecs. The Aztecs, like the Egyptians, mummified their dead by taking out the Baals and replacing them with aromatic substances. Dorman, Origin, Prim, Superstition, page 173. The bodies of the kings of the Virginia Indians were preserved by embalming. Beverly, page 47. Here are different races separated by immense distances of land and ocean, uniting in the same beliefs and in the same practical and logical application of those beliefs. The use of confession and penance was known in the religious ceremonies of some of the American nations, baptism was a religious ceremony with them, and the bodies of the dead were sprinkled with water. Vestal virgins were found in organized communities on both sides of the Atlantic. They were in each case pledged to celibacy and devoted to death if they violated their vows. In both hemispheres the Recreant were destroyed by being buried alive. The Peruvians, Mexicans, Central Americans, Egyptians, Phoenicians, and Hebrews each had a powerful hereditary priesthood. The Phoenicians believed in an evil spirit called Zebub. The Peruvians had a devil called Coupe. The Peruvians burnt incense in their temples. The Peruvians, when they sacrificed animals, examined their entrails and from those prognosticated the future. I need not add that all these nations preserved traditions of the deluge and all of them possessed systems of writing. The Egyptian priest of Seas told Solon that the myth of Phaeton, the son of Helios, having attempted to drive the chariot of the sun and thereby burning up the earth, referred to a declination of the bodies moving round the earth and in the heavens, comets, which caused a great conflagration upon the earth, from which those only escaped, who lived near rivers and seas. The Codex Chimalpapoca, a Nahua Central American record, tells us that the third era of the world, or third sun, is called Quiatonatia, or son of rain, because in this age there fell a rain of fire, all which existed burned and there fell a rain of gravel. The rocks boiled with tumult and there also arose the rocks of vermilion color. In other words, the traditions of these people go back to a great cataclysm of fire, when the earth possibly encountered, as in the Egyptian story, one of the bodies moving round the earth and in the heavens. They had also memories of the drift period and of the outburst of plutonic rocks. If man has existed on the earth as long as science asserts, he must have passed through many of the great catastrophes that are written upon the face of the planet, and it's very natural that in myths and legends he should preserve some recollection of events so appalling and destructive. Among the early Greeks, Pan was the ancient god, his wife was Maya. The Avebraso de Borborg calls attention to the fact that Pan was adored in all parts of Mexico and Central America, and at Panuca, or Panca, literally Panopolis, the Spaniards found their entrance into Mexico, superb temples and images of Pan, but assures introduction in land as Relacion. The names of both Pan and Maya enter extensively into the Maya vocabulary. Maya being the same as Maya, the principal name of the peninsula, and Pan, added to Maya, makes the name of the ancient capital, Maya Pan. In the Nahua language, Pan, or Pani, signifies a quality to riches above, and Pentecutl was the progenitor of all beings. North Americans of antiquity, page 467, the ancient Mexicans believed that the sun god would destroy the world in the last night of the 52nd year, and that he would never come back. They offered sacrifices to him at that time to propitiate him. They extinguished all the fires in the kingdom. They broke all their household furniture. They hung black masks before their faces. They prayed and fasted. And on the evening of the last night they formed a great procession to a neighboring mountain. A human being was sacrificed exactly at midnight. A block of wood was laid at once on the body and fire was then produced by rapidly revolving another piece of wood upon it.  Precisely the same custom obtained among the nations of Asia Minor and other parts of the continent of Asia, wherever sun worship prevailed at the periodical reproduction of the sacred fire, but not with the same bloody rights as in Mexico. Valentini, Maya Archaeology, page 21. Today the Brahmin of India churns his sacred fire out of a board by boring into it with a stick. The Romans renewed their sacred fire in the same way, and in Sweden, even now, a need fire is kindled in this manner when cholera or other pestilence is about. Tyler's Anthropology, page 262. A belief in ghosts is found on both continents. The American Indians think that the spirits of the dead retain the form and features which they wore while living, that there is a hell and a heaven, that hell is below the earth and heaven above the clouds, that the souls of the wicked sometimes wander the face of the earth, appearing occasionally to mortals. The story of Tantalus is found among the Chippewhians, who believe that bad souls stand up to their chins in water inside of the spirit land which they can never enter. The dead passed to heaven across a stream of water by means of a narrow and slippery bridge from which many were lost. The Zunis set apart a day each year which they spent among the graves of their dead, communing with their spirits and bringing them presents, a kind of all-souls day. Dormin, Primitive Superstitions, page 35. The Stygian Flood and Scylla and Sharibdis are found among the legends of the caribs, if it page 37. Even the Boat of Charon reappears in the traditions of the Chippewhians. The Oriental belief in the transmigration of souls is found in every American tribe. The souls of men passed into animals or other men, Schoolcraft, volume 1, page 33. The souls of the wicked passed into toads and wild beasts. Dormin, Primitive Superstitions, page 50. Among both the Germans and the American Indians, lycanthropy or the metamorphosis of men into wolves was believed in.  The Irish legend of hunters pursuing an animal which suddenly disappears, where upon a human being appears in its place, is found among all the American tribes, that timid and harmless animal the hare was singularly enough an object of superstitious reverence and fear in Europe, Asia, and America. The ancient Irish killed all the hares they found on May Day among their cattle, believing them to be witches. Caesar gives an account of the horror in which these animals were held by the Britons. The Kalmux regarded the rabbit with fear and reverence. Divine honors were paid to the hare in Mexico. Wabasso was changed into a white rabbit and canonized in that form. The white bull, Apis of the Egyptians, reappears in the sacred white buffalo of the Dakotas, which was supposed to possess supernatural power, and after death became a god, the white doe of European legend had its representative in the white deer of the East Atonic Valley, whose death brought misery to the tribe. The transmission of spirits by the laying on of hands and the exorcism of demons were part of the religion of the American tribes. The witches of Scandinavia, who produced tempests by their incantations, are duplicated in America, a Cree sorcerer sold three days of fair weather for one pound of tobacco. The Indian sorcerers around Freshwater Bay kept the winds and leather bags, and disposed of them as they pleased. Among the American Indians it's believed that those who are insane or epileptic are possessed of devils. Tyler, primitive cultures, Vol. 2 pages 123 to 126.  The spirits of the animals are much feared, and their departure out of the body of the invalid is a cause of thanksgiving. Thus an Omaha, after an erectation, says, Thank you, animal. Dorman, primitive superstitions, page 55. In both continents burnt offerings were sacrificed to the gods. In both continents the priests divined to the future from the condition of the internal organs of the man or animal devised. Ibbid pages 214 to 26. In both continents the future was revealed by the flight of birds and by dreams. In Peru and Mexico there were colleges of augers, as in Rome, who practiced divination by watching the movements and songs of birds. Ibbid page 261. Animals were worshiped in Central America and on the banks of the Nile. The Ojibwe's believed that the barking of a fox was ominous of ill. Ibbid page 225. The peasantry of western Europe have the same belief as to the howling of a dog. The belief in satyrs and other creatures, half man and half animal, survived in America. The kikapus are Darwinians. They think their ancestors had tails, and when they lost them the impudent fox sent every morning to ask how their tails were, and the bear shook his fat sides of the joke. Ibbid page 232. Among the natives of Brazil the father cut a stick at the wedding of his daughter. This was done to cut off the tails of any future grandchildren, that from Tyler, volume 1, page 384. Jove, with the thunderbolts in his hand, is duplicated in the Mexican god of thunder, Mexcoatl, who is represented holding a bundle of arrows. He rode upon a tornado and scattered the lightnings. Dormin, primitive superstitions, page 98. The confession of their sins was with a view to satisfy the evil spirit and induce him to leave them, Ibbid page 57. Dionysus, a Bacchus, is represented by the Mexican god Texcatazoncatl, the god of wine, Bancroft, volume 3, page 418. Atlas reappears in Chibchacom, the deity of the Chibchus. He bears the world on his shoulders, and when he shifts the burden from one shoulder to another severe earthquakes are produced. Bollard, pages 12 and 13. Ducalian, re-peopling the world, is repeated in Sholalt, who after the destruction of the world descended to Mitlan, the realm of the dead, and brought thence a bone of the perished race. This sprinkled with blood grew into a youth, the father of the present race. The Kishahiro gods, Hanapu and Shiblank, died. Their bodies were burnt, their bones ground to powder and thrown into the waters, whereupon they changed into handsome youths with the same features as before. Dormin, Primitive Superstitions, page 193. Witches and warlocks, mermaids and mermen are part of the mythology of the American tribes, as they were of the European races. Ibid, page 79. The mermaid of the autos was woman to the waist and fair, thence fish-like. Ibid, page 278. The snake locks of Medusa are represented in the snake locks of Ato Tautho, an ancient culture hero of the Iroquois. A belief in the incarnation of gods in men and the physical translation of heroes to heaven is part of the mythology of the Hindus and the American races. Hiawatha, we are told, rose to heaven in the presence of the multitude, and vanished from sight in the midst of sweet music. The vocal statues and oracles of Egypt and Greece were duplicated in America. In Peru, in the valley of Remac, there was an idol which answered questions and became famous as an oracle. Dormin, Primitive Superstitions, page 124. The Peruvians believed that men were sometimes metamorphosed into stones. The Oneidas claimed descent from a stone as the Greeks from the stones of Dukalion. Ibid, page 132. Witchcraft is an article of faith among all the American races. Among the Illinois Indians, they made small images to represent those whose days they have a mind to shorten and which they stab to the heart, whereupon the person represented is expected to die. Charlevoix, volume 2, page 166. The witches of Europe made figures of wax of their enemies and gradually melted them at the fire, and as they diminished, the victim was supposed to sicken and die. A writer in the Popular Science Monthly, April 1881, page 828, points out the fact that there is an absolute identity between the folklore of the Negroes on the plantations of the south and the myths and stories of certain tribes of Indians in South America, as revealed by Mr. Herbert Smith's Brazil, the Amazons, and the Coast, New York's Gribner, 1879. Mr. Harris, the author of a work on the folklore of the Negroes, asks this question. When did the Negro, or the North American Indian, come in contact with the tribes of South America?


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