presence of Mongol blood in the veins of the inhabitants of that region, though it is probably Tartar or Japanese rather than Chinese. Indeed, when we consider that the distance across Bering Strait is all that intervenes between the two continents, that this is at times completely frozen over, thus practically connecting America and Asia, and that, both by sea and by ice, the inhabitants on both sides of the strait are known to have had communication with each other from time immemorial, a lack of resemblance, physical and otherwise, would be far more strange

lor, in Cal. Farmer, July 25, 1862. Grant, Ocean to Ocean, p. 304, says that the Chinese and Indians resemble one another so much that were it not for the queue and dress they would be difficult to distinguish. "The Pacific Indian is Mongolian in size and complexion, in the shape of the face, and the eyes,' and he wants many of the manly characteristics of the Eastern Indians. Morelet, Voyage, tom. i., p. 148, says of the Yucatan Indians, leur teint cuivré et quelquefois jaunâtre présente un ensemble de caractères qui rapproche singulièrement leur race de celle des tribus d'origine mongole. This point of physical resemblance is, however, denied by several writers; thus Kneeland, Wonders, p. 53, says that though Americans have generally been accepted as Mongolians, yet if placed side by side with Chinese, hardly any resemblance will be found in physical character, except in the general contour of their faces and in their straight black hair; their mental characteristics are entirely opposite. Adair writes: 'Some have supposed the Americans to be descended from the Chinese: but neither their religion, laws, customs, &c., agree in the least with those of the Chinese: which sufficiently proves that they are not of that line.' He goes on to say that distance, lack of maritime skill, etc., all disprove the theory. He also remarks that the prevailing winds blow with little variation from east to west, and therefore junks could not have been driven ashore. Amer. Ind., pp. 12-13. Could we hope that the monuments of Central and South America might attract the attention and excite the interest of more American scholars than hitherto, the theory of the Mongol origin of the Red-men would soon be numbered among exploded hypotheses. Nott and Gliddon's Indig. Races, p. 188. 'MM. Spix et Martius ont remarqué la ressemblance extraordinaire qui existe entre la physionomie des colons Chinois et celle des Indiens. La figure des Chinois est, il est vrai, plus petite. Ils ont le front plus large, les lèvres plus fines, et en général les traits plus délicats et plus doux que ceux des sauvages de l'Amérique. Cependant, en considérant la conformation de leur tête, qui n'est pas oblongue, mais angulaire, et plutôt pointue, leur crâne large, les sinus frontaux proéminents, le front bas, les os des joues très saillants, leurs yeux petits et obliques, le nez proportionnellement petit et épaté, le peu de poils garnissant leur menton et les autres parties du corps, leur chevelure moins longue et plate, la couleur jaunâtre ou cuivrée de leur peau, on retrouve les traits physiques communs aux deux races.' Warden, Recherches, p. 123. The Americans certainly approach the Mongols and Malays in some respects, but not in the essential parts of cranium, hair, and profile. If we regard them as a Mongol branch, we must suppose that the slow action of climate has changed them thus materially during a number of centuries. Malte-Brun, Précis de la Géog., tom. vi., p. 289.

MONGOLIAN ANALOGIES.

39

than its presence. In spite of what may be said to the contrary, there can be no doubt that the Mongolian type grows less and less distinct as we go south from Alaska, though, once grant the Mongols a footing on the continent, and the influence of their religion, languages, or customs may, for all we know, have extended even to Cape Horn.

Analogies have been found, or thought to exist, between the languages of several of the American tribes, and that of the Chinese. But it is to Mexico, Central America, and, as we shall hereafter see, to Peru, that we must look for these linguistic affinities, and not to the north-western coasts, where we should. naturally expect to find them most evident.86 The similarity between the Otomí and Chinese has been remarked by several writers.87 A few customs are

86 This will be best shown by referring to Warden's comparison of American, Chinese, and Tartar words. Recherches, pp. 125-6. The Haidahs, are said, however, to have used words known to the Chinese. Deans' Remains in B. Col., MS. Mr Taylor writes: "The Chinese accent can be traced throughout the Indian (Digger) language,' and illustrates his assertion with a comparative vocabulary of Indian and Chinese. Cal. Farmer, Sept. 12, 1862. The Chinese in California 'are known to be able to converse with them (the Indians) in their respective languages.'! Cronise's California, p. 31.

87 Warden, Recherches, pp. 127-9, gives a long list of these resemblances. See also Ampère, Prom. en Amér., tom. ii., p. 301; Prescott's Mex., vol. iii., p. 396; Faliés, Études Hist. sur les Civilisations, tom. i., pp. 380-1. Molina found (in Chili?) inscriptions resembling Chinese. M'Culloh's Researches on Amer., pp. 171-2. Bossu found some similarity between the language of the Natchez of Louisiana, and the Chinese. Noureaux Voyages aux Indes Occidentales, tom. i., let. xviii.; cited by Warden, Recherches, p. 121. The last mentioned author also quotes a long list of analogies between the written language of the Chinese and the gesture language of the northern Indians, from a letter written by Wm Dunbar to the Philosophical Society of Philadelphia, and comments thereon. Recherches, p. 176. Of the value of these philological proofs the reader may judge by the following fair sample: 'the Chinese call a slave, shungo; and the Naudowessie Indians, whose language from their little intercourse with the Europeans is the least corrupted, term a dog, shungush. The former denominate one species of their tea, shousong; the latter call their tobacco, shousassau.' Carver's Trav., p. 214. The supposition of Asiatic derivation is assumed by Smith Barton on the strength of certain similarities of words, but Vater remarks, these prove only partial migrations. Malte-Brun, Précis de la Géog., tom. vi., p. 290. On the whole, more analogies (etymol.) have been found with the idioms of Asia, than of any other quarter. But their amount is too inconsiderable to balance the opposite conclusion inferred by a total dissimilarity of structure.' Prescott's Mex., vol. iii., p. 396. Barton, New Views, gives a comparative vocabularly to show that Asiatic traces have been discovered in the languages of South as well as North America. Latham, Man and His Migrations, p. 185,

mentioned as being common to both Chinese and Americans, but they show absolutely nothing, and are scarcely worth recounting. For instance, Bossu, speaking of the Natchez, says, "they never pare their finger finger nails, and it is well known that in China long nails on the right hand are a mark of nobility. 188 "It appears plainly" to Mr Carver "that a great similarity between the Indian and Chinese is conspicuous in that particular custom of shaving or plucking off the hair, and leaving only a small tuft on the crown of the head."89 M. du Pratz has "good grounds to believe" that the Mexicans came originally from China or Japan, especially when he considers "their reserved and uncommunicative disposition, which to this day prevails among the people of the eastern parts of Asia."90 Architectural analogy there is none.91

The mythological evidence upon which this and other east-Asiatic theories of origin rest, is the similarity between the more advanced religions of America and Buddhism. Humboldt thinks he sees in the snake cut in pieces the famous serpent Kaliya or Kalinaga, conquered by Vishnu, when he took the form

has proofs that 'the Kamskadale, the Koriak, the Aino-Japanese, and the Korean are the Asiatic languages most like those of America.' 'Dans quatre-vingt-trois langues américaines examinées par MM. Barton et Vater, on en a reconnu environ cent soixante-dix dont les racines semblent être les mêmes; et il est facile de se convaincre que cette analogie n'est pas accidentelle, qu'elle ne repose pas simplement sur l'harmonie imitative, ou sur cette égalité de conformation dans les organes, qui rendpresque identiques les premiers sons articulés par les enfans. Sur cent soixante-dix mots qui ont des rapports entre eux, il y en a trois cinquièmes qui rappellent le mantchou, le tungouse, le mongol et le samojède, et deux cinquièmes qui rappellent les langues celtique et tschoude, le basque, le copte et le congo.' Humboldt, Vues, tom. i., pp. 27-8. Prichard, Nat. Hist. Man, vol. ii., pp. 512-13, thinks that the Otomí monosyllabic language may belong to Chinese and Indo-Chinese idioms; but Latham, Varieties of Man, p. 408, doubts its isolation from other American tongues, and thinks that it is either anaptotic or imperfectly agglutinate.

88 Nouveaux Voyages aux Indes Occidentales, tom. i., lettre xviii. Cited by Warden, Recherches, p. 121.

89 Trav., p. 213.

90 Hist. of Louisiana, London 1774.

91 Speaking of the ruins of Central America, Stephens says: 'if their (the Chinese) ancient architecture is the same with their modern, it bears no resemblance whatever to these unknown ruins.' Cent. Amer., vol. ii., p.

BUDDHISM IN THE NEW WORLD.

41

of Krishna, and in the Mexican Tonatiuh, the Hindu Krishna, sung of in the Bhagavata-Purana."2 Count Stolberg, is of opinion that the two great religious sects of India, the worshipers of Vishnu and those of Siva, have spread over America, and that the Peruvian cult is that of Vishnu when he appears in the form of Krishna, or the sun, while the sanguinary religion of the Mexicans is analogous to that of Siva, in the character of the Stygian Jupiter. The wife of Siva, the black goddess Kali or Bhavani, symbol of death and destruction, wears, according to Hindu statues and pictures, a necklace of human skulls. The Vedas ordain human sacrifices in her honor. The ancient cult of Kali, continues Humboldt, presents, without doubt, a marked resemblance to that of Mictlancihuatl, the Mexican goddess of hell; "but in studying the history of the peoples of Anáhuac, one is tempted to regard these coincidences as purely accidental. One is not justified in supposing that there must have been communication between all semi-barbarous nations who worship the sun, or offer up human beings in sacrifice.""

92 Humboldt, Vues, tom. i., p. 236. Speaking of the Popol Vuh, Viollet-le-Duc says: 'Certains passages de ce livre ont avec les histoires héroïques de l'Inde une singulière analogie.' In Charnay, Ruines Amér., p. 40. See also, Brasseur de Bourbourg, Quatre Lettres, pp. 212-13, 236-42.

Geschichte der Religion Jesu Christi, tom. i., p. 426. Quoted in Humboldt, Vues, tom. i., p. 256.

94 Vues, tom. i., p. 257. Tschudi, again, writes: 'As among the East Indians, an undefined being, Bramah, the divinity in general, was shadowed forth in the Trimurti, or as a God under three forms, viz., Bramah, Vishnu, and Sciva; so also the Supreme Being was venerated among the Indians of Mexico, under the three forms of Ho, Huitzilopoctli, and Tlaloc, who formed the Mexican Trimurti. The attributes and worship of the Mexican goddess Mictanihuatl preserve the most perfect analogy with those of the sanguinary and implacable Kali; as do equally the legends of the Mexican divinity Teayamiqui with the formidable Bhavani; both these Indian deities were wives of Siva-Rudra. Not less surprising is the characteristic likeness which exists between the pagodas of India and the Teocallis of Mexico, while the idols of both temples offer a similitude in physiognomy and posture which cannot escape the observation of any one who has been in both countries. The same analogy is observed between the oriental Trimurti and that of Peru; thus Con corresponds to Bramah, Pachacamac to Vishnu, and Huiracocha to Siva. The Peruvians never dared to erect a temple to their ineffable God, whom they never confounded with other divinities; a remarkable circumstance, which reminds us of similar conduct among a part of the inhabitants of India as to Bramah, who is the

Humboldt, who inclines strongly toward the belief that there has been communication between America and southern Asia, is at a loss to account for the total absence on the former continent of the phallic symbols which play such an important part in the worship of India. 95° But he remarks that M. Langlès observes that in India the Vaichnava, or votaries of Vishnu, have a horror of the emblem of the productive force, adored in the temples of Siva and his wife Bhavani, goddess of abundance. "May not we suppose," he adds, "that among the Budd

Eternal, the abstract God. Equally will the study of worship in the two hemispheres show intimate connection between the existence and attributes of the devadasis (female servants of the Gods) and the Peruvian virgins of the Sun.

All these considerations, and many others, which from want of space we must omit, evidently prove that the greater part of the Asiatic religions, such as that of Fo, in China, of Buddha, in Japan, of Sommono-Cadom, in India, the Lamaism of Thibet, the doctrine of Dschakdschiamuni among the Mongols and Calmucs; as well as the worship of Quetzalcoatl, in Mexico, and of Mango-Capac, in Peru, are but so many branches of the same trunk; whose root the labors of archæology and modern philosophy have not been able to determine with certainty, notwithstanding all the discussion, perseverance, sagacity, and boldness of hypothesis, among the learned men who have been occupied in investigating the subject.' After remarking upon the marvelous analogy between Christianity and Buddhism as found to exist by the first missionaries to Thibet, he goes on: 'Not less, however, was the surprise of the first Spanish ecclesiastics, who found, on reaching Mexico, a priesthood as regularly organized as that of the most civilized countries. Clothed with a powerful and effective authority which extended its arms to man in every condition and in all the stages of his life, the Mexican priests were mediators between man and the Divinity; they brought the newly born infants into the religious society, they directed their training and education, they determined the entrance of the young men into the service of the State, they consecrated marriage by their blessing, they comforted the sick and assisted the dying.' Finally, Tschudi finds it necessary to 'insist on this point, that Quetzalcoatl and Mango Capac were both missionaries of the worship of Bramah or Buddha, and probably of different sects.' Peruvian Antiq., pp. 17-20. Domenech, Deserts, vol. i., p. 52, has this passage, nearly word for word the same as Tschudi, but does not mention the latter author's name. There is a remarkable resemblance between the religion of the Aztecs and the Buddhism of the Chinese.' Gentleman's Magazine; quoted in Washington Standard, Oct. 30, 1869. In Quetzalcoatl may be recognized one of the austere hermits of the Ganges, and the custom of lacerating the body, practiced by so many tribes, has its counterpart among the Hindoos. Priest's Amer. Antiq., p. 211. Quetzalcoatl, like Buddha, preached against human sacrifice. Humboldt, Vues, tom. i., p. 265.

95 'Il est très-remarquable aussi que parmi les hiéroglyphes mexicains on ne découvre absolument rien qui annonce le symbole de la force génératrice, ou le culte du lingam, qui est répandu dans l'Inde et parmi toutes les nations qui ont eu des rapports avec les Hindoux.' Vues, tom. i., p. 275. 96 Recherches Asiatiques, tom. i., p. 215.