Researches into the Lost Histories of America (1884)

I read W. S. Blacket’s Researches into the Lost Histories of America for the claims a later writer can set beside Plato, Diodorus, and the sunken-island readings of the Atlantic story. The copy in front of me is the London and Philadelphia edition of 1884. The title page prints the author as W. S. Blacket, and it prints no expanded given name. I keep those initials. The publishers are Trübner & Co., Ludgate Hill, London, and J. B. Lippincott & Co., Philadelphia. The year is MDCCCLXXXIV. The page says the book is illustrated by 77 engravings, and it says all rights reserved. The title-page year is before 1929, so I treat this copy as public domain for the review. The sentences under the paraphrases are his.

The subtitle, as the title page prints it, says the zodiac is shown to be an old terrestrial map in which the Atlantic Isle is delineated, so that light can be thrown upon the obscure histories of the earthworks and ruined cities of America. Above the author’s name is a sentence from Diodorus Siculus on Peteos, half a man and half a beast because he belonged to two commonwealths, a Grecian and a barbarian. There is no preface. A dedication, without a printed page number, addresses the International Americanists who had lately held their fifth biennial congress at Copenhagen. The frontispiece, facing the title, is captioned as the throne of Neptune or Poseidon, to whom the centre of the Atlantic Isle was consecrated.

Printed page numbers are in the running heads. Chapter I opens on file page 17, which the contents call page 1, though that opening leaf has no number in the head. The next leaf is headed 2. Through the body I cite, the printed number is sixteen behind the file page. He prints THE END on printed page 331. The index runs on to printed page 336. The file has 360 pages, including blanks and library slips at the end.

I will set his Atlantic Isle beside Timaeus and Critias, beside Donnelly’s Atlantis: The Antediluvian World, and beside Lewis Spence’s The History of Atlantis and The Problem of Atlantis, only as a contrast of claim. I do not import their sites or their dates into his book. I will not treat the Lemuria on his pp. 290 and 291 as James Churchward’s Mu. In this book that word is the Roman festival of the Lemures.

The book at a glance

• Title: Researches into the Lost Histories of America; or, The Zodiac shown to be an Old Terrestrial Map in which the Atlantic Isle is delineated.
• Author: W. S. Blacket. Initials only, as the title page prints them.
• Edition I read: London: Trübner & Co., Ludgate Hill. Philadelphia: J. B. Lippincott & Co. 1884. Seventy-seven engravings. The copy is a University of California library scan.
• Length: Thirty-three chapters in the body, then a conclusion on printed pp. 329 to 331, then an index to printed p. 336. The contents list stops at chapter XXXII, “On Anthropology,” at p. 317. In the body that anthropology chapter is XXXIII, and XXXII is the Pacific islands and Australia.
• What he claims: Ancient America is not a blank, and it is not a lost island in the middle of the Atlantic. The Atlantic Isle of Plato and Diodorus is the American hemisphere. The zodiacs are terrestrial maps of the mythic ages, and the signs that will not fit Europe, Africa, and Asia are America, “set in the stars.” Asiatic colonists crossed the Pacific. Their mixed descendants, under names he takes from Greek, Phoenician, Hindoo, and Icelandic myth, later crossed the Atlantic and settled the old continent. A real sinking, he says, will not fit the measurements.

Findings worth setting beside other writers

• The island is the continent. Among Mediterranean writers America was called Oceanus. Oriental writers called it Mount Caf. The sages of India called it Sweta dwipa and Suvarna, the seat of Vishnu (p. 99). He says Diodorus identifies Oceanus with the Atlantis (p. 104).
• He refuses a sunken island in the Atlantic. Plato’s island was larger than Libya and Asia together, which he puts roughly at 8,000 miles (12874 kilometers) across. He computes the Atlantic at 4,000 miles (6437 kilometers) across, and he says an island of that width could not exist in that ocean, still less sink in it (p. 32). On p. 104 he calls the sunken-island reading the height of improbability, not to say impossibility.
• Plato’s war, as he dates it. Plato died about 384 years before the Christian era, as this book prints it (p. 30). The war between those outside the Pillars of Hercules and those within was about 9,000 years before Plato’s time. Athens led the inner side. The kings of the Atlantic Island led the outer side (pp. 30, 209). He repeats 9,000 years on p. 317, there as eruptions onto the plains of western Europe.
• Strabo at Cadiz. He uses Strabo for an arsenal at Cadiz, and ships celebrated for sea voyages, 6,000 years before Strabo’s time (p. 3).
• Three lots, not one island. From Marcellus, in Cory’s fragments, he takes seven islands sacred to Persephone, and three of immense size: one consecrated to Pluto, one to Ammon, and the one between them to Poseidon, the last not less than 1,000 stadia (p. 33). On p. 261 he reads the three lots as the hemisphere itself: Ammon for North America, Poseidon for Central America, Pluto for South America.
• A Pacific counterpart, not Mu. Kaempfer’s Japan gives him Maurigasima, an island in the Pacific near Formosa, sunk after a dream of flood. The king is Peiroun. The idols are In-fo-ni-woo and Awun. He calls this the Asiatic counterpart of the Egyptian priest’s story, a deteriorated memory, not a second lost continent (p. 34).
• His map of the signs. Crown on the north-west, Uranus the first king. Serpent along the west coast and Mexico, Hyperion. Sagittarius for Central America, Chiron. Hercules and Ophiuchus for the mound country, the Titan giants. Cerberus in the Caribbean, the entrance (pp. 329, 330). Coptic America is largely Regio Typhonis, and the centre of South America is Demonium statio, which he also prints Demonium Static (pp. 20, 251, 260).
• The pedigree he matches to living names. Titan in the Totonaques, the oldest inhabitants of Anahuac. Japetus in the Zapotecs, whom he identifies with the Toltecs. Prometheus and Epimetheus in the two Mexicos. Atlas in the Aztlans. Maia in the Mayas of Yucatan. Saturn in the Shawnees, whom the Iroquois call Satanas. The Faunes in the Pawnees. The Atlantides in the Atalan or Otolan, which Rafinesque glosses Cutan. Typhoeus in the Tupy (pp. 122 to 125, and the conclusion on pp. 330, 331).
• No date of his own for a sinking. He does not print a year in which America, or any Atlantic island, went under. The 9,000 years are Plato’s war, which he keeps, and the submergence in the Timaeus is the sentence he rejects. The 30,000 years in the Prometheus myth, and the “about thirty years afterwards” of the release, are the classical dictionary he copies, not a chronology he adopts (p. 145).

For Plato’s own dialogue, see Timaeus and Critias. For a sunken Atlantic land kept as history, see Donnelly and Spence. Blacket’s move is the opposite. He keeps the names and throws out the sinking.

The American Question

America, he says, has no chapter in the ancient-history books. Its annals in European universities are supposed to date from Columbus. In the dispersion recorded in the Bible, America and its people have no place. The only shadow is an old tradition of an island of great extent which sank in the Atlantic, and that story, like the island, has been allowed to sink (pp. 1, 2). The page is dirty in the scan just there, so I do not quote the broken lines. The claim is plain from the sentences around them. Linking that island to the continent would, in the literature he is answering, draw contempt.

He thinks the blank is unreasonable. In the north the continents are nearly united. In the south the distance from the mouth of the Amazon to Africa is not greater than the length of the Mediterranean (p. 3).

Besides that, when Strabo, a geographer of reliable character, is found stating that 6000 years before his time, there was an Arsenal at Cadiz and ships celebrated for voyages at sea : and when Plato, as will afterwards be seen, described great warlike eruptions from beyond the Pillars of Hercules, it becomes too plain for contradiction, that there must have been extensive intercourse between the two hemispheres in times of high antiquity.

W. S. Blacket. Researches into the Lost Histories of America (1884), p. 3

The ruined cities of Mexico and Central America, and the earthworks of the United States, show races who left their homes. He says they must have gone to the old continent, because there is nowhere else to go. Their traditions should still be in the records of the people who wrote. He names Prescott on Mexico and Peru, Aglio’s Mexican Antiquities, Stephens’s travels, Brinton’s myths of the red men, and Brasseur de Bourbourg. A conference of Americanists had been held at Madrid and adjourned to Copenhagen. Uxmal in Yucatan is, for him, the Pompeii of America (pp. 4, 5).

America is “the underground world of the Ancients.” The materials for the geography and history of antediluvian America lie in the fragmentary traditions and cosmogonies of other lands (p. 5). The frontispiece is the throne of Neptune or Poseidon. Dolphins and tridents enrich it. The sailors are Cupids, or more correctly the bird-men, the Harpies. A dragon is under the throne. The god is behind the veil. Poseidon is the ocean god to whom the Atlantic Isle was assigned. The dragon belongs to that hemisphere. America is concealed, and its histories are behind the curtain (p. 6).

America in an old Hindoo map

School maps called ancient, including those that go by the names of Herodotus and Strabo, and the earliest English map, which he puts in the 10th century, have no America. Japanese maps, he says, do, and they also draw the coast at the antarctic pole, as if Japanese navigators had gone further than modern British sailors (p. 7).

The map he prints is an old Hindoo map of the world, of the sort published in the Asiatic Researches. Asia, Europe, and Africa sit in an oval ringed by ocean. Beyond that ocean is another land, which he reads as America. A chasm in the west is the Caribbean Sea and the Gulf of Mexico, the inlet between the two “insular continents.” The land is Suvarna Bhumi, the land of gold, joined in Indian geography to Swetam dwipa. Vishnu presides over Swetam. In the Asiatic Researches, Swetam dwipa is always called the White Island in the west.

Under these circumstances, it is plain, that Swetam dwipa and Suvarna are Hindoo names for North and South America.

W. S. Blacket. Researches into the Lost Histories of America (1884), p. 9

The same land is called the land of darkness, full of waters, and the abode of the Great Spirit Vishnu. He says that epithet is the name the North American Indians give their god. The mountains of Localoca, which the Orientals put round a flat world, he matches to the Rocky Mountains and the Andes (pp. 9, 10). The names of the countries inside the oval are the sons of Agnidhra, son of Adima and Iva (p. 9). He will use Hindoo mythology beside Greek, Latin, and Scandinavian, because the two branches of the Indo-European family have the same histories and the same names. He even floats the hypothesis that the Sanscrit writers were originally Europeans who had migrated into the plains of India (p. 11).

The Zodiacs as terrestrial maps

He says a map made by a modern classicist from Homer would be only a speculation. The map he wants already exists. It is the zodiac, a terrestrial map of the mythic ages, later used for astronomy. Countries are thrown into animal and human forms, but they have names (pp. 12, 13).

Hesiod and Homer refer to it, so he puts it in the oldest mythic period. He cites J. Landseer, Sabaean Researches, for the heavens constellated before Job (p. 14). “Set in the stars” is, for him, an act of a god, not of an astronomer. His example is Callisto, made a bear by Jupiter, which he reads as Bootes and the hunting dogs, a piece of terrestrial history (p. 15). The flat-world model is three dishes: earth, an underground shelf, and heaven of the same size. He takes that from the Vishnu Purana. Press the earth like a seal into the wax of heaven, and the countries are set in the stars (p. 15).

Aratus, a Cilician poet of about the 124th Olympiad, says the great effusion of water in the celestial sphere was the Nile. Blacket puts Eridan on the Nile and uses it as a pivot. Bootes then falls on the great bend of the Hoang Ho, which an old school atlas calls Bautes fluvium. The Great Bear falls on the Russian empire. The two Leos cover Pe-loo and Nan-loo. Orion falls on Iran. Perseus falls on Persia. Andromeda falls on the country of the Seleucidae. Taurus covers Assyria, “Oriental Tsour,” the land of the man-bull (p. 18).

Shifted to Europe and Africa, the Lyre hangs over Britain, with the Welsh name Lloegr. Taurus minor covers Spain, the ancient Terraconnensis, the land of bulls. The Eagle adjusts to Rome. Greece gets the dolphin over Delphi and Pegasus over the bay of Pegasus, the two figures of the banner of Corinth. Capricorn is at the entrance of the Mediterranean, for Africa. Aquarius lies along the north of Africa. Grus falls into the land of the Negro. Piscis Australis lies on the coast of Guinea. Africa has no names in the zodiac, which he matches to Diodorus, who identified African nations by what they ate (pp. 18, 19).

What will not fit is the slice from the west of Europe to the east of Asia: Hercules, Ophiuchus, the Serpent, the Crown, Sagittarius, Cerberus, Scorpio, Libra, the Wolf, and the Centaur.

America is "Set in the Stars."

W. S. Blacket. Researches into the Lost Histories of America (1884), p. 19

Kircher’s Oedipus Aegyptiacus gives him a second map, a Coptic zodiac, not the Dendera zodiac, whose signs are not in position. Kircher wrote in Rome and used a Coptic amanuensis. In that zodiac America is portrayed as in the Ptolemaic, and called for the most part Regio Typhonis and Demonium Static (p. 20). A Hindoo zodiac is limited to the sun’s course and is not in position, so he uses it for names, not for places (p. 20).

Who made the zodiacs? Lucian, in the reign of Trajan, says astronomy came originally from Ethiopia, and that Philosophy went from the Brahmans to Ethiopia, to Egypt, and then to Babylon. Diodorus says Atlas Egyptius, or Phoenix, king of Mauritania and brother of Prometheus, first constructed the sphere of heaven. The Paschal Chronicle, at the time of the tower of Babel, which he prints Purgopoiias, brings in Andoubarios, an Indian of the race of Arphaxad, who first delineated schemes of the heavens and taught the Indi. Josephus makes the Arphaxadites the Chaldeans. Blacket’s reconciliation is that the five races are all Atlantides: Brahmans of India, Ethiopians of Africa, Chaldeans of Babylonia, Phoenicians of Mauritania, and Atlantides. They take distinctive names in the countries they migrate to (p. 21).

The Atlantides are the children of Atlas, king of the Atlantic Isle, also called Oceanides, people living in the Atlantic Ocean. Atlas Egyptius as king of Mauritania will not do, because Mauritania is not an island and cannot be called the Atlantic Isle, and it offers no evidence of having been the abode of astronomers. Atlas the astronomer has to be looked for beyond the Atlantic, in America. The Spaniards found him still at work. In Mexico it is the Aztlans who were the astronomers. He quotes Prescott: the epoch they reckoned from was 1091, the reform of their calendar, a little after their migration from Aztlan. Their year was more exact than ours. The cycle of 52 years is encompassed by a serpent, a symbol of an age among both Persians and Egyptians. Their astrological year was divided into months of 13 days, and the number of those lunar months, with the intercalation, corresponds with the years in the Egyptian Sothic period, which he prints as 1,491 (p. 22).

A Mexican Atlas, from Lord Kingsborough, carries the simple vault of heaven. The Greek Atlas carries a sphere, with the signs in position. The simple is father to the complex, so the Mexican is the original (pp. 22, 23). A Mexican serpent and a Mexican serpentarius, one from the Dresden collection and one from Laud’s, match the Ptolemaic pair. The serpent overhangs Mexico. Serpentarius, or Ophiuchus, delineates the southern states. The Atlantides, crossing the Atlantic and settling in Europe and Egypt, brought that part of the zodiac with them, even if they did not invent the whole (pp. 23, 24). A Mexican diagram, a man in the sun, winged men for the four winds, and a colossal head, is the sphere Diodorus credits to Atlas. A Hindoo Pran, from a vignette on a copy of a Veda in Niklas Mueller’s book on the old Hindus, is an imperfect copy: the ribbons of the Mexican head-dress have been mistaken for a horn (pp. 25, 26). The Vishnu Purana says the sage Garga, having propitiated Sesha, acquired astronomy and astrology from him. Sesha, in this book, is the seven-headed serpent of Central America and Mexico, so Garga went to America and brought the Mexican zodiac home (p. 26).

Evidence that America was known

The first extract is Plato’s Critias. Plato died about 384 years before the Christian era. Only the opening is given here. More is reserved for Central America.

First of all, let us recollect, that it is about 9000 years, since war was proclaimed between those dwelling outside the Pillars of Hercules and all those within them.

W. S. Blacket. Researches into the Lost Histories of America (1884), p. 30

Of the inner party, Athens was the leader. Of the outer, the kings of the Atlantic Island. The gods had the whole earth allotted by lot. Hephaestus and Athena arranged the order of government. He says there are no Greek writings that can be referred to that age. Plato must be drawing on the mythic traditions, which is why those traditions can be used as history. The attack was not a few canoes. There were kings, so there were ships and national troops. Europe was affected by the attack, and the Atlantic Island was changed by the loss of people and kings (p. 30).

From the Timaeus, the Egyptian priest tells the Greek of a prodigious force which Athens once overcame, a warlike power rushing from the Atlantic Sea over Europe and Asia. The sea was then navigable. An island fronted the mouth called the Pillars of Hercules, larger than Libya and Asia put together. Travellers passed from it to the rest of the islands, and from those islands to the opposite continent that surrounds the real sea. A league of kings subdued the island, many other islands, and parts of the continent, and also Libya as far as Egypt and Europe as far as Tyrrhenia. Then violent earthquakes and deluges, in a single day and night, merged the warlike race under the earth and plunged the Atlantic Island beneath the sea. The sea is neither navigable nor to be traced, blocked by the mud the subsiding island produced (p. 31).

He reads this as Egypt knowing America under the name of the Atlantic Isle. Navigation across the Atlantic in the mythic ages follows from the sea being navigable 9,000 years before Plato. The 8,000 miles (12874 kilometers) is his rough sum of Libya and Asia. The travellers who landed on islands before the mainland are, for him, like Columbus reaching the West India islands first. The earthquakes point to the volcanic regions of Central America and the Andes (p. 31).

The learned, he says, have adopted a sunken island between the hemispheres. He rejects it. An island is an outlying part of a continent, depressed so that water flows round it. England is part of Europe, and “just as much a part of America, as it is of France,” because the Atlantic is a depression in the crust. To talk of an island sinking is to talk of it sinking into the crust, into itself (p. 32).

Let the Atlantic Ocean be computed at 4000 miles (6437 kilometers) across.

W. S. Blacket. Researches into the Lost Histories of America (1884), p. 32

The quotation, he says, makes the island some 8,000. An island 8,000 miles (12874 kilometers) wide could not exist in an ocean of 4,000, still less sink in it. On that blunder, he says, the histories of the human race are written. America is veiled, and Africa, Europe, and Asia are overloaded with what does not belong to them (p. 32).

Marcellus, in his Ethiopian history, as published in Cory’s fragments, says historians of the outward sea told of seven islands in that sea sacred to Persephone, and three others of immense magnitude, one consecrated to Pluto, another to Ammon, and the one between them to Poseidon. The size of this last was no less than 1,000 stadia. The inhabitants preserved a tradition, from their ancestors, of an Atlantic Island of prodigious magnitude which had governed all the islands in the Atlantic Ocean (p. 33). He does not try, on this page, to identify those islands with America. The value is the names, which he says will be the names of the following pages.

Homer’s “utmost bounds,” where Tethys and Ocean boast to be the parents of the gods, is his next proof (p. 33). Then a stone at a village of Dolores, near Montevideo, in Brazil, from the preface of Brasseur de Bourbourg’s Histoire des Nations Mexiques: Greek characters, a cave with two old swords, a cask, and a vase, and an inscription “Alexander, son of Philip, king of Macedonia, 63 Olym.” He takes that as Macedonian intercourse with South America (pp. 33, 34).

From Kaempfer’s History of Japan, the history of Peiroun. Maurigasima was an island in the Pacific near Formosa, or Tyroan, famous for porcelain. The people were rich, luxurious, and contemptuous of religion. The king Peiroun was religious. He dreamed of a flood, to come when the faces of the idols In-fo-ni-woo and Awun, gods of generation and destruction, turned red. Someone painted the faces. The king boarded a ship. The island sank. He reached China. In the southern provinces they still row about in boats as if fleeing, crying Peiroun, and divers bring up porcelain vessels disfigured by shells (p. 34). This is the Asiatic counterpart of the Egyptian priest’s narration. The Japanese have kept a sunken island in the Pacific, as the European nations have kept the Atlantic Isle. With timid navigators, it was easier to conclude that the land had sunk than to push on until it was reached (pp. 34, 39).

The Odyssey is read as a voyage to the land of darkness, which the Hindoo map has already named as America. Calypso is an Oceanide, a daughter of Atlas, already located by him in Central America. Ulysses is detained in her hollow grot and returns to Ithaca after revolving years. The people he lists, once localized, are American. He transcribes Tyro, Antiope, Alcmene, the mother of Oedipus, Chloris, Leda, Iphimedia, Otus and Ephialtes, Phaedra, Ariadne, and others, including the nine-year-old giants who were nine cubits wide and nine fathoms high and piled Ossa on Olympus and Pelion on Ossa (pp. 35 to 37). Circe is in Italy, a daughter of a king of Colchis. The land of darkness is the next voyage.

Ahmed de Tons, a Persian author of the 12th century, supplies Gog and Magog. The Narsik and Mensik are Gog and Magog, and they are Turks. The Baris and Maris ravage the world. When the sea of China is agitated it casts Gog and Magog on the banks, where they multiply in the forests, human in figure, with the feet of stags and the skins of sheep, of the race of Japhet. The Sandjli, another Chinese people, are of the race of Gog, short-footed, coming from the bottom of the sea in boats at night (pp. 37, 38).

An Irish story from the Ossianic Society, the Battle of the Gabhra: St. Patrick asks Oisin how he outlived his Fenian friends by 300 years. They were cut off at Gabhra. At Lake Lene, which he glosses Killarney, a golden-haired lady, Niamh-cinn-oirs, daughter of Cailac, king of Tir-n-og, takes him over a boundless ocean. He kills a giant who had carried a daughter of the king to Tir-ra-m-bea, another pagan Irish paradise. He stays 300 years in Tir-na-r-og. On return the raths and duns are demolished, and when his foot touches the ground he becomes old (p. 38).

Herbelot’s dictionary gives Mount Caf, which the people attached to the Koran believe goes round the globe and bounds the hemisphere. “From Caf to Caf” means from one extremity to the other. Beyond it is “the dry island,” a continent separated from ours, a word he derives from the Hebrew Jabaschah, which the Vulgate interprets Arida. He says this Oriental tradition is taken from the Atlantic Isle of Plato, which is nothing other than the continent of America. They call it Agiash al Makh loucat, the marvel of nature, and Jeni Dunia, the new world in Turkish. The Tarikh Tabari says God surrounded the earth with a girdle of mountains the Arabs call Caf, where the Divs and the Giants were confined after defeat by the first heroes, the posterity of Adam, and where the Peri and the Fees ordinarily abide (pp. 38, 39).

America as Oceanus

Plato’s 9,000 years are not lost. They are the mythic stories of Greece, India, and Scandinavia, which can be used only with a map. His rules: do not use a tradition unless it is distinct and has a claim in pedigree and geography; localize by the map, even if the result seems wrong; take the legends with all faults; if a person is not on either pictorial map, place him by relationship and symbolism (pp. 40, 41).

Oceanus is not in the maps, so he is placed by combination. Homer puts Tethys and Ocean far off, at the bounds of the earth. The Hindoo map and Mount Caf show what those bounds are: the land surrounding the ocean that flows round the old continent. That land is America. Gaul or Britain cannot be the parent of 3,000 rivers (p. 41). Oceanus, son of Coelus and Terra, married Tethys and had the principal rivers, Alpheus, Peneus, Strymon, and others, and the daughters called Oceanides. Homer makes him father of all the gods. He is an old man with a long beard, sitting on the waves, often with a pike, ships under sail, or a sea monster near him (pp. 41, 42). Tethys, daughter of Uranus and Terra, is mother of the Nile, the Alpheus, the Maeander, Simois, Peneus, Evenus, Scamander, and about 3,000 Oceanides. Some mythologists confound her with Thetis, wife of Peleus and mother of Achilles (p. 42).

He limits “father of all the gods” to the oceanic hemisphere. The great deities of Asia belong to the empires of Asia, not to America. The oceanic gods are reproductions of those colossi. Oceanus reclines in the centre of the water that stretches from Great Britain to Japan. His rivers are the Mississippi, the Ohio, the Missouri, the Amazon, and the Orinoco. His 3,000 nymphs, in their prairies and woods, have peopled their own land and, by migration, become mothers of nations. He receives visits from the other deities (pp. 42, 43).

The pedigree he prints runs Ouranus, then Oceanus and Tethys, then Inachus, Proteus, Clymene, Clytia, Callirhoe, and Nereus and Doris. Apollodorus names Asia, Styx, Electra, Doris, Eurynome, Amphitrite, and Metis among the Oceanides. Hesiod, whom he dates 944 years before Christ, mentions 41, and the list includes Calypso, Europa, Pluto, Electra, and Styx (p. 43). He refuses to make Tethys simply South America. The names that arrest him are Styx, Electra the wife of Atlas, Eurynome, Pluto the husband of Proserpine, and Europa, who gives her name to Europe (p. 43).

Inachus, son of Oceanus and Tethys, founded the kingdom of Argos about 1,980 years before the Christian era, reigned 60 years, and was succeeded by his son Phoroneus. Phoroneus, son of Inachus by Melissa, was the second king of Argos, married Cerdo or Laodice, and had Apis, from whom Argolis was called Apia, and Niobe. He taught laws and social life. The inhabitants of Argolis are called Phoronsei (p. 44). Blacket’s reading is that they are strangers who, on a river, become river gods, an illustration of Oceanus as father of the gods, and evidence of early intercourse between America and the Mediterranean (p. 44).

Proteus he passes, as belonging with Cetus the whale, a figure of Africa and Egypt, swimming the Atlantic (p. 44). Clymene, daughter of Oceanus and Tethys, married Japetus and had Atlas, Prometheus, Menoetius, and Epimetheus. She heads the Titan race, and her husband and children will embody Mexico and Central America (p. 45). Nereus and Doris are the parents of the Nereids, the mermaids, of whom 50 are mentioned. He puts Nereus on the west coast of North America, because the Nereids will reappear as wives of the dragon, and the serpent is the portrait of Mexico, the land of the temples and pyramids (p. 45).

Callirhoe, daughter of Oceanus and Tethys, is mother of Echidna, Orthos, and Cerberus by Chrysaor. Echidna is a beautiful woman above the waist and a serpent below, mother of Typhon, Orthos, Cerberus, the Hydra, and others. Herodotus gives Hercules three children by her: Agathyrsus, Gelonus, and Scytha (p. 46). He calls her a general embodiment of the motherhood of the half-caste races of prehistoric, or antediluvian, America, the sea monster on which Oceanus reposes (p. 47). Typhon, in the Coptic zodiac, delineates the whole of America, north and south. Cerberus stands at the eastern and southern entrance to North America. The Hydra is one of the names of the serpent over Mexico. The marriage of Hercules with Echidna puts her in the mound region (p. 47).

The peoples he then enumerates as the ancient idea of the transmarine Atlantic Isle are these.

Gods. Oceanus is father of all the gods. Judged by Asiatic mythology, the name ought to belong to the Japanese, “for Japan is the land of Gods and Celestial Spirits,” and more probably to the people of Asia generally who mingled with the aborigines. In the mound cities they gave rise to a new order of gods which linked itself to European life (p. 48).

Giants. The Gigantes were sons of Coelus and Terra, or, in Hesiod, sprang from the blood of the wound Saturn gave Coelus. Hyginus calls them sons of Tartarus and Terra. Cottus, Briareus, and Gyges each had 50 heads and 100 arms, and serpents instead of legs. The Titans, sons of Coelus and Terra, were 45 according to the Egyptians, 13 in Apollodorus, 6 in Hyginus, and 20 in Hesiod. The best known are Saturn, Hyperion, Oceanus, and Japetus. Typhoeus or Typhon, son of Tartarus and Terra, had 100 heads like a serpent or a dragon, and made war on heaven (pp. 48, 49).

Gorgons. Three sisters, daughters of Phorcys and Ceto, grandchildren of Pontus: Stheno, Euryale, and Medusa. Only Medusa was mortal. Their residence was beyond the ocean in the west, which is his proof that they were American. Medusa, by her serpents, goes in the serpent land, Mexico and the surrounding region. Euryale is a daughter of Minos, whom later chapters put in Peru, so she stands for a settlement on the west shores of South America. Stheno stands for the earthworks of North America. Aeschylus puts the Gorgons in eastern Scythia and Ovid in the eastern parts of Libya, which he does not treat as a contradiction. They are the forefathers of Gog and Magog. The Persian author has already brought Gog and Magog across the sea of China into eastern Scythia. The African branch is part of the invasion from the Atlantic Isle spoken of by the Egyptian priest (pp. 49, 50).

Nereids, already placed about Mexico, though not all fifty of them in that one spot. One will be found in the lake of Titicaca. He puts them among the inhabitants of the lost and sunken island, meaning the island of the tradition, not a sinking he accepts (p. 50).

Harpies, the Stygian birds, children of Atlas, and in India children of Atri, who coalesces with Atlas. They are the bird-men of the frontispiece, and in Aglio’s pictures the bird-man decorates the palaces of the Mexican kings (p. 50).

Faunes, whom he places by the name as Pawnees, the tribe spread west of the Mississippi at the time of discovery. The Greeks called them Satyrs. Pan, god of shepherds and huntsmen, ruddy, flat-nosed, with the legs, thighs, tail, and feet of a goat, two small horns, and a loin cloth in the reading he gives the Lupercalia, is their chief. The Orphic cosmogony confounds Pan with the universe. He holds seven circles and is the first to come out of the egg of the world. The Lupercalia at Rome, on the 15th of February, sacrificed two goats and a dog, touched two youths with a bloody knife while they smiled, wiped the blood with wool dipped in milk, and sent naked youths through the streets with whips of the victims’ skins. Women wanted the lashes against barrenness. He reads Pan as a red Indian of the woods, and he names Cooper and Catlin for the ordeal in which a man must not flinch (pp. 51, 52).

Furies, the Eumenides: Tisiphone, Megara, and Alecto, with Nemesis sometimes added. They sprang from the blood of the wound Saturn gave Coelus, or were daughters of Acheron and Night, or of Pluto and Proserpine. They had a temple in Achaia. Worship was almost universal. He asks whether red Indians had a temple in Achaia, and answers that they must have crossed the Atlantic in vast numbers and entered the religious systems of all nations, Greece included. The gods and stem-fathers of European races must, on this reading, be sought in the forests of North America (pp. 52 to 54).

Demons. The poetical astronomers treated the west coast of South America as especially demoniacal. Pluto in the Eumenides myth supplies the same idea. The demons of the Sabbat belong to this category (p. 54).

He insists this is dress and heraldry, not a population of monsters. Aglio’s pictures are his gallery of prehistoric American costume, and he says they show American life before the flood (pp. 55, 56). Totem is incipient heraldry. Catlin’s chief dressed as a bear is Hercules in the zodiac. One is a serpent, another an eagle, another a beaver. The Indian put his crest on his back. The nobleman puts it on his escutcheon (p. 56).

Styx locates the rivers. Firmicus fixes the 8th degree of the Balance for the place of Styx. He puts the Balance in the north-west of South America, but Styx lives at the entrance of Hades, and Cerberus is constellated over the Caribbean Sea, “which carries his name to this day,” so Styx ought to be the gulf of Texas, a gulf that bears her name, flowing in nine bays (p. 57). Acheron flows into it. If Acheron is the biggest river of Tartarus, it is the Mississippi. Phlegethon and Cocytus, flowing into Acheron, are the Missouri and the Ohio. The Eumenides, children of Acheron, were the ancient inhabitants of the Mississippi valley. Rafinesque gives the native name of the Missourian Indians as Oman or Oeman (p. 57).

The word itself: Homer’s galley reaches the Ocean Isle. The letter c has softened. The Aegean, where Nereus and the Nereids reside, is the same softening, and Pauly’s Aega, a golden wave-palace in the depth of the sea where Poseidon and the Tritons dwelt, cannot be the Greek sea. Bryant labours to show the wide use of the root for a race that spread as the Ionim. In the Phoenician cosmogony it stands at the head as Oeon. The Gnostics have Aeon. It is the woman-fish Oannes who instructs the Babylonians and Egyptians. In Gaul, at Clermont and Montmorillon, it is Onuava, with the same fish attributes. In China it is at the top of the sovereigns as the three Hoangs, authors of letters, gold, and precious stones. Schoolcraft’s Iroquois tradition says the shell of the tortoise expanded till it became a continent, and it was named Aoneo. Teotl is God in Mexico, so Yankee Doodle is the god Oceanus (p. 58). Myths in this book are from Lempriere unless he says otherwise (p. 58).

Vishnu

Vishnu is Oceanus written in Sanscrit, Oceanu. Both are water gods. Both recline on the sea serpent. He prints the two pictures on p. 60: Oceanus on the sea monster, and Vishnu on the Sesha serpent. The snake of the Ptolemaic zodiac, Draco, the Serpent, and Serpentarius, surround what he considers North America. Vishnu’s serpent is the seven-headed Sesha (pp. 59, 60).

Vishnu is the blue and water god. He rides the man-bird Garuda. Sometimes he is identified with Ganesa, who had a paradise in Swetam dwipa. He is one of the twelve Adityas, the rays of the sun. He was born between the Cumuda and Anjana mountains, among waters and in a land of darkness, of a virgin in the house of a shepherd. He resides on the north shore of the Swetam dwipa, or white sea. He rescued the earth from sinking into hell. He had conflicts with the giants after his marriage with Lacksmi. Then he was born in India and assumed the shape of a tortoise (p. 61). Lacksmi is also Ada Mya, mother of the world, and Rhemba and Sri. Brahma, the red god, has Saraswati, and his vahan is the goose. He was born on a lotus from the navel of Vishnu, had five crowned heads, one of which was cut off, formed Satarupa out of half his body, and fashioned the earth after it had sunk into hell (p. 61).

These three are Asiatic races who colonized America. Vishnu stands for the Chinese. Lacksmi is the Hindoo Venus, who in the Greek system is turned into a serpent instead of sitting on one. Brahma spreads into five races, matching his five heads. In the Asiatic Researches he is glossed by Cronus, so the later Cronus histories belong to Brahma as well (p. 61). Varuna, god of the ocean in the west, rides a fish and is called lord of punishments. The name Uranus is in Varuna, and Blacket pairs that rivalry with the European one: Uranus is first king, but Poseidon had the Atlantic Isle allotted to him (p. 62).

The avataras of Vishnu are American history because Vishnu himself represents the hemisphere, or a part of it. “He resided on the Northern Shores of the White Sea.” The zodiacal serpent puts him in the country north of modern Mexico, where the ruins and pyramids are. The ancient name of the city of the gods was Veitiocan, which he leaves as a resemblance, not a proof (p. 62). He prints nine incarnations, noting that some works extend the list above twenty.

1. Matsya, in the Satya age. All mankind was corrupt except Satyavrata. The seven Rishis and their wives enter a vessel with pairs of all animals. Vishnu as a fish fixes the ark by a cable, a vast serpent, to his horns, till the flood subsides. He and Brahma slay Hyagriva, or Danavas, who stole the Vedas while Brahma reposed at the end of a Kalpa. The world is repeopled from Satyavrata (p. 62).
2. Kurma, the tortoise, in the Satya age. The mountain Mandara is the axis. Gods and demons, with the serpent Vasoky as a rope, churn the ocean for the Amrita (p. 63).
3. Varuha, the boar, in the Satya age. The earth had been submerged for its iniquities. The Daitya Hiranyaksha, the golden-eyed, carried it into the ocean. After a contest of a thousand years the boar slew him and restored the earth on his tusks (p. 63).
4. Narasingha, the man-lion, in the Satya age. Two ethereal warders were cursed for insolence to Sanaka. They chose three transmigrations as Daityas. Hiranyakasipu, after ten thousand years of austerities, was cut up in one hour by the man-lion who came out of a pillar. The virtuous son is Pavaladha, as he prints it (p. 63).
5. Vamana, the dwarf, in the Treta age, which he prints Tirtya. Mahabeli omitted offerings. The dwarf, son of Kasyapa and Aditi, brother of Indra, asked the universe, expanded, and at one of three steps deprived Beli of heaven and earth, leaving him Patala (pp. 63, 64).
6. Krishna, also Narayana, whose mortal parents were Vasudeva and Devaki, which he prints Vasadeva and Devaky. Some call him an incarnate demon expiating crimes in hell (p. 64). 7 and 8. The three Ramas: Bala Rama, Parasu Rama, and Rama Chandra, warriors and youths of perfect beauty. The numbering in the text is confused, and I leave it as he prints it (p. 64).
7. Buddha, in a wild forest frequented by the Munis, author of happiness and a portion of Narayana (p. 64).

The picture he treats as proof is Narasingha beside a Mexican sacrifice on a teocalli. The man-lion opens the breast of the victim as the Mexican priest tears out the heart. The two pillars answer to the Mexican temples. The stone altar answers to the stone of sacrifice. If one incarnation is American, the others are too (p. 65). Names of Vishnu, Hari, Bhagavat, Madava, and the incarnations, are ethnological or geographical names of prehistoric America, most of them migrations into India, some direct from the east, some across Europe, some through Africa (p. 66).

From the Asiatic Researches, vol. VIII, p. 246, as he transcribes it:

The sacred isles in the west, of which Swetam dwipa is the principal and the most famous, are, in fact, the Holy Land of the Hindoos.

W. S. Blacket. Researches into the Lost Histories of America (1884), p. 66

There the fundamental transactions of their religion took place. Vol. XI, p. 92, as he gives it: all the avataras came originally from the Sweta dwipa. The form which resides there is the primitive one. Rama and Narasingha are complete forms, but Crishna, the most powerful king of the Sweta dwipa, is the most perfect. Vishnu from Patala rejoins the body of Radhiceswara, lord of Radha, who dwells in the Sweta dwipa with the snake Sesha. The gods sent portions of their essences to be consolidated into Crishna, who was going to be incarnated at Gokula, which he prints Gocala (pp. 66, 67).

A shortened Padma Purana, section Patala: Suta relates Rama Chandra, who came originally from the White Island. Rama Chandra, with a self-moving car, and Mahadewa or Sambhu, and a Muni whose wife had gone to Tamobhaga Giri, arrive in the land of darkness. In the middle is Narayana Pura, a million suns, the paradise of Vishnu and Lacksmi. The four Vedas reside there, and the Romasha daya, descendants of the holy Romashas. Rama and Siva make puja to Achyuta. Narada comes from heaven with a guitar and a crooked staff. They see Lacksmi. Sri Devi says Sita is a perfect beauty. They leave the mountains and reach Swadadadhi, or Pushkara, which he prints Pushcara (p. 67).

The Sesha, below the seven Patalas, proceeds from the quality of darkness. He is one with Balarama or Sankarsana, which he prints Sankasura. The spirits of heaven call him Ananta. He has 1,000 heads, embellished with the swastika, which he prints Swartika. He wears a single earring, a diadem, and purple raiment, holds a plough and a pestle, and is attended by Varuni, goddess of wine. At the end of the Kalpa a venomed fire from his mouth, impersonated as Rudra, which he prints Radra, devours the three worlds. When Ananta yawns, the earth, with woods, mountains, seas, and rivers, trembles (pp. 68, 69). He compares Sesha with Echidna. Both locate, by the Ptolemaic zodiac, along the west coast of North America. Mexico was the most important part of America in the mythic ages (p. 69).

Nonnus, in the Dionysiaca, gives the Hindoos as parent Indus the giant. Diodorus speaks of the Oceanides of the western parts as a part of the population of India in his time. So an oceanic religion could have been brought into Hindustan (p. 70). He sets a Hindoo koil, none of which are put at a less age than 5,000 years, beside the pyramid of Papantla. The word koil is used on some Hindoo descriptions of Patala. The koil, he argues, was built on a Mexican model, more highly decorated (p. 70). In a French work on the same incarnations, one is called Juggernauth. He had not found Mexican-style human sacrifice in Hindustan, but the car of Juggernauth was, if anything, more barbarous: blood, self-sacrifice, and self-torture. He remembers the crowds thrown under the wheels (p. 71).

The figures for North America

He introduces two outline maps of North America with the zodiacal figures drawn on them, at pp. 72 and 73. The Coptic map first. The isthmus of Central America is a figure with a bow and arrow, a Ptolemaic Sagittarius, a son of Pan, named Regnum Arueris. Arueris is the elder Horus, brother of Isis and Osiris, hard to distinguish from Horus. Arueris and his son Horus represent Bel or Belus. In the Greek system Belus, with Anchinoe, is the father of Egyptus and Danaus. That brings the Copts into Central America as their original home (p. 74). The rest of North America is Typhon, in three figures. The most westerly, the region of Mexico, is wound with serpents and spits fire. Typhon is a giant in the Greek system, opposed to Horus in the Egyptian, drawn as a bear or a hippopotamus or some monster with a woman’s head. The Egyptian idea of North America is the wars of Typhon and Horus (pp. 74, 75).

On the Ptolemaic map, Draco and Ursa Minor occupy the north. Hercules and Ophiuchus fill the United States as far west as the Rocky Mountains. The Serpent hangs down the west coast and portrays Mexico and the ruined cities and pyramids of upper Mexico. The crown appears twice: the larger form north of the serpent, the smaller on the isthmus now full of ruins, containing Uxmal. Sagittarius gives form to the part of the isthmus which comprises Quiche, Peten, which he prints Petens, and the neighbouring provinces. Cerberus stands at the right hand of the map, at the entrance to America, north and south (p. 75). Hercules is also called Iphicles by the poetical astronomers. Before he had completed his eighth month, Juno sent two snakes. He squeezed them to death while his brother Iphicles shrieked (p. 76).

He then argues that this group is what the ancients called the soul of the world, or the egg of the world, or both. Pouncu, the Chinese first man, came out of an egg: the yolk to heaven, the white in the air, the yellow on the earth. Japanese doctors say the world at the time of chaos was shut in an egg that floated on the waters. Prescott explains Tezculipoca, which he also prints Tesculipoca, as the soul of the world and its supposed creator. Champollion reads Amon with four ram heads as spirits of the four elements and soul of the material world, and the serpent-man Cnouphis as the great soul of the world (p. 77). Dupuis, quoting Athenagoras: Hercules was chief god, the same as Cronus, and Cronus produced the mundane egg. Hercules, like Pan, fecundated the symbolic egg. Ophiuchus, who is Aesculapius, was soul of the eighth heaven. Bacchus was soul of the world. From the Vayu Purana, which he prints Vain: Prakriti and Purusha produce an egg, Brahma vivifies it, and Hiranyagarbha Brahma with four faces springs from it, also called Viraj. From the Institutes of Menu: the Lord produced the waters, deposited a germ, and the germ became an egg, brilliant as gold, in which the divine being produced himself as Brahma (pp. 77, 78).

Ophiuchus over the southern states is Aesculapius and the soul of the world, and he will identify Tezculipoca with Aesculapius, one in Mexico and one among the Mediterranean nations. Hercules, glossed by Cronus, overhangs the northern states and fecundated the egg. Viraj and Eric he judges to be the same word, later to be found in the Iroquois. Brahma is called Fan by the Chinese, and may include Pan, so that Brahma may embody both the Iroquois and the Pawnee. Amon is identical with Pan, and with Khem, whom the Greeks recognized as Pan. Pan is father of Sagittarius and belongs to Central America. Cnouphis is a form of Neph. Neph, the Egyptian Neptune, as a walking serpent, is the constellation of the Serpent. Bacchus is the only god in the extracts who is not in the Ptolemaic zodiac, and he will appear at Palenque in a mystic identity with Neptune (pp. 78, 79).

An Ophite Gnostic map by Celsus, from Origen, published by M. Matter, is his confirmation. A great oval of Sophia and Pronoia is the soul of the world. The internal oval is the egg of the world, the domicile of the red men. Another oval, answering to Central America, is seven small circles, seven planetary powers, beginning with Adonai. South America appears as spheres for the wicked. Mexico and the serpent land are Leviathan, or the dragon. Gehenna or Tartary is marked on the figure (pp. 79, 80). A Gnostic gem shows the egg in the folds of a serpent, dominated by a savage, which he reads as the North American Indian unimproved. A Hindoo Pran shows the same egg and serpent, but the egg is girt by a zodiac and dominated by a well-dressed astronomer with the wings of Mercury. That personage, referred back to the Mexican zodiac on p. 26, is Quetzalcoatl, the Mercury of Europe in Mexico, the civilizer and the inventor of arts (pp. 81, 82). If the muses have called the oceanic hemisphere the egg of the world and its soul, the historian has to recast the idea that Asia, Europe, and Africa were the only arena of the earliest empires (p. 82).

Traditions of maritime settlements

Because of the supposed loss of the Atlantic Isle, traditions of intercourse have been unnoticed or misapplied. He starts with native American traditions, then the Asiatic ones.

Prescott, on Peru: the Sun sent two of his children, Manco Capac and Mama Oello, to gather the natives into communities and teach the arts. Brasseur de Bourbourg, a Chippeway tradition: they came from a distant country in the west, chased by the wicked, through a long lake full of islands and ice. Votan, the most ancient of the American legislators, wrote an account of the Indians and their emigrations. They descended from Imos, of the race of Chan the serpent, who drew his origin from Chivim, and his memory was reverenced as lord of the sacred tambour. Adelung’s Mithridates: a Natchez tradition of a man who came from the sun and was made chief. Brinton: the Algonquins call their tribes living east Abnakes, “our white ancestors.” The Iroquois had two brothers, Joskeha and Tawiscara, which he prints Joskebha and Tawiscara, twins born of a virgin. The last Inca was told that the Viracochas, white men, would come from their father the sun and subject them. The central figure of Toltec mythology is Quetzalcoatl, god of the air, in whose honour the pyramid of Cholula was built, son of a virgin in the land of Tula, of which he was high priest. The morning star was his emblem. He was white, in a long white robe, like most of the Aztec gods (pp. 83, 84).

He reads these as foreigners, white men from beyond the Pacific, and a civilization referred to the sun. Japan, by its heraldry, is the rising sun, a red sun on a white disk, the same emblazonment as the head-dress of the god Neph in Egypt, so that Neph, the Latin Neptune, is identical with Niphon, the proper name of Japan. The sacred tambour points to Lapland (p. 84).

In a Japanese pagoda the bull of agriculture rips up the egg. North America has just been made the egg of the world, so the act is the discovery and colonization of that land. The doctors of Japan say the entire world at the time of chaos was enclosed in the egg, which swam on the waters. The moon drew an earthy matter from the bottom. The bull broke the egg, and out of it came the world (p. 85). Jebis, the Neptune of Japan, brother of the god Tenzio, was sent away to another island. A picture in Picart shows a man on the capstan of a ship, four arms, a serpent wound round the capstan, a dog-man and a stag-man pulling the serpent rope against the demigods of Japan, and a figure of the sun in the water. Demons at the other end of the rope, and the Coptic Regnum demonium on the western shores of South America, put the voyage in America (pp. 86, 87). The Hindoo counterpart is the Kurma avatara: gods and demons, the serpent Vasuky as a rope, churn the ocean for the Amrita. The seven-headed horse is the sun, driven by Surya. The serpent locates the settlement on the western shores of North America (p. 87).

He matches this to Ceres and the rape of Proserpine by Pluto. Virgo carries the name of Ceres and delineates China, so Sicily is late mythology. Mr. Christie, on Etruscan vases, explains the Eleusinian mysteries by the Chinese feast of lanterns. Dupuis puts Coronis, above Serpentarius, as the Chaldean Per-sephon. Sephon means north. The Greeks call it Persephone. It is also an ornament of Proserpine, and Core, another of her names, is the crown of Ariadne, wife of Bacchus. Sephon is also Arabic for Janus or Bootes, “ancient Atlas” (pp. 88, 89). Marcellus has already put seven islands sacred to Persephone, and one of immense magnitude consecrated to Pluto (p. 89).

The myth, shortened: Ceres, daughter of Saturn and Vesta, had Proserpine, also Pherephatta, by Jupiter. Pluto carried her off as she gathered flowers near Enna. Ceres searched Sicily, lit two torches at Etna, and the nymph Arethusa told her the truth. Jupiter would restore the daughter if she had eaten nothing in Pluto’s kingdom. She had eaten pomegranate grains in the Elysian fields. Ascalaphus told, and was changed into an owl. Proserpine spends six months with her mother and the rest of the year with Pluto. She is the same as Isis, and is supposed the same as Rhea, Tellus, Cybele, Bona Dea, and Berecynthia (p. 89). He reads this as Chinese and Mongolian colonization of the western shores of North and South America. Ceres is a form of the great mother, with the Chinese dragon. Her daughter is a colony. Arethusa, an Oceanide, reveals the place. Ascalaphus is the Mexican god Tezculipoca, later Aesculapius the serpent god. Among Mexican deities, Ceres is Tonacacihua, which he prints Tonacacique, first in Kingsborough’s collection, Mongolian in colour, seated on a Chinese stool, wearing the turreted crown of Cybele, called the Seven Serpents (p. 90).

Two Pacific routes: a northern one by the Crown, and a southern one by Libra, the scales, sometimes in the hands of Virgo and sometimes on the folds of Scorpio. In Zoroastrian books this navigation is the Tchinavar bridge (p. 91). The boat of Phre, which he says resembles a Peruvian raft, carries Atmou, Shu, Tefnut, Seb, Nut, Osiris, Horus, Isis, and Nephthys, which he prints Atmou, Soon, Tafne, Seb, Netpe, Osiris, Horus, Isis, and Nephtys. They are the gods of Amenti, on passage to a west that can also be reached from the east (p. 92). A second picture, Tiphe, glossed by Urania and Coelum, shows two vessels. Urania is the heavenly Venus, sometimes transformed into a serpent or the marine Venus. The Copts give the name Typhon to both North and South America, so the boats are an Asiatic colonization (p. 93).

The Assyrian deluge tablet, which he numbers in short lines: the city Shuruppak, Ana, Bel, Ninip lord of Hades, a great ship, Hea, fourteen measures, the pilot, silver, gold, seeds and beasts, a flood that Shamash made, and the gods taking refuge in the heaven of Anu. He prints the names Surrippak, Surrapakite son of Ubaratutu, Panizu, Buzzursadiribi, Vul, Nebo and Saru, Nergal, and Ishtar. Later studies, he says, will show that this ship went to South America (p. 93). The ship Argo, with a compass nailed to the mast, must be put in the Erythraean Sea. He defers it, as better understood with Asia than with America (pp. 93, 94). Persian traditions are reserved for the chapter on the Crown. Scandinavian and Russian traditions are the next chapter.

Icelandic and Scandinavian mythology

The prose Edda, “the deluding of Gylfi,” is a cosmogony once the joke is removed. King Gylfi of Svithiod heard funny stories that read like the adventures of individual men. They are nationalities, migrations, and a gazetteer, not a book limited to Iceland and Sweden (pp. 94, 95).

America is the land of the giants. Thor and his companions proceeded eastward on the road to Jotunheim, until they came to the shores of a vast and deep sea, which they passed, and then penetrated a strange country. East of Scandinavia and Russia the only such sea is the Pacific. The classics put the giants, the Titans, and the Aloadae in the same land (p. 95). The origin of the Hrimthursar, the frost giants: the north part of Ginnungagap was filled with gelid vapour and ice, the south was lighted by sparks from Muspellheim. The being formed was Ymir, whom the frost giants call Orgelmir. The sons of Bor dragged his body into the middle of Ginnungagap and of it formed the earth and heaven. They were themselves descended from the frost giants. He will show, in the mound chapter, that Ymir is Hercules in an earlier form, so Ginnungagap is the Icelandic name of North America. The rime giants were Greenlanders, or Esquimaux, or races in the high north of America who had crossed the Atlantic early and entered the Icelandic and Norwegian population. He calls that the mingling of the races (p. 95).

Gimli, or Vingolf, is uncertain. Hel, and Niflhel below it in the ninth world, he will put in the great forests of the Ohio and the Miami, the area of the empire of Saturn, the domicile of Cronus and Hercules in the underground hemisphere (p. 96). Muspellheim, which lights the southern part of Ginnungagap, is the southern part of the same country, the United States, while Niflheim is the northern part (p. 96).

Loki, or Loptur, son of the giant Farbauti, mother Laufey or Nal, brothers Byleistr and Helblindi, wife Sigyn, son Nari, which he prints Siguna and Nari. By the giantess Angrboda of Jotunheim he has three children: the wolf Fenrir, the Midgard serpent Jormungand, and Hela. Odin, All-Father, has them brought from Jotunheim. The serpent is thrown into the ocean that engirdles the earth, and grows until, tail in mouth, he encircles it. Hela is cast into Niflheim and given nine worlds. Her hall is Eljudnir, which he prints Elvidner. Hunger is her table, starvation her knife. Half her body is livid, half the colour of flesh. Tyr alone dared feed the wolf (pp. 96, 97). The serpent is Mexico, the western shores. The wolf is the upper waters of the Amazon, which he will call Peru for want of a better name. Hela, for the present, is the great woods of the red men. These three match the three Gorgons: Medusa the Midgard serpent, the wolf Euryale, Hela Stheno. They may also be compared with the three judges Sarpedon, Minos, and Rhadamanthus (p. 97).

Russian songs, from Ralston: when Satan and his hosts were expelled from heaven, some spirits fell into the underground world as Karliki, dwarfs. Some were received by the woods as Lychie, like the fauns and satyrs. After death the soul sailed a wide sea. The abode of death had three names, one of them the house of the sun, lying eastward beyond the ocean. A hero penetrated the castle of the many-headed snake. Satan here may be Saitan, god of the Barabinsky. Loki passed a wide ocean in the east. The fauns and satyrs have already been made the North American Indians. The dwarfs remain to be discovered (p. 98). This introduces the history of America as written by real historians of Sicily and Phoenicia, not by writers of myths (p. 98).

The Atlantic Isle and Sanconiathon

He gathers the threads. America is in the old maps. Mediterranean nations called it Oceanus. Oriental writers called it Mount Caf. The sages of India called it Sweta dwipa and Suvarna, where Vishnu resides, identical in name and nature with Oceanus. It has been called the Atlantic Isle, domicile of the Oceanides or nymphs, among whom are the Titans, chiefly the Atlantides. Atlas stands out as the astronomer who invented zodiacs. By a blunder the isle has been supposed to have sunk, and with it the histories of the larger part of the antiquities of the world. Asiatics colonized it in Japanese and other vessels (p. 99).

Two documents contain the colonies. One is a history of the Atlantic Isle by Diodorus Siculus. But for the theory of the sunken isle, it must always have been taken for the history of America. The other is the cosmogony of Sanconiathon, the Phoenician cosmogony, which internal contents prove to be a similar history. Neither writer is Roman or Greek, but the names are the theogonies of both those nations. He will not transcribe them verbatim. They are confused, interpolated, and the American parts are mingled with the old continent (pp. 99, 100).

From Diodorus, as he epitomizes it. The Atlantides inhabited a rich country bordering the ocean, excelled their neighbours in the reception of strangers, and boasted that the gods were born among them. Homer’s line on Tethys and Ocean, the parents of the gods, is their proof. Uranus was their first king. He caused people who wandered up and down to dwell in towns, taught them to lay up the fruits of the earth, and held the greatest part of the world, especially toward the west and the north. He was addicted to astronomy, measured the year by the sun and the months by the moon, and divided the days into hours. After death they honoured him as a god. The starry heavens were called after his name. He was called the eternal king of the universe (pp. 100, 101).

Uranus had forty-five children by several wives, eighteen of them by Titaea, who after death was called Terra. The most famous daughters were Basilea and Rhea, by some called Pandora. Basilea, the eldest, bred up her brothers and was called the Great Mother. She was elected queen while still a virgin, and later married her brother Hyperion. Their children were Helios and Selene. The brothers assassinated Hyperion and drowned the infant Helios in Eridanus. Selene threw herself from the house-top. The mother, seeking her son at the river, went mad with timbrel and cymbal, and vanished in a storm of rain, thunder, and lightning. The people transferred the names Helios and Selene to the sun and moon, and instituted rites for the mother. He omits the passage that identifies Selene with Cybele in Phrygia, because it does not belong to the history (pp. 101, 102).

After Hyperion, the children of Coelus divided the kingdom. Atlas and Saturn were the most renowned. The country bordering the ocean fell to Atlas, who called the people Atlantides, and the greatest mountain after his own name. He first discovered the knowledge of the sphere, which is why he is said to carry the world on his shoulders. His most eminent son was Hesperus, who vanished in a tempest on the top of Mount Atlas while observing the stars. The brightest star was called after him. Atlas had seven daughters, the Atlantides: Maia, Electra, Taygete, Asterope, Merope, Alcyone, and Celaeno, which he prints Celoeno. They bore sons to heroic princes and to some of the gods, first ancestors of nations, afterwards called gods and demigods. Maia, the eldest, by Jupiter, bore Mercury. The daughters were fixed in the Pleiades. Nymphs were commonly called Atlantides, because nymph is the general term for all women in this country (pp. 102, 103).

Saturn, brother of Atlas, was profane and married his sister Rhea. He had Jupiter, whom Diodorus calls Olympus. There was another, inferior, king of Crete. The ancient Jupiter was only king of Crete and father of ten sons, the Curetes, and called the island Ida after his wife. Saturn reigned over Sicily, Africa, and Italy, and enlarged his dominions over the western parts of the world. In Italy they were called Cronia. Jupiter succeeded, by gift or by the subjects’ hatred of the father, beat Saturn when Saturn made war with the help of the Titans, and conquered the whole world. After he left the world he was called Zena, from life, and placed in the highest heavens (pp. 103, 104).

To suppose that histories so important as those narrated in the document, belonged to some island in the Atlantic that sunk and disappeared, is the height of improbability, not to say, impossibility.

W. S. Blacket. Researches into the Lost Histories of America (1884), p. 104

Applied to America, the story shows American races who received Asiatic blood and, in the course of ages, migrated into the old continent and laid the basis of the modern world (p. 104).

Sanconiathon, as Philo and Eusebius transmit him, is three fragments: a Phoenician history, one concerning the Jews, and one on Phoenician letters. After the chaos, the son of Thabion, the first hierophant of the Phoenicians, allegorized the occurrences and delivered them to the priests. One foreigner who received them was Isiris, inventor of three letters, brother of Chna, the first Phoenician. The things were written in the cosmogony of Taautes (p. 105).

The genealogy, as he prints the names. Of the wind Colpias and his wife Baau, interpreted Night, were begotten Aeon and Protogonus. Aeon found fruit on trees. Genus and Genea dwelt in Phoenicia, and in a great want of rain stretched their hands to the sun, calling him Beelsamen, lord of heaven, which he prints Baalsamin. Their children Phos, Pur, and Phlox found fire by rubbing wood. Their sons, of great bulk and height, gave names to the mountains Cassius, Libanus, Antilibanus, and Brathy. Memrumus and Hypsuranius followed. Hypsuranius inhabited Tyre and invented huts of reeds. His brother Usous invented clothing of skins, first made a boat, and consecrated two pillars to fire and wind, pouring on them the blood of hunted beasts. Agreus and Halieus invented hunting and fishing. Two brothers discovered iron. One, Chrysor, the same as Hephaestus, invented the hook, the bait, the line, and light boats, and was worshipped after death as Diamichius, which he prints Daimichius. His brother invented brick walls. Technites and Geinos Autochthon mixed stubble with clay and invented tiles. Agrus and Agrotes, or Agrouerus, have a statue in Phoenicia held in great veneration, and at Byblos he is the greatest of the gods. From them come hunters with dogs, also called Aletes and Titans. Amynus and Magus taught villages and flocks. Misor and Sydyc discovered salt. From Misor came Taautes, inventor of the alphabet, called Thoor by the Egyptians, Thoyth by the Alexandrians, and Hermes by the Greeks. From Sydyc came the Dioscuri, or Cabiri, or Corybantes, or Samothraces, who built the first perfect ship, and then the discoverers of medicinal herbs (pp. 105, 106).

Elioun, called Hypsistus, and his wife Beruth, dwelt at Byblos. Their son was Epigeus, or Autochthon, afterwards called Ouranos, and a sister Ge. Ouranos married Ge and had four sons: Ilus, called Cronus, Betylus, Dagon, which signifies corn, and Atlas. Ge, jealous of his other issue, separated from him. He returned by force and tried to kill the children. Cronus, by the advice of his secretary Hermes Trismegistus, opposed him. To Cronus were born Persephone, who died a virgin, and Athena. Cronus made a crooked iron sword and a spear. Hermes excited the allies with magic words. Cronus overcame Ouranos and succeeded him. A concubine of Ouranos, taken in the battle, was given to Dagon and bore Demarous. Cronus walled his habitation and founded Byblos, the first city of Phoenicia. Suspecting Atlas, he threw him into a deep cavern, by the advice of Hermes. The descendants of the Dioscuri, cast away over against Mount Cassius, built a temple. The auxiliaries of Ilus, who is Cronus, were called Elohim, which he prints Eloeim. Cronus killed his son Sadidus with his own sword, and cut off the head of his own daughter (pp. 106, 107).

Ouranos in banishment sent his virgin daughter Astarte, with Rhea and Dione, to cut off Cronus. Cronus married all three, his sisters. He also gained Eimarmene and Hora. Ouranos devised Baetylia, stones that moved as if alive. By Astarte, Cronus had seven daughters, the Titanides, and two sons, Pothos and Eros. By Rhea, seven sons. By Dione, daughters. Dagon, after finding corn, was called god of agriculture. To Sydyc and one of the Titanides was born Asclepius. To Cronus, in Peraea, three sons, Zeus, Belus, and Apollo. Contemporary were Pontus, Typhon, and Nereus the father of Pontus. From Pontus descended Sidon, who invented hymns, and Poseidon. To Demarous was born Melicartus, first called Heracles, which he prints Melicarthus. In the 32nd year, which he prints the 22nd, Cronus ambushed Ouranos in a place in the middle of the earth, took him, and dismembered him over against the fountains and rivers. The blood flowed into the fountains. Astarte, Demarous named Zeus, and Adodus, king of the gods, reigned by consent of Cronus. Astarte put a bull’s head on her head as a mark of sovereignty, and travelling the world found a star falling through the air, which she consecrated in the holy island of Tyre. The Phoenicians say Astarte is Aphrodite (pp. 107 to 109).

Cronus gave Athena the kingdom of Attica, Byblos to the goddess Baaltis, which is Dione, and Berytus to Neptune and the Cabiri. Before these things Taautes portrayed Ouranos, and contrived for Cronus an ensign with four eyes, two closing as in sleep, and four wings on the shoulders, two flying and two at rest, and two wings on the head, one for mind and one for sense. The other gods had two wings only, because they flew under Cronus. Cronus, visiting the south, gave all Egypt to Taautes. The Cabiri, the seven sons of Sydyc, and their eighth brother Asclepius, set these things down at the command of Taautes (p. 109).

He says Philo and Eusebius probably thought this a history of Phoenicia. Compared with Diodorus, it is a race that came into Phoenicia in high antiquity and laid the basis of the kingdom. The race must have come from America. The giants lived in the land of the giants. Chrysaor springs, in the classics, from the blood of Medusa, whom Hesiod puts beyond the ocean in the west. There were no Titans in Phoenicia. They were an Atlantic race. Ouranos is Uranus. Atlas the astronomer appears in his own name. Cronus has a son Zeus, as Saturn has a son Jupiter (pp. 109, 110).

The Crown

The Crown surmounts the Serpent and represents the region north of Mexico, perhaps the district between the Rocky Mountains and the ocean. From its position relative to Japan and China, it is the earliest Asiatic colony, as Connecticut and Massachusetts were the first settlements of the Pilgrim Fathers. Boats could coast by the Aleutian Islands, which agrees with American traditions that refer the first civilizers to the north-west, to islands, and to ice (pp. 110, 111). The crown bears the name of Proserpine, already studied at p. 88. It is also called Mithra, who holds the keys of the underground world, so he stands at the entrance. There is little difference, on the monuments, between Mithra and Aeon. In Sanconiathon, Aeon is at the top of the genealogies, vastly earlier than Ouranos (p. 111).

The myth of the daughters of Orion, Menippe and Metioche, which he prints Menippa and Metioche: the oracle said Boeotia would not be delivered from a pestilence before two of Jupiter’s children were immolated. They sacrificed themselves. Venus and Minerva had made them rich. Two stars arose from the earth that still smoked with the blood, and they were placed in heaven as a crown. Ovid says the Thebans burned the bodies and two persons arose from the ashes (p. 111). Orion overhangs Iran, so two daughters of Iran are two colonies. Mythic death means going abroad. They were turned into the crown, the north-west shores of America. Presents from Venus and Minerva mean they visited China and Japan for cargo. Metioche is, for him, the proper pronunciation of Mexico. Menippa he can recognize only as a Tibetan idol, and Tibet is a land of monks, so an idol is not Tibetan. It looks like another version of Menalippe, daughter of the centaur Chiron. If so, the two names stand for Mexico and Peru (pp. 112, 113).

Uranus, first king of the Atlantic Isle in Diodorus, wears the crown because the sign designates a king, and the crown is the landing place of the first colonists (p. 113). Ouranos in Philo has a son Ilus, glossed by Cronus. Cronus clangs with the Crown. Both are builders: Uranus builds cities, Cronus erects walls. Orion has the same name as Uranus. His daughters call the settlement by the name of the old country, as the English called New England by the old name. Persian, Phoenician, and Greek pedigrees all have Ouranos and Ge at the top. In the second fargard of the Vendidad, Aryana and Gau tally with Ouranos and Ge. Gau is the dwelling place of Sughdha, Scythia. In the Scythian cosmogony, Vrindus is glossed by Ouranos and called water, pointing to the oceanic hemisphere (p. 114).

Using the Crown as the epoch at the top of American history as the Sicilians and Greeks knew it, the Phoenician cosmogony is much earlier: Colpias and Baau, Aeon and Protogonus, Genus and Genea, Phos, Pur, and Phlox, then the giants, Memrumus and Hypsuranius, and Usous. He would call this the antediluvian period, except that the term does not go deep enough. These characters are far anterior to Uranus. The opening runs parallel with the second verse of the first chapter of Genesis. He says this is not the place to study the Mosaic cosmogony, which even in the 19th century remains to be developed. Colpias and Baau have their correspondents in that verse (pp. 114, 115). Aeon is analogous to Cronus, Hercules, and Phanes. Phanes is another spelling for Faunes, the North American Indians. Ymir is older than Hercules. So Protogonus and Ymir impersonate the red men far earlier than Uranus. Moses treats the giants as a race sprung from the union of gods and men, the two hemispheres combined. Hercules and Ophiuchus localize them in the earthwork region (p. 115).

Both documents then put Uranus or Ouranos at the start of what may be called the post-diluvian part, in the region of the Crown. His astronomy is the Aztlan astronomy the Spaniards found in Mexico. Many wives mean the race separates. Forty-five children are analogous to the spread of the Pilgrim Fathers (p. 116). Ouranos, also called Epigeus or Autochthon, and his sister Ge, had Cronus, Betylus, Dagon, and Atlas. Ouranos leaves and comes back, which he reads as repeated arrivals from the mother country, in accord with the myth of Ceres. He tries to kill his children. Cronus drives him from the kingdom. Colonial thirst for land (p. 116).

Cronus has two daughters, Persephone and Athena, in the region of the Crown, because the sign carries the name Persephon. Persephone is the wife of Pluto, the Amenti Isis, queen of the Manes. Athena is queen among the Furies, decorated with the bloody head of Medusa, which Perseus cuts off in one of the wars sprung from these settlements. Medusa locates not far from the Crown (p. 116). Cronus surrounds his habitation with a wall, throws his brother Atlas into a deep cavern, slays his son Sadidus and his daughter, and then marries Astarte, Rhea, and Dione, who had been sent to cut him off. Atlas has the centre of the Atlantic Isle, so that portion of the colonists went to Central America. Cronus himself turned savage and crossed the Rocky Mountains into the prairies and forests of the United States. The wall is the earthworks (pp. 116, 117).

The proper name of Cronus in the cosmogony is Ilus. There is no Cronus in what can be detected of the mound cities, but Schoolcraft ascribes the earthworks to the ancient race of Alii. Drop the Greek ending and the name is the same. The Latins have no Cronus. They gloss the name by Saturn. A small work in the Biddle Library, the life of Tecumseh, says the Iroquois name of the Shawnees is Satanas (p. 117). In his 22nd year Cronus ambushes Ouranos in the middle of the earth and dismembers him over against the fountains and rivers. He then has three sons, Zeus, Belus, and Apollo, and is found in Phoenicia giving Byblos to Baaltis (p. 118).

Back at the Crown, Pandora marries her brother Hyperion. Their children are Helios and Selene. The Crown is contiguous to the Serpent but more northerly, so Hyperion goes on the west coast, in the region modern maps call New Mexico, where the temples and pyramids are. Hyperion is a son of Coelus and Terra. Pandora is daughter of Japetus and Clymene, and Japetus stands for the Zapotec race. In Mexico Pandora is Tonacacique. Hyperion is assassinated. Helios is drowned in Eridanus. As the Eridan is the Nile, some great expulsion must have taken place from Mexico to Egypt. All the writing nations have a tradition of that assassination (p. 119).

After Hyperion, the children of Coelus divide the kingdom. Saturn is the Phoenician Cronus, so his story takes up the woods and prairies. Mexico is lost sight of. The mound cities are in the north, Central America in the south. Saturn was profane, married his sister Rhea, and had Jupiter. Jupiter was set on the throne by the subjects out of hatred to Saturn. Saturn made war with the help of the Titans. Jupiter overcame him. The vast race of the North American Indians has become civilized. A god of Europe arises out of that race, and the two divisions fight a battle famous in the myths of Greece (pp. 119, 120). Atlas is then located in the country bordering the ocean, calls the people Atlantides, and has seven daughters. The Ptolemaic austral crown portrays Quiche and Yucatan. The daughters became first ancestors of nations, which he reads as migration across the Atlantic. They are the nymphs of the classic authors. Atlas and his wife Electra are more distinct than the obscure daughters (p. 120).

The pedigree of Titan

In chapter V the Titan giants were a general equivalent for the Oceanides. In Sanconiathon they are narrower. By Astarte, Cronus had seven daughters called Titanides. To Sydyc, called the just, one of the Titanides bore Asclepius. He says it will be proved that Aesculapius is Tezculipoca in name and nature. That sends him to the ethnology of Mexico (p. 121).

The pedigree he prints: Coelus and Terra, Titan, Japetus, then Prometheus, Epimetheus, Menoetius, and Atlas. Prometheus has Deucalion, who marries Pyrrha. The book he uses is Adelung’s Mithridates, languages checked by the Lord’s Prayer.

Titan is met by the Totonacs, which he prints Totonaques, the oldest inhabitants of Anahuac, situated about Vera Cruz, formerly on the sea-coast of Tezcuco. Their mythology was of two kinds, men-offerers and flower-offerers, and the last prevailed. The language has four dialects. Titan and Toton are the same word. Typhon, who delineates their country, is one of the Titans (p. 122).

Japetus is the Zapotecs, which he prints in Adelung’s form, bordering Tlaxcala and Guatemala, which he prints Talasca and Guatamala. In the traditionary histories they are at Quiche. They are identical with the Toltecs, the civilizers. M. de Paix, the French traveller, says they were the artists of the country, famous for sepulchral tumuli, and older than the Mexicans. They built the great edifices (pp. 122, 123).

Prometheus is Mexico. Throw away the syllable Pro, and the rest is the native name. Adelung writes Mixteca, south-east of modern Mexico, and says the Mexicans call themselves Aztecs, which he prints in the German forms Mexicaner and Azteken. Prometheus tied to the Caucasus is correct once Asia is read by poetical astronomy. The histories of Mexico transfer themselves bodily to the Caucasus (p. 123). Epimetheus is the same word with Epi thrown away. The two are the two Mexicos, upper and lower. In Diodorus, Pandora marries Hyperion. In the Greek myth she marries Epimetheus. The great ruins are in the northern parts. The Aztecs or Mexicans spring out of the older Zapotec race (pp. 123, 124).

Atlas is the Aztlans, astronomers both. They were found in Mexico, but a native picture shows they migrated from somewhere else. Atalan, in the mountains of Quiche, will be the central location. The classic myth also puts Atlas in north-western Africa, which he accepts as a later part of the same life: they brought their astronomy across the Atlantic (p. 124). Maia is plainer. Adelung places the Mayas in Tabasco and Yucatan, and says perhaps the Maya speech could be understood over the great Antilles. The Atlantides, spoken of as the Pleiades, represent seven provinces in Central America. The Mayas were placed for the passage of the Atlantic into the old hemisphere (p. 124).

Deucalion, son of Prometheus, must have sailed from the land of the Titans. Throw away the first syllable and it is Calion, almost the name the natives of Mexico gave Cortes and his companions. In the conclusion he prints this as Calua (pp. 125, 331). Menoetius has no myth in that spelling. Minos assists: father of Androgeus, Glaucus, and Deucalion, and of Phaedra and Ariadne. Minos will be found in Peru. Adelung puts the Mainas on the upper waters of the Amazon. The Romainas and the Mainas speak the same dialect, and specimens of the language exhibit some mysterious connection with Europe (p. 125).

Mexico as the great dragon

The master myth, as he prints the Latin: Taurus begat the dragon, and the dragon the bull. The bull is the Japanese bull ripping up the egg. Asiatic blood mixed with western America created the dragon. The second half of the line waits until the book leaves Central America (p. 126).

From Brasseur de Bourbourg: before the Olmecs, the region was occupied by the Quinames, or giants, and Tlaloc, which he prints Tlalac, was one of their divinities. With the Olmecs were the Totonacs and the Otomi. The ancient city of the gods was Teotihuacan, which he prints Toetiuacan, founded by the Totonacs, more anciently called Veitiocan. Quetzalcoatl is at the head of the Toltec race, glossed by Nahuas, but this deity had no idols. He introduced monasteries. The pyramid of Cholula had a base twice as great as that of Cheops. There were pyramids of the sun and moon in the centre of a plain. He also set up a new Toltec state in Huitzilapan, which he prints Huitzelcapan, Puebla de los Angeles. Near it was the mountain of Tlaloc. A temple of Quetzalcoatl was circular, and the entrance represented the throat of a serpent (pp. 126, 127).

The proper name of Mexico was Anahuac. The civilization of the Mexicans, when first known to the Spaniards, was much superior to that of the Spaniards when first known to the Phoenicians (p. 127). Montezuma’s palaces had gardens of flowers, herbs, and medicinal plants, woods enclosed for game, an armoury, goldsmiths, mosaic workers, sculptors, painters, and a district of dancing masters (p. 127). One emperor prepared a temple to the tutelary god and died with it begun. His successor finished it in four years, and at the consecration sacrificed 72,344 persons (p. 128).

The teocallis, houses of god, numbered several hundreds in each principal city. Solid masses of earth, cased with brick or stone, more than 100 feet (30.48 meters) square at the base, in four or five stories, the ascent on the outside, two towers forty or fifty feet high at the top for the images, the stone of sacrifice in front, and two fire towers kept as inextinguishable as the fires of Vesta. The victims’ flesh was eaten in obedience to religion, not, he says, as cannibalism in the common sense (p. 128). This is the great dragon. A myth of Draco, the Athenian lawgiver whose laws were written in letters of blood and who punished idleness like murder, looks to him more like Montezuma, who was inexorable and an enemy to idleness (p. 129).

He then transcribes Revelation 12, the woman clothed with the sun, the moon under her feet, a crown of twelve stars, and the great red dragon with seven heads, ten horns, and seven crowns, whose tail drew the third part of the stars. The dragon is the serpent of his map. The modern zodiac gives the serpent one crown. Older spheres, he suspects, had more. Sesha has seven heads, and in the picture at p. 60 Brahma has four crowns and springs from the navel of Vishnu. The constellations he has localized over America are about a third of the starry heaven, and America is about a third of the globe (p. 130). Hyperion, in Sanconiathon, is the impersonation of the monster, and may be taken as ancient Mexico the great dragon. The portrait he prints as Hyperion or Phoebus is drawn black to make him horrid (p. 131).

The rest of this long chapter works the dragon through the myths and pictures he has already located on the west coast: the serpent wives, the Nereids, and the teachers who went out from that coast. In Japanese idolatry the great god Amida, a human figure with a dog’s head riding a seven-headed horse, resolves into a form like a European Minerva and into a Nereid. That is a Japanese settlement on the west coast, a colony which figures as mermaids (p. 142). Nereus has a Hindoo counterpart in Narayana, who floats on a leaf and is really Vishnu in another name. On a map of the country the region is called Nayarit, the same word (p. 142). Japan, or Niphon, is the Neptune of the old world, and Poseidon had the Atlantic Isle, so he ought to be in Mexico. The Egyptian Nef transformed into a walking serpent, legs that ought to be red, brings Neptune or Poseidon into the Atlantic Isle. One name of Nef is Nou, found in Mexico as the Nahuas, the Toltecs, the builders (p. 142). The frontispiece has the dragon supporting the throne, so that on the face of the picture the dragon is the god (p. 143).

The wives of the serpent were a different race from the people who embody the dragon. The women-fishes are the teachers. In the Chaldean cosmogony they are the Oannes, which he prints Cannes. They came into the Persian Gulf in boats, taught the arts by day, and retired by night, in repeated visits. The most beautiful temple in Assyria carries their name. They performed the same office in Egypt, Syria, Gaul, and Ireland. The name is the same as the Aeon of this chapter (pp. 143, 144). Clavigero’s list of Mexican arts is the cargo they had to carry: casting metals, mosaic of feathers and shells, paper, indelible dyes, spinning the hair of rabbits and hares, razors of itztli, more than a hundred finished in an hour, looking-glasses of that stone set in gold, gems, and cochineal. Astronomy had its birth and its most correct development in Mexico. Aglio’s pictures show the painting (p. 144).

Prometheus and the Medusa

Prometheus, son of Japetus by Clymene, one of the Oceanides, deceived Jupiter over the division of the sacrifice, stole fire from the chariot of the sun with the help of Minerva, and brought it down in a ferula. Jupiter had Vulcan make a woman of clay, Pandora, with a box. Prometheus would not have her. Epimetheus married her. Prometheus was carried to Mount Caucasus and tied to a rock, where for 30,000 years a vulture fed on his liver, which was never diminished. Hercules killed the bird about thirty years afterwards. Those two figures are the myth as Lempriere gives it, which Blacket transcribes. He does not turn them into a date of his own. Prometheus taught plants, and the training of horses and other animals (p. 145).

The first part of the life is ancient Mexico, already matched to the Titan pedigree. Japetus is the Zapotec race. Prometheus and Epimetheus are lower and upper Mexico. The Caucasus takes him into Media. Media must have had its birth in the arrival of people from Mexico. The boats of the Oannes brought the forefathers of a nationality which appears in the Orient as Media, and in the world as the birth of Freemasonry. They must have been Mexicans (p. 146). The prophet whom even the gods consulted matches Nereus, and he says Mexican religious sentiments will compare advantageously with the most orthodox Christianity (p. 147). Fire from heaven is the itztli mirror, or, when the fire is at the end of a ferula, the friction of wood, common in the Mexican pictures. The useful arts move from Mexico outward, not inward. The trick of the sacrifice, flesh for Prometheus and bones for the god, is the teocalli: the body thrown down from the summit to be eaten (p. 147).

Pandora, in Hesiod the first mortal woman, made of clay, given beauty by Venus, captivation by the Graces, song by Apollo, eloquence by Mercury, and ornaments by Minerva. The box, opened by Epimetheus, let out evils. Hope remained (p. 148). In Diodorus she is a daughter of Uranus and Titaea, one of the two most famous daughters, Basilea and Rhea, by some called Pandora. That puts her in the Atlantic Isle, in the region of the Crown, north of the serpent land, and fills a gap in the settlement of the Asiatic races. The gods who sent her are nations, great or small according to their territories. Pandora is the classic reproduction of the Chinese Puzza, sent across the Pacific in the habiliments of Asiatic life (p. 149). Prometheus would not have her. He had no need of Asia. Epimetheus married her and took the silks of China, the vases of Japan, the jewellery of India, the learning of Tibet, and the beauty of Scythia. The result is the ruins of upper Mexico, a pyramid twice the size of the largest in Egypt (pp. 149, 150).

Medusa is proved by a picture. The European Gorgons, from Millin’s collection, are winged women. Medusa is decapitated, and Chrysaor and Vulcan, as he prints the second figure, start from her neck. A Mexican scene in Aglio is the same woman-bird, decapitated, with a figure starting from the neck in the same form. The Mexican picture is the original (pp. 150, 151). The tale is the familiar one: daughter of Phorcys and Ceto, the only mortal Gorgon, loved by Neptune in the temple of Minerva, her locks changed to serpents. He has already located her in Mexico by the serpents and by the residence beyond the ocean in the west.

The northern earthworks

Squier and Davis, Ancient Monuments of the Mississippi, supply the description. The mounds are vast earth structures, of the character of British circular mounds but much greater. They are found on the sources of the Allegheny, west of New York, along the shores of Lake Erie, through Michigan and Wisconsin, which he prints Winconsin, to Iowa and Nebraska. None above the great lakes. Some as high as 46 degrees north. On the Missouri, 1,000 miles (1609 kilometers) from its junction with the Mississippi. In Kansas, on the Platte, and down to the Gulf of Mexico. From Texas to Florida, less frequent in South Carolina. Great numbers in Ohio, Indiana, Wisconsin, Missouri, Arkansas, Kentucky, Tennessee, Louisiana, Virginia, and the Carolinas. Situated on rivers only. Bordering the lakes in Michigan, Iowa, and Missouri, but most in Wisconsin, they take the form of beasts, birds, reptiles, and men. On the Ohio and its tributaries the works are more advanced: pyramidal mounds, terraced, like the teocallis, with enclosures of earth and vast stones. Toward the gulf they increase in size. Conical mounds are less frequent. There are traces of brick. The Scioto valley is the favourite seat. One hundred enclosures in Ross County, Ohio. Ten thousand tumuli in Ohio, and 1,500 in the Kanawha, which he prints Kenhawas, in Virginia. A mound at Cahokia, Illinois, of six acres. The greatest ancient fort, on the Little Miami in Ohio, has four miles of embankment, 20 feet (6.1 meters) high, and is impregnable. In Adams County, Ohio, a serpent work 700 feet (213 meters) long, its mouth opening as if swallowing an egg (pp. 161, 162).

Either the Indians the settlers found could not have built these, or their forefathers were much more civilized. The extent is nothing less than an empire. The Miami fort, with four miles of embankment, must have been the capital. Resemblances to Mexico and Central America mean affinity with the serpent lands. The red men called the Great Spirit Manitou, and had two, the Quiche Manitou, or good spirit, and the Matchi Manitou, or bad. Those words contain both Quiche and Mexico. Manitou itself hangs on the Shang-ti of the Manchu Tartars. Walled towns point to China and Tartary, not to a European model. Diodorus attributes to Uranus the gathering of savages into cities in the Atlantic Isle, so there is a prima facie case that the mounds were his cities, or his descendants’ (pp. 162, 163).

Two constellations overhang the mounds. Hercules, in a bear-skin, head downwards, for the northern mounds. Ophiuchus for the southern, reserved for the next chapter. Both hold serpents. Bergman, from northern sagas: the giant Ymir sleeps with his head to the south and his feet to the north. A boy and a girl were born at his left arm. That is the attitude of Hercules. Ymir is Orgelmir. Throw away the syllable mir, and Ergel or Hercule remains. The frost giants themselves use the longer name, so the constellation was originally Ymir. The Icelanders say this giant was their own forefather, so there was intercourse in high northerly latitudes at a very early period (pp. 163, 164). Hercules was the son of Jupiter and Alcmena. The argument of the rest of the chapter is that his labours, read on this map, are the history of that northern empire, not a Greek biography. I do not treat the nursery of the labours as a second Atlantis narrative. The Atlantic claim of the chapter is the one in the title: the earthworks are the empire which the history of the Atlantic Isle refers to Saturn, or Cronus, as its emperor.

The southern mounds

Ophiuchus, or Serpentarius, overhangs the southern mound country, agreeing tolerably with the southern states. He is also called Aesculapius, Cadmus, and Ophion. A Mexican picture of a European Ophiuchus, set in stars and superior to the Ptolemaic figure, is at p. 24, and he says it makes a denial of close connection unreasonable (p. 174). The earthworks here are more substantial. The Allegheny mountains and river are in the region. Schoolcraft says the ancient tribe of Alii, credited with the earthworks, resided there. The Cherokee and the Chickasaw, which he prints Chikasah, were remarkable in later times. Virginia, on first discovery, had images and practices in advance of the more northerly tribes (p. 175).

Ophion, one of the oldest Titans, with his wife Eurynome, daughter of Oceanus, ruled Olympus until they retreated before Cronus and Rhea and threw themselves into the floods of ocean. Eurynome, with Tethys, drove Vulcan from Olympus. In Nonnus she is an Oceanide, spouse of Ophion, one of five giants who escaped the battle of Olympus. In the oldest theogony they possessed the rule of the world before Cronus. There is also Eurynomus, god of the underworld (p. 175). Ophion is to Ophiuchus what Ymir was to Hercules, a preoccupant. Cronus drives the giant and his wife out by a battle and takes the empire. The battle is at Mount Olympus, which stops the enquiry if Olympus is only the mountain of Macedonia and Thessaly, one mile and a half high, with eternal spring on top and no wind (p. 176).

He looks for it in the early travellers, and finds it in Picart’s account of the religion of the Apalachian Indians, a large area in the south-east, with the Allegheny mountains. They have no sacrifices, but temples for burial. They have a devil, Toia, and they practise incision. They have an idea of the deluge. The sun stopped its course twenty-four hours. The great lake Theoni overflowed the mountains, except the mountain Olaimy, one of the Alleghenies, which the sun preserved because of a temple there. All who could get there avoided the deluge. That led to adoration of the sun, saluted with songs morning and evening. Four times a year they offer sacrifices and perfumes on Olaimy. They shed no blood, because the sun is the father of life. Only the Jouas, or Jouans, may enter the temple. They pour honey, maize, and the food of the bird Tonazulis into a stone box, because it sings the praises of the sun. At noon they set free six birds. The temple is a grotto in the rock, 200 feet (60 meters) long, with a vault 26 feet (7.92 meters) high (p. 177).

Garcilaso, a temple at Cofachiqui, which he also calls Polemeco: the tomb of the chiefs, 100 paces long and 40 wide, shells on the roof, festoons of pearls, twelve wooden statues of giants at the door, fierce enough that the Spaniards thought them worthy of Rome, two rows of statues round the temple, men and women, pearled bucklers, a hall full of arms. The Jouans enter painted, with tambours. The priests run to the woods to consult Toia. The people cut themselves. Next day there are further dances. They fast three days, then feast. In their colonies they elevate a little pyramid of stones (p. 177).

Olaimy is Olympus. The Apalachian Indians carry the name of Apollo, and they worship the sun, which Apollo is. The temple is a grotto, and grottoes were erected on Olympus. Twelve statues, and the Olympic gods were twelve. Fasts, feasts, and dances answer to the Olympic games (pp. 177, 178). The rest of the chapter tests that pair of mountains against the myths of Zeus, the Titans, and the Phoenician side of the same settlement. The Atlantic claim is the one he states at the start: the southern earthworks were inhabited by races whose traditions show a close relationship with Europe and Phoenicia. He does not add a second sinking, and he does not add Mu.

The North American Indian

Schoolcraft’s seven groups at the close of the fifteenth century, in the present area of the United States: Apalachian, Achalaque, Chichorean, Algonquin, Iroquois, Dakota, and Shoshone. Each spoke a language differing in some respect, and each had tribal peculiarities. Hela had dominion over nine regions. The Hindoo Patala divides the region into seven Patalas, hell kingdoms, and the diagram at p. 167 calls the circles seven halls of purification, or Narakas, which he prints Niriks, interpreted as hells. Seven languages mean the modern tribes are the outcome of totemic circles of the mythic ages (p. 185).

The Indian as first found had no habitation but a lodge or wigwam, no mechanical arts, and spent his time hunting. He was uneducated. His pleasures were the dances of the camp fire. Torture, the scalping knife, the tomahawk, and the war-whoop were his pride. Yet he was chaste, sober, honest, and religious, adroit in war, and more than human in tracking. Catlin says no Indian ever betrayed him, struck him, or stole a shilling’s worth. Oppechancanough, emperor of Virginia, fallen into English hands and nearly blind, opened his eyes at a crowd Governor Berkeley had assembled, and said that if fortune had let the governor fall into his hands, he would not have exposed him to the laughter of his people (pp. 185, 186). Blacket’s phrase is that he is not a savage. He is a degenerate gentleman. In mythology he is a giant in strength and a Mongolian in courtesy, wound with serpents which he strangles, and half goat, half man, a junction of red and white (p. 186).

Catlin’s Choctaw tradition: a great many winters ago they began moving from a great distance west of the great river and the mountains of snow. A medicine man led them with a red pole, stuck in the ground every night, found every morning leaning east. When it stood upright, at a place they named Nak-ne-way-ye, the Great Spirit had directed that they should live. The encampment was one mile square, men outside, women and children in the centre, the centre of the Choctaw nation to this day (p. 187). Another: the Great Spirit, on the precipice of the red pipestone, broke a piece from the wall, made a pipe by burning it in his hand, smoked to the four directions, and said the stone was red, that it was their flesh, that they must use it for pipes of peace, and that the war club and scalping knife must not be raised on its ground. At the last whiff his head went into a cloud, and the rock for several miles was melted and glazed. Two ovens opened, and two women, guardian spirits, entered them in a blaze and disappeared (p. 187). Uranus, first king of the Atlantic Isle, collects people into confraternities and teaches them to build cities. The medicine man looks like a descendant of the Asiatic colonists. He is averse to war. This chapter adds no new lost-land name. It applies the Atlantic Isle, already identified, to the living tribes.

Sagittarius and Central America

Central America proper is the isthmus, an inlet and outlet for both divisions of the hemisphere. The provinces he lists are Oaxaca, Tabasco, Chiapas, Guatemala, Yucatan, Honduras, Nicaragua, Costa Rica, and Panama. The ruins cluster around Quiche and Yucatan, chiefly in Tabasco, Chiapas, Guatemala, and Yucatan. Brasseur de Bourbourg divides the semi-civilization into three empires: the Nahuas in Mexico, Quiche, and Yucatan. Mexico has been considered. The other two are this study (p. 197).

The Ptolemaic sign is Sagittarius, horse behind and man in front, with a bow. Dupuis: one makes him a son of Ocean. He beats the measure when the Muses sing. He loved navigation. The ship Argo rises at his right hand. Hyginus calls him the son of Pan and Eupheme. The Coptic figure is the same, supplemented by a hand holding an arrow, called Arueris, or Regnum Arueris. The Hindoo zodiac calls it Dhanus, the bow. In the classics it is associated with Chiron (p. 198).

Chiron, half man and half horse, son of Philyra and Saturn, who had changed himself into a horse to escape Rhea. He taught music, medicine, shooting, and plants, and instructed Achilles, Aesculapius, Hercules, and the other heroes. Hercules wounded him in the knee with a poisoned arrow. The wound was incurable. Jupiter placed him among the constellations as Sagittarius. Montfaucon says Xenophon makes him the brother of Jupiter, but born of Nais, not Rhea. Nais is an Oceanide, mother of Chiron, or Glaucus, by Magnes. The Naiades presided over rivers, springs, wells, and fountains. Aegle was the fairest. They were mothers of Priapus, god of gardens (p. 198). Placed in Central America, Chiron recovers his consequence as the brother of Jupiter. His parentage makes him the preoccupants of North America coming into the garden-land of the isthmus from the woods and prairies. His name is radically the same spelling as Charon, the boatman of the Styx, who must be put on the Gulf of Mexico (pp. 198, 199). The chapter then uses that sign, and the other signs he has already assigned to the isthmus, to read the ruined cities. The Atlantic claim is the portraiture itself: Sagittarius is Central America, and Central America is the middle of the Atlantic Isle. I do not add a sinking.

Plato on the centre of the Atlantic Isle

The Timaeus account was limited to the war and the submergence. Critias describes the island, the practices, and the temple of Poseidon. From the details, Plato is really describing Central America. Some say the passage is spurious. He says the invention of the narrative is less credible than the facts (p. 208).

He repeats the 9,000 years, here printed 9,000. In the distribution of the earth, Poseidon got the Atlantic Island, begot children by a mortal woman, and settled in a spot now to be described. Toward the sea, but in the centre of the whole island, was a plain. On it dwelt Evenor, with his wife Leucippe, and an only daughter Clito. Poseidon begot and brought up five pairs of twin male children and gave them allotments. The eldest, the king, was named Atlas, and the island and the sea were named Atlantic from him. The others were Eumelus, which he prints Eumolus, Ampheres, Evaemon, which he prints Euamon, Mneseus, which he prints Musaeus, Autochthon, which he prints Antochthon, Elasippus, Mestor, Azaes, and Diaprepes. I keep his spellings. They and their descendants dwelt for many ages in the sea of islands, and extended their empire as far as Egypt and Tyrrhenia. The race of Atlas was by far the most distinguished (p. 209).

The temple of Poseidon was a stadium in length, of a barbaric appearance. The outside was lined with silver, the pinnacles with gold. The roof was wholly of ivory, variegated with gold and orichalcum, which he prints wichalcham throughout. Golden statues: the god standing in a chariot, reins of six winged horses, so large that his head touched the roof, and round him a hundred Nereids with dolphins. Outside, golden images of all the men and women descended from the ten kings, and many other statues of kings and private people, from the city and from the foreign countries they ruled (p. 209).

Each of the ten kings ruled supreme in his own district. The government was regulated by the injunctions of Poseidon, handed down as law. Inscriptions by the first kings were on a column of orichalcum, deposited in the centre of the island, in the temple of Poseidon, where they assembled every fifth year. They gave pledges before judging. Bulls grazed in the temple. Ten men hunted, slaughtered one, filled a goblet with clots of blood, threw the rest into the fire, poured libations from golden cups, and swore to do justice. They dressed in beautiful dark blue robes and, sitting on the ground, judged one another, assigning the empire to the Atlantic race. Zeus collected all the gods into their most ancient habitation, in the centre of the whole world, and the text breaks off at “said” (pp. 209, 210).

Stephens on the empire of Quiche: the mountains of Quiche occupy the centre of the provinces. On one of them was Utatlan, capital of a great and rich empire arising out of the Nahua race. The kings of Quiche were descended from the Toltec Indians. They came under the guidance of Tunab, which he prints Tunab. They had passed from one continent to the other, to a place called the Seven Caverns. From him descended the kings of Tula and Quiche. Balam Acan was the next king. In Brasseur, vol. 3, p. 43, this Balam, or Baali, was sent by the Zapotec king with troops. They attacked the mountain. A temple and a fortress were erected. After death he was held in great veneration. The palace was 876 feet (267 meters) by 728 paces deep, of hewn stones of various colours, with lodgement for troops and archers, a throne under four canopies of feathers, a treasury, tribunals, and menageries. The chief ruin was a place of sacrifice, 70 feet (21.34 meters) square and 33 feet (10.06 meters) high, with steps. The empire embraces a large part of the ruined cities, including Copan and Palenque. The founder of Palenque is said to have been Votan. Before him the characters are mythological: Imos the first, then Ik or Igh, then Votan (p. 210).

He sets Plato’s temple of Poseidon, with its hundred Nereids and the god in a chariot of six winged horses, beside that palace. The frontispiece, the dragon throne of Neptune, ought to be the throne of Poseidon in the Atlantic Isle, and at Quiche it is found, altered by time (p. 211). Evenor’s descendants dwell for ages in the sea of islands, his “capital description” of the isthmus and the Caribbean, and then go to Egypt and Tyrrhenia. They forsake the land. The bassos-relievos are the images Plato mentions. The column in the temple may be the hieroglyphs that have baffled residents to this day. The dark blue robes assign the empire to the Atlantic race, that is to Atlas, son of Japetus, ancestor of the Zapotec sovereign. Zeus assembled the gods into this spot, and the traditionary histories say the races were ultimately installed in the mountains of Quiche. The ruins were the cities of the Titan race, which after ages they were compelled to leave, or which they voluntarily forsook (pp. 211, 212). He does not, in this chapter, restore the sentence in which the island is plunged under the sea. The comparison he wants is the palace, the ten kings, and the departure.

Atlas and the Atlantides

Critias, Diodorus, and Philo differ in details and together make a history of the Atlantic Isle. Atlas is in all three, in the centre of the island. Chapter III has already identified him with the Aztlans by the astronomy (p. 212). A native picture, too large to insert, is called “a place of magpies, where the Mexicans were first called Aztlanechi.” It shows the Aztlans were not the aborigines, which justifies the European mythology of Atlas (p. 213).

The myth: Atlas, one of the Titans, son of Japetus and Clymene, or, according to Apollodorus, his mother was Asia. He married Pleione, daughter of Oceanus, or Hesperus according to others, and had seven daughters, the Atlantides. He was king of Mauritania, master of a thousand flocks of every kind, and of beautiful gardens entrusted to a dragon. Perseus, after the Gorgons, demanded hospitality. An oracle of Themis had said Atlas would be dethroned by a descendant of Jupiter. Atlas refused him and offered violence. Perseus showed Medusa’s head, and Atlas was changed into a mountain running across the deserts of Africa from east to west, so high that the ancients imagined the heavens rested on it. Hyginus says he assisted the giants against the gods (p. 213). The only part that puts him in Africa is the mountain, “a thing that is impossible.” Parentage, gardens, dragon, and the wars belong to the Atlantic Isle (p. 213).

The names he finds in Central America: Utatlan, capital of Quiche, “the large and rich capital court of the native kings,” and the castle of Atalaya, a round tower, the most striking ruin, defending it. The plain of Quiche is on the river Atolam. The capital of the Zapotecs was Teatzapo-Atlan. The mountain chain of Teut-itlan is where the mother of the sun was conquered. There is the lake Amatitlan, and another called Atilan. Rafinesque puts at the head of the Indian races the tribe of Atalan or Otolan, glossed by Cutan, in Central America (p. 214). A tablet at Palenque, a kneeling man before a figure who carries what looks like an astronomical instrument, and on his head the head and tusks of an elephant. Ivory in the palace of Quiche shows intercourse with Africa. Being turned into the mountain means the early crossing into Mauritania. The figure may be Atlas, or one of his astronomical disciples (pp. 214, 215).

The seven daughters again: Maia, Electra, Taygete, Asterope, Merope, Alcyone, and Celaeno. A lexicon passage puts the Atlantides near Mount Atlas in Africa, which is, for him, the mistake that confuses history. Electra’s speech in Nonnus, to Cadmus: she has been one of the Pleiades, far from her eternal home, and will never again see Sterope, Maia, and Celaeno, never press Lacedaemon, son of Taygete, to her bosom, never enter the house of Alcyone or converse with Merope. What she regrets most is Dardanus, her son, leaving his country for the plains of Ida. Her father Atlas, in old age, in the enclosure of the seven zones, still bends his shoulders at the bottom of Libya. She hopes to exchange the earth for the Atlantic sphere and to shine among the stars (p. 215). The domicile was the Atlantic sphere, not Africa. The seven zones, judged by the Ophite map at p. 80, are the seven provinces of Central America. Judged by the Hindoo diagram of Patala at p. 167, they are one of the seven divisions of North America (p. 216).

The only Atlantid he can find as a living ethnological name is Maia. The Mayas form a large part of the population of Yucatan and of the islands of the Caribbean. Brasseur: four brothers, the Tutul Xiu, enter Yucatan. They have a priestess of fire. They conquer Chichen Itza and form an alliance with the kings of Mayapan. Cukulcan is at the head of this state, a state of great wealth, with fine roads. These four Tutul Xiu are the same as the four Balams of Quiche and the four Mexican personages of Nahuatl. They had a temple to the sun at Izamal, and a god of music and poetry. Cukulcan introduced confession and interdicted human sacrifices (p. 216). The religion was sun worship, with fire rites, and it was free of the human sacrifice prevalent in Tabasco and Campeche at the time of discovery. They had monasteries and nunneries, and no temples or idols seem yet to have been found. The race was the same as the Zapotec race of Quiche and the Nahuas of Mexico, so the kingdom of the Mayas was a branch of the Titan race and one of the Atlantides (pp. 216, 217).

Sculpture and the old continent

Before letters, sculptures and gravings were the way to hand down kings, heroes, and gods. Migrants carried the images of their gods, so the same images are scattered over the globe. The first figure is a stone at Copan, from Stephens, one of many, hidden in vegetation, a human being surrounded by heads and minute carvings, originally coloured red. He sets it beside a Chinese Puzza and a Japanese Quanwon, which he prints Quanwons. Puzza is the mother of the gods. The Japanese form has a seething-pot crown decorated with small angels. The tradition: ten ages since, three nymphs came from heaven to bathe, Angela, Changela, and Faecula, which he also prints Fsecula. Fsecula swallowed a lotus and had a son. The other two went back to heaven. The son was brought up by a fisherman and afterwards ruled all the nations of that great state (p. 220). Judged by that tradition, the Copan figure ought to be the original. The three females come from heaven first. Ceres, already studied, spends six months in one hemisphere and six in the other (p. 221).

In classical mythology the Copan figures are the Hecatoncheires: Cottus, Briareus, and Gyges. No myth of Cottus. Briareus, son of Coelus and Terra, had 100 hands and 50 heads, and was called Aegaeon by men. When Juno, Neptune, and Minerva conspired against Jupiter, Briareus sat down next to him and terrified them. He assisted the giants and was thrown under Etna. Gyges, also 100 hands, made war on the gods and was punished in Tartary (p. 221). Briareus called Aegaeon is another spelling for Ocean. The wars of the gods and giants tie them to the vicinity of the gulf of Texas. The graved stones of Copan put them in the ruined cities until the general dispersion. Gyges punished in Tartary, and Briareus under Etna, are the driving to east and west (pp. 221, 222).

A native picture he pronounces a Silvanus carries the pine, and the head-dresses match a European Silvain. Silvanus, a rural deity, son of an Italian shepherd by a goat, or of Picus, or of Mars, or of Valeria Tusculania. Worship established only in Italy, where some imagined he reigned in the age of Evander. He holds a cypress, because he loved Cyparissus, changed into that tree. He presided over gardens and limits, and is confounded with the fauns, satyrs, and silvans (p. 222). A capital specimen among the ruins means Tabasco and the vicinity are the original domicile. Tabasco is the garden of the world, and Pan, half man and half goat, was the native deity. A pavement at Lyons shows Silvanus, Pan, and Cupid together, and all three belong to Central America (pp. 222, 223).

Palenque has the best reliefs. It lies in a recess of the mountains, near a river that connects it with the Gulf of Mexico and so with the Caribbean (p. 223). The comparisons that follow, of Palenque tablets with Old World designs, stay inside that method: the same gods, carried, and the American sculpture treated as the earlier portrait when the natural picture is simpler than the European one. This chapter adds no new lost land. It is the evidence, in stone, for the migration he has already claimed.

The flight of the Gods

Neptune is in his boat, about to forsake the Atlantic Isle and seek new territories on the Mediterranean. The entrance to the underground world was guarded by Cerberus, a dog of Pluto, fruit of Echidna and Typhon, fifty heads in Hesiod and three in other mythologists. Heroes appeased him with a cake. Orpheus lulled him with the lyre. Hercules dragged him from hell to redeem Alcestis (p. 232). The constellation answers to the Caribbean Sea, at the entrance of the gulf of Texas and so of all America. Cerberus clangs with the Caribbean and with the Caribs of the West India islands. St. Domingo carries the native name Haiti, which clangs with Hades (p. 232). Picart’s picture of Carib worship in Haiti: a grotto, a procession with instruments, two demoniacal guardians, and an idol, Xemes, with five heads and a pitchfork. Xemes gives rise to the Greek and Egyptian conception of Cerberus (pp. 232, 233).

Charon, son of Erebus and Nox, ferried souls over Styx and Acheron for an obolus. The unburied wandered a hundred years. A living man needed the golden bough from the Sibyl. Charon was imprisoned a year for ferrying Hercules without it (p. 233). He was not the only boatman on the gulf of Texas and the Mississippi. The Stygian birds exhibit the boats. Atlas is father of the Harpies. Electra, his wife or daughter, is their mother. That puts their domicile at Utatlan, capital of Quiche. The Atlantides of Quiche and Yucatan were shipbuilders (p. 234). Dardanus, son of Electra by Jupiter, had a fleet of twelve flying horses between Central America and Britain. Iris, his sister, also a daughter of Electra, had a fleet of flying men. The next chapter will show Iris as mother of the Irish. The British Isles are delineated in the zodiac by a Harpy. Two lines of packets, then, between Quiche and Britain (p. 234).

In process of time a sudden consternation: the ten kings assembled in purple, Jupiter about to speak, and Typhon burst in. The gods fled and assumed different shapes: rams, swans, cows, goats, cats, and fishes. Jupiter at length crushed the spit-fire under Etna. By poetical astronomy, the rams went into the Orient, the swans to Gaul and Germany, the cows to Spain, the goats to Egypt, where the Mendesian goat was made god. The cats may have gone with the goats. In the Egyptian hall of the British Museum there is a row of black cat gods. The fishes swam to Carthage, Phoenicia, and the Mediterranean islands (pp. 234, 235). He then enjoys the pictures: some on flying mares, some on a Stygian bird, one lady erect on a dolphin’s head, the young women carried by the fish-tailed sailors so as not to wet their feet. He marks this as story-telling.

Plato puts it differently. The kings brought great warlike hosts from beyond the Pillars. No flying mare brought that class of people. Instead of a disgraceful flight, those hosts conquered the western parts of Europe and Africa. A warlike invasion of that magnitude was the downfall of kingdoms and the production of new states. In any case, the flight from Quiche and Yucatan led to the evacuation of the cities, perhaps leaving them in the condition in which they were found (p. 235). This is his account of the abandonment. It is a departure across the Atlantic, not a submergence of the land.

Western Europe

He prefers traditions to stones, but the stones have to tell who built them. Sardinia, from Lempriere: named from Sardus, a son of Hercules, who settled there with a colony from Libya. Other colonies under Aristaeus, Norax, and Iolaus. The Thespiades, children of Thespius, went with Iolaus, whose fifty daughters were married to Hercules (p. 240). La Marmora and J. W. Tyndale describe the Sarde idols, small metal images, the nuraghi, which he prints Noraghe, and the sepulchres of the giants. As many as 3,000 nuraghi: truncated cones, 30 to 60 feet (18.29 meters) high, 100 to 300 feet (91 meters) in circumference, on mounds, enclosed by a low wall, ascent from the interior, probably a platform on top. Aristotle says the edifices are after the Greek manner, and refers them to Iolaus, son of Iphicles, with the Thespiades. Diodorus says the same, but has Iolaus send to Daedalus in Sicily to build them, and has him build schools and temples. Tyndale thinks of the Phoenicians, then concludes there is nothing like them except the talayots of the Balearic Isles, a diminutive of Atalaya, meaning the giant’s burrow, more cyclopean, one principal chamber, many surrounded by circles of stones and what are supposed to have been altars (p. 240).

Norax, son of Mercury and Erythea, led a colony of Iberians into Sardinia. Mercury has already been made Quetzalcoatl. Crossing the Atlantic into western Europe, he becomes the god of Gaul. Erythea, an island between Gades and Spain, is the landing, the gate of the gods, and this son becomes an Iberian and builds the towers. Sardus, son of Hercules, gives the island its name, and Hercules is the constellation over the mound country, so the Sardinian colony is American on his map (pp. 241 and following).

Ireland is the sharper test. Thaumas, father of Iris, is a son of Neptune, standing for the Nahua race. The Aztlans and the Nahuas are parents of the Harpies, who fly the Atlantic and settle in the first land they come to, Ireland (p. 243). Marcus Keane, Towers and Temples of Ancient Ireland, nearly 200 pictures: round towers, cyclopean walls, and crosses. Symbolic figures that belong to classical mythology and the zodiacs. Doorways with what is called ashlar enrichment, most remarkable in the chapel attached to Cashel cathedral. The Celts from Spain did not build in stone. The English conquered Ireland only in 1172, and could not have built them. The Irish saints could not, because the sculptures are not Christian. The Normans never went to the west of Ireland, where the buildings chiefly are, and the Norman arch is a simple arch without the ashlar (p. 243).

A Sagittarius is over the doorway of the Cormac temple. Sagittarius is the portrait of Central America, so it ties Ireland to that land as well as the myth of Iris does. Sagittarius is the son of Pan. In the Book of Lecan the question is put, whence the origin of the Gaedhael, what was the land in which they lived, lordly men of Fene. The Fenians carry the name of the father of Sagittarius (p. 244). The red hand of Erin is on the cross of Kells, within a circle, and on the cross of Monasterboice, which he prints Monastabois. In the Coptic portrait of Central America the human hand is one of the figures, called Arueris. Stephens says prints of the red hand are on all the ruined buildings of Yucatan. Erin is only a different form of the Harpy Iris (p. 244). The ashlar is found extensively in the ruins of Yucatan, and it is a mistake to call it Norman, because it is found in Europe where the Normans never went. The crucifixion scenes on the Irish crosses are not, in his judgment, Christian in origin. The chapter’s claim is the presence of American races in western Europe, in conformity with the flight already described. It does not describe a sunken land in the Atlantic, and it does not describe Mu.

The figures for South America

South America is a blank of a deeper kind. North America has had its annals told by at least three historians, obscure and fragmentary. No similar documents exist for the south. It is left to allegorical literature, which still creates a suspicion that the ancients knew it (p. 250).

The Ptolemaic signs: Libra, Scorpio for the Amazon and the Orinoco, the Wolf and the Centaur for Peru and Chile, supplemented by the building tools, Ara the altar with a fire on it, the Southern Cross under the legs of the Centaur, Apus the bird south of the Centaur with some uncertainty, and Musca the bee. The Coptic signs: the scales, designated Regnum Omphta, localization dubious; the scorpion again, Regnum Typhonis; a monstrous crocodile, unnamed, in the Amazon valley; a bird, unnamed, for Peru; and in the centre a standing man holding what must be supposed a serpent in each hand, named Tirenicorum, described as Demonium Static. An ibis and a boat are in positions open to doubt (pp. 250, 251).

The modern zodiac is spherical, and the old maps were dish-shaped, so the positions are uncertain and have to be fixed by the mythology. They nearly all cluster round the upper waters of the Amazon (p. 251). Building tools are unexpected, but travellers say the slopes of the Andes have great works excelled by none. A ship with a rudder matches a Peruvian raft, rudder of the same construction and in the same position, and also matches boats on the tombs of Egypt, which raises the suspicion that South America was among the countries visited by the navigators of the old world (p. 251). Libra is in all the zodiacs. The Hindoo form is Tula, a man holding the scales. This chapter is the map. The lost-land claim is the same as for the north: South America is on the zodiac, so it was part of the known world. He does not sink it.

The Amazon and the Orinoco

Scorpio overhangs the Orinoco and the Amazon, called by its inhabitants the Maranon. The empire of Brazil is represented by the Southern Cross. A Coptic crocodile lies along the Amazon valley. Caymans, boa-constrictors, and scorpions suit the country, and he thinks the ancient idea of monsters and demons arose partly from the reptiles. The Spaniards destroyed the idols as specially demoniacal (pp. 252, 253). Humboldt’s grotto of Caripe, which Humboldt calls the Tartarus of the Greeks, and the guacharos uttering cries that reminded him of the Stygian birds, sit near the gulf he has already made the Styx (p. 253).

The Coptic region of the scorpion is Regnum Typhonis. Typhon’s seat is in the Scorpion, over which sign he triumphs, so the Typhonian race that settled in Mexico spread into this region, as it also spread over North America (p. 253). The whole region of the Amazon and the empire of Brazil is inhabited by the Tupi, which he prints Tupy. They do not appear to have been the native race. They mingled with the Guarani, the aboriginal race of the greater part of South America. Tupa is the name of God in both the Tupi and the Guarani languages, and in the Quechua of modern Peru the prayer is still “O Tupa Dios” (p. 254). Brinton: Tupa was the highest god, who gave his name to the race, the first man of Brazil, who taught agriculture and gave them fire, and is now a bird that sweeps the heavens, depicted with horns, one of four brothers whom he drove from the field. Priests place pebbles in a dry gourd, deck it with feathers and arrows, and rattle them to reproduce the storm (p. 254). Among the demons of the Sabbat is Tap, or Gaap, the grand president. He uses that demon-name as the same word. The Atlantic, or rather the Typhonian, claim is this settlement of a race from the serpent land into the Amazon country. No separate sunken land is added.

The land of demons

In the centre of the Coptic South America a human figure is designated Tirenicorum and described as Demonium statio. The Egyptians considered the continent the land of demons (p. 260). Pluto, son of Saturn and Ops, received as his lot the kingdom of hell and whatever lies under the earth (p. 260). Marcellus, already transcribed at p. 33, gives the three islands of immense magnitude. He now reads them as the three divisions of the Atlantic Island: Ammon has North America, Poseidon Central America, and Pluto South America. Ammon is the outcome of Pan and represents the North American Indians. Poseidon has already been given Central America. Pluto in South America is exactly where the Copts put the land of demons, and it brings him into the province of La Plata, the river being the thing that longest retains an old name (p. 261).

A statue at Hilavi, 18 feet (5.49 meters) high, of stone, two monsters at its side, serpents twined from head to foot, reptiles like toads about the feet. The Spanish priests destroyed such images. He warns that demon, in the poets, means god. The frightful sculptures of the dark ages changed the idea. On p. 86 the gods and the demons join in the navigation, so the demons of the Coptic map were not aboriginal savages. They were civilizers, in possession of ships, a junction of Asia and America (p. 261). Serapis, the Egyptian Pluto, is Osiris after he had changed his nature. The idols of Peru are exhibited in caves, a row of small figures and a chief idol erect in the centre (p. 262). This is a lost history, not a lost continent. South America was known, and called the demon’s station.

Peru and the wolf

The pictorial map-makers require the name of the figure to clang with the ethnology. Nothing shows the ancient name of Peru, so he searches the races. The Quechua, which he prints Quichua, inhabit Peru on a large scale. About Lake Titicaca is the Aymara nation, including Canchis, Canas, and other provinces. The Lupaca are the chief race. The Mobima and the Itonama, in Adelung’s spelling Mobinish and Itonamish, are also mentioned. Lupus is the Latin for wolf, and Lupaca clangs with Lupus (p. 265).

The first person under the wolf is Osiris. Plutarch says Osiris took the form of a wolf, which brings him into Peru, and an image of him has just been seen in the Peruvian cave. He was a passenger in the boat of Phre on p. 92. He is judge of the dead. Horus introduces the deceased, with the tablet of Thoth, assisted by Anubis, the dog-headed god, brother to Macedo the wolf. Clement of Alexandria says Sakya, which he prints Sciaka, is the germ of Osiris. Sakya is the Tibetan Buddha, so Osiris embodies the Grand Lama, and he and his sons are missionaries, planting hermitages and building lamaseries (pp. 265, 266).

Macedo, son of Osiris, clothed in a wolf’s skin, gives his name to the Macedonians. The stone in Brazil, chapter IV, p. 33, showed Macedonians there in the time of Alexander, son of Philip, in the 63rd Olympiad. Their banner was a wolf (p. 266). Romulus and Remus must be put here because a she-wolf suckled them. Demonology makes Romulus a child of the devil and a grand magician. Mars, his father, was but a demon. After he was established, a whirlwind carried him to another kingdom. The classical story, son of Mars and Ilia, grandson of Numitor of Alba, thrown into the Tiber with Remus, the river stopped, the she-wolf, Faustulus the shepherd, is unintelligible as the biography of two men. The zodiac corrects it. The laws of Romulus, dividing conquered land, one part for temples and altars and the other for the people, are then read as Peruvian institutions on this wolf (pp. 266, 267). The chapter’s lost-history claim is that ancient Peru is the wolf of the zodiac, and that Osiris, Macedo, and Romulus are names of that country and of migrations out of it. He does not sink Peru.

The Inca of Peru

In ordinary books the Inca is a sovereign suddenly disentombed, whom nobody in the old hemisphere had heard of. Native tradition gives him seven or eight generations. Another estimate widens the dynasty to three or four thousand years. In the mythic histories he is one of the most ancient characters of the writing nations (p. 271).

From Anderson’s national pedigrees, two Chinese lists, which he prints with the reigns in years. Vitey, a giant famous for architecture, reigned 100 years, and had 25 sons whose offspring, 116 kings, reigned 2,257 years. Tzintzom, last of Vitey’s offspring, built the wall of China and reigned 40 years. Anchosau, root of a new race, reigned 12. Then Tutey. The second list: Fohi, son of heaven, inventor of hieroglyphics, reigned 65. Xinnung invented agriculture. Hoangt, lord of all the world, first emperor, never died but was carried up from the mountains of Xinsian (p. 272).

Anchosau is Anchises, son of Capys by Themis, daughter of Ilus. Venus came down to Mount Ida because of his beauty. The child was Aeneas, educated by the nymphs of Ida and then entrusted to Chiron. Virgil, in the sixth book of the Aeneid, puts him in the Elysian fields, telling his son the fates of his descendants the Romans (p. 272). Themis is one of the names of Virgo, the asterism over the celestial empire. Venus is stem-parent of the northern regions of Asia. The Scythians and the Chinese produce two mythic emperors. Entrusted to Chiron, Aeneas crosses the Pacific and settles on the west coast of South America, because Chiron is embodied in Sagittarius and the Centaur overhangs Peru. Virgil puts both Anchises and Aeneas in the Elysian fields. The Inca of Peru was the mythic Aeneas, in his own name. Divested of mysticism, the Inca is the outcome of a Chinese and Scythian occupation of Peru (p. 273).

The native traditions call the Inca the son of the sun. In national heraldry Japan is the rising sun, so this account makes the Japanese, rather than the Chinese, the creators of the race of Incas (p. 273). Viracocha is the other name he takes up from Hawkes, Peruvian Antiquities, as the chief person of the old religious tradition. The chapter’s claim is the identity of the Inca with Aeneas and with the Chinese pedigree, not a lost island.

The Centaur

The centaur of the vases and of Montfaucon is late and luxurious, the chariot of Assyria and Babylonia. Even the Egyptian sphinx is a kind of centaur, an animal with a human head. The first idea belongs to Peru and Chile, because the centaur is their portrait. Compound figures mean mingled races. Horses and bulls, he notes, are said not to have been native to South America, though some disbelieve the Spaniards and one traveller says the horsemanship of the pampas means riding had always existed there. He does not need the horse. In the Coptic zodiac the figure is a bird. The earliest form is an upright man holding an upright lion by the legs, then a man-lion, and the horse-man is the latest change. The word centaur has no meaning in any language. Montfaucon’s true centaur is a man-bird, and one sculptor is shown chiselling a huge pair of wings (pp. 278, 279).

In the feast of Raymi, which he prints Ramey on this page, a procession to the Inca’s palace included people dressed in the wings of a great bird, the cuntur, to show they drew their origin from those birds. In English it is the condor, peculiar to the Andes, wings extending to 15 feet (4.57 meters). That is the centaur (pp. 279, 280). Virgo is dressed with wings and is the portrait of southern China, Cambodia, and Siam, so the winged men in the Peruvian procession preserve a memory of enrichment from those lands (p. 280). On the Ophite map the upper circles, mystically Behemoth, for the northern parts of South America, carry the names Suriel, Gabriel, Erathaoth, which he prints Erathoth, Michael, and Raphael. The book of Enoch, an Ethiopic book in the Amharic letter, is too mystical for this treatise, but he says its contents would illuminate the antiquities of the Atlantic Isle if they could be used. He will not employ the Scriptures as elucidation, or he would make the winged men the missionaries sent to preach to the spirits in prison, “the unity of God and righteousness” (pp. 280, 281).

Suriel, or Uriel, is discoverable in Euryale, one of the immortal Gorgons, daughter of Minos, mother of Orion by Neptune. Minos is the classical equivalent for the winged men. The myth he copies: Minos, king of Crete, son of Jupiter and Europa, flourished about 1,432 years before the Christian era. His laws remained in force in the age of Plato, about 1,000 years after the legislator’s death. After death he is supreme judge in the infernal regions, sitting in the middle of the shades with a sceptre, the dead pleading, the urn of destinies in his hand. He married Itone, which he prints Ithona, and had Lycastus, father of Minos the second (p. 281). Real history so far as Crete is concerned, and mythic history of the ancestors, at the antipodes. The Greeks had traditions of the whole world, wonderfully complete, and confused for want of localization. The centaur chapter adds the winged colonists and the date he prints for Minos. It does not add a sinking.

Manaos, Canopas, and the Lemures

He is tired, for a moment, of myth, and turns to pots. The vase is the special emblem of the demon gods, and it is the main feature of the Japanese tradition of Maurigasima, where the Peruvian vases with short necks can be detected as the produce of the sunken island of the Pacific (p. 287). That is his only use, in this chapter, of the Pacific sinking: the porcelain of Peiroun’s island is Peruvian pottery. Humboldt, vol. II, p. 308: the Indians of Maypure painted, before his eyes, the same ornaments seen in the cavern of Ataruipe on the vases that held human bones, crocodiles and monkeys. He hazards a migration of American nations from the north-west to the south-east. Pottery among the Maypures is women’s work. The colours are oxides of iron and yellow and red ochres. The Caribs, the Otomi, and the Guayanos of the Orinoco made painted pottery, and the manufacture formerly extended toward the Amazon. From the equator to 8 degrees north, from the foot of the Andes to the Atlantic, this pottery is found in the most desert places, with jade hatchets skilfully perforated. No metallic tools have been discovered there, though in the mountains, on the shores, and at the back of the Cordilleras, gold and copper were melted, and copper mixed with tin for cutting instruments. The Incas pushed their conquests and religious wars as far as the Napo and the Amazon, where their language extended over a small space. The civilization of the Peruvians, of Quito, and of the Muyscas of New Granada never appears to have had any sensible influence on the moral state of the natives of Guiana (pp. 288, 289).

Minos, judge of the dead, sitting in the middle of the shades, adapts to the funerary customs. Instead of burial, a parent was mummified, or kept as a skeleton, or the bones were put in vases. Mummies were found by millions. Egypt could not have had more (p. 289). Early travellers call these household gods Mallquis, or Manaos. Father Arriaga was sent to destroy them, and they are reported to have demolished 617 (p. 289). The word is the same as the Manes of Asia and Europe, which he will not put down to accident.

The Manes are the souls separated from the body, infernal deities of burying places. The Romans worshipped them with solemnity. The augurs invoked them. Virgil’s hero sacrifices a victim whose blood is received in a ditch. The word is supposed to derive from Mania, mother of the Lares and Manes (p. 290). Rees: the world was full of genii, some attending the living and some the dead, some good and some bad. The former were called familiar lares, the latter lemures or larvae. Apuleius says the lares and larvae are denominated dii manes, the designation of gods added by way of honour. Evocation of the Manes was frequent among the Thessalians and prohibited by the Romans. Apuleius, in Dupuis, makes Isis the sole divinity, origin of all things, queen of the Manes, most ancient inhabitant of heaven (p. 290).

The Lemures, he says, are correctly located on the west coast of South America, because the Romans celebrated festivals in their honour called Lemuria, or Lemuralia, in the month of May, first instituted by Romulus to appease the manes of Remus, from whom they were called Remuria, or by corruption Lemuria. Three nights, temples shut, marriages prohibited, black beans thrown on the graves or burned, magical words muttered, kettles and drums beaten so the ghosts would depart (pp. 290, 291). This is the only Lemuria in the book. It is a Roman festival of the dead, which he pairs with Peru. It is not a Pacific continent, and it is not Mu.

He compares it with Lima. Rees: Ciudad de los Reyes, founded by Francisco Pizarro on the feast of the Epiphany, A.D. 1535, in the valley of Rimac, whence by corruption the name Lima. Rimac was an idol to which the Indians offered sacrifices, as the Incas did after they extended the empire there. It was supposed to return an answer, so they called it Rimac, he who speaks (p. 291). The Lemuria or Remuria of Italy has to be compared with the feast of Raymi. The Peruvians had four festivals. The chief was Raymi. A high priest, offerings and sacrifices of llamas, four servants holding the animal, the priest cutting out the heart, eight or nine days of toasts and dancing, a dance similar to that of the Scotch. On the eve, the renewal of the sacred fire, produced by a mirror and the rays of the sun, like Numa (p. 291). The natural, he says, is parent to the unnatural. The Manaos of South America precede the Manes of Europe. The canopic vases of Egypt are the other half of the title, the same funeral pots in another country. I do not need a second lost land to state that claim.

Peru, China, Assyria, and Egypt

The building tools are on Peru because the Spaniards were struck by the works. Prescott: edifices of stone or faced with stone, walls stained or painted, gates sometimes of coloured marble, stonework in which the natives far excelled the Spaniards, though the roofs were thatch. The fortress, on a solid rock, of hewn stones so firmly wrought that the line of junction could not be detected, three semicircular parapets of masses so heavy that the work resembled the cyclopean. Four principal streets from the great square. A river, or rather a canal, of pure water through the capital, the banks faced with stone for 20 leagues, bridges of broad flags. The temple of the sun studded with gold plates, surrounded by convents and dormitories, gardens and parterres sparkling with gold (p. 300).

Vitey, or Ninifo, the Chinese god, drew his name and his being from Peru, and stands at the head of a native dynasty as Vitey. Chronology cannot safely be deduced from mythic pedigrees, but they give comparative antiquity. The giant race of Vitey is placed above Anchosau, a different race, the root of a new race. The histories of Aeneas in the underground hemisphere are subsequent to Vitey and his progeny in China. That puts the departure of the Peruvian giants from South America before the Inca (p. 301). Vitey reigned 100 years and was famous for architecture. Twenty-five sons, whose offspring reigned 2,257 years in 116 kings. Tzintzom, the last, reigned 40 years and built the wall of China. If this can be depended on, Chinese building is attributable, in whole or in part, to the country now called Peru, and the building tools on the map are deserved (pp. 301, 302).

Pauthier, on China before the Chou King, from Father Premare: three Hoangs, Fien-hoang, Gin-hoang, and Fi-hoang, called serpents, authors of letters, discoverers of gold and precious stones, dragon kings, the head of a dragon and the feet of a horse, the civilizers of China. They divided the country into nine parts and chose the middle for their own abode, which may have given rise to the idea of the middle kingdom (p. 302).

Assyria is the Minotaur, a modification of the centaur. Minos is judge of the infernal regions and must be localized at the antipodes of Crete. Hecate, his daughter, is the same as Proserpine or Diana. By his first wife, Itone, he has Lycastus, father of Minos the second, king of Crete, so there were migrations from South America across the Atlantic and up the Mediterranean to Crete, carrying the code of laws. Euryale, daughter of Minos, one of the three Gorgons, is mother of Orion by Neptune. Orion is the portrait of Iran and spans the deserts of Arabia and Babylon. His fathers are Jupiter, Neptune, and Mercury, a triple parentage. By this marriage Minos becomes ancestor of some portion of Iran, of historical Babylon, and of Assyria, and the enrichment came by ship because the fatherhood is referred to Neptune (p. 303).

The second wife is Pasiphae, daughter of the Sun and Perseis, the same parents as Aeetes, king of Colchis, son of Sol and Perseis, daughter of Oceanus, and father of Medea, Absyrtus, and Chalciope by Idyia, an Oceanide. Pasiphae’s passion for the bull is a passion for Assyria. The bull is Taurus Major. In the Ptolemaic sphere only the head and shoulders are drawn. In the Coptic sphere the entire animal is there. She and her husband’s people forsake their oceanic home and link their fortunes with the Orient. Daedalus, who made statues that moved, made the labyrinth for Minos, was confined in it, and flew with his son Icarus. Icarus flew too high, the wax melted, and he fell into the sea that from him is called the Icarian (pp. 303, 304). The Minotaur, half man and half bull, devouring the young men and maidens whom Minos exacted from Athens, killed by Theseus with the help of Ariadne, is the colossal man-bull of the Assyrian palaces. In front a man, the resemblance of Minos. In the rear a bull. Pasiphae afterwards brought twins into the world, one resembling Minos and the other Taurus. Daedalus’s part is the construction of the image. The wings are the heraldic enrichment of the winged men. The bull is the crest of the Oriental Tsour. Together they are a coat of arms of combined nationalities (pp. 304, 305).

He checks this against Ninip, the Chaldean fish god, dwelling far off in the deep, opener of aqueducts, whose emblem is the colossal man-bull. Minoutcher, a great monarch of the East, has two sons likened to angels of fire. The Shahnameh gives two young men as food for the serpents. Both the Minotaur and Minoutcher appear in Monoceros, the unicorn (p. 306). The Inca’s court was migratory and aggressive, conquered countries along the Pacific, and sent colonies into Asia. The empires of Iran owe some of their greatness to South America. Assyrian, Babylonian, and Median greatness, the five great monarchies, cannot be understood unless America is brought within the events (p. 306).

Egypt is Io. Daughter of Inachus, or Jasus, or Pirene, priestess of Juno at Argos. Jupiter changed her into a heifer. Juno set Argus of the hundred eyes to watch her. Mercury destroyed Argus. A gadfly drove her over the greatest part of the earth and across the sea to the Nile, where Jupiter restored her form. She brought forth Epaphus, married Telegonus, king of Egypt, or Osiris according to others, and after death was worshipped as Isis. She is sometimes called Phoronis, from her brother Phoroneus (pp. 306, 307). Inachus and Phoroneus were left uncertain in the Oceanus chapter, p. 44. Io is only another name for Isis, and Isis is identical with Puzza. As granddaughter of Oceanus and Tethys she is American, and in that position she is queen of the Manes, located in Peru in the last chapter. Inachus is the Inca of Peru, the word exactly. Phoroneus, his son, he will not quite adopt as the name of the Peruvians themselves, but the story is the Greek conception of the Inca, and the heifer who becomes Isis on the Nile is the Egyptian end of the same migration (pp. 307, 308).

The Pacific islands and Australia

The contents call the anthropology chapter XXXII and give it p. 317. In the body this Pacific chapter is XXXII, and it begins before that page. The sign is Apus in the Ptolemaic zodiac and the ibis in the Coptic, position dubious, because the ancients took no notice of oceans. The ibis was sacred to the first and second Thoth. The second carries the bird instead of a human head, is the god of letters, scribe of the lower regions, inventor of writing, astronomy, and music, institutor of the sacerdotal class, son of Agathodaemon. Champollion describes him as counsellor to Pooh, the moon. He presided over the agitated air, eight regions, just above the four regions of the earth. The zone depended on the moon, which comprehended another zone of sixteen regions of pure air (pp. 311, 312).

An island in the South Seas bears the name of Thoth to this day: Tahiti. A pectoral of Tahiti in the British Museum is exactly like that of Thoth. The Missionary Voyage in the Ship Duff calls the island Tahiti Noe. Agathodaemon bears the name of Nou, and the word belongs to the Nahuas, the Toltec race. The morai of Oberea is a pyramid of wrought stone, not cyclopean, 270 feet (82 meters) long, 94 wide, and 51 high, not a great deal less than the Post Office in St. Martin’s-le-Grand, and not the work of savages. Pyramidal buildings are imitations of the fabled Meru, the worldly temple of the Supreme Being, considered by the followers of Buddha as the tomb of the son of the spirit of heaven, whose bones and limbs were scattered over the earth. Tahiti may have been an out-station of the same Asiatic settlements found in America (p. 312).

Grasset de Saint-Sauveur: priests in a religion of nature, immolating infants, arts, commerce, and navigation, dress in curious agreement with the ancient Romans, houses 300 feet (91 meters) long, marriage a religious ceremony, canoes with a mast and triangular sails, unlike other South Sea islanders, war stages of many vessels, names for all the stars, navigation by sun and moon, a day of 12 equal parts, a year of 13 months beginning and ending with the moon, measure by feet, calculation by dozens, belief in the immortality of the soul, temples but no idols, the name for peasant Touton, and a god called Toaheite, which he prints Toaheite (p. 313). The morai is the work of some American race, because substantial buildings of that kind are not common in eastern Asia. Tahiti Noe links it to the Nahuas. The pyramid corresponds to Cholula. It was a stepping stone, and perhaps part of the mystic bridge the Oriental writings call Tchinavar, on which they place Mihr and Sorush (p. 313).

Easter Island: rude sculptures in the British Museum, the Egyptian tau cut on them, and a row of images in the ethnological room that show some advance in art (p. 314). Fiji: an erection which from its form can be detected as a teocalli, and if so it is no surprise that the people are among the most barbarous, because human sacrifice must be credited with the savagery of every land where it prevailed (p. 314). Tongataboo: Captain Cook in 1777 saw a causeway of coral stone across a morass, with a kind of circus in its centre, apparently very ancient. Another visitor was shown a native chart of the route between groups of islands (p. 314).

Australia is a blank on the ancient maps, like America, but its position makes it hard to believe it was unvisited if there was common maritime intercourse. Modern settlement in Australia, Tasmania, and New Zealand has not disclosed great remains of ancient towns. One tradition resembles Prometheus: someone ascended to heaven and brought down fire, and that Greek myth hangs on Mexico (p. 315). William Howitt, A Boy’s Adventures in Australia: a great flood rose above the high trees and hills. Some were drowned. Some were caught up by a whirlwind to another similar country above them. After the flood, two kangaroos and opossums appeared. The race rose, and the antediluvians became stars. Among them were Pungil, their principal deity, Karackarook, their female Prometheus, which he prints Karackock, Teer and Teerer, sons of Pungil, and Betwood and Bobinger, son and daughter of Pungil, the first pair who dwelt on the earth after the flood, from whom the present race are sprung. Wang the crow became a star. Pungil was often upon the earth, and was put into darkness. “The white people became our ruin then” (p. 315). The constellation of the Crow corresponds with Australia. It is one of two that stand on the tail of the Hydra. The antediluvians became stars, which is the principle of the whole book. Australia was a known part of the ancient world, and its inhabitants were acquainted with America (p. 315). No Mu, and no Lemuria, in this chapter. The flood is the Australian tradition he transcribes. The Pacific sinking remains Maurigasima, already told.

Anthropology

The contents give this chapter the number XXXII and the page 317. The body prints it as chapter XXXIII, and the running head ANTHROPOLOGY begins at p. 317. He brings the company on like actors at the end of a pantomime. The great mother, Ceres, Pandora, Tonacacique, and Cybele, stands as Columbine. The chief of the red Indians comes down from his sacred mountain in the earthworks, scalp-knot and paint, as Clown. Pan has left Tabasco and squats as Pantaloon. The figure seen with Minerva, Saca, Quetzalcoatl, and Mercury, all in one, with the caduceus, is Harlequin (p. 317). These are the Oceanides whom Plato describes as making great warlike eruptions from beyond the Pillars of Hercules, 9,000 years before his time, on the plains of western Europe. The costume is the last remains of the attire of the races who forsook the mound cities and the ruined cities of Central America. Within the recollection of living men, Ireland and Wales dressed in this way, and in the mountains of Scotland it can still be seen (p. 317).

Cybele is commonly put in Phrygia. Martin, on the religion of the Gauls, makes her the Cimmerian goddess, with several monuments in France, the tower on her head. He quotes Saint Symphorien in the second century: they carried her through the streets in a car drawn by bulls. Gregory of Tours confirms it. People of affluence preceded it, singing and dancing, and she was covered with a white veil (pp. 317, 318). The pantomime figures are a living memento of the Oceanides. Gods become actors in a twopenny booth, and the grades between are the history of migratory races (p. 318).

Anthropology is a new word, well chosen. Man has been studied as a frame, as a patient, as a mind, as a citizen, and as a soul. He has been neglected in history. If at the creation man was told to replenish the earth and subdue it, the mandate was not unfulfilled. The learned, without question, content themselves with two or three hundred generations, and on unsatisfactory evidence allow one third of the human family to be blotted out. They laugh at the great empires of the East, which claim three or four hundred thousand years, and content themselves with the fancy that man is the creature of a day (p. 319). A slate quarry near which some of the book was written, with incline above incline until the highest is lost in mist, is his picture of history. Moses recognizes the ascent: a historic period a child can read, then the great dispersion, then the mysterious histories faintly traced in these pages, then Adam, then six great periods, then darkness, then a creation and a creator beyond understanding (p. 319).

He rejects the babyhood theory: little people who learned speech from birds, monkeys, and pigs, wore a loin cloth of feathers, and slowly discovered fruit, skins, fire, and huts. The oldest structural remains are the biggest. The morai of Tahiti, joints of the stones so accurate as to be out of sight. The pyramid of Cheops, and especially the vaster pyramid of Cholula. The tombs of Egypt, the caves of India, the subterranean palaces of Assyria. The statues of Gomateshwara at Karkala, which he prints Jainadewa in Canary, in India, 75 feet (22.86 meters) high. The Olympic Jupiter, 75 feet (22.86 meters). The colossal images of Shamana and Salsala at the gateway of the temple at Bamiyan, the metropolis of Buddhism, also 75 feet (22.86 meters) (p. 320). A world of which one third has no history, except that it stuck in the mud in the West Indies, gives little glory to its creator. Africa, another third, has found no historian. Europe and Asia have meagre histories (p. 321). Nothing can be depended on earlier than Julius Caesar, except what belongs to the Holy Land. Homer, Herodotus, and Diodorus mix the real with the mythical beyond separation. The materials, he says, exist: Greek, Roman, and Sanscrit books, the hermitages and cloisters, the muses and the bards, and countless pictures on vases, gems, altar pieces, and church windows (pp. 321, 322).

The obstacle is the mystical form. The Phoenicians, already traced to the Atlantic Isle, are credited with the practice of allegory, so mythic history was introduced into Europe by the Oceanides. Eusebius calls the first hierophant the son of Thabion, which Blacket reads as a priest of Thebes. Isiris, inventor of three letters, is Assyria. Chna, the Hebrew Canaan, is his brother. Egyptians, Assyrians, and Phoenicians are all credited with the hierophantic art (p. 326). Turn the name from a person to a country and the riddle is read. Perseus is Persia. Orion is Iran. Medea is Media. Taurus is Assyria. Ursa is Russia. Revelation 13:18, the number of the beast, six hundred three score and six, is Chi, Xi, and Sigma, which form the word Cacus, the great dragon of p. 140 (p. 327). The eleven first chapters of Genesis are, for him, the textbook of anthropology, written in the style of concealment, and they can be developed only by comparison with the profane mythology of Asia and Europe (p. 328).

Conclusion

The running head changes to CONCLUSION at p. 329. He asks that the book be kept as research, not as the enunciation of a theory. Theory admits only what sustains it. Research gives liberty even to the verge of doubt. The reader is to judge. The hypothesis he is now willing to state is this.

America has had histories of the highest importance, and its people have played a great role in the other three quarters of the globe. It was the residence of a race frequently mentioned as Oceanides, living in the ocean, the word used for the water that stretches from Britain to Japan. In the spirit of poetry it was deified. The inhabitants were not isolated. America was the domicile of Europe’s gods. Three thousand rivers, some the largest in the world, are its river system. The names of the ancient inhabitants have been preserved in the chronicles of the Grecian muses (p. 329).

When myth gave way to natural writing, America stands forth as the Atlantic Isle, divided into the three divisions it is now found to have, north, south, and central. Diodorus and Plato, the latter instructed by an Egyptian priest, show the inhabitants, headed by kings, migrating into Europe, seizing the western countries, and mingling their blood with the old continent (pp. 329, 330). The Ptolemaic and Coptic zodiacs are old pictorial maps in position. The crown on the north-west introduces Uranus, first king. The serpent along the west coast and Mexico answers to Hyperion, the tyrant king, drawn as a dragon with nine heads. Sagittarius, Central America, is associated with Chiron, a son of Saturn, one of the most renowned kings of the Atlantic Isle. Hercules and Ophiuchus portray the region of the red Indians and answer to the Titan giants. Cerberus, the three-headed dog, is posted in the Caribbean, the entrance (p. 330).

The races found in more modern times correspond to the races European authors put in the Atlantic Isle. Titan is in the Totonacs, which the conclusion prints Totonacques, the most ancient inhabitants of Anahuac. Japetus is in the Zapotecs, identified with the Toltecs. Prometheus and Epimetheus are lower and upper Mexico. Deucalion is in Calua, a name of the Mexicans in the time of Cortes. Atlas is in the Aztlans, both astronomers. Maia is in the Mayas of Yucatan. Hercules is in the Iroquois. Saturn is in the Shawnees, called Satanas by the Iroquois. The Fauni are in the Pawnees. The Aloadae are in the Alii, said to be the builders of the earthworks. The Eumenides are in the Oman, or Missourian, Indian. The Atlantides are in the Atalan, or Cutan, the native race of Central America and Yucatan. In South America, Typhoeus is in the Tupi (pp. 330, 331).

The area of the United States was covered with towns, agriculture, and astronomy, a vast empire with Saturn, one of the most renowned kings of the Atlantic Isle, for emperor. Central America was even more civilized. In later ages a league of kings issued from Quiche and Yucatan, crossed the Atlantic, and conquered the western parts of the old continent (p. 331).

The volume is only a clue. It does little more than point to the means of research. It is incomplete until the Oceanides, after their arrival in western Europe and Africa, are tracked through the old continent. Diodorus, describing India, says the strangers who dwelt there are Oceanides of the western parts, and Jupiter Triphylius brought the Indian priests from Crete. If so, the American races went into Hindustan, and they crossed Europe on the way (p. 331). He will not apologize while learned men hold biennial congresses on the question. It will add another star to the banner of the Stars and Stripes when the literati of the United States produce a record in which America and the American people are put into their proper place in history (p. 331). He prints THE END there.

What I would carry to another writer’s table is small and sharp. The Atlantic Isle is the double continent, not an island that sank between the Pillars and a mud bank. The 9,000 years are the war and the later migration, which he keeps. The submergence, which he quotes and then rejects, is a failure of navigation remembered as a sinking, with a Pacific twin in Maurigasima and no continent named Mu. The peoples and the place-names are the ones in the conclusion on pp. 330 and 331, and the sign-map that puts Uranus, Hyperion, Chiron, the Titans, and Cerberus on the ground where he has spent the book.