"There is then," he says, "no resemblance in these remains to those of the Egyptians; and failing here we look elsewhere in vain."
His conclusions upon false premises, would indeed prove "no resemblance:" but, truth and her all-powerful propositions are against him,—his own descriptions, and those of his attendant artist crush him at every step,—they both prove "resemblance" in every Ruin;—at Copan, pyramidal structures, idol-obelisks, and sepulchral chamber: at Palenque, profile figures, and square-based, pyro-foundations: at Uxmal the same, with a Colonnade of circular Columns,—and at the second city (Palenque) a stone statue is even found, and from the engraving, Egypt, or her Tyrian neighbour, would instantly claim it. Of this statue he writes. (Vol. ii., p. 349.)
"We were at once struck with its expression of serene repose, and its strong resemblance to Egyptian Statues. (!) In height it is ten feet six inches, of which two feet six inches were under ground. The head-dress is lofty and spreading: there are holes in [near] the place of ears, which perhaps were adorned with ear-rings of gold and pearls. Round the neck is a necklace: and pressed against the breast by the right hand, is an instrument apparently with teeth."
In the wood-cut this "instrument with teeth" is no more or less, than part of a muralled crown, and it may have been, therefore, the Statue of the Guardian of the City. The Tyrian Coins have the muralled crown on the head of the obverse profile, which represents Astartē, the tutelary Goddess of the Tyrians and Sidonians.
"The left hand rests on a hieroglyphic, from which descends some symbolical ornament: the figure stands on what we have always considered a hieroglyphic (plinth) analogous again to the custom in Egypt of recording the name and office of the hero, or other person represented."
In the last quotation but one, he distinctly uses the word "resemblance," preceded by that of "strong," to enforce the similitude to the Egyptian; and in the last quotation he says, that the hieroglyphical plinth is "analogous again to the custom of Egypt!" As he has visited, and written of the statues of the Nile, we will not gainsay his judgment even by a suspicion. The statues on the building, surmounting the pyramidal base at Uxmal, (Waldeck's folio) strongly resemble the general character of the Egyptian,—the head-dress and cape especially,—the difference is, that otherwise than the lappet, hood, and cape,—the figure is entirely naked,—whereas the Egyptian statues generally possess the additional costume of the loin-cloth.
"They [the Ruins] are different from the works of any other known people, of a new order, and entirely and absolutely anomalous: they stand alone."
Every people (he argues) and the nations known at the present day, by history, or by ruins, have been searched in order to identify by fac-simile resemblance, but in vain,—though Egypt, we have shewn, claims the bases and many attendant analogies. What Nation then ever existed (possessing navigable means) of whose works by Architecture and Sculpture we have no knowledge?—"That is the question,"—and that answered, it will aid the solving of the mysterious problem around the Ruins. Then here is the answer, without any fear of contradiction or denial. The only nation is the Tyrian!—that name is used in its triple or Phœnician sense, and comprehends Sidon, Tyrus, and Carthage,—not a remnant remains whereby the slightest form can be traced, save the mere foundations of their former greatness! Egypt was the neighbour of the Tyrian, and consequently imparted her knowledge through commercial communion.
The inhabitants of Tyrus from their small locality [i. e. the Island] were essentially a practical people,—they had no space to build idle or useless edifices, like those of Egypt,—they had no captives! The Tyrians were of all people of the ancient world, best adapted to imitate what was of utility and stability,—thence their selecting pyramidal bases, as foundations for their Temples in America, and which have preserved those edifices, and the judgment of the builders, even to this day, through a period of time beyond two thousand years! It also evinced that acuteness and skill, in applying means to ends, for which, as a Nation, they were so renowned. In Section 3, of the Analogies, we will establish from Scriptural History the early Architecture (as to its style) of the ancient Tyrians.
The Ruins in Ancient America (and by that term we mean anterior to the re-discovery by Columbus) do indeed "stand alone:"—a "new order" to the modern eye they may be—but over two thousand years ago, the "order" might have been termed the Egypto-Tyrian:—and reason, research, and analogies of Religious and National Customs, will prove that the name now given to this newly-discovered ancient order is correct;—and that the moderns may not only repeat the term, but, even aid the Science of Architecture, by the application of the rules and principles of utility and solidity, now discovered in the Western Hemisphere!
Our review of his "conclusions" has advanced sufficiently far for our purpose; for it must be evident that a complete refutation of his deductions has been given, and founded upon his own descriptions, and illustrations,—apart from Baron Humboldt's and Waldeck's works, or any humble commentaries of our own. It will naturally be asked—"What could have been the motive of such contradiction, and against himself?" A hidden motive has more than once been hinted at in the foregoing pages. O! love of Country! how inherent is thy power in the human mind!—but, never before was it exerted to the same extent as by our favourite Traveller, as evinced in the motive for rejecting all Nations—except his own, as claimants for the builders of Copan, and her muralled companions of the Western Continent.
Talk of the Dacii, and the Curtius, impaling themselves upon the spears of the enemy, or plunging into a gulph to close it,—why, our devoted Traveller does more than all this—for he survives the shock and fall!
The devotional lines unfolding the long concealed motive for rejecting all other Nations, must not be withheld, he writes—
"I invite to this subject the special attention of those familiar with the Arts of other countries;—for, unless I am wrong, we have a conclusion far more interesting and wonderful than that of connecting the builders of these cities with the Egyptians, or any other people. It is the Spectacle of A PEOPLE skilled in Architecture, Sculpture, and Drawing, and beyond doubt, other more perishable arts; and possessing the cultivation and refinement attendant upon these,—not derived from the Old World, but ORIGINATING AND GROWING up here, [America] without models or masters,—having a distinct, separate, independent existence:—LIKE THE PLANTS AND FRUITS OF THE SOIL—INDIGENOUS!"
Temples and Pyramids defend your rights! Pericles and Phidias protect the Arts!—for in the Western Continent, without "models or masters,"—Edifices, Architects, and Sculptors, as "plants and fruit"—or like—
He brings forward different Nations to father the Architecture in Ancient America,—he calls for "spirits from the vasty deep;" but they will not come,—he calls to the Hindu, Chinese, and Japanese, to claim the Child,—they reject it. Europe does the same.—Greece is not claimed,—although the meander border is on the Sculptured drapery of the offspring. It must then belong to Asia!—No?—well then certainly to the great Nation of Africa—Egypt!—what! the negative again?—the writ to find the Parent is about to be returned endorsed non est inventus, and the Architectural Child to be declared fatherless,—for he passes by the only Nation of all others that should have been selected,—from their means of accomplishing the migration,—their knowledge of art,—skill in imitation,—their neighbourhood and communion with Egypt,—every circumstance proclaims—Tyrus:—but,—no,—this would not answer the purpose of the fascinating Traveller,—his "conclusion" had a peculiar end in view,—something National,—and with that love of country so conspicuous (God be praised!) in the Anglo-Saxon race, he discards Europe, Asia, and Africa as the Builders,—to him there is a nobler idea,—that the Temples, Palaces, and Altars,—Priests, Kings, and People,—Architects, Sculptors, and Painters belonged to America only,—that they were as the "plants" "indigenous to the Soil,"—or, that they sprung like Minerva, ready armed and equipped, as the law of art directs, from the mental citadel of Jove himself!
His "conclusion," which gives no distant antiquity to these Ruins (but which is absolutely apparent), is somewhat in analogy with that which may be supposed to have been offered to a travelling Astronomer, by a homestead-loving Cottager,—who declared that the Moon could not be ancient and inhabited, because the freshness would prevent both propositions. "Freshness! How so, my good woman?" asked the Newtonian disciple. "How so!" she replied. "How wise you gentlemen with long telescopes are!—how so?—why because there is a New moon every month, and, consequently, there would not be time enough for people to be born,—or if they were to grow up like 'plants,' they would be cut down every month!—and consequently they could not be ancient,—any how!" But to be serious.—Our just pride of native land! England,—as expressed in "The First Oration upon the Life, Character, and Genius of Shakspeare,"[5] and our impartial love (as a Citizen of the United States) for the Nation claiming Washington as its founder, is too well known and recorded in our humble Oration upon her History and Independence,[6]—and in public debate, discourses, and speeches, both in England and America;—together with the feelings of duty;—and gratitude founded upon hospitality and the Medallic presentations received in both Countries, to admit even of a question, as to our resolution to uphold their glory and amity, at home or abroad,—and that without fear or favour, from foe or friend! It was the very spirit of that love for the country, which has graced us by its Citizenship, that led us to detect the erroneous "conclusions" of Mr. Stephens in reference to these Ruins:—for the errors must be evident even to himself, should these fervent but honest pages, ever meet his perusal;—and appreciating as we do, the valuable and interesting volumes he has given to the Library of "Travels,"—good nature,—knowledge of the Arts,—united with a justifiable, and a necessary independence, called forth by the importance of the subject,—have been the only means employed by us in criticising his work.
In his last chapters, he seems to have forgotten what he had written in his descriptions of the Ruins: and that his "Conclusion" was a sudden thought,—and, as proved, not founded upon that which preceded. It could not be otherwise, for
"A change came o'er the spirit of his dream!"
It is scarcely a question, whether he adds to the fame of America so much, by making the Architects and the Mexican Aborigines to rise up, as "indigenous" to the land, and thence directly opposing the Bible,—the first Parents, and the Diluvian Ancestors,—as if he had traced, and proved them to be from scientific and accomplished Tyrus,—or those of the North, from "chosen" and courageous Israel, and following on their track—to trace principles derived from an Apostle of Christianity, together with the fulfilment of the words of a Sacred Prophet!
This question cannot contemplate the fame of the United-States,—either as a Nation or a People,—although it does that of the Western Hemisphere generally;—that of the Republic is consolidated with the essential spirit and glory of the Anglo-Saxon and the Norman race, and consequently has no association with the great Tyrian family, or that of Israel,—although all the Nations of the Western Continent feel the serene influence of the heaven-born power—Christianity. That Faith (if we err not) was introduced into the Western Hemisphere more than five centuries before St. Augustine preached it in England.
In volume ii. (p. 442), Mr. Stephens expresses himself in the following ingenuous manner,—after he had formed his "conclusion," and which at once proves, by his own words, that he did not sufficiently investigate his subject. He writes—
"I shall not attempt to inquire into the Origin of this people,—from what country they came,—or when, or how!"
With diligence and perseverance for our guides, we have for years pursued the clue to this historical labyrinth, and when the end is reached, we believe that the nation, the time, and the means will be firmly established! In regard to the first proposition, we conclude this chapter by recording the new, and apparent fact, founded upon descriptions which we have artistically analyzed, together with the Analogies in the following pages,—and beyond all, by the Bible itself (as shewn in the next chapter), that the Architecture of the Ruins of Ancient America is Egypto-Tyrian,—and that the original builders were from Tyrus, and at a period now distant more than two thousand years!
The subsequent proofs that will enable us firmly to establish this proposition, will also announce the startling fact of another accomplishment,—or fulfilment,—of a sacred and quintuple Prophecy by Isaiah!—and consequently we shall claim that Prophecy, as unimpeachable evidence of the truth of the historical proposition of this Work.
This novel application of Prophecies by Isaiah concerning Tyrus, will be discussed in the Second Book of this Volume,—and in the concluding Chapters of which, it will be employed as an absolute refutation of Atheistical writings.
ROBERTSON'S HISTORY OF AMERICA.
A few words are required in reference to Dr. Robertson's History of America. It was the present writer's original intention to have formed a chapter upon that Historian's conclusions, in regard to the absence of civilization by the Aborigines of the Western Continent,—or rather that portion contemplated by Spanish history: but upon reflection, it was considered unjust to his memory and well-merited fame, to prove those conclusions were erroneous and false,—for Robertson and the age in which he wrote (1770-80), were in total ignorance of the existence of the now celebrated Temples of Copan, Palenque, and Uxmal, and the many Cities of ancient days newly discovered in the Western Hemisphere. Refutation is unrequired by argument, when the basis of conclusions is founded in ignorance of all the premises necessary to sustain the superstructure:—his conclusions must, therefore, necessarily fall to the ground,—and consequently his Volumes upon America cannot now be received either in the library or academy—(as far as concerns the Aborigines, their works, or their ancestors)—as the standard History of that Continent.
CHAPTER VII.
THE RELIGIOUS AND NATIONAL ANALOGIES BETWEEN THE TYRIANS AND MEXICAN ABORIGINES—THE TRADITIONS OF THE LATTER, &c.
SECTION I.
ANALOGIES IN RELIGIOUS CEREMONIES AND IDOLS OF WORSHIP—SATURN—APOLLO—ASTARTE, &c.—THE EMBLEM OF THE CROSS, &c.
In investigating the important similitudes contemplated in this, and the following Sections of the present Chapter, the word Mexican (for convenience) will be understood to comprehend all the Western Continent in its ancient condition—not essentially North America;—and by the words "ancient condition" we would be understood to mean, that period of time, anterior to the landing of Columbus. [1492 A. D.] The Tyrian customs will be brought forward, and then compared with the Mexican. The history of Tyrus will not be required here, that interesting branch of our subject is reserved for the Second Book of the present Volume.
The Religious ceremonies of the Tyrians would have been lost, but for their being preserved by the Carthaginians,—a colony from Tyrus,—and between whom there existed the strictest union and friendship,—and may justly be supposed to have practised the manners and customs of the Parent country. The Tyrians, also, would follow the customs of the Sidonians, and the Canaanites, their original ancestors. Gathering, therefore, evidences of Religious ceremonies from Canaan, Sidon, Tyrus, and Carthage,—for they were all of the Phœnician family,—we shall include those nations under one general term,—viz. Tyrian,—for the same convenience as the term Mexican is used.
Not only will the Tyrian customs be gathered from the nations mentioned, but from the Bible also,—so that the reader will perceive, that the ground for sustaining our superstructure is not a light, or a sandy one.
The Tyrians were essentially Idolators,—so were the ancient Mexicans,—the former built Temples to their plurality of Gods,—the latter did the same.
The Tyrians sacrificed human beings upon the unhallowed dedication of their temples:—the Mexicans followed this horror of a false Religion to its full extent; for at the dedication of the last chief Temple of Mexico, nearly seventy thousand captives, taken during four years' warfare, were sacrificed to propitiate their Deities!
The Tyrians devoted human sacrifices to the God of War upon slight disaster or defeat,—the Mexicans had the same "remedy for sorrow:"—and the many Altar-blocks discovered amid the Ruined Temple of Copan (even now blood-stained) have been clotted with human gore.
A very important God among the Tyrians was that of Saturn—a description is necessary, on account of the strong analogy to the Mexican Deity,—and that proved by the Sculpture of the newly-discovered Ruins. This strong similitude,—as a Rosetta-stone,—led us to the first translation of the Architectural wonders. Cronus—or the God Saturn,—among the Tyrians, was the deity to whom were sacrificed the most beautiful infants and children, and of the highest families;—it was insatiate, ever asking, always receiving, and ever destroying! This sacrifice to the Moloch of the Tyrians, was derived from the Canaanites, their original ancestors. Moses, in warning his people to beware of the false Gods in the countries they might conquer, and referring especially to that of Canaan, says—
"For every abomination to the Lord, which he hateth, have they (the Canaanites) done unto their Gods; for even their sons and their daughters have they burnt in the fire to their Gods." [Deut. xii. 31.]
Again, in the third book of Moses,—the Lawgiver says—
"And thou shalt not let any of thy seed [offspring] pass through the fire to Molech." [Levit. xviii. 21.]—and again God spake by his Prophet, "Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth any of his seed unto Molech,—he shall surely be put to death: the people of the land shall stone him with stones. And I will set my face against that man, and will cut him off from among his people;—because he hath given of his seed unto Molech, to defile my sanctuary, and to profane my holy Name." [Levit. xx. 2, 3.]
In the New Testament this same God of the Canaanites is called Moloch,—a name generally used in poetry to express the demon of blood.
"Yea, ye took up the tabernacle of Moloch." [Acts vii. 43.]
This was an ancient custom of the Canaanites, and followed by their descendants, the Sidonians, Tyrians, and Carthaginians,—it was, also, practised by the Mexican Aborigines.
The Tyrian God Saturn, was represented in Asia and Africa by a large metal Statue,—the figure was bent slightly forward, with the hands extended, as in the act of receiving, or soliciting:—the arms and hands were in that position, that upon the child being placed in the hands of the Statue, the weight of the smallest infant was sufficient to displace its position, and consequently, it instantly slipped from the hands of the Idol into a fiery furnace,—ever burning beneath this God of Infanticide! In this manner were the most beautiful children of the Phœnicians destroyed, as an offering to the insatiate Moloch.
This Canaanitish practice, which was feared by MOSES, was actually practised centuries after by his People, for another Prophet speaking of the impending downfall of Jerusalem, and of her accumulated sins, says,
"Moreover thou hast taken thy sons and thy daughters, whom thou hast born unto me; and these hast thou sacrificed unto them [false gods], to be devoured [by flames],—* * *—thou hast slain my children, and delivered them to cause them to pass through the fire for them." [Ezekiel xvi. 20-21.]
Now the Sculpture of the Ruins in Mexican America illustrates this very custom of the Tyrians,—and as it was one of the greatest importance with that nation, so has it received more attention than any other subject.
It can readily be imagined how many stages in the progress of this infanticide would be in the Tyrian nation,—as thus,—the Mother bringing the child;—the reception by the Priests,—the sorrow of the Parent, and other incidents in analogy with the subject. The Sculpture of the ruined Temples at Palenque, presents many of the progressive steps towards a consummation of the sacrifice,—as thus,—Female figures, erect, adorned with jewels and ornaments,—each figure with a child in her arms, not in the attitude of receiving a Mother's nourishment, but held by the Parent in such a manner, as if in sorrowful contemplation of her infant victim:—the costume, also, is essentially important, for the Tyrian Children were selected from families possessing station, wealth, and power. Other female figures are represented seated, and in the most melancholy postures, with downcast heads and looks, as if mourning for that loss, which had made them Motherless! In an inner apartment, believed to be the sanctum of a Temple, is sculptured (in basso) the resemblance of the dread Altar, portraying the entrance of the fiery furnace,—for even the bars and grating are distinctly visible; a large and monstrous Mask, or demoniac face is directly above the fire-grating,—presenting that of the remorseless Deity. On either side of the Altar-furnace and Mask of Saturn, is stationed a young and an elderly Priest of sacrifice, both standing, erect, upon crushed and prostrate human beings: the Priests have their hands and arms elevated, and each holds an infant,—raised up towards the demon-deity, as if in the act of presenting the victims. The ancients (from their Mythology) believed that their God,—Saturn,—devoured its own children,—thence the worship,—and those who sacrificed a child to him, were supposed to be under his peculiar care and guidance:—this Sculptured Mask,—has a hideous face,—distorted eyes, a ravenous and distended mouth,—and its tongue hanging out, as if athirst for infant blood,—thus presenting a perfect portraiture of the child-craving appetite of the Demon. It must be evident that the above analogy is a most powerful one,—nor have the parallels been strained in order to prove their equi-character;—the analogy is so strong,—and apparently so convincing,—that it cannot fail to reach the mind of the reader with a conviction of their identity.
The Sculpture described, having reference to the Tyrian God—Saturn,—is, as we have stated, upon the stuccoed walls of Palenque,—and, we believe, was placed there as a record of a Religious custom, practised anterior to the walls being stuccoed,—for, another piece of Sculpture represents the perfect overthrow of this worship, by a more sublime Religion, which will be shewn in the third Volume. This discovery by us, suggested the apparent truth, that the Temple of Palenque was originally of stone, and dedicated to the Sun (the elliptical stone tablet will prove that), and that its second æra was the stuccoing of the walls,—this fact we think can be established, to have taken place about 350 years after the Temple was first erected. As this subject involves that portion of our History, which embraces the introduction of Christianity into the Western Hemisphere, all argument to prove the second æra in the Temple of Palenque, is reserved for that Volume, devoted to the interesting and important investigation.
The pictorial description given in the engraving, furnished by Baron Humboldt, of the Mexican Calendar found in the plaza of Mexico (buried in the time of Cortez) has a direct bearing upon the Tyro-Mexican Saturn, as represented at Palenque. The centre of the sculptured Calendar-circle recorded by the great Traveller,—is a horrid mask, or face,—nearly a likeness of that at Palenque;—and one remarkable incident of identity is, that each face has the tongue hanging out, and by the muscular action,—in the same blood-devouring manner. Now these Masks of Saturn (as we have named them) were discovered many hundred miles apart, which would seem to indicate that the worship, or adoration of that heathen deity was a general one, and practised by all the Mexican Aborigines. The several Idol-obelisks at Copan, having the Altars in front, were the personation of deities of less denomination than Saturn,—but to whom, without doubt, were sacrificed devoted victims and captives;—the same also upon the pyramidal Altars of Cholula and Quirigua. The Tyrians of Phœnicia had many minor deities claiming human sacrifice.
Another analogy will now be produced equally as powerful—if not more so, than that having reference to the Tyrian Moloch. The Phœnicians had in their several capitals a Temple erected to a tutelary, or National God,—and that became the chief object of worship. The Greeks copied this custom,—but, in the Cecropian decision in the contest between Neptune and Pallas, the Goddess was preferred,—and thus the "rejected" on Mount Ida became the Guardian of the Acropolis. The Daughter of Jupiter, in her character of Minerva, was not only worshipped by Athens, but by all Attica,—and under the name of Intellect, she is now worshipped by every Nation! The Tyrians, from their remote ancestors, the Canaanites, selected Apollo, as their favourite and protective God,—although Jupiter was the Chief of Gods with all the Heathens,—and was worshipped under the name of Baal, or Belus, by the Babylonians and Assyrians,—Ammon by the Egyptians,—Jupiter by the Phœnicians and Greeks,—and as Jove by the Romans.
The Sun,—(i. e. Apollo,)—as the Eye of Heaven,—was worshipped by the Canaanites, Sidonians, Tyrians, and Carthaginians as their protective God,—it never left the great Phœnician family from the time of Canaan the "cursed,"—the grandson of Noah,—to the destruction of Carthage by the Romans,—a period of near two thousand years.
The chief Games,—or public festivals, of the Tyrians were the Heraclian,—i. e. those dedicated to Hercules-Apollo;—the name was compounded by the Tyrians, in order to personify the strength and power of their God of Fire.
Apollo in the mythology of the ancients had many attributes,—but the chief was that of being regarded as the Symbol of the Sun, and as such, was worshipped by the Tyrians, and had been from remote antiquity, and even down to so late a period as the third century of our own æra: for in 218, A. D., a Priest of the Sun, officiating at Emessa, in Phœnicia, though a youth, was elevated to the Imperial dignity at Rome, in the person of Elagabalus,—and who, upon his arrival the following year in his Italian Capital, endeavoured to establish the absolute Worship of the Sun as practised in Phœnicia. In this he succeeded, but in the fourth year of his reign he was assassinated, when the Romans returned to the adoration of their Jupiter.
The Sun was, also, the chief worship at Palmyra, and upon the conquest and captivity of the heroic Zenobia by the Emperor Aurelian, in 272 A. D.,—the conqueror introduced the worship of Apollo at Rome:—but, not as Elagabalus to the exclusion of Jupiter as the chief Deity.
The celebrated Statue of the Apollo Belvidere, represents the God in the attitude of having just discharged an arrow from his "unerring bow,"—the attitude, look, and general action, embrace that moment of time during the flight of the feathered shaft,—all this is merely symbolical of the Sun,—for the Statue illustrates the triumph over the Deucalion Deluge:—as thus.—After that Deluge the stagnated waters created an enormous monster from the muddy slime, called Python; (i. e. Pestilence)—Apollo (i. e. the Sun) killed the monster with his arrows, (i. e. Sun-beams)—and the Statue of the Sun-God represents, in his triumphant look and lip, the ease and certainty of his unerring aim and victory!
Apollo, therefore, is the Sun, and as such was regarded and adored by the Tyrians; and such was their devotion to the golden Statue of their God, that at the last siege of their city (according to Plutarch), they fastened it with chains of massive gold, and even nailed the feet of the Statue, and thus doubly secured it to the Chief Altar in the Temple of Hercules-Apollo,—who being the chief object of worship by the Tyrians, (believing that it was the flame of life,)—it cannot be a matter of surprise, that such an attempt to secure their "source of existence," should have been made against their ruthless invader.
The reader need scarcely be reminded that the chief symbol of worship among the Mexican Aborigines was Apollo, as viewed by the Tyrians. There is not a schoolboy but is familiar with the fact (from the pen of Kotzebue and Sheridan,) that the chief deity of their Temple,—the Sun,—was "the God of their Idolatry!"
"The faith (i. e. worship of the Sun) we follow, teaches us to live in bonds of charity with all mankind, and die with hope of bliss beyond the grave!" [Pizarro, Act 2. Sc. "Temple of the Sun."] This analogy in the chief worship of the Tyrians and Mexicans, in illustrating their identity, is as powerful as a sculptured Crescent upon a gravestone,—to impress the passer-by with the belief, that a Mahommedan sleeps beneath!
There is no record of the Phœnician or Tyrian Banner,—but it may have descended to the Peruvians,—their device being an Eagle gazing upon a brilliant Sun!—it would not be an inappropriate Standard for the Tyrians, considering their watchfulness of their favourite God.
The Apollo-worship of the Tyrian and Mexican (together with that of Saturn) we might enlarge upon, did we not think, that the reader has already formed his own affirmative conclusion of their identity.
As Apollo represented the Sun,—so did Astartē—the Moon,—and she was the Chief Goddess of the Tyrians, and was worshipped by the Mexican Aborigines. Dr. Robertson distinctly states that the natives of Bogota and Natchez worshipped Apollo and Astartē,—but in so stating he did not attempt to establish any National Theory. The fact is, however, given, as will be seen in the following quotation,—viz.,
"Among the people of Bogota (South America) the Sun and Moon were, likewise, the chief objects of veneration." "The Sun was the chief object of religious worship among the Natchez," &c. [Vol. v. b. iv. p. 373-4.]
The latter, perhaps, were located upon the Mississippi, when the Tyrian-Americans coasted the Gulf of Mexico, as the Tribe of Natchez was the only one in that part of the Continent, that practised the Tyrian Customs.
Upon an emblem of this Goddess, will be established one of the strongest analogies. The reader will be startled at the following proposition,—but it is no less the fact,—and it is given with peculiar force to sustain identity—viz., that the emblem of the Cross (as seen at Palenque) proves the Mexican Aborigines to have been Tyrians!
In the first book of Kings [ch. xi.] it is recorded that Solomon among his wives, had many Sidonians,—that they "turned away his heart after other gods; and his heart was not perfect with the Lord his God, as was the heart of David his father.—For Solomon went after [worshipped] Ashtoreth, the Goddess of the Sidonians." (i. e. Tyrians.)
It was in consequence of this departure from The God of Israel, that Ahijah prophecied to Jeroboam, that he should have Ten of the Tribes of Abraham for his kingdom, in the time of Solomon's Son and successor,—Rehoboam. Ashtoreth is Astartē: the Goddess of the Sidonians and Tyrians,—they are one and the same.
Without attempting here a refutation of the assertion by atheistical or deistical writers, that the monogram of Christ (☧) was known six centuries before The Nativity,—it will be sufficient for our present purpose to establish, that the Cross was a Tyrian emblem, more than three hundred years anterior to the time of Tiberius,—for of that period (332 B. C.) we must again remark, we are illustrating. It was, also, known in the time of Solomon, for he worshipped the Tyrian Astartē,—whose symbol was the Cross,—and this was more than one thousand years before the Crucifixion!
Here then is a more remote period for a knowledge of the Cross, as an emblem, than that assumed by sceptics;—it is brought forward because it is the truth,—and why did not deistical writers trace it to the time of Solomon?—they knew, if they did, that it would prove a strong link in the chain of Christianity, and therefore, for their own purposes they avoided it! We will shew this as we proceed.
In Calmet's Dictionary of the Bible, is found a pictorial representation of the Coins of ancient nations. In the plates giving those of Sidon and Tyrus (both must be viewed as one) is the figure of Astartē, surrounded by the words "The Sidonian Goddess" in the old Phœnician characters. She is standing on the fore part of a galley (emblem of Tyrian navigation)—full robed,—the classic measure on her head,—a branch in her right hand (emblem of peace and reward)—and in her left hand a long Cross (emblem of war and punishment)—the proportions are the same as the sacred one used at Mount Calvary:—it is upright, and slightly inclines, like a sceptre, across the inner part of the upper arm of the Goddess. The following are Calmet's remarks on the Coins.
"No. 4. Astarte,—holding the Cross;—standing on a Ship (galley): the measure on her head," &c.
"No. 12. Astarte standing in her Temple,—holding the long Cross in her hand—the shell, supposed to allude to the Tyrian dye;—in the exergue,—An Altar (i. e. of perpetual fire) burning before the Temple," &c.
It will be observed that the above manner of alluding to the Cross of the Tyrian Goddess, is too positive (and with the coins as witnesses) to admit even of a doubt of its being an emblem of the Tyrians, and many centuries before the period contemplated by this volume, viz. 332 B. C. They then possessed the Cross, and among the ancients they appear to have been the only people,—with the exception of the Egyptians, who probably copied it from the Phœnicians, to illustrate their own worship of the Moon,—the Egyptian emblem was thus—( ♀ )—and this has been falsely called the sacred monogram,—for the Moon is shewn by the circle—and the Cross was her general emblem.
Astartē carried a Cross merely as an emblem of punishment, as her olive, or palm-branch was emblematical of reward,—Solomon worshipped her, and her attributes, upon his leaving the One God:—from David descended the husband of The Saviour's Mother, as, also, the Virgin herself, and after the Crucifixion, the Cross became the emblem of Salvation!—and was no more viewed as a Symbol of Idolatry, as in the time of David's Son, or of a degraded death as in the time of Tyberius:—may there not, in this very change of the character of the emblem, in regard to its attribute of worship,—from punishment to atonement, and by the converted disciples from the same "chosen people," be a mysterious token of the great precept by the Divine GOD,—that from Evil cometh Good? We believe every thing tending to the Glory of the CREATOR: and even if the monogram used by Constantine did exist centuries before the time of CHRIST,—but which we deny,—yet viewing that subject with an eye of faith it would be found to illustrate the Prophets, and not detract from them or their Prophecies. We have digressed,—the reader requires no apology,—the subject will speak for us.
In the Mexican Ruins numerous instances are found of the Cross,—it is in Sculpture and Stucco:—some small apertures bear the same form, as thus, ✚ :—the lower part being inconvenient for its specific adaptation,—it was not, therefore, used. In one of the minor temples at Palenque, the Cross with the lower part is distinct, and in full proportion,—thus proving the "long Cross" of Astartē,—the Tyrian Goddess,—to be upon those Ruins. But without that—(for we desire to reserve the sculpture containing the long Cross for a future application)—the numerous Crosses, of a minor character upon other Ruins are sufficient to testify to the worship, or knowledge of Astartē, and her symbolical attributes being known to the Mexican Aborigines.
Another analogy is in the Altars of perpetual fire,—and their being watched by the Virgins of the Sun. This was practised by the Tyrians as a branch of their worship of the God of Fire—Apollo. The Roman Vestals were copied from those of Phœnicia. The same horrid punishment attended the loss of virtue by a Virgin of the Sun, both in Tyrus and Mexico,—this was also imitated by the Romans.
We have no history tracing the (to us) obscene worship of Priäpus (i. e. Baal-peor) to the Tyrians,—nor was it found among the Mexicans,—though it was practised by the Egyptians,—and even by the all-accomplished Greeks,—this was over 2000 years ago.[7]
The non-existence of this generative and religious worship by both Tyrians and Mexicans,—although practised by other ancient nations,—must be regarded as another proof of identity:—for identity can be proved by a negative,—with equal power to an affirmative custom. The strong analogies in Religion must be apparent to the reader.
SECTION II.
NATIONAL AND POLITICAL ANALOGIES—HISTORICAL AND TRADITIONAL—A TRANSLATION OF THE HIEROGLYPHICAL ALTAR OF COPAN, &c.
History proves the fact that the higher orders of animals and birds, have been selected as the symbolical emblems of different nations,—as for instance, the British Lion,—the Gallic Cock,—the Roman and the American Eagle, and many others. The Dove was the bird of Babylon and Nineveh,—this was natural, as those cities were the most ancient, and nearest to the time of the Deluge,—and consequently the Dove became the apparent emblem of safety; and it is a strong proof of the historical fact of the Deluge and the "Dove." The next beautiful bird of a peaceful character is the Swan, and this was selected by another immediate branch of Noah's family—viz., the Canaanites. It has already been shewn that the house of Canaan was the original of that of the Tyrians. The antiquary, Jacob Bryant, says concerning this emblem of the Canaanites, "that where they, or their descendants (i. e. Tyrians) may have settled, there will a story be found in reference to Swans." Now when the above learned writer penned that general remark, he little thought that it would be brought to bear upon the identity of the Tyrians in the Western Hemisphere; and therefore, in its application, it is of greater authority, from that very fact. He says—that where the Tyrians may have settled, we may expect to hear some story or tradition about a Swan or Swans. Admitting this to be truth, (and he is quoted as authority upon antiquities,) then is there proof that the Mexican Aborigines were Tyrians, as the following incident from acknowledged history will shew. About two centuries before the Spanish Conquest,—the Aztecas,—(Mexican proper) were oppressed by a neighbouring kingdom; the latter demanded as a tribute, that the former should bring one of their celebrated floating gardens from the Lake of Mexico,—this tributary present was accomplished, with great labour and difficulty. The next year this demand was repeated, and with this addition—viz., that their emblematical bird, the Swan, should, also, be brought with it, and in the Garden, sitting on her eggs,—and that the present should be so timed as to its arrival, that the eggs should be hatched, when the Garden was presented to the King demanding the National tribute;—this was actually accomplished, and the Cygnets came forth as the imperious Monarch received the present. Now the substance of the above was recorded by the Spanish Historian over three centuries since, and with no idea to establish that those Aborigines were Tyrians;—it may, therefore, be received as a record of fact,—at all events it came to the Historian from the Mexicans as a "story" of their race,—handed down from sire to son, as a "tradition" of their ancestors. In those respects alone—"story or tradition"—the proof of identity required by Bryant is completely established. "Where the Tyrians are you may expect to hear some story or tradition about Swans."—Well then, here is the "story" and "tradition" together with the historical fact,—and Swans form the material:—but, they have been dying in music for centuries yet unregarded;—they have been as a symbolical record buried in a people's Sepulchre,—and which the opening of a Nation's tomb has alone brought to light. The classic reader will remember, that Jupiter assumed the form of the Bird of Canaan, when he sought and won the love of Leda!
We will now endeavour to translate the Hieroglyphics, and Sculpture, upon, and around, the Chief Altar of Copan. We commence with the proposition that the hieroglyphics merely explain the Sculpture, and that if the Sculpture can be explained, the sense of the hieroglyphics, as a consequence, will be translated. If we shall read the Sculpture aright, we believe that it will be found to record a National Act of Friendship,—whereby the Tyrians had the power of reaching America. We will not anticipate our History by now stating the detail of that act of amity,—it will be sufficient for the present purpose to mention, that the act occurred between the Sidonians and the Tyrians,—it was an act of friendship in front of death itself,—and death in its most terrific form, both of torture and of infamy.
Mr. Stephens, in writing of the thirty-six compartments, or squares,—of hieroglyphics on the top of the Altar, says—
"They without doubt record some event in the history of the mysterious people who once inhabited the City" (i. e. Copan).
We believe it,—and that the basso-Sculpture on the four sides, as already stated, illustrates the hieroglyphics on the surface. The details of the Sculpture must be first reviewed, in order to establish even analogy in the accessories of the Altar. 1st. The "two Serpents"—(and the same are around the walls of Uxmal).
The Serpent with the Tyrians (who copied it from their neighbours of Egypt) was their Agatho-dæmon,—or good demon of the country,—and would naturally be used to illustrate any strong act of faith, or friendship; and as a mutual act of amity had taken place between these two nations,—the Mother and Child,—for Tyrus was "the Daughter of Sidon,"—it follows that two serpents were necessary to illustrate the compound act. We have seen an ancient Tyrian Coin, on the reverse of which is a Serpent entwining an Egg,—it may be translated thus,—an Egg is the emblem of life, and it being very large upon the Coin in proportion to the Serpent, represents the germ of the Nation's life,—the Serpent by coiling around it, presents the good demon (power or Spirit) of the Country protecting the Egg, or Nation, from external injury by its numerous embraces,—the warmth of which would, also, bring it into active life. The Altar is described as standing "on four globes cut out of the stone,"—now a globe conveys the idea only of a perfect sphere, but from the drawings of the Altar these "globes" are distinctly oval, and consequently represent the form of Eggs and not "globes!" On the Coin above alluded to, the Egg is a principal emblem, and that of life,—and those symbols forming the Corner-stones, or foundation of the Altar, seem to illustrate that the story of the Sculpture represents the very existence,—or rather the birth of the Nation in its present locality, (i. e. Copan). This we believe is the fact, and the warrant for the assertion we will hereafter prove to be founded on the authority of Classical History itself. This Altar we have ever regarded as the Key-stone to the Arch, of these historical sepulchres, and architectural wonders of the Western wilderness.
The Serpents and the Eggs then are essentially Tyrian emblems.
In the description of the Altar one of the two chief personages holds in his hand an "instrument" or sceptre—but each of the lesser figures an "object"—which in the engraving is a spiral shell. These shells, also, illustrate the Nation of Tyrus, for the spiral shell is found upon nearly all the coins of that ancient country! It was placed on their coins in honour of the discovery of the secret of the celebrated colour, called by the ancients,—the Tyrian Dye. That renowned colour was not made from any earth or mineral, but from the purple murex,—or the dye shellfish. It was first discovered by a Tyrian on the shores of Tyrus,—who, wandering with his Dog, suddenly observed the mouth of his faithful companion to be empurpled,—and upon investigation, he found that it arose from the animal crushing between his teeth, a small shellfish, just then thrown upon the Tyrian beach by the waters of the Mediterranean. Improving upon the discovery, the Tyrians became so renowned for their dye used in regal and costly mantles, that in commemoration of the event, they placed upon their Coins the shell,—nor was the original discoverer forgotten, for upon a Tyrian Coin (Calmet, No. 16) the Dog is seen approaching the Shell! Some writers have questioned the manner of the discovery,—but the last-mentioned Coin confirms the historical account.
The Shell was also adapted to personify the marine character of Tyrus,—and it being upon the Altar may be viewed as another emblem of that country,—which, with the Serpents and Eggs, cannot have been placed there by caprice or accident,—but rather with absolute intent, having reference to an historical design in the Sculpture. The figures are all seated "cross-legged in the Oriental fashion." Their very position then substantiates Montezuma's assertion to Cortez, that his Ancestors many ages past, come from "the East."
One of the chief personages to the "negotiation," as Mr. Stephens calls the group, has a "Sceptre" in his hand,—and there is none in the hand of the other King or Cadmus,—(as the ancient Phœnician Chiefs were called;)—this incident is another proof of the correct reading of the Act of Amity; for at the time of its performance, Tyrus had ceased to be a nation—but Sidon had not,—the former had lost all her powers of safety,—the latter retained them,—and could, and did extend them to her "Daughter," who is represented as presenting a Shell,—perhaps the Secret of the "Dye"—as a tributary offering to her Parent,—who appears on the Altar more elevated than the other Chief figure. This still further illustrates the fact of the single sceptre and its application.
Believing, from the general and early character of the Sculpture, that Copan was the first built city in Ancient America,—we are still further warranted in the belief from the definition of the Chief Altar,—for it appears to illustrate in every particular, both by incidents and emblems, the last event of Tyrus in its Asiatic history, but which was the first event leading to the existence of the Tyrians in the Western Hemisphere. This important fact will be detailed in the History of Tyrus,—and at the present moment we will observe (without anticipating the event) that there is nothing in the Sculpture of the Altar, at variance with the illustration of that fact of History; but, on the contrary, every particular of the Sculpture completely defines the Nation and the incident. The basso sculpture of the Altar would, also, indicate an earlier erection than the surrounding "Idols," which are in Alto.
An analogy is, also, found in the political divisions, and the peculiar governments of the Mother-Country in Asia and Africa, and her descendants in Mexican America. In each Hemisphere there was a mixture of Monarchies and Republics;—as thus,—Sidon and Tyrus were governed by Kings—while Carthage, after the death of her first and only Monarch—Dido—became a Republic, and remained so,—and this fact created the lasting jealousy of the Romans. The same was in the Western Continent.—Mexico and other Nations were Monarchies, while other portions of the country were Republics. This is proved from the fact, that the most powerful war Montezuma the First ever engaged in, was that, in which the three Republics joined as a common cause against the brave, but despotic Monarch of Mexico.
As a National analogy may be viewed the Military character and locality of Copan,—this, also, strengthens our belief that this city was the first erected,—for although on the Altars no Sculpture is found representing weapons of war,—and in a Temple to Religion there should not be,—yet this Temple is but the centre, of what may be termed the Citadel of Copan. The entire Ruins (it will be remembered) are traceable for a distance of "over two miles," along the banks of the River,—and on the opposite side, at the distance of a mile, and on an eminence two thousand feet high, (thus overlooking every approach to the city,) is found a ruined Stone Structure, and almost evident from its locality, to have been originally a signal, or watch-tower. The city is, also, built on the banks of the River, and above "the falls," thus forming a natural defence against any approach from the Sea,—while any attempt to reach the Citadel by water from the Source of the River, was frustrated by the erection of a high perpendicular wall ("nearly 100 feet"), forming a river façade of "six hundred and twenty-four feet,"—(nearly the eighth of a mile)—this is based upon an elevated embankment of about "thirty feet,"—and was formerly protected from any flooding of the river, by a water-wall along the whole range of the Citadel-Temple. The great wall is in ruins at the summit, therefore many feet may have fallen down,—thus proving that its entire height with the embankment (as before expressed) must have ranged from one hundred and forty, to one hundred and fifty feet. Now there is nothing in Egypt (as a plumb-wall) to be compared with this,—nor does the Nile of ancient days, possess a perpendicular wall,—and there is no marine Nation of antiquity that can lay the analogous claim to such a wall, equal to Tyrus,—for her Citadel-city in Asia was bordered by the waters of the Tyrian harbour,—and to secure its safety from human invasion, or that of the Sea, the ancient inhabitants of that Island-mart erected perpendicular walls, one hundred and fifty feet in height! Copan then possesses an analogy to the capital of ancient Tyrus,—and as that was the last city left by the Aborigines in Asia, it appears but natural that they should endeavour to imitate it, in building their first city in a foreign land. We submit that this is a strong analogy, and founded upon justifiable reasoning.
The Wreck of an ancient Galley has been found in Mexican America, deeply imbedded in the sands,—now this must have been (upon a minute investigation) the remains of a Phœnician vessel,—for the Greeks and Romans had no galleys on the Atlantic waters, or even the Indian Ocean, until the time of Alexander,—but the Tyrians had,—and, as will be proved (in the next Book of this Volume), nearly one thousand years before the Christian Æra, and again, six centuries before the period of The Advent.
Circumcision was practised in Mexican America from two distinct reasons. 1st. From a supposition that it was conducive to health; and 2dly, from a Religious custom; this last fact will be required for the third volume,—the former only will be here brought forward, for the purpose of proving another analogy. Circumcision was practised by the Egyptians, Ethiopians, Tyrians, Colchians, and Cappadocians, upon the belief that personal safety would be the result; and the custom might, therefore, be viewed as a sacrifice to Hygeia,—the Goddess of Health,—and in this sacrifice many of the females of Egypt did not exempt themselves. The custom, however, was optional,—this is proved by the Egyptian Mummies!—There were no laws to enforce it (except upon the Priests of Egypt), as among the Israelites and Jews, with whom, as an entire people, it was, and is, one of the most sacred customs, established by a Covenant between The Father of the Universe, and the patriarch of Israel. In the division of the Land of Canaan between the Twelve Tribes, by Joshua,—the Tribe of Asher was located on the confines of Sidon and Tyrus.—Joshua re-established the Covenant of Circumcision, after it had been purposely laid aside by MOSES during the "forty years" wandering in the Wilderness. It was, therefore, practised by the immediate neighbours of the Tyrians, and it is apparent to belief, that the custom was received among the Phœnicians owing to their juxtaposition with a Tribe of Israel. The Egyptians received the custom in a similar manner,—viz., during the sojourn of Israel in Egypt. The Tribe of Asher,—and its customs, gradually encroached upon the Idolatry and manners of the Phœnicians,—for we find (upon the authority of Malte Brun) that the members of that Tribe (Asher) were driven back from all the sea-coast to the interior, by the Sidonians and Tyrians;—the custom, however, in an optional character, remained with the Tyrians,—and in that manner it was practised by the Mexican Aborigines.
In viewing the above analogy, it must be evident to the reader,—that in the fact of optional Circumcision (no matter from what motive) another proof is seen of the two distinct races in Ancient America,—for in the North, as stated heretofore, where it is practised, it is only in the form of a Religious rite.
The tradition of the ancient Mexicans as to where they came from, is directly in favour of this work. Upon Cortez asking Montezuma the Second, the origin of the Mexican race,—the Monarch answered,—that many ages ago they came from "The East"—(i. e. from where the Sun rises)—and as he then was speaking in Mexico, "The East" is at once defined to be across the Atlantic Ocean. The coast of Phœnicia was always denominated "The East"—this is absolute on the authority of Holy Writ, and in that definition, Tyrus is distinctly spoken of: viz.—
"All the nations have I destroyed before them: and in the East, I have scattered the people of the provinces, even of Tyrus and Sidon." [Esdras ii. 12.]
Sahagun the Spanish historian, who lived nearly sixty years with the Mexicans, and wrote about fifteen years after the Conquest by Cortez (1520) relates, that, from their traditional history, handed down from remote antiquity,—the Aborigines of the Country, first TOUCHED at Florida,—then COASTED along, until they reached the Bay of Honduras,—and they then LANDED.
It will be observed that the terms "touched" "coasted" and "landed" are phrases belonging exclusively to Navigation,—this confirms the reply of Montezuma, that his ancestors originally came FROM the East, for by Navigation only could they come from that quarter,—and as a consequence they sailed towards the West, and across the Atlantic Ocean!
The tradition of having "first touched at Florida," is as remarkable, as the means of Nature whereby it was accomplished, which will be investigated and established in the last pages of this Volume.
Cortez wished to sail around the Bay of Honduras, the Point of Yucatan, and thence into the Gulph of Mexico,—and inquired if there were descriptions of those coasts. Montezuma instantly presented to the Spaniard Maps and Charts of the entire Coast, and from these, Cortez steered, and sailed in his perilous voyage around Honduras, and by the correctness of the Charts, he accomplished his expedition in safety. This account he wrote home to his Emperor and Master, Charles the Fifth,—it is consequently history:—no argument is, therefore, required to prove their Knowledge, and that of their ancestors in the Science of Navigation;—and what people in the Asiatic world were such "pilots and mariners" as the ancient Tyrians? If the Mexican Aborigines had sprung from a race (like the Israelites of the North) having no knowledge of navigation, it would have been impossible to have had Maps and Charts from their remote ancestors, and to have continued the scientific practice of that knowledge among themselves.
This is another strong proof of the two races of Aborigines on the Western Continent; and of the different means whereby their migrations were accomplished.
Sahagun, also, relates that from testimony of tradition, and their historical Paintings, that their ancestors, as a Colony—arrived on the American coast (first touching at Florida) before the Christian Æra! It should be observed that this account by the Spaniard was written over three hundred years ago,—it was then laughed at,—but the time was computed both by the Aborigines and Sahagun,—the former, as well as the latter, had a knowledge of the Christian Æra, as will be proved in the third volume,—That knowledge was conveyed to them after the arrival of the colony;—and nearly fifteen centuries before the conquest by Cortez!
The Ruins in Ancient America, together with relative facts, prove that Sahagun's account in regard to time is correct; and that their original ancestors did arrive before the Christian Æra. The same Historian says, that from their historical traditions, the Mexican Aborigines were originally a Colony;—which term may be received as explanatory of their small number, and that only,—for had they been "a Colony" according to the modern and general acceptation of the word, there would have been some Mother-land to claim her foreign Children,—but, none appears upon the Books of History.
They then arrived "before the Christian Æra,"—this then places them in a positive position,—for the Nation from whence they came, must have existed before that sacred period,—and the Nation (as a people) must have had knowledge of, and the means of Navigation, since it is already established that they arrived in that manner. The "mind's eye" must instantly glance at the Tyrians, as the people having those means, and being in existence anterior to the Christian Æra. The Tyrians did compose that "colony,"—not sent forth from their own land by care and affection; but, driven forth (as we will prove) by terror and despair!—They were the "pilots and mariners," and the "merchant princes" of the desperate hazard:—their knowledge and skill in navigation, were the champions daring the united powers of Neptune and Boreas, and upon a Naumachian arena, where a prow had never cut through a liquid track: Neptune permitted the refugees to pass on to freedom,—for the Ocean-God remains now, as when he first received from Creation upon his broad breast, the panoply of Light,—scarless:—and for all the wild wars of Elements and Man upon that panoply,—the lightning's rapid shafts,—the iron-tempest from earth's artillery,—still that bright armour—reflecting Heaven on its surface—retains no impress from the fierce battery of the Storm-cloud, or from Man's weaker power, or ambition!
SECTION III.
ARTISTICAL ANALOGIES.
ARCHITECTURE, SCULPTURE, AND PAINTINGS—THE PYRAMIDS OF EGYPT AND AMERICA—THE ANCIENT TYRIAN DYE—THE TEMPLES OF JERUSALEM AND PALENQUE, &c.
The Architecture and Sculpture of the Ruins, in order to support this Epoch, must possess an undeniable existence, and founded upon data, and strong analogy, of having a character traceable centuries before the Christian Æra. Four Sciences are required to be possessed by the original nation,—viz., Architecture, Sculpture, Painting, and Navigation. If we view for these purposes Hindoostan, China, and Japan, the characteristics of the first-named Sciences are totally different, while the latter is wanting to the extent necessary. Rome and Greece would present the marine power, but the Architecture of those countries would claim no affinity with that in America; for at Copan, Palenque, and Uxmal, and all the Ruins, the Arch and Pediment are wanting. Egypt claims at once the general character of the Architecture, but not sufficient to establish that it is strictly of a National order, as practised on the borders of the Nile;—but, enough is shewn to prove, that a People built those cities in America, who had a knowledge of Egyptian architecture. If Egypt itself had sent the "colony,"—(but from the want of the means of Navigation it was impossible, and also a record would have been found in Herodotus or Diodorus, who wrote of that country about 484, and 44 B. C.:—if it had taken place prior to those periods, their accuracy would have compelled them to notice it)—if, we say, Egypt had sent a "colony," the Temples would have been built like her own in every particular.—Pronaos, Sphinx, and other characteristics,—but these do not appear, or the slightest indication of them;—yet, where the pyramidal structure and obelisk (square-column sculptured) and circular columns are to be found, there Egypt may be traced as having given knowledge to the builders. The Pyramid of Caius Cestius at Rome will illustrate this fact. No one will say that that Pyramid is Roman architecture,—yet no one will deny that the builder had a knowledge of Egypt and her works,—and no Historian would claim Rome to be Egypt, because a Pyramid was found there; so in Mexican America, the Ruins partake of the Egyptian character sufficiently to give the style of the Architectural foundations to that of the Nile,—yet they must have been erected by another Nation;—yet that Nation must be proved to have a knowledge of, and intercourse with, Egypt. What nation of all the earth enjoyed this equal to the Tyrian? They were in weekly intercourse with each other,—exchanging as men their sentiments, and as merchants their merchandise, till one general conquest overwhelmed both countries,—one nation remaining subdued and tributary, and the other dispersed and annihilated.
It is proved (we submit) that the Sculpture in many parts, and especially at Uxmal, partakes of the Grecian character, while the Architecture is that of the Egyptian. This is a nice distinction,—but it enables us to strengthen our belief that Egypt, as a Nation, could not have been the builders, but they must have been a People (we repeat it, to impress it on the mind of the reader) having a knowledge of the Nile and her edifices; to this may be joined, a People having a knowledge, also, of the Greeks, since the Sculpture at Uxmal is Grecian in design. The Tyrians possessed this intercourse;—but, it is possible that some few Greeks may have been of the Colony landing on "the American coast" before the Christian Æra,—that they may have gladly embraced the occasion, as the only means of escaping death at the fearful event which caused the Migration. From the same cause a few Egyptians may have escaped, and joined the colony in the same manner. The strangers on the Island of Tyrus, would probably be those who had arrived by water from a distance,—Egypt was one port of commerce, Ægina another, and ambitious of maritime fame. Ægina is selected for more than one reason. It was an Island in direct intercourse with Tyrus, and the Ægineans were renowned for their general knowledge of the art of ornamental Sculpture, but not on so grand a scale as that of Athens. The Ægineans were called myrmidons, or emmets, from their patient perseverance in the art of Agriculture and other employments,—and thence the Tortoise became their National emblem, the slow but sure progress of that shellfish being a symbol of their industry; it formed a double emblem; viz., of their industry and marine character. Now it will be remembered that the Ruins of Uxmal display four Tortoises in stone Sculpture,—and one was found detached, and buried in the Ruins of Copan.
Ægina was the first nation that coined Money, and issued Medals,—Athens often applied to Ægina for the execution of both. The Chief Symbol on the Coin of Ægina was the Tortoise, for the reasons stated above:—now, in Mexican America, an ancient coin, or medal, has been found with the Symbol of the Tortoise on it! It may have been buried by a citizen of Ægina (one of the Colony), or by a Tyrian who possessed a coin of the Island-rival,—but most probably the first proposition is correct—viz., that it was possessed by a native of Ægina,—for at Uxmal the Tortoise is there in Sculpture, and the entire façades, interior and exterior, are filled with ornaments à la Grecque antique,—and especially that of the running square, or meander border,—while the buildings themselves bear no analogy to those of Attica;—thus proving almost to demonstration, that Grecian Artists were authors of the Sculpture, Tyrians the Architects of the entire edifices,—while those of Egypt were authors of the Architectural bases. The reader may think that this is the refinement of investigation,—but, it is such as truth and perseverance have authorized, and the historic importance of the subject demands.
The Tortoise is, also, the designation of the coins of Thebes in Greece,—and from this fact, it is brought home at once to the Tyrians, as a Symbol of their country, as well as of Ægina,—and in all probability (consulting data) Ægina copied it from the Theban coin. The Phœnician Chief, Cadmus—(all ancient Tyrian Chiefs were so called) founded Thebes, and is well known to have introduced into Greece, the letters, or Alphabet of his own country; and without doubt, at the same time, he selected the Symbols of his Native land, to represent the Coin of his new City. The Tortoise is, therefore, a Tyrian emblem, and is found upon the Ruins in Ancient America.
Cadmus founded Thebes 1493 B. C., and was consequently contemporary with the first Lawgiver. Euripides in his Drama of the "Phœnician Virgins" thus alludes to his arrival, as uttered by Jocasta: