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BANCROFT
LIBRARY

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THE LIBRARY

THE UNIVERSITY
OF CALIFORNIA

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VESTIGES OF TJJTMAYAS,

OK,

Facts tending to prove that Communications and Intimate Relations must have
existed, in very remote times, between the inhabitants of

M A Y A B

AND THOSE OF

.A.SI.A.

AUGUSTUS /LE PLONGEON, M. D.,

Member of the American Antiquarian Society of Worcester, Mass., of the California

Academy of Sciences, and several other Scientific Societies. Author of various

Essays and Scientific Works.

NEW YORK :

JOHN POLHEMUS, PRINTER AND STATIONER,
102 NASSAU STREET.

1881.

VESTIGES OF THE MAYAS,

OR,

Facts tending to prove that Communications and Intimate Relations must have
existed, in very remote times, between the inhabitants of

MAYAB

AND THOSE OF

AUGUSTUSES PLONGEON, M. D.,

Member of the American Antiquarian Society of Worcester, Mass., of the California

Academy of Sciences, and several other Scientific Societies. Author of various

Essays and Scientific Works.

NEW YORK :

JOHN POLHEMUS, PRINTER AND STATIONER,
102 NASSAU STREET.

1881.

MR. PIERRE LORILLARD.

Who deserves the thanks of the students of American Archaeology more
than you, for the interest manifested in the explorations of the ruined monu-
ments of Central America, handiwork of the races that inhabited this con-
tinent in remote ages, and the material help given by you to Foreign and
American explorers in that field of investigations ?

Accept, then, my personal thanks, with the dedication of this small
Essay. It forms part of the result of many years' study and hardships
among the ruined cities of the Incas, in Peru, and of the Mayas in Yucatan.

Yours very respectfully,

AUGUSTUS LE PLONGEON, M. D.

NEW YORK, December 15, 1881.

Entered according to an Act of Congress, in December, 1881,

BY AUGUSTUS LE PLONGEON,
In the Office of the LIBRARIAN OF CONGRESS in Washington, D. C.

.VESTIGES OF THE MAYAS,

YUCATAN is the peninsula which divides the Gulf of
Mexico from the Caribbean Sea. It is comprised between
the 17° 30' and 21° 50', of latitude north, and the. 88°
and 91° of longitude west from the Greenwich meridian.

The whole peninsula is of fossiferous limestone for-
mation. Elevated a few feet only above the sea, on the
coasts, it gradually raises toward the interior, to a maxi-
mum height of above 70 feet. A bird's-eye view, from a
lofty building, impresses the beholder with the idea that
he is looking on an immense sea of verdure, having the
horizon for boundary ; without a hill, not even a hillock,
to break the monotony of the landscape. Here and there
clusters of palm trees, or artificial mounds, covered with
shrubs, loom above the green dead-level as islets, over
that expanse of green foliage, affording a momentary
relief to the eyes growing tired of so much sameness.

About fifty miles from the northwestern coast begins a
low, narrow range of hills, whose highest point is not
much above 500 feet. It traverses the peninsula in a
direction a little south from east, commencing a few
miles north from the ruined city of Uxmal, and termi-
nating some distance from the eastern coast, opposite to
the magnificent bay of Ascension.

Lately I have noticed that some veins of red oxide of
iron exist among these hills — quarries of marble must
also be found there ; since the sculptured ornaments
that adorn the facade of all the monuments at Uxmal are
of that stone. To-day the inhabitants of Yucatan are
even ignorant of the existence of these minerals in their
country, and ocher to paint, and marble slabs to floor

their houses, are imported from abroad. I have also
discovered veins of good lithographic stones that could
be worked at comparatively little expense.

The surface of the country is undulating ; its stony
waves recall forcibly to the mind the heavy swell of mid-
ocean. It seems as if, in times long gone by, the soil was
upheaved, en masse, from the bottom of the sea, by vol-
canic forces. This upheaval must have taken place
many centuries ago, since isolated columns of Katuns
1m. 60c. square, erected at least 6,000 years ago, stand
yet in the same perpendicular position, as at the time
when another stone was added to those already piled up,
to indicate a lapse of twenty years in the life of the
nation.

It is, indeed, a remarkable fact, that whilst the sur-
rounding countries — Mexico, Guatemala, Cuba and the
other West India Islands — are frequently convulsed by
earthquakes, the peninsula of Yucatan is entirely free from
these awe-inspiring convulsions of mother earth. This im-
munity may be attributed, in my opinion, to the innumer-
able and extensive caves with which the whole country
is entirely honeycombed ; and the large number of im-
mense natural wells, called Senotes, that are to be found
everywhere. These caves and senotes afford an outlet
for the escape of the gases generated in the super-
ficial strata of the earth. These, finding no resistance to
their passage, follow, harmlessly, these vents without
producing on the surface any of those terrible commotions
that fill the heart of man and beast alike with fright
and disma}'.

Some of those caves are said to be very extensive —
None, however, has been thoroughly explored. I have
visited a few, certainly extremely beautiful, adorned as
they are with brilliant stalactites depending from their
roofs, that seem as if supported by the stalagmites that
must have required ages to be formed gradually from the
floor into the massive columns, as we see them to-day.

In all the caves are to be found either inexhaustible

springs of clear, pure, cold water, or streams inhabited
by shrimps and fishes. No one can tell whence they
come or where they go. All currents of water are sub-
terraneous. Not a river is to be found on the surface ;
not even the smallest of streamlets, where the birds of
the air, or the wild beasts of the forests, can allay
their thirst during the dry season. The plants, if there
are no chinks or crevices in the stony soil through which
their roots can penetrate and seek the life-sustaining
fluid below, wither and die. It is a curious sight that
presented by the roots of the trees, growing on the
precipituous brinks of the senates, in their search for
water. They go down and down, even a hundred feet,
until they reach the liquid surface, from where they
suck up the fluid to aliment the body of the tree. They
seem like many cables and ropes stretched all round the
sides of the well ; and, in fact, serves as such to some of
the most daring of the natives, to ascend or descend to
enjoy a refreshing bath.

These senates are immense circular holes, the diameter
of which varies from 50 to 500 feet, with perpendicular
walls from 50 to 150 feet deep. These holes might be
supposed to have served as ducts for the subterranean
gases at the time of the upheaval of the country. Now
they generally contain water. In some, the current is
easily noticeable ; many are completely dry ; whilst
others contain thermal mineral water, emitting at times
strong sulphurous odor and vapor.

Many strange stories are told by the aborigines con-
cerning the properties possessed by the water in certain
senotes, and the strange phenomena that takes place in
others. In one, for example, you are warned to ap-
proach the water walking backward, and to breathe
very softly, otherwise it becomes turbid and unfit for
drinking until it has settled and become clear again. In
another you are told not to speak above a whisper, for
if any one raises the voice the tranquil surface of the
water immediately becomes agitated, and soon assumes

the appearance of boiling ; even its level raises. These
and many other things are told in connection with
the' caves and senotes ; and we find them mentioned in
the writings of the chroniclers and historians from the
time of the Spanish conquest.

No lakes exist on the surface, at least within the ter-
ritories occupied by the white men. Some small sheets
of water, called aguadas, may be found here and there,
and are fed by the underground current ; but they are
very rare. There are three or four near the ruins of the
ancient city of Mayapan : probably its inhabitants
found in them an abundant supply of water. Following
all the same direction, they are, as some suppose, no
doubt with reason, the outbreaks of a subterranean
stream that comes also to the surface in the senote of
MucuycTie. A mile or so from Uxmal is another aguada ;
but judging from the great number of artificial reser-
voirs, built on the terraces and in the courts of all the
monuments, it would seem as if the people there de-
pended more on the clouds for their provision of water
than on the wells and senotes. Yet I feel confident that
one of these must exist under the building known as
the Governor's house; having discovered in its imme-
diate vicinity the entrance — now closed — of a cave from
which a cool current of air is continually issuing • at
times with great force.

I have been assured by Indians from the village of Che-
max, who pretend to know that part of the country well,
that, at a distance of about fifty miles from the city of
Valladolid, the actual largest settlement, on the eastern
frontier, in the territories occupied by the SANTA CKUZ
Indians, there exists, near the ruins of Kaba^ two exten-
sive sheets of water, from where, in years gone by, the in-
habitants of Valladolid procured abundant supply of ex-
cellent fishes. These ruins of Kaba, said to be very inter-
esting, have never been visited by any foreigner ; nor are
they likely to be for many years to come, on account of
the imminent danger of falling into the hands of those

of Santa Cruz — that, since 1847, wage war to the knife
against the Yucatecans.

On the coast, the sea penetrating in the lowlands have
formed sloughs and lakes, on the shores of which thickets
of mangroves grow, with tropical luxuriancy. Interming-
ling their crooked roots, they form such a barrier as to
make landing well nigh impossible. These small lakes,
subject to the ebb and flow of the tides, are the resort of
innumerable sea birds and water fowls of all sizes and
descriptions ; from the snipe to the crane, and brightly
colored flamingos, from the screeching sea gulls to the
serious looking pelican. They are attracted to these
lakes by the solitude of the forests of mangroves that
afford them excellent shelter, where to build their nests,
and find protection from the storms that, at certain season
of the year, sweep with untold violence along the coast :
and because with ease they can procure an abundant
supply of food, these waters being inhabited by myriads
of fishes, as they come to bask on the surface which is
seldom ruffled even when the tempest rages outside.

Notwithstanding the want of superficial water, the air
is always charged with moisture; the consequence being
a most equable temperature all the year round, and an
extreme luxuriance of all vegetation. The climate is
mild and comparatively healthy for a country situated
within the tropics, and bathed by the waters of the Mex-
ican Gulf. This mildness and healthiness may be attri-
buted to the sea breezes that constantly pass over the
peninsula, carrying the malaria and noxious gases that
have not been absorbed by the forests, which cover the
main portion of the land ; and to the great abundance of
oxygen exuded by the plants in return. This excessive
moisture and the decomposition of dead vegetable matter
is the cause of the intermittent fevers that prevail in all
parts of the peninsula, where the yellow fever, under a
mild form generally, is also endemic. When it appears,
as this year, in an epidemic form, the natives themselves
enjoy no immunity from its ravages, and fall victims to
it as well as unacclimated foreigners.

These epidemics, those of smallpox and other diseases
that at times make their appearance in Yucatan, gener-
ally present themselves after the rainy season, particu-
larly if the rains have been excessive. The country being
extremely flac, the drainage is necessarily very bad : and
in places like Merida, for example, where a crowding of
population exists, and the cleanliness of the streets is
utterly disregarded by the proper authorities, the de-
composition of vegetable and animal matter is very large;
and the miasmas generated, being carried with the vapors
arising from the constant evaporation of stagnant waters,
are the origin of those scourges that decimate the inhabi-
tants. Yucatan, isolated as it is, its small territory nearly
surrounded by water, ought to be, if the laws of health
were properly enforced, one of the most healthy countries
on the earth; where, as in the Island of Cozumel, people
should only die of old age or accident. The thermometer
varies but little, averaging about 80° Far. True, it rises in
the months of July and August as high as 96° in the shade,
but it seldom falls below 65° in the month of December.
In the dry season, from January to June, the trees be-
come divested of their leaves, that fall more particularly
in March and April. Then the sun, returning from the
south on its way to the north, passes over the land und
darts its scorching perpendicular rays on it, causing
every living creature to thirst for a drop of cool water;
the heat being increased by the burning of those parts of
the forests that have been cut down to prepare fields for
cultivation.

In the portion of the peninsula, about one-third of
it, that still remains in possession of the white, the
Santa Cruz Indians holding, since 1847, the richest and
most fertile, two- thirds, the soil is entirely stony. The
arable loam, a few inches in thickness, is the result
of the detriti of the stones, mixed with the remainder
of the decomposition of vegetable matter. In certain
districts, towards the eastern and southern parts of
the State, patches of red clay form excellent ground

for the cultivation of the sugar cane and Yuca root.
From this an excellent starch is obtained in large quan-
tities. Withal, the soil is of astonishing fertility, and
trees, even, are met with of large size, whose roots
run on the surface of the bare stone, penetrating the
chinks and crevices only in search of moisture. Often
times I have seen them growing from the center of slabs,
the seed having fallen in a hole that happened to be bored
in them. In the month of May the whole country seems
parched and dry. Not a leaf, not a bud. The branches
and boughs are naked, and covered with a thick coating
of gray dust. Nothing to intercept the sight in the
thicket but the bare trunks and branches, with the withes
entwining them. With the first days of June come the
first refreshing showers. As if a magic wand had been
waved over the land, the view changes — life springs every-
where. In the short space of a few days the forests have
resumed their holiday attire ; buds appear and the leaves
shoot ; the flowers bloom sending forth their fragrance,
that wafted by the breeze perfume the air far and near.
The birds sing their best songs of joy ; the insects chirp
their shrillest notes ; butterflies of gorgeous colors flutter
in clouds in every direction in search of the nectar con-
tained in the cups of the newly-opened blossom, and dis-
pute it with the brilliant humming-birds. All creation
rejoices because a few tears of mother Nature have
brought joy and happiness to all living beings, from the
smallest blade of grass to the majestic palm ; from the
creeping worm to man, who proudly titles himself the
lord of creation.

Yucatan has no rich metallic mines, but its wealth of
vegetable productions is immense. Large forests of
mahogany, cedar, zapotillo trees cover vast extents of
land in the eastern and southern portions of the peninsula;
whilst patches of logwood and mora, many miles in
length, grow near the coast. The wood is to-day cut
down and exported by the Indians of Santa Cruz through
their agents at Belize. Coffee, vanilla, tobacco, india-

rubber, rosins of various kinds, copal in particular, all of
good quality, abound in the country, but are not culti-
vated on account of its unsettled state ; the Indians re-
taining possession of the most fertile territories where
these rich products are found.

The whites have been reduced to the culture of the
Hennequen plant (agave sisalensis) in order to subsist.
It is the only article of commerce that grows well on the
stony soil to which they are now confined. The fila-
ment obtained from the plant, and the objects manu-
factured from it constitute the principal article of export;
in fact the only source of wealth of the Yucatecans.
As the filament is now much in demand for the fabri-
cation of cordage in the United States and Europe, many
of the landowners have ceased to plant maize, although
the staple article of food in all classes, to convert their
land into hennequen fields. The plant thrives well on
stony soil, requires no water and but little care. The
natural consequence of planting the whole country with
hennequen has been so great a deficiency in the maize
crop, that this year not enough was grown for the con-
sumption, and people in the northeastern district were
beginning to suffer from the want of it, when some mer-
chants of Merida imported large quantities from New
York. They, of course, sold it at advanced prices, much
to the detriment of the poorer classes. Some sugar is
also cultivated in the southern and eastern districts,
but not in sufficient quantities even for the consump-
tion ; and not a little is imported from Habana.

The population of the country, about 250,000 souls
all told, are mostly Indians and mixed blood. In
fact, very few families can be found of pure Caucasian
race. Notwithstanding the great admixture of different
races, a careful observer can readily distinguish yet
four prominent ones, very noticeable by their features,
their stature, the conformation of their body. The
dwarfish race is certainly easily distinguishable from
the descendants of the giants that tradition says once

upon a time existed in the country, whose bones are
yet found, and whose portraits are painted on the walls
of Chaacmol's funeral chamber at Chichen-Itza. The
almond-eyed, flat-nosed Siamese race of Copan is not to
be mistaken for the long, big-nosed, flat-headed remnant
of the Nahualt from Palenque, who are said to have in-
vaded the country some time at the beginning of the
Christian era; and whose advent among the Mayas, whose
civilization they appear to have destroyed, has been com-
memorated by calling the west, the region whence they
came, according to Landa, Cogolludo and other his-
torians, NOHNIAL, a word which means literally big noses
for our daughters ; whilst the coming of the bearded men
from the east, better looking than those of the west, if
we are to give credit to the bas-relief where their portraits
are to be seen, was called GENIAL — ornaments for our
daughters.

If we are to judge by the great number of ruined cities
scattered everywhere through the forests of the penin-
sula ; by the architectural beauty of the monuments still
extant, the specimens of their artistic attainments in
drawing and sculpture which have reached us in the
bas-reliefs, statues and mural paintings of Uxmal and
Chichen-Itza ; by their knowledge in mathematical and
astronomical sciences, as manifested in the construction
of the gnomon found by me in the ruins of Mayapan ;
by the complexity of the grammatical form and syntaxis
of their language, still spoken to-day by the majority of
the inhabitants of Yucatan ; by their mode of express-
ing their thoughts on paper, made from the bark of cer-
tain trees, with alphabetical and phonetical characters,
we must of necessity believe that, at some time or other,
the country was not only densely populated, but that
the inhabitants had reached a high degree of civilization.
To-day we can conceive of very few of their attainments
by the scanty remains of their handiwork, as they have
come to us injured by the hand of time, and, more so
yet, by that of man, during the wars, the invasions, the

social and religions convulsions which have taken place
among these people, as among all other nations. Only
the opening of the buildings which contain the libraries
of their learned men, and the reading of their works,
could solve the mystery, and cause us to know how
much they had advanced in the discovery and explana-
tion of Nature' s arcana ; how much they knew of man-
kind's past history, and of the nations with which they
held intercourse. Let us hope that the day may yet
come when the Mexican government will grant to me
the requisite permission, in order that I may bring forth,
from the edifices where they are hidden, the precious
volumes, without opposition from the owners of the pro-
perty where the monuments exist. Until then we must
content ourselves with the study of the inscriptions
carved on the walls, and becoming acquainted with rhe
history of their builders, and continue to conjecture
what knowledge they possessed in order to be able to
rear such enduring structures, besides the art of design-
ing the plans and ornaments, and the manner of carving
them pn stone.

Let us place ourselves in the position of the archaeolo-
gists of thousands of years to come, examining the ruins
of our great cities, finding still on foot some of the
stronger built palaces and public buildings, with some
rare specimens of the arts, sciences, industry of our
days, the minor edifices having disappeared, gnawed by
the steely tooth of time, together with the many pro-
ducts of our industry, the machines of all kinds, creation
of man's ingenuity, and his powerful helpmates. What
would they know of the attainments and the progress
in mechanics of our days ? Would they be able to form
a complete idea of our civilization, and of the knowledge
of our scientific men, without the help of the volumes
contained in our public libraries, and maybe of some one
able to interpret them? Well, it seems to me that we
stand in exactly the same position concerning the civil-
ization of those who have preceded us five or ten thou-

sand years ago on this continent, as these future archaeol-
ogists may stand regarding our civilization five or ten
thousand years hence.

It is a fact, recorded by all historians of the Conquest,
that when for the first time in 1517 the Spaniards came
in sight of the lands called by them Yucatan, they were
surprised to see on the coast many monuments well
built of stone : and to find the country strewn with large
cities and beautiful monuments that recalled to their
memory the best of Spain. They were no less astonished
to meet in the inhabitants, not naked savages, but a
civilized people, possessed of polite and pleasant man-
ners, dressed in white cotton habiliments, navigating
large boats propelled by sails, traveling on well con-
structed roads and causeways that, in point of beauty
and solidity, could compare advantageously with similar
Roman structures in Spain, Italy, England or France.

I will not describe here the majestic monuments raised
by the Mayas. Mrs. Le Plongeon, in her letters to the
New York World, has given of those of UXMAL, ARE
and MAYAPAN, the only correct description ever pub-
lished. My object at present is to relate some of the
curious facts revealed to us by their weather-beaten and
crumbling walls, and show how erroneous is the opinion
of some European scientists, who think it not worth
while to give a moment of their precious time to the
study of American archaeology, because say they : JVo
relations have ever been found to have existed between
the monuments and civilizations of the inhabitants of
this continent and those of the old world. On what
ground they hazard such an opinion it is difficult to sur-
mise, since to my knowledge the ancient ruined cities of
Yucatan, until lately, have never been thoroughly, much
less scientifically, explored. The same is true of the
other monumental ruins of the whole of Central
America.

When Mrs. Le Plongeon and myself landed at Pro-
gresso, in 1873, we thought that because we had read the

works of Stephens, Waldeck, Norman, Fredeichstal ;
carefully examined the few photographic views made by
Mr. Charnay of some of the monuments, we knew all
about them. Alas ! vain presumption ! When in pres-
ence of the antique shrines and palaces of the Mayas, we
soon saw how mistaken we had been ; how little those
writers had seen of the monuments they had pretended
to describe : that tlie work of studying them systemat-
ically was not even begun; and that many years of close
observation and patient labor would be necessary in order
to dispel the mysteries which hang over them, and to
discover the hidden meaning of their ornaments and in-
scriptions. To this difficult task we resolved to dedicate
our time, and to concentrate our efforts to find a solution,
if possible, to the enigma.

We began our work by taking photographs of all the
monuments in their tout ensemble, and in all their de-
tails, as much as practicable. Next, we surveyed them
carefully ; made accurate plans of them in order to be
able to comprehend by the disposition of their different
parts, for what possible use they were erected ;
taking, as a starting point, that the human mind and
human inclinations and wants are the same in all times,
in all countries, in all races when civilized and cultured.
We next carefully examined what connection the orna-
ments bore to each other, and tried to understand the
meaning of the designs. At first the maze of these de-
signs seemed a very difficult riddle to solve. Yet, we
believed that if a human intelligence had devised it, an-
other human intelligence would certainly be able to
unravel it. It was not, however, until we had nearly
completed the tracing and study of the mural paintings,
still extant in the funeral chamber of Chaacmol, or room
built on the top of the eastern wall of the gymnasium at
Chichen-Itza, at its southern end, that Stephens mistook
for a shrine dedicated to the god of the players at ball,
that a glimmer of light began to dawn upon us. In trac-
ing the figure of Chaacmol in battle, I remarked that the

shield worn by him had painted on it round green spots,
and was exactly like the ornaments placed between tiger
and tiger on the entablature of the same monument. I
naturally concluded that the monument had been raised
to the memory of the warrior bearing the shield ; that
the tigers represented his totem, and that CTiaacmol or
Balam maya words for spotted tiger or leopard, was his
name. I then remembered that at about one hundred
yards in the thicket from the edifice, in an easterly direc-
tion, a few days before, I had noticed the ruins of a
remarkable mound of rather small dimensions. It was
ornamented with slabs engraved with the images of
spotted tigers, eating human hearts, forming magnificent
bas-reliefs, conserving yet traces of the colors in which
it was formerly painted. I repaired to the place. Doubts
were no longer possible. The same round dots, forming
the spots of their skins, were present here as on the shield
of the warrior in battle, and that on the entablature of
the building. On examining carefully the ground around
the mound, I soon stumbled upon what seemed to be a half
buried statue. On clearing the debris we found a statue
in the round, representing a wounded tiger reclining on
'his right side. Three holes in the back indicated the
places where he received his wounds. It was headless.
A few feet further, I found a human head with the eyes
half closed, as those of a dying person. When placed
on the neck of the tiger it fitted exactly. I propped it
with sticks to keep it in place. So arranged, it recalled
vividly the Chaldean and Egyptian deities having heads
of human beings and bodies of animals. The next object
that called my attention was another slab on which was
represented in bas-relief a dying warrior, reclining on his
back, the head was thrown entirely backwards. His left
arm was placed across his chest, the left hand resting on
the right shoulder, exactly in the same position which
the Egyptians were wont, at times, to give to the mum-
mies of some of their eminent men. From his mouth
was seen escaping two thin, narrow flames — the spirit of

the dying man abandoning the body with the last warm
breath.

These and many other sculptures caused me to suspect
that this monument had been the mausoleum raised to
the memory of the warrior with the shield covered with
the round dots. Next to the slabs engraved with the
image of tigers was another, representing an ara militaris
(a bird of the parrot specie, very large and of brilliant
plumage of various colors). I took it for the totem of his
wife, MOO, macaw ; and so it proved to be when later I
was able to interpret their ideographic writings.
Kinicli-Kakmd after her death obtained the honors of
the apotheosis ; had temples raised to her memory, and
was worshipped at Izamal up to the time of the Spanish
conquest, according to Landa, Cogolludo and Lizana.

Satisfied that I had found the tomb of a great warrior
among the Mayas, I resolved to make an excavation, not-
withstanding I had no tools or implements proper for
such work. After two months of hard toil, after pene-
trating through three level floors painted with yellow
ochre, at last a large stone urn came in sight. It was
opened in presence of Colonel D. Daniel Traconis. It
contained a small heap of grayish dust over which lay.
the cover of a terra cotta pot, also painted yellow ; a few
small ornaments of macre that crumbled to dust on being
touched, and a large ball of jade, with a hole pierced in
the middle. This ball had at one time been highly pol-
ished, but for some cause or other the polish had
disappeared from one side. Near, and lower than the
urn, was discovered the head of the colossal statue, to-
day the best, or one of the best pieces, in the National
Museum of Mexico, having been carried thither on board
of the gunboat Libertad, without my consent, and with-
out any renumeration having even been offered by the
Mexican government for my labor, my time and the
money spent in the discovery. Close to the chest of the
statue was another stone urn much larger than the first.
On being uncovered it was found to contain a large quan-

tity of reddish substance and some jade ornaments. On
closely examining this substance I pronounced it organic
matter that had been subjected to a very great heat in an
open vessel. (A chemical anylysis of some of it by Pro-
fessor Thompson, of Worcester, Mass., at the request of
Mr. Stephen Salisbury, Jr., confirmed my opinion).
From the position of the urn I made up my mind that
its contents were the heart and viscera of the personage
represented by the statue ; while the dust found in the
first urn must have been the residue of his brains.

Landa tells us .that it was the custom, even at the time
of the Spanish conquest, when a person of eminence died
to make images of stone, or terra cotta or wood in the
semblance of the deceased, whose ashes were placed in a
hollow made on the back of the head for the purpose.
Feeling sorry for having thus disturbed the remains of
Chaacmol, so carefully concealed by his friends and rel-
atives many centuries ago ; in order to save them from
further desecration, I burned the greater part reserving
only a small quantity for future analysis. This finding
of the heart and brains of that chieftain, afforded an ex-
planation, if any was needed, of one of the scenes more
artistically portrayed in the mural paintings of his funeral
chamber. In this scene which is painted immediately
over the entrance of the chamber, where is also a life-size
representation of his corpse prepared for cremation, the
dead warrior is pictured stretched on the ground, his
back resting on a large stone placed for the purpose of
raising the body and keeping open the cut made across it,
under the ribs, for the extraction of the heart and other
parts it was customary to preserve. These are seen in
the hands of his children. At the feet of the statue were
found a number of beautiful arrowheads of flint and
chalcedony ; also beads that formed part of his necklace.
These, to-day petrified, seemed to have been originally of
bone or ivory. They were wrought to figure shells of
periwinkles. Surrounding the slab on which the figure
rests was a large quantity of dried blood. This fact

might lead us to suppose that slaves were sacrificed at
his funeral, as Herodotus tells us it was customary with
the Scythians, and we know it was with the Romans and
other nations of the old world, and the Incas in Peru.
Yet not a bone or any other human remains were found
in the mausoleum.

The statue forms a single piece with the slab on which
it reclines, as if about to rise on his elbows, the legs
being drawn up so that the feet rest flat on the slab. I
consider this attitude given to the statues of dead per-
sonages that I have discovered in Chichen, where they
are still, to be symbolical of their belief in reincarnation.
They, in common with the Egyptians, the Hindoos, and
other nations of antiquity, held that the spirit of man
after being made to suffer for its shortcomings during its
mundane life, would enjoy happiness for a time propor-
tionate to its good deeds, then return to ea/rth, animate
the body and live again a material existence. The Mayas,
however, destroying the body by lire, made statues in the
semblance of the deceased, so that, being indestructible
the spirit might find and animate them on its return to
earth. The present aborigines have the same belief.
Even to-day, they never fail to prepare the Tianal pixan,
the food for the spirits, which they place in secluded
spots in the forests or fields, every year, in the month of
November. These statues also hold an urn between their
hands. This fact again recalls to the mind the Egpptian
custom of placing an urn in the coffins with the mum-
mies, to indicate that the spirit of the deceased had been
judged and found righteous.

The ornament hanging on the breast of ChaacmoPs
effigy, from a ribbon tied with a peculiar knot behind
his neck, is simply a badge of his rank ; the same is seen
on the breast of many other personages in the bas-reliefs
and mural paintings. A similar mark of authority is
yet in usage in Burmah.

I have tarried so long on the description of my first
important discovery because I desired to explain the

method followed by me in the investigation of these
monuments, to show that the result of our labors are by
no means the work of imagination — as some have been so
kind a short time ago as to intimate — but of careful and
patient analysis and comparison ; also, in order, from the
start, to call your attention to the similarity of certain
customs in the funeral rites that the Mayas seem to have
possessed in common with other nations of the old world :
and lastly, because my friend, Dr. Jesus Sanchez, Profes-
sor of Archaeology in the National Museum of Mexico,
ignoring altogether the circumstances accompanying the
discovery of the statue, has published in the Anales del
Museo National, a long dissertation — full of erudition,
certainly— to prove that the statue discovered by me at
Chichen-Itza, was a representation of the God of the
natural production of the earth, and that the name
given by me was altogether arbitrary; and ,also, because
an article has appeared in the North American Review
for October, 1880, signed by Mr. Charnay, in which the
author, after re-producing Mr. Sanchez's writing, pro-
nounces ex cathedra and de perse, but without assigning
any reason for his opinion, that the statue is the effigy
of the god of wine — the Mexican Bacchus — without tell-
ing us which of them, for there were two.

Having been obliged to abandon the statue in the
forests — well wrapped in oilcloth, and sheltered under a
hut of palm leaves, constructed by Mrs. Le Plongeon
and myself — my men having been disarmed by order of
General Palomino, then commander-in-chief of the fed-
eral forces in Yucatan, in consequence of a revolution-
ary movement against Dr. Sebastian Lerdo de Tejada
and in favor of General Diaz — I went to Uxmal to con-
tinue my researches among its ruined temples and
palaces. There I took many photographs, surveyed the
monuments, and, for the first time, found the remnants
of the phallic worship of the Nahualts. Its symbols
are not to be seen in Chichen — the city of the holy and
learned men, Itzaes — but are frequently met with in the

northern parts of the peninsula, and all the regions
where the Nahualt influence predominated.

There can be no doubt that in very ancient times the
same customs and religious worship existed in Uxmal
and Chichen, since these two cities were founded by the
same family, that of CAN (serpent), whose name is writ-
ten on all the monuments in both places. CAN and the
members of his family worshipped Deity under the
symbol of the mastodon's head. At Chichen a tableau
of said worship forms the ornament of the building, des-
ignated in the work of Stephens, " Travels in Yucatan,"
as IGLESIA ; being, in fact, the north wing of the palace
and museum. This is the reason why the mastodon's
head forms so prominent a feature in all the ornaments
of the edifices built by them. They also worshipped the
sun and fire, which they represented by the same hie-
roglyph used by the Egyptians for the sun O. In this
worship of the fire they resembled the Chaldeans and
Hindoos, but differed from the Egyptians, who had no
veneration for this element. They regarded it merely
as an animal that devoured all things within its reach,
and died with all it had swallowed, when replete and
satisfied.

From certain inscriptions arid pictures — in which the
Cans are represented crawling on all fours like dogs —
sculptured on the fagade of their house of worship, it
would appear that their religion of the mastodon was re-
placed by that of the reciprocal forces of nature, imported
in the country by the big-nosed invaders, the Nahualts
coming from the west. These destroyed Chichen, and es-
tablished their capital at Uxmal. There they erected in
all the courts of the palaces, and on the platforms of the
temples the symbols of their religion, taking care, how-
ever, not to interfere with the worship of the sun and
fire, that seems to have been the most popular.

Bancroft in his work, " The Native Races of the
Pacific States," Vol. IV., page 277, remarks : " That the
" scarcity of idols among the Maya antiquities must be

" regarded as extraordinary. That the people of Yuca-
u tan were idolators there is no possible doubt, and in
" connection with the magnificent shrines and temples
" erected by them, and rivalling or excelling the grand
" obelisks of Copan, might naturally be sought for, but
' 'in view of the facts it must be concluded that the
" Maya idols were very small, and that sucli as escaped
" the fatal iconoclasms of the Spanish ecclesiastics were
" buried by the natives as the only means of preventing
' ' their desecration. ' '

That the people who inhabited the country at the
time of the Spanish conquest had a multiplicity of gods
there can be no doubt. The primitive form of worship,
with time and by the effect of invasions from outside,
had disappeared, and been replaced by that of their great
men and women, who were deified and had temples raised
to their memory, as we see, for example, in the case of
Moo, wife and sister of Chaacmol, whose shrine was built
on the high mound on the north side of the large square in
the city of Izamal . There pilgrims flocked from all parts of
the country to listen to the oracles delivered by the mouth
of her priests ; and see the goddess come down from the
clouds every day, at mid-day, under the form of a resplen-
dent macaw, and light the fire that was to consume the
offerings deposited on her altar ; even at the time of the
conquest, according to the chroniclers, Chaacmol himself
seems to have become the god of war, that always ap-
peared in the midst of the battle, fighting on the side
of his followers, surrounded with flames. Kukulcan,
" the culture" hero of the Mayas, the winged serpent,
worshipped by the Mexicans as the god Guetzalcoalt,
and by the Quiches as Cucumatz, if not the father him-
self of Chaacmol, CAN, at least one of his ancestors.

The friends and followers of that prince may have
worshipped him after his death, and the following gene-
rations, seeing the representation of his totems (serpent)
covered with feathers, on the walls of his palaces, and of
the sanctuaries built by him to the deity, called him

Kukulcan, the winged serpent : when, in fact, the artists
who carved his emblems on the walls covered them with
the cloaks he and all the men in authority and the high
priests wore on ceremonial occasions — feathered vest-
ments— as we learned from the study of mural paintings.

In the temples and palaces of the ancient Mayas I have
never seen anything that I could in truth take for idols.
'I have seen many symbols, such as double-headed
tigers, corresponding to the double-headed lions of the
Egyptians, emblems of the sun. I have seen the repre-
sentation of people kneeling in a peculiar manner, with
their right hand resting on the left shoulder — sign of
respect among the Mayas as among the inhabitants of
Egypt — in the act of worshiping the mastodon head; but
I doubt if this can be said to be idol worship. Can
and his family were probably monotheists. The masses
of the people, however, may have placed the different
natural phenomena under the direct supervision of
special imaginary beings, prescribing to them the same
duties that among the Catholics are prescribed, or rather
attributed, to some of the saints ; and may have tribu ted
to them the sort of worship of dulia, tributed to the
saints — even made images that they imagined to repre-
sent such or such deity, as they do to-day ; but I have
never found any. They worshiped the divine essence,
and called it Kir.

In course of time this worship may have been replaced
by idolatrous rites, introduced by the barbarous or half
civilized tribes which invaded the country, and implanted
among the inhabitants their religious belief, their idola-
trous superstitions and form of worship with their sym-
bols. The monuments of Uxmal afford ample evidence
of that fact.

My studies, however, have nothing to do with the
history of the country posterior to the invasion of the
Nahualts. These people appear to have destroyed the
high form of civilization existing at the time of their ad-
vent; and tampered with the ornaments of the buildings

in order to introduce the symbols of the reciprocal forces
of nature.

The language of the ancient Mayas, strange as it may
appear, has survived all the vicissitudes of time, wars,
and political and religious convulsions. It has, of course,
somewhat degenerated by the mingling of so many races
in such a limited space as the peninsula of Yucatan is ;
but it is yet the vernacular of the people. The Spaniards
themselves, who strived so hard to wipe out all vestiges
of the ancient customs of the aborigines, were unable to
destroy it ; nay, they were obliged to learn it ; and now
many of their descendants have forgotten the mother
tongue of their sires, and speak Maya only.

In some localities in Central America it is still spoken in
its pristine purity, as, for example, by the CTiaacmules, a
tribe of bearded men, it is said, who live in the vicinity of
the unexplored ruins of the ancient city of Tekal. It is a
well-known fact that many tribes, as that of the Itzaes,
retreating before the Nahualt invaders, after the surren-
der and destruction of their cities, sought refuge in the
islands of the lake Peten of to-day, and called it Peten-
itza, the islands of the Itzaes; or in the well nigh inac-
cessible valleys, defended by ranges of towering moun-
tains. There they live to-day, preserving the customs,
manners, language of their forefathers unaltered, in the
tract of land known to us as Tier r a de Guerra. No
white man has ever penetrated their zealously guarded
stronghold that lays between Guatemala, Tabasco, Chia-
pas and Yucatan, the river Uzumasinta watering part
of their territory.

The Maya language seems to be one of the oldest
tongues spoken by man, since it contains words and ex-
pressions of all,or nearly all, the known polished languages
on earth. The name Maya, with the same signification
everywhere it is met, is to be found scattered over the
different countries of what we term the Old World, as in
Central America.

I beg to call your attention to the following facts. They
may have no significance. They may be mere coinci-

dences, the strange freaks of hazard, of no possible value
in the opinion of some among the learned men of our
days. Just as the finding of English words and English
customs, as now exist among the most remote nations
and heterogeneous people and tribes of all races and
colors, who do not even suspect the existence of one an-
other, may be regarded by the learned philologists and
'ethonologists of two or three thousand years hence. These
will, perhaps, also pretend that these coincidences are
simply the curious workings of the human mind — the
efforts of men endeavoring to express their thoughts in
language, that being reduced to a certain number of
sounds, must, of necessity produce, if not the same, at
least very similar words to express the same idea — and
that this similarity does not prove that those who in-
vented them had, at any time, communication, unless,
maybe, at the time of the building of the hypothetical
Tower of Babel. Then all the inhabitants of earth are
said to have bid each other a friendly good night, a certain
evening, in a universal tongue, to find next morning that
everybody had gone stark mad during the night : since
each one, on meeting sixty-nine of his friends, was
greeted by every one in a different and unknown manner,
according to learned rabbins ; and that he could no more
understand what they said, than they what he said

It is very difficult without the help of the books of the
learned priests of Mayab to know positively why they
gave that name to the country known to-day as Yucatan.
I can only surmise that they so called it from the great
absorbant quality of its stony soil, which, in an incred-
ibly short time, absorbs the water at the surface. This
percolating through the pores of the stone is afterward
found filtered clear and cool in the senotes and caves.
Maydb, in the Maya language, means a tammy, a
sieve. From the name of the country, no doubt, the
Mayas took their name, as natural ; and that name is
found, as that of the English to-day, all over the ancient
civilized world.

When, on January 28, 1873, I had the honor of read-
ing a paper before the New York American Geographi-
cal Society — on the coincidences that exist between
the monuments, customs, religious rites, etc. of the
prehistoric inhabitants of America and those of Asia
and Egypt — I pointed to the fact that sun circles,
dolmen and tumuli, similar to the megalithic monu-
ments of America, had been found to exist scattered
through the islands of the Pacific to Hindostan ; over
the plains of the peninsulas at the south of Asia,
through the deserts of Arabia, to the northern parts of
Africa ; and that not only these rough monuments of a
primitive age, but those of a far more advanced civiliza-
tion were also to be seen in these same countries. Allow
me to repeat now what I then said regarding these strange
facts : If we start from the American continent and travel
towards the setting sun we may be able to trace the
route followed by the mound builders to the plains of
Asia and the valley of the Nile. The mounds scattered
through the valley of the Mississippi seem to be the rude
specimens of that kind of architecture. Then come the
more highly finished teocalis of Yucatan and Mexico and
Peru ; the pyramidal mounds of Maui, one of the Sand-
wich Islands ; those existing in the Fejee and other islands
of the Pacific ; which, in China, we find converted into
the high, porcelain, gradated towers ; and these again con-
verted into the more imposing temples of Cochin-China,
Hindostan, Ceylon — so grand, so stupendous in their
wealth of ornamentation that those of Chichen-Itza
Uxmal, Palenque, admirable as they are, well nigh dwin-
dle into insignificance, as far as labor and imagination are
concerned, when compared with them. That they present
the same fundamental conception in their architecture
is evident — a platform rising over another platform, the
one above being of lesser size than the one below ; the
American monuments serving, as it were, as models
for the more elaborate and perfect, showing the advance
of art and knowledge.

The name Maya seems to have existed from the re-
motest times in the meridional parts of Hindostan. Val-
miki, in his epic poem, the Ramayana, said to be written
1500 before the Christian era, in which he recounts the
wars and prowesses of RAMA in the recovery of -his lost
wife, the beautiful SITA, speaking of the country inhab-
ited by the Mayas, describes it as abounding in mines of
-silver and gold, with precious stones and lapiz lazuri :
and bounded by the VindTiya mountains on one side, the
Prastravana range on the other and the sea on the third.
The emissaries of RAMA having entered by mistake with-
in the Mayas territories, learned that all foreigners were
forbidden to penetrate into them ; and that those who
were so imprudent as to violate this prohibition, even
through ignorance, seldom escaped being put to death.
(Strange to say, the same thing happens to day to those
who try to penetrate into the territories of the Santa
Cruz Indians, or in the valleys occupied by the Lacan-
dones, Itzaes and other tribes that inhabit La Tlerra de
Guerra. The Yucatecans themselves do riot like for-
eigners to go, and less to settle, in their country — are
consequently opposed to immigration.

The emissaries of Rama, says the poet, met in the for-
est a woman who told them : That in very remote ages a
prince of the Davanas, a learned magician, possessed of
great power, whose name was Maya, established himself
in the country, and that he was the architect of the prin-
cipal of the Davanas : but having fallen in love with the
nymph Hemd, married her ; whereby he roused the jeal-
ousy of the god Pourandura, who attacked and killed
him with a thunderbolt. Now, it is worthy of notice,
that the word Hem signifies in the Maya language to cross
with ropes ; or according to Brasseur, hidden mysteries.

By a most rare coincidence we have the same identical
story recorded in the mural paintings of Chaacmol's
funeral chamber, and in the sculptures of Chichsen and
Uxmal. There we find that Chaacmol, the husband of
Moo is killed by his brother Aac, who stabbed him three

times in the back with his spear for jealousy. Aac was in
love with his sister Moo, but she married his brother
Chaacmol from choice, and because the law of the coun-
try prescribed that the younger brother should marry
his sister, making it a crime for the older brothers to
marry her.

In another part of the Ramayand, MAYA is described as
a powerful Asoura, always thirsting for battles and full
of arrogance and pride — an enemy to Bali, chief of one
of the monkey tribes, by whom he was finally vanquished.
The celebrated Indian! st, Mr. H. T. Colebrooke, in a
memoir on the sacred books of the Hindoos, published
in Vol. VIII of the "Asiatic Researches," says: "The
SouryasiddJcdntu (the most ancient Indian treatise on as-
tronomy), is not considered as written by MAYA; but this
personage is represented as receiving his science from a
partial incarnation of the sun."

MAYA is also, according to the Rig- Veda, the goddess,
by whom all things are created by her union with Brah-
ma. She is the cosmic egs;, the golden uterus, the Hiram-
yagarbha. We see an image of it, represented floating
amidst the water, in the sculptures that adorn the panel
over the door of the east facade of the monument, called
by me palace and museum at Chichen-Itza. Emile Bur-
nouf, in his Sanscrit Dictionary, at the word Maya, says :
Maya, an architect of the Datyas, Maya (mas.\ magician,
prestidigitator; (fern.) illusion, prestige; Maya, the magic
virtue of the gods, their power for producing all things ;
also the feminine or producing energy of Brahma.

I will complete the list of these remarkable coincidences
with a few others regarding customs exactly similar in
both countries. One of these consists in carrying chil-
dren astride on the hip in Yucatan as in India. In
Yucatan this custom is accompanied by a very interest-
ing ceremony called Tietzmec. It is as follows : When a
child reaches the age of four months an invitation is sent
to the friends and members of the family of the parents
to assemble at their house. Then in presence of all as-

sembled the legs of the child are opened, and he is placed
astride the hip of the nailaTi or hetzmec godmother ;
she in turn encircling the little one with her arm, sup-
ports him in that position whilst she walks five times
round the house. During the time she is occupied in that
walk live eggs are placed in hot ashes, so that they may
burst and the five senses of the child be opened. By the

^"mariner in which they burst and the time they require
for bursting, they pretend to know if he will be intelli-
gent or not. During the ceremony they place in his tiny
hands the implement pertaining to the industry he is ex-
pected to practice. The nailaTi is henceforth considered
as a second mother to the child ; who, when able to under-
stand, is made to respect her : and she is expected, in case

1 of the mother's death, to adopt and take care of the child
as if he were her own.

Now, I will call your attention to another strange and
most remarkable custom that was common to the inhabi-
tants of Mayab, some tribes of the aborigines of North
America, and several of those that dwell in Hindostan,
and piactice it even to-day. I refer to the printing of the
human hand, dipped in a red colored liquid, on the walls
of certain sacred edifices. Could not this custom, exist-
ing amongst nations so far apart, unknown to each other,
and for apparently the same purposes, be considered as a
link in the chain of evidence tending to prove that very
intimate relations and communications have existed
anciently between their ancestors ? Might it not help the
ethnologists to follow the migrations of the human race
from this western continent to the eastern and southern
shores of Asia, across the wastes of the Pacific Ocean ? I
am told by unimpeachable witnesses that they have seen
the red or bloody hand in more than one of the temples
of the South Sea islanders ; and his Excellency Fred. P.
Barlee, Esq., the actual governor of British Honduras,
has assured me that he has examined this seemingly in-
delible imprint of the red hand on some rocks in cares in
Australia. There is scarcely a monument in Yucatan

that does not preserve the imprint of the open upraised
hand, dipped in red paint of some sort, perfectly visible
on its walls. I lately took tracings of two of these im-
prints that exist in the back saloon of the main hall, in
the governor's house at Uxmal, in order to calculate the
height of the personage who thus attested to those of his
race, as I learned from one of my Indian friends, who
passes for a wizard, that the building was in naa, my
house. I may well say that the archway of the palace
of the priests, toward the court, was nearly covered with
them. Yet I arn not aware that such symbol was ever
used by the inhabitants of the countries bordering on the
shores of the Mediterranean or by the Assyrians, or that
it ever was discovered among the ruined temples or pal-
aces of Egypt.

The meaning of the red hand used by the aborigines of
some parts of America has been, it is well known, a sub-
ject of discussion for learned men and scientific societies.
Its uses as a symbol remained for a long time a matter
of conjecture. It seems that Mr. Schoolcraft had truly
arrived at the knowledge of its veritable meaning. Ef-
fectively, in the 2d column of the 5th page of the New
York Herald for April 12, 1879, in the account of the
visit paid by Gen. Grant to Ram Singh, Maharajah of
Jeypoor, we read the description of an excursion to the
town of Amber. Speaking of the journey to the Jiome of
an Indian king, among other things the writer says :—
"We passed small temples, some of them ruined, some
" others with offerings of grains, or fruits, or flowers,
" some with priests and people at worship. On the walls
" of some of the temples we saw the marks of the human
"hand as though it had been steeped in blood and pres-
" sed against the white wall. We were told that it was
"the custom, when seeking from the gods somebenison
" to note the vow by putting the hand into a liquid and
" printing it on the wall. This was to remind the gods
" of the vow and prayer. And if it came to pass in the
" shape of rain, or food, or health, or children, the joy-

" ous devotee returned to the temple and made other
" offerings.'' In Yucatan it seems to have had the same
meaning. That is to say : that the owners of the house if
private, or the priests, in the temples and public buildings,
called upon the edifices at the time of taking possession
and using them for the first time, the blessing of the Deity;
and placed the hand's imprints on the walls to recall the
vows and prayer : and also, as the interpretation com-
municated to me by the Indians seems to suggest, as a
signet or mark of property — in nad, my house.

I need not speak of the similarity of many religious
rites and beliefs existing in Hindostan and among the
inhabitants of Mayab. The worship of the fire, of the
phallus, of Deity under the symbol of the mastodon's
head, recalling that of Garieza, the god with an ele-
phant's head, hence that of the elephant in Siam,
Birmah and other places of the Asiatic peninsula even
in our day ; and various other coincidences so numerous
and remarkable that many would not regard them as
simple coincidences. What to think, effectively, of the
types of the personages whose portraits are carved on
the obelisks of Copan ? Were they in Siam instead of
Honduras, who would doubt but they are Siameeses.
What to say of the figures of men and women sculptured
on the walls of the stupendous temples hewn, from the
live rock, at Elephanta, so American is their appearance
and features? Who would not take them to be pure
aborigines if they were seen in Yucatan instead of
Madras, Elephanta and other places of India.

If now we abandon that country and, crossing the
Himalaya's range enter Afghanistan, there again we
find ourselves in a country inhabited by Maya tribes;
whose names, as those of many of their cities, are of pure
American-Maya origin. In the fourth column of the
sixth page of the London Times , weekly edition, of
March 4, 1879, we read: "4,000 or 5,000 assembled on
" the opposite bank of the river Kabul, and it appears
" that in that day or evening they attacked the Maya
" villages situated on the north side of the river."

He, the correspondent of the Times, tells us that Maya
tribes form still part of the population of Afghanistan.
He also tells us that Kabul is the name of the river, on
the banks of which their villages are situated. But Kabul
is the name of an antique shrine in the city of Izamal.
Cogolludo, in the lib. IV., cap. VIII. of his History
of Yucatan, says : ' ' They had another temple on another
" mound, on the west side of the square, also dedicated
" to the same idol. They had there the symbol of a r
" hand, as souvenir. To that temple they carried their/ "
" dead and the sick. They called it Kabul, the working!
" hand, and made there great offerings." Father Lizana,
says the same : so we have two witnesses to the fact.
Kab, in Maya means hand ; and Bui is to play at hazard.
Many of the names of places and towns of Afghanis-
tan have not only a meaning in the American-Maya
language, but are actually the same as those of places
and villages in Yucatan to-day, for example :

The Valley of Chenar would be the valley of the
well of the woman7 s children — chen, well, and al, the
woman's children. The fertile valley of Kunar would be
the valley of the god of the ears of corn; or, more pro-
bably, the nest of the ears of corn : as Ku, pronounced
short, means God, and Kuu, pronounced long, is nest. -
NAL, is the ears of corn.

The correspondent of the London Times, in his letters,
mentions the names of some of the principal tribes, such
as the Kuki-Khel, the AkaJchel, the Khambhur Khel,
etc. The suffix Khel simply signifies tribe, or clan. So
similar to the Maya vocable Kaan, a tie, a rope ; hence a \
clan : a number of people held together by the tie of |v*
parentage. Now, Kuki would be Kukil, or Kukum /
maya for feather, hence the KUKI-KHEL would be the
tribe of the feather.

AKA-KHEL in the same manner would be the tribe of
the reservoir, or pond. AKAL is the Maya name for the
artificial reservoirs, or ponds in which the ancient inhabi-
tants" of Mayab collected rain water for the time of
drought.

Similarly the KHAMBHTJR KHEL is the tribe of the
pleasant : Kambul in Maya. It is the name of several
villages of Yucatan, as you may satisfy yourself by ex-
amining the map.

We have also the ZAKA-KHEL, the tribe of the locust,
ZAK. It is useless to quote more for the present: enough
to say that if you read the names of the cities, valleys
clans, roads even of Afghanistan to any of the abori-
gines of Yucatan, they will immediately give you their
meaning in their own language. Before leaving the
country of the Afghans, by the KHIBER Pass — that is to
say, the road of the liawk ; Hi, hawk, and BEL, road —
allow me to inform you that in examining their types, as
published in the London illustrated papers, and in
Harper's Weekly, I easily recognized the same cast of
features as those of the bearded men, whose portraits we
discovered in the bas-reliefs which adorn the antse and
pillars of the castle, and queen's box in the Tennis
Court at Chichen-Itza.

On our way 'to the coast of Asia Minor, and hence to
Egypt, we may, in following the Mayas' footsteps, no-
tice that a tribe of them, the learned MAGI, with their
Rabmag at their head, established themselves in Babylon,
where they became, indeed, a powerful and influential
body. Their chief they called Rab-mag — or LAB MAC —
the old person — LAB, old — MAC, person ; and their name
Magi, meant learned men, magicians, as that of Maya in
India. I will directly speak more at length of vestiges
of the Mayas in Babylon, when explaining by means of
the American Maya, the meaning and probable etymol-
ogy of the names of the Chaldaic divinities. At present
I am trying to follow the footprints of the Mayas.

On the coast of Asia Minor we find a people of a roving
and piratical disposition, whose name was, from the re-
motest antiquity and for many centuries, the terror of
the populations dwelling on the shores of the Mediterra-
nean ; whose origin was, and is yet unknown ; who must
have spoken Maya, or some Maya dialect, since we find

words of that language, and with the same meaning in
serted in that of the Greeks, who, Herodotus tells us, used
to laugh at the manner the Carians, or Car as, or Garths,
spoke their tongue ; whose women wore a white linen
dress that required no fastening, just as the Indian and
Mestiza women of Yucatan even to-day

To tell you that the name of the CARAS is found over a
vast extension of country in America, would be to repeat
what the late and lamented Brasseur de Bourbourg has
shown in his most learned introduction to the work of
Landa, " Relacion de las cosas de Yucatan ;" but this I
may say, that the description of the customs and mode
of life of the people of Yucatan, even at the time of the
conquest, as written by Landa, seems to be a mere verba-
tim plagiarism of the description of the customs and
mode of life of the Carians of Asia Minor by Herodotus.

If identical customs and manners, and the worship of
the same divinities under the same name, besides the
traditions of a people pointing towards a certain point of
the globe as being the birth-place of their ancestors,
prove anything, then I must say that in Egypt also we
meet with the tracks of the Mayas, of whose name we
again have a reminiscence in that of the goddess Maia, the
daughter of Atlantis, worshiped in Greece. Here, at this
end of the voyage, we seem to find an intimation as to the
place where the Mayas originated. We are told that
Maya is born from Atlantis ; in other words, that the
Mayas came from beyond the Atlantic waters. Here,
also, we find that Maia is called the mother of the gods
Kubeles. Ku, Maya God, Bel the road, the way. Ku-bel,
the road, the origin of the gods as among the Hindos-
tanees. These, we have seen in the Rig Yeda, called
Maya, the feminine energy — the productive virtue of
Brahma.

I do not pretend to present here anything but facts,
resulting from my study of the ancient monuments of
Yucatan, and a comparative study of the Maya language,
in which the ancient inscriptions, I have been able to de-

cipher, are written. Let us see if chose facts are sus-
tained by others of a different character.

I will make a brief parallel between the architectural

monuments of the primitive Chaldeans, their mode of

writing, their burial places, and give you the etymology

of the names of their divinities in the American Maya

^language.

The origin of the primitive Chaldees is yet an un-
settled matter among learned men. Some professing one
opinion, others another. All agree, however, that they
were strangers to the lower Mesopotamian valleys, where
they settled in very remote ages, their capital being, in
the time of Abraham, as we learn from Scriptures, Ur or
Hur. So named either because its inhabitants were
worshipers of the moon, or from the moon itself — u in
the Maya language — or perhaps also because the found-
ers being strangers and guests, as it were, in the country,
it was called the city of guests, HULA (Maya), guest just
arrived.

Recent researches in the plains of lower Mesopotamia
have revealed to us their mode of building their sacred
edifices, which is precisely identical to that of the Mayas.

It consisted of mounds composed of superposed plat-
forms, either square or oblong, forming cones or pyra-
mids, their angles at times, their faces at others, facing
exactly the cardinal points.

Their manner of construction was also the same, with
the exception of the materials employed — each people
using those most at hand in their respective countries-
clay and bricks in Chaldea, stones in Yucatan. The fill-
ing in of the buildings being of inferior materials, crude
or sun-dried bricks at Warka and Mugheir ; of unhewn
stones of all shapes and sizes, in Uxmal and Chichen,
faced with walls of hewn stones, many feet in thickness
throughout. Grand exterior staircases lead to the sum-
mit, where was the shrine of the god, and temple.

In Yucatan these mounds are generally composed of
seven superposed platforms, the one above being smaller

than that immediately below ; the temple or sanctuary
containing invariably two chambers, the inner one, the
Sanctum Sanctorum, being the smallest.

In Babylon, the supposed tower of Babel — the Birs-i-
nimrud — the temple of the seven lights, was made of
seven stages or platforms.

The roofs of these buildings in both countries were fiat ;
the walls of vast thickness ; the chambers long and narrow,
with outer doors opening into them directly ; the rooms
ordinarily let into one another : squared recesses were
common in the rooms. Mr. Lof tus is of opinion that the
chambers of the Chaldean buildings were usually arched
with bricks, in which opinion Mr. Taylor concurs. We
know that the ceilings of the chambers in all the monu-
ments of Yucatan, without exception, form triangular
arches. To describe their construction I will quote from
the description by Herodotus, of some ceilings in Egyptian
buildings and Scythian tombs, that resemble that of the
brick vaults found at Mugheir. "The side walls slope
" outward as they ascend, the arch is formed by each suc-
ucessive layer of brick from the point where the arch
"begins, a little overlapping the last, till the two sides
" of the roof are brought so near together, that the aper-
" ture may be closed by a single brick."

Some of the sepulchers found in Yucatan are very
similar to the jar tombs common at Mugheir. These con-
sist of two large open-mouthed jars, united with bitumen
after the body has been deposited in them, with the usual
accompaniments of dishes, vases and ornaments, having
an air hole bored at one extremity. Those found at Pro-
greso were stone urns about three feet square, cemented
in pairs, mouth to mouth, and having also an air hole
bored in the bottom. Extensive mounds, made artifi-
cially of a vast number of coffins, arranged side by side,
divided by thin walls of masonry crossing each other at
right angles, to separate the coffins, have been found in
the lower plains of Chaldea — such as exist along the
coast of Peru, and in Yucatan. At Izamal many human

remains, contained in urns, have been found in the
mounds.

uThe ordinary dress of the common people among the
Chaldeans," says Canon Rawlison, in his work, the
Five Great Monarchies, " seems to have consisted of a
single garment, a short tunic tied round the waist, and
reaching thence to the knees. To this may sometimes
have been added an afoba, or cloak, thrown over the
shoulders ; the material of the former we may perhaps
presume to have been linen." The mural paintings at
Chichen show that the Mayas sometimes used the same
costume ; and that dress is used to-day by the abori-
gines of Yucatan, and the inhabitants of the Tierra de
Guerra. They were also bare-footed, and wore on the head
a band of cloth, highly ornamented with mother-of-pearl
instead of camel's hair, as the Chaldee. This band is to
be seen in bas-relief at Chichen-Itza, inthe mural paint-
ings, and on the head of the statue of Chaacmol. The
higher classes wore a long robe extending from the neck
to the feet, sometimes adorned with a fringe; it appears not
to have been fastened to the waist, but kept in place by
passing over one shoulder, a slit or hole being made for
the arm on one side of the dress only. In some cases the
upper part of the dress seems to have been detached from
the lower, and to form a sort of jacket which reached
about to the hips. We again see this identical dress
portrayed in the mural paintings. The same descrip-
tion of ornaments were affected by the Chaldees and the
Mayas — bracelets, earrings, armlets, anklets, made of
the materials they could procure.

The Mayas at times, as can be seen from the slab dis-
covered by Bresseur in Mayapan (an exact fac-simile of
which cast, from a mould made by myself, is now in the
rooms of the American Antiquarian Society at Worces-
ter, Mass.), as the primitive Chaldee, in their writings,
made use of characters composed of straight lines only,
inclosed in square or oblong figures; as we see from the in-
scriptions in what has been called hieratic form of writing

found at Warka and Mugheir and the slab from Mayapan
and others.

The Chaldees are said to have made use of three kinds
of characters that Canon Rawlinson calls letters proper ',
monograms and determinative. The Maya also, as we
see from the monumental inscriptions, employed three
kinds of characters— letter s proper, monograms &ndi pic-
torial.

It may be said of the religion of the Mayas, as I have
had occasion to remark, what the learned author of the
Five Great Monarchies says of that of the primitive Chal-
dees : "The religion of the Chaldeans, from the very
earliest times to which the monuments carry us back,
was, in its outward aspect, a polytheism of a very elabo-
rate character. It is quite possible that there may have
been esoteric explanations, known to the priests and the
more learned ; which, resolving the personages of the
Pantheon into the powers of nature, reconcile the appa-
rent multiplicity of Gods with monotheism." I will now
consider the names of the Chaldean deities in their turn of
rotation as given us by the author above mentioned, and
show you that the language of the American Mayas gives
us an etymology of the whole of them, quite in accord-
ance with their particular attributes.

RA.

The learned author places Ra at the head of the
Pantheon, stating that the meaning of the word is simply
God, or the God emphatically. We know that Ra was
the Sun among the Egyptians, and that the hieroglyx>h,
a circle, representation of that God was the same in
Babylon as in Egypt. It formed an element in the
native name of Babylon. Which was 7ca-ra.

Now the Mayas called LA, that which has existed for
ever, the truth par excellence. As to the native name of
Babylon it would simply be the city of the infinite truth
— cah, city; LA, eternal truth.

ANA OB DIS.

Ana, like Ra, is thought to have signified God in the
highest sense. Its etymology seems to be problematic.
His epithets mark priority and antiquity; the original
chief, the father of the gods, the lord of darkness or
death. The Maya gives us A, thy; NA, mother. At times
he was called DIS, and was the patron god of Erech, the
"great city of the dead, the necropolis of Lower Babylonia.
Tix, Maya is a cavity formed in the earth. It seems to
have given its name to the city of Niffer, called Galneh
in the translation of the Septuagint, from Teal-ana, which
is translated the "fort of Ana;" or according to the
Maya, the prison of Ana, KAL being prison, or the prison
of thy mother.

ANATA

the supposed wife of Ana, has no peculiar character-
istics. Her name is only, says our author, the feminine
form of the masculine, Ana. But the Maya designates
her as the companion of Ana; TA, with; Anata with Ana.

BIL OR ENU

seems to mean merely Lord. It is usually followed by
a qualificative adjunct, possessing great interest, NIPRTJ.
To that name, which recalls that of NEBROTH or Nimrod,
the author gives a Syriac etymology ; napar (make to
flee). His epithets are the supreme, the father of the
gods, the procreator.

The Maya gives us BIL, or Bel ; the way, the road;
hence the origin, the father, the procreator. Also EJSA,
who is before ; again the father, the procreator.

As to the qualificative adjunct nipru. It would seem
to be the Maya niblu ; nib, to thank ; LU, the Bagre, a
silurus fish. Niblu would then be the thanksgiving
fish. Strange to say, the high priest at Uxmal and
Chichen, elder brother of Chaacmol, first son of Can, the
founder of those cities, is CAY, the fish, whose effigy is my
last discovery in June, among the ruins of Uxmal. The

bust is contained within the jaws of a serpent, Can,
and over it, is a beautiful mastodon head, with the trunk
inscribed with Egyptian characters, which read TZAA,
that which is necessary.

BELTIS

is the wife of Bel-nipru. But she is more than his
mere female power. She is a separate and important
deity. Her common title is the Great Goddess. In
Chaldea her name was Mulita or Enuta, both words
signifying the lady. Her favorite title was the mother of
the gods, the origin of the gods.

In Maya BEL is the road, the way ; and TE means here.
BELTE or BELTIS would be I am the way, the origin.

Mulita would correspond to MUL-TE, many here, many
in me. I am the mother of many. Her other name
Enuta seems to be (Maya) Ena-te, signifies ENA, the
first, before anybody, and TE here. ENATE, I am here
before anybody, I am the mother of the Gods.

HEA OR HOA.

The God Fish, the mystic animal, half man, half fish,
which came up from the Persian gulf to teach astronomy
and letters to the first settlers on the Euphrates and
Tigris.

According to Berosus the civilization was brought to
Mesopotamia by Oannes and six other beings, who, like
himself, were half man, half fish, and that they came
from the Indian Ocean. We have already seen that the
Mayas of India were not only architects, but also
astronomers ; and the symbolic figure of a being half
man and half fish seems to clearly indicate that those who
brought civilization to the shores of the Euphrates and
Tigris came in boats.

Hoa-Ana, or Oannes, according to the Maya would
mean, he who has his residence or house on the water.
HA, being water ; «, thy ; nd, house ; literally, water
tliy house. Canon Rawlison remarks in that connection :

" There are very strong grounds for connecting HEA or
" Hoa, with the serpent of the Scripture, and the para-
" disaical traditions of the tree of knowledge and the tree
" of life." As the title of the god of knowledge and sci-
ence, Cannes, is the lord of the abyss, or of the great
deep, the intelligent lish, one of his emblems being the
serpent, CAN, which occupies so conspicuous a place
among the symbols of the gods on the black stones re-
cording benefactions.

DAV-KINA

Is the wife of Hoa, and her name is thought to signify
the chief lady. But the Maya again gives us another
meaning that seems to me more appropriate. TAB-KIN
would be the rays of the sun : the rays of the light
brought with civilization by her husband to benighted
inhabitants of Mesopotamia.

SIN OB HUEKI

is the name of the moon deity ; the etymology of it is
quite uncertain. Its titles, as Rawlison remarks, are
somewhat vague. Yet it is particularly designated as
"the bright, the shining" the lord of the month.

Zin in Maya has also many significations. Zin is to
stretch, to extend. Zinil is the extension of the whole
of the universe. HurJci would be the Maya HULKIN—
sun-stroked ; he who receives directly the rays of the sun.
Hurki is also the god presiding over buildings and
architecture; in this connection he is called Bel- JZuna.
The lord of building, the supporting architect, the
strengthener of fortifications. Bel-Zuna would also
signify the lord of the strong house. Zuu, Maya, close,
thick. Na, house : and the city where he had his great
temple was Ur ; named after him. U, in Maya, signi-
fies moon.

SAN OR SANSI,

the Sun God, the lord of fire, the ruler of the day. He
who illumines the expanse of heaven and earth.

Zamal (Maya) is the morning, the dawn of the day,
and his symbols are the same on the temples of Yucatan
as on those of Chaldea, India and Egypt.

the prince of the powers of the air, the lord of the
whirlwind and the tempest, the wielder of the thunder-
bolt, the lord of the air, he who makes the tempest
to rage. • Hiba in Maya is to rub, to scour, to chafe as
does the tempest. As YUL he is represented with a flam-
ing sword in his hand. Hul (Maya) an arrow. He is then
the god of the atmosphere, who gives rain.

ISHTAR OR NANA,

the Chaldean Yenus, of the etymology of whose name
no satisfactory account can be given, says the learned
author, whose list I am following and description
quoting.

The Maya language, however, affords a very natural
etymology. Her name seems composed of ix, the femi-
nine article, she ; and of tac, or tal, a verb that signifies to
have a desire to satisfy a corporal want or inclination.
IXTAL would, therefore, be she who desires to satisfy a
corporal inclination. As to her other name, Nana, it
simply means the great mother, the very mother. If
from the names of god and goddesses, we pass to that of
places, we will find that the Maya language also furnishes
a perfect etymology for them.

In the account of the creation of the world, according to
the Chaldeans, we find that a woman whose name in Chal-
dee is TTialatth, was said to have ruled over the monstrous
animals of strange forms, that were generated and existed
in darkness and water. The Greek called her Thalassa
(the sea). But the Maya vocable Thallac, signifies a
thing without steadiness, like the sea.

URTJKH.

The first king of the Chaldees was a great architect.
To him are ascribed the most archaic monuments of the

4.4:

plains of Lower Mesopotamia. He is said to have con-
ceived the plans of the Babylonian Temple. He con-
structed his edifices of mud and bricks, with rectan-
gular bases, their angles fronting the cardinal points ;
receding stages, exterior staircases, with shrines crown-
ing the whole structure. In this description of the primi-
tive constructions of the Chaldeans, no one can fail to
-—recognize the Maya mode of building, and we see them
not only in Yucatan, but throughout Central America,
Peru, even Hindoostan. The very name UrkuJi seems
composed of two Maya words HTJK, to make everything,
and Lux, mud ; he who makes everything of mud ; so
significative of his building propensities and of the mate-
rials used by him.

ASSYRIA.

The etymology of the name of that country, as well as
that of Asshur, the supreme god of the Assyrians, who
never pronounced his name without adding u Asshur is
my lord," is still an undecided matter amongst the
learned philologists of our days. Some contend that the
country was named after the god Asshur ; others that
the god Asshur received his' name from the place where
he was worshiped. None agree, however, as to the
significative meaning of the name Asshur. In Assyrian
and Hebrew languages the name of the country and
people is derived from that of the god. That Asshur
was the name of the deity, and that the country was
named after it, I have no doubt, since I find its etymol-
ogy, so much sought for by philologists, in the Ameri-
can Maya language. Effectively the word assJiur, some-
times written asTiur, would be AXUL in Maya.

A, in that language, placed before a noun, is the
possessive pronoun, as the second person, thy or thine,
and xul, means end, termination. It is also the name of
the sixth month of the Maya calendar. Axul would
therefore be tliy end. Among all the nations which
have recognized the existence of a SUPREME BEING,
Deity has been considered JSLS the beginning and end of
all things, to which all aspire to be united.

A strange coincidence that may be without signifi-
cance, but is not out of place to mention here, is the fact
that the early kings of Chaldea are represented on the
monuments as sovereigns over the Kiprat-arbat, or
FOUR RACES. While tradition tells us that the great
lord of the universe, king of the giants, whose capital
was Tiahuanaco^Q magnificent ruins of which are still to
be seen on the shores of the lake of Titicaca, reigned over
Ttahuatyn-suyu, the FOUR PROVINCES. In the CTiou-
King we read that in very remote times China was called
by its inhabitants Sse-yo, THE FOUR PARTS OF THE EM-
PIRE. The Manama- Dharma-Sastr a, the Ramayana,
and other sacred books of Hindostan also inform us that
the ancient Hindoos designated their country as the
FOUR MOUNTAINS, and from some of the monumental
inscriptions at Uxmal it would seem that, among other
names, that place was called the land of the canchi, or
FOUR MOUTHS, that recalls vividly the name of Chaldea
Arba-Lisun, the FOUR TONGUES.

That the language of the Mayas was known in Chaldea
in remote ages, but became lost in the course of time, is
evident from the Book of Daniel. It seems that some of
the learned men of Judea understood it still at the be-
ginning of the Christian era, as many to-day understand
Greek, Latin, Sanscrit, &c.; since, we are informed by
the writers of the Gospels of St. Matthew and St. Mark,
that the last words of Jesus of Nazareth expiring on the
cross were uttered in it.

In the fifth chapter of the Book of Daniel, we read that
the fingers of the hand of a man were seen writing on the
wall of the hall, where King Belshazzar was banqueting,
the words "Mene, mene, Tekel, upharsin," which could
not be read by any of the wise men summoned by order of
the king. Daniel, however, being brought in, is said to
have given as their interpretation : Numbered, number-
ed, weighed, dividing, perhaps with the help of the
angel Gabriel, who is said by learned rabbins to be the
only individual of the angelic hosts who can speak Chal-

dean and Syriac, and had once before assisted him in in-
terpreting the dream of King Nebuchadnezzar. Perhaps
also, having been taught the learning of the Chaldeans,
he had studied the ancient Chaldee language, and was
thus enabled to read the fatidical words, which have the
very same meaning in the Maya language as he gave
them. Effectively, mene or mane, numbered, would
seem to correspond to the Maya verbs, MAN, to buy, to
purchase, hence to number, things being sold by the
quantity — or MANEL, to pass, to exceed. TeJcel,
weighed, would correspond to TEC, light. To-day it
is used in the sense of lightness in motion, brevity,
nimbleness : and Upharsin, dividing, seem allied to the
words PPA, to divide two things united ; or uppah, to
break, making a sharp sound ; or paah, to break edi-
fices ; or, again, PAALTAL, to break, to scatter the inhabi-
tants *of a place.

As to the last words of Jestfs of Nazareth, when expir-
ing on the cross, as reported by the Evangelists, Eli, Eli,
according to St. Matthew, and Eloi, Eloi, according 'to
St. Mark, lama sabachthani, they are pure Maya
vocables ; but have a very different meaning to that a.t-
tributed to them, and more in accordance with His
character. By placing in the mouth of the dying martyr
these words : My God, my God, wTiy hast thou forsaken
me ? they have done him an injustice, presenting him in
his last moments despairing and cowardly, traits so
foreign to his life, to his teachings, to the resignation
shown by him during his trial, and to the fortitude dis-
played by him in his last journey to Calvary ; mor«
than all, so unbecoming, not to say absurd, being in
glaring contradiction to his role as God. If God him-
self, why complain that God has forsaken him$ He
evidently did not speak Hebrew in dying, since his two
mentioned biographers inform us that the people around
him did not understand what he said, and supposed he
was calling Elias to help him : This man calleth for
Ellas.

His bosom friend, who never abandoned him — who
stood to the last at the foot of the cross, with his mother
and other friends and relatives, do not report such un-
befitting words as having been uttered by Jesus. He
simply says, that after recommending his mother to his
care, he complained of being thirsty, and that, as the
sponge saturated with vinegar was applied to his mouth,
he merely said : IT is FINISHED ! and Tie bowed Tits head
and gave up the ghost. (St. John, chap, xix., v. 30.)

Well, this is exactly the meaning of the Maya words,
HELO, HELO, LAM AH ZABAC TA NI, literally : HELO, HELO,
now, now ; LAM AH, sinking ; ZABAC. black ink ; TA, over;
NI, nose ; in our language : Now, now I am sinking ;
darkness covers my face ! No weakness, no despair— He
merely tells his friends all is over. It is finished ! and
expires.

Before leaving Asia Minor, in order to seek in
Egypt the vestiges of the Mayas, I will mention the
fact that the names of some of the natives who in-
habited of old that part of the Asiatic continent, and
many of those of places and cities seem to be of
American Maya origin. The Promised Land, for ex-
ample—that part of the coast of Phoenicia so famous for
the fertility of its soil, where the Hebrews, after journey-
ing during forty years in the desert, arrived at last, tired
and exhausted from so many hard-fought battles — was
known as Canaan. This is a Maya word that means to
be tired, to be fatigued ; and, if it is spelled Kanaan, it
then signifies abundance ; both significations applying
well to the country.

TYRE, the great emporium of the Phoenicians, called
Tzur, probably on account of being built on a rock,
may also derive its name from the Maya Tzuc, a promon-
tory, or a number of villages, Tzucub being a province.

Again, we have the people called Khali by the
Egyptians. They formed a great nation that inhabited
the Ocele-Syria and the valley of the Orontes, where they
have left very interesting proofs of their passage on

earth, in large and populous cities whose ruins have been
lately discovered. Their origin is unknown, and is
yet a problem to be solved. They are celebrated on ac-
count of their wars against the Assyrians and Egyptians,
who call them the plague of Khati. Their name is fre-
quently mentioned in the Scriptures as Hittites. Placed
-on the road, between the Assyrians and the Egyptians,
by whom they were at last vanquished, they placed well
nigh insuperable obstacles in the way of the conquests of
these two powerful nations, which found in them ten-
acious and fearful adversaries. The Khati had not only
made considerable improvements in all military arts, but
were also great and famed merchants ; their emporium
OarcTiemisTi had no less importance than Tyre or Carthage.
There, met merchants from all parts of the world ;
who brought thither the products and manufactures of
their respective countries, and were wont to worship at
the Sacred City, Katisli of the Khati. The etymology
of their name is also unknown. Some historians having
pretended that they were a Scythian tribe, derived it from
Scy thia ; but I think that we may find it very natural, as
that of their principal cities, in the Maya language.

All admit that the Khati, until the time when they
were vanquished by Rameses the Great, as recorded on
the walls of his palace at Thebes, the Memnonium,
always placed obstacles on the way of the Egyptians and
opposed them. According to the Maya, their name is
significative of these facts, since KAT or KATAH is a verb
that means to place impediments on the road, to come
forth and obstruct the passage.

CarcTiemisTi was their great emporium, where mer-
chants from afar congregated ; it was consequently a
city of merchants. CAH means a city, and Chemul is
navigator. CarcTiemisTi would then be cah-cTiemul, the
city of navigators, of merchants.

KATISH, their sacred city, would be the city where
sacrifices are offered. CAH, city, and TICK, a ceremony
practiced by the ancient Mayas, and still performed by

their descendants all through Central America. This
sacrifice or ceremony consists in presenting to BALAM,
the Yumil-Kaax, the " Lord of the fields," the primitice
of all their fruits before beginning the harvest. Katish,
or cah-tich would then be the city of the sacrifices— the
holy city.

EGYPT is the country that in historical times has called,
more than any other, the attention of the students, of all
nations and in all ages, on account of the grandeur and
beauty of its monuments ; the peculiarity of its inhabit-
ants ; their advanced civilization, their great attainments
in all branches of human knowledge and industry ; and
its important position at the head of all other nations of
antiquity. Egypt has been said to be the source from
which human knowledge began to flow over the old world :
yet no one knows for a certainty whence came the people
that laid the first foundations of that interesting nation.
That they were not autochthones is certain. Their
learned priests pointed towards the regions of the West
as the birth-place of their ancestors, and designated the
country in which they lived, the East, as the pure land,
the land of the sun, of light, in contradistinction of the
country of the dead, of darkness — the Amenti, the West
—where Osiris sat as King, reigning judge, over the
souls.

If in Hindostan, Afghanistan, Chaldea, Asia Minor,
we have met with vestiges of the Mayas, in Egypt we
will find their traces everywhere. Whatever may have
been the name given to the valley watered by the Nile by
its primitive inhabitants, no one at present knows.
The invaders that came from the West called it CHEM :
not on account of the black color of the soil, as Plutarch
pretends in his work, " Delsideet Osiride," but more
likely because either they came to it in boats ; or, quite
probably, because when they arrived the country was
inundated, and the inhabitants communicated by means
of boats, causing the new comers to call it the country
of boats — CHEM (may a). The hieroglyph representing

the name of Egypt is composed of the character used
for land, a cross circumscribed by a circle, and of
another, read K, which represent a sieve, it is said,
but that may likewise be the picture of a small boat.
The Assyrians designated Egypt under the names of
MISIR or MISUB, probably because the country is gene-
rally destitute of trees. These are uprooted during the
inundations, and then carried by the currents all over
the country; so that the farmers, in order to be able to plow
the soil, are obliged to clear it first from the dead trees.
Now we have the Maya verb Miz — to clean, to remove
rubbish formed by the body of dead trees ; whilst the
verb MTJSUR means to cut the trees by the roots. It would
seem that the name Mizraim given to Egypt in the Scrip-
tures also might come from these words.

When the Western invaders reached the country it
was probably covered by the waters of the river, to
which, we are told, they gave the name of Hapimu. Its
etymology seems to be yet undecided by the Egyptolo-
gists, who agree, however, that its meaning is the abyss
of water. The Maya tells us that this name is composed
of two words— HA, water, and PIMIL, the thickness of
flat things. Hapimu, or HAPIMIL, would then be the
thickness, the abyss of water.

We find that the prophets Jeremiah (xlvi., 25,) and
Nahum (iii. , 8, 10,) call THEBES, the capital of upper Egypt
during the XVIII. dynasty: No or NA-AMUN, the mansion
of Amun. Nd signifies in Maya, house, mansion, residence.
But Thebes is written in Egyptian hieroglyphs AP, or
APE, the meaning of which is the head, the capital ; with
the feminine article T, that is always used as its prefix
in hieroglyphic writings, it becomes TAPE; which,
according to Sir Gardner Wilkinson (" Manners and Cus-
toms of the Ancient Egyptians," torn. III., page 210,
N. Y. Edition, 1878), was pronounced by the Egyptians
Taba ; and in the Menphitic dialect Thaba, that the
Greeks converted into Thebai, whence Thebes. The Maya
verb Teppal, signifies to reign, to govern, to order. On

each side of the mastodons' heads, which form so promi-
nent a feature in the ornaments of the oldest edifices
at Uxmal, Chichen-Itza and other parts, the word Dapas ;
hence TABAS is written in ancient Egyptian characters,
and read, I presume, in old Maya, head. To-day the
word is pronounced THAB, and means baldness.

The identity of the names of deities worshiped by in-
dividuals, of their religious rites and belief ; that of the
names of the places which they inhabit ; the similarity
of their customs, of their dresses and manners ; the same-
ness of their scientific attainments and of the characters
used by them in expressing their language in writing,
lead us naturally to infer that they have had a common
origin, or, at least, that their forefathers were intimately
connected. If we may apply this inference to nations
likewise, regardless of the distance that to-day separates
the countries where they live, I can then affirm that the
Mayas and the Egyptians are either of a common de-
scent, or that very intimate communication must have
existed in remote ages between their ancestors.

Without entering here into a full detail of the cus-
toms and manners of these people, I will make a rapid
comparison between their religious belief, their customs,
manners, scientific attainments, and the characters used
by them in'- writing etc., sufficient to satisfy any reasona-
ble body that the strange coincidences that follow, can-
not be altogether accidental.

The SUN, RA, was the supreme god worshiped
throughout the land of Egypt ; and its emblem was a
disk or circle, at times surmounted by the serpent
Urseus. Egypt was frequently called the Land of the
Sun. RA or LA signifies in Maya that which exists, em-
phatically that which is — the truth.

The sun was worshiped by the ancient Mayas ; and
the Indians to-day preserve the dance used by their
forefathers among the rites of the adoration of that lum-
inary, and perform it yet in certain epoch of the year.
The coat-of-arms of the city of Uxmal, sculptured on the

west fagade of the sanctuary, attached to the masonic
temple in that city, teaches us that the place was called
u LUUMIL KIN, the land of the sun. This name forming
the center of the escutcheon, is written with a cross, cir-
cumscribed by a circle, that among the Egyptians is the
sign for land, region, surrounded by the rays of the sun.

Colors in Egypt, as in Mayab, s^em to have had the
same symbolical meaning. The figure of Amun was
that of a man whose body was light blue, like the
Indian god Wishnu, and that of the god Nilus ; as if to
indicate their peculiar exalted and heavenly nature ; this
color being that of the pure, bright skies above. The
blue color had exactly the same significance in Mayab,
according to Landa and Cogolludo, who tell us that,
even at the time of the Spanish conquest, the bodies of
those who were to be sacrificed to the gods were painted
blue. The mural paintings in the) funeral chamber of
Chaacmol, at Chichen, confirm this assertion. There
we see figures of men and women painted blue, some
marching to the sacrifice with their hands tied behind
their backs. After being thus painted they were vener-
ated by the people, who regarded them as sanctified.
Blue in Egypt was always the color used at the funerals.

The Egyptians believed in the immortality of the soul ;
and that rewards and punishments were adjudged by
Osiris, the king of the Amenti, to the souls according to
their deeds during their mundane life. That the souls
after a period of three thousand years were to return to
earth and inhabit again their former earthly tenements.
This was the reason why they took so much pains to em-
balm the body.

The Mayas also believed in the immortality of the
soul, as I have already said. Their belief was that after
the spirit had suffered during a time proportioned to
their misdeeds whilst on earth, and after having enjoy-
ed an amount of bliss corresponding to their good ac-
tions, they were to return to earth and live again a ma-
terial life. Accordingly, as the tbody was corruptible,

they made statues of stones, terra-cotta, or wood, in the
semblance of the deceased, whose ashes they deposited
in a hollow made for that purpose in the back of
the head. Sometimes also in stone urns, as in the case
of Chaacmol. The spirits, on their return to earth, were
to find these statues, impart life to them, and use them
as body during their new existence.

I am not certain but that, as the Egyptians also, they
were believers in transmigration ; and that this belief ex-
ists yet among the aborigines. I have noticed that my
Indians were unwilling to kill any animal whatever, even
the most noxious and dangerous, that inhabits the ruin-
ed monuments. I have often told them to kill some ven-
omous insect or serpent that may have happened to be in
our way. They invariably refused to do so, but softly and
carefully caused them to go. And when asked why they
did not kill them, declined to answer except by a know-
ing and mysterious smile, as if afraid to let a stranger
into their intimate beliefs inherited from their ancestors :
remembering, perhaps, the fearful treatment inflicted
by fanatical friars on their fathers to oblige them to
forego what they called the superstitions of their race—
the idolatrous creed of their forefathers.

I have had opportunity to discover that their faith in
reincarnation, as many other time-honored credences,
still exists among them, unshaken, notwithstanding the
persecutions and tortures suffered by them at the hands
of ignorant and barbaric Christians (?)

I will give two instances when that belief in reincarna-
tion was plainly manifested.

The day that, after surmounting many difficulties,
when my ropes and cables, made of withes and the
bark of the lidbin tree, were finished and adjusted to
the capstan manufactured of hollow stones and trunks
of trees; and I had placed the ponderous statue of
Chaacmol on rollers, already in position to drag it up
the inclined plane made from the surface of the ground
to a few feet above the bottom of the excavation ; my

men, actuated by their superstitious fears on the one
hand, and their profound reverence for the memory of
their ancestors on the other, unwilling to see the effigy
of one of the great men removed from where their an-
cestors had placed it in ages gone by resolved to bury
it, by letting loose the hill of dry stones that formed the
body of the mausoleum, and were kept from falling in
the hole by a framework of thin trunRs of trees tied
with withes, and in order that it should not be injured,
to capsize it, placing the face downward. They had
already overturned it, when I interfered in time to pre-
vent more mischief, and even save some of them from
certain death; since by cutting loose the withes that
keep the framework together, the sides of the excava-
tion were bound to fall in, and crush those at the bottom.
I honestly think, knowing their superstitious feelings
and propensities, that they had made up their mind to
sacrifice their lives, in order to avoid what they consid-
ered a desecration of the future tenement that the great
warrior and king was yet to inhabit, when time had ar-
rived. In order to overcome their scruples, and also to
prove if my suspicions were correct, that, as their fore-
fathers and the Egyptians of old, they still believed in re-
incarnation, I caused them to accompany me to the summit
of the great pyramid. There is a monument, that served
as a castle when the city of the holy men, the Itzaes, was
at the height of its splendor. Every anta, every pillar
and column of this edifice is sculptured with portraits of
warriors and noblemen. Among these many with long
beards, whose types recall vividly to the mind the
features of the Afghans.

On one of the antse, at the entrance on the north side,
is the portrait of a warrior wearing a long, straight,
pointed beard. The face, like that of all the personages
represented in the bas-reliefs, is in profile. I placed my
head against the stone so as to present the same position
of my face as that of UXAN, and called the attention of
my Indians to the similarity of his and my own features.

They followed every lineament of the faces with their
fingers to the very point of the beard, and soon uttered
an exclamation of astonishment: "Thou! here!" and
slowly scanned again the features sculptured on the
stone and my own.

"So, so," they said, " thou too art one of our great men,
who has been disenchanted. Thou, too, wert a com-
panion of the great Lord Chaacmol. That is why thou
didst know wJiere he was hidden ; and thou hast come
to disenchant him also. His time to live again on
earth has then arrived"

From that moment every word of mine was implicitly
obeyed. They returned to the excavation, and worked
with such a good will, that they soon brought up the
ponderous statue to the surface.

A few days later some strange people made their ap-
pearance suddenly and noiselessly in our midst. They
emerged from the thicket one by one. Colonel Don
Felipe Diaz, then commander of the troops covering
the eastern frontier, had sent me, a couple of days pre-
vious, a written notice, that I still preserve in my power,
that tracks of hostile Indians had been discovered by
his scouts, advising me to keep a sharp look out, lest
they should surprise us. Now, to be on the look out in
the midst of a thick, well-nigh impenetrable forest, is a
rather difficult thing to do, particularly with only a few
men, and where there is no road ; yet all being a road for
the enemy. Warning my men that danger was near,
and to keep their loaded rifles at hand, we continued
our work as usual, leaving the rest to destiny.

On seeing the strangers, my men rushed on their
weapons, but noticing that the visitors had no guns, but
only their machetes, I gave orders not to hurt them. At
their head was a very old man : his hair was gray, his
eyes blue with age. He would not come near the statue,
but stood at a distance as if awe-struck, hat in hand,
looking at it. After a long time he broke out, speaking
to his own people : uThis, boys, is one of the great men

we speak to you about." Then the young men came
forward, with great respect kneeled at the feet of the
statue, and pressed their lips against them.

Putting aside my own weapons, being consequently
unarmed, I went to the old man, and asked him to ac-
company me up to the castle, offering my arm to ascend
the 100 steep and crumbling stairs. I again placed
my face near that of my stone Sosis, and again the same
scene was enacted as with my own men, with this differ-
ence, that the strangers fell on their knees before me,
and, in turn, kissed my hand. The old man after a
while, eyeing me respectfully, but steadily, asked me :
" Rememberest thou what happened to thee whilst thou
wert enchanted ?" It was quite a difficult question to
answer, and yet retain my superior position, for I did
not know how many people might be hidden in the
thicket. "Well, father," I asked him, "dreamest thou
sometimes?" He nodded his head in an affirmative
manner. "And when thou awakest, dost thou remem-
ber distinctly thy dreams ? " "Ma" no ! was the answer.
" Well, father," I continued, "so it happened with me.
I do not remember what took place during the time I
was enchanted." This answer seemed to satisfy him.
I again gave him my hand to help him down the pre-
cipitous stairs, at the foot of which we separated,
wishing them God-speed, and warning them not to go
too near the villages on their way back to their homes,
as people were aware of their presence in the country.
Whence they came, I ignore ; where they went, I don't
know.

Circumcision was a rite in usage among the Egyptians
since very remote times. The Mayas also practiced it, if
we are to credit Fray Luis de Urreta ; yet Cogolludo af-
firms^that in his days the Indians denied observing such
custom. The outward sign of utmost reverence seems
to have been identical amongst both the Mayas and the
Egyptians. It consisted in throwing the left arm across
the chest, resting the left hand on the right shoulder ; or

the right arm across the chest, the right hand resting on
the left shoulder. Sir Gardner Wilkinson, in his work
above quoted, reproduces various figures in that attitude ;
and Mr. Champollion Figeac, in his book on Egypt, tells
us that in some cases even the mummies of certain emi-
nent men were placed in their coffins with the arms
in that position. That this same mark of respect was
in use amongst the Mayas there can be no possible
doubt. We see it in the figures represented in the act of
worshiping the mastodon's head, on the west fagade
of the monument that forms the north wing of the
palace and museum at Chichen-Itza. We see it repeatedly
in the mural paintings in Chaacmol's funeral chamber ;
on the slabs sculptured with the representation of a dy-
ing warrior, that adorned the mausoleum of that chief-
tain. Cogolludo mentions it in his history of Yucatan,
as being common among the aborigines: and my own
men have used it to show their utmost respect to persons
or objects they consider worthy of their veneration.
Among my collection of photographs are several plates
in which some of the men have assumed that position of
the arms spontaneously.

The sistrum was an instrument used by Egyptians and
Mayas alike during the performance of their religious
rites and acts of worship. I have seen it used lately by
natives in Yucatan in the dance forming part of the wor-
ship of the sun. The Egyptians enclosed the brains, en-
trails and viscera of the deceased in funeral vases, called
canopas, that were placed in the tombs with the coffin.
When I opened Chaacmors mausoleum I found, as I
have already said, two stone urns, the one near the head
containing the remains of brains, that near the chest
those of the heart and other viscera. This fact would
tend to show again a similar custom among the Mayas
and Egyptians, who, besides, placed with the body an
empty vase— symbol that the deceased had been judged
and found righteous. • This vase, held between the hands
of the statue of Chaacmol, is also found held in the same

manner by many other statues of different individuals.
It was customary with the Egyptians to deposit in the
tombs the implements of the trade or profession of the
deceased. So also with the Mayas — if a priest, they
placed books ; if a warrior, his weapons ; if a mechanic,
the tools of his art,

The Egyptians adorned the tombs of the rich — which
generally consisted of one or two chambers — with sculp-
tures and paintings reciting the names and the history
of the life of the personage to whom the tomb belonged.
The mausoleum of Chaacmol, interiorly, was composed of
three different superposed apartments, with their floors
of concrete well leveled, polished and painted with yel-
low ochre ; and exteriorly was adorned with magnificent
bas-reliefs, representing his totem and that of his wife-
dying warriors — the whole being surrounded by the
image of a feathered serpent — Can, his family name,
whilst the walls of the two apartments, or funeral cham-
bers, in the monument raised to his memory, were deco-
rated with fresco paintings, representing not only Chaac-
mol's own life, but the manners, customs, mode of
dressing of his contemporaries ; as those of the different
nations with which they were in communication: dis-
tinctly recognizable by their type, stature and other pe-
culiarities. The portraits of the great and eminent men
of his time are sculptured on the jambs and lintels of
the doors, represented life-size.

In Egypt it was customary to paint the sculptures,
either on stone or wood, with bright colors — yellow, blue,
red, green predominating. In Mayab the same custom
prevailed, and traces of these colors are still easily dis-
cernible on the sculptures; whilst they are still very
brilliant on the beautiful and highly polished stucco of
the walls in the rooms of certain monuments at Chich-
en-Itza. The Maya artists seem to have used mostly
vegetable colors ; yet they also employed ochres as pig-
ments, and cinnabar — we having found such metallic colors
in Chaacinors mausoleum. Mrs. Le Plongeon still pre-

serves some in her possession. From where they pro-
cured it is more than we can tell at present.

The wives and daughters of the Egyptian kings and
noblemen considered it an honor to assist in the temples
and religious ceremonies: one of their principal duties
being to play the sistrum/

We find that in Yucatan, Nicte (flower) the sister of
Chaacmol, assisted her elder brother, Cay, the pontiff,
in the sanctuary, her name being always associated with
his in the inscriptions which adorn the western fa9ade of
that edifice at Uxmal, as that of her sister, Mo, is with
Chaacmol' s in some of the monuments at Chichen.

Cogolludo, when speaking of the priestesses, virgins
of the sun, mentions a tradition that seems to refer to
Nicte, stating that the daughter of a king, who remained
during all her life in the temple, obtained after her death
the honor of apotheosis, and was worshiped under the
name of Zuhuy-Kdk (the fire-virgin), and became the
goddess of the maidens, who were recommended to her
care.

As in Egypt, the kings and heroes were worshiped in
Mayab after their death ; temples and pyramids being
raised to their memory. Cogolludo pretends that the
lower classes adored fishes, snakes, tigers and other ab-
ject animals, " even the devil himself, which appeared to
them in horrible forms" (" Historiade Yucatan," book
IV., chap, vii.)

Judging from the sculptures and mural paintings, the
higher classes in Mayab wore, in very remote ages,
dresses of quite an elaborate character. Their under
garment consisted of short trowsers, reaching the middle
of the thighs. At times these trowsers were highly
ornamented with embroideries and fringes, as they
formed their only article of clothing when at home ; over
these they wore a kind of kilt, very similar to that used
by the inhabitants of the Highlands in Scotland. It was
fastened to the waist with wide ribbons, tied behind in
a knot forming a large bow, the ends of which reached

to the ankles. Their shoulders were covered with a tip-
pet falling to the elbows, and fastened on the chest by
means of a brooch. Their feet were protected by sandals,
kept in place by ropes or ribbons, passing between the
big toe and the next, and between the third and fourth,
then brought up so as to encircle the ankles. They were
tied in front, forming a bow on the instep. Some wore
leggings, others garters and anklets made of feathers,
generally yellow ; sometimes, however, they may have
been of gold. Their head gears were of different kinds,
according to their rank and dignity. Warriors seem to
have used wide bands, tied behind the head with two
knots, as we see in the statue of Chaacmol, and in the
bas-reliefs that adorn the queen's chamber at Chichen.
The king's coiffure was a peaked cap, that seems to
have served as model for the pschent, that symbol of
domination over the lower Egypt ; with this difference,
however, that in Mayab the point formed the front, and
in Egypt the back.

The common people in Mayab, as in Egypt, were in-
deed little troubled by their garments. These consisted
merely of a simple girdle tied round the loins, the ends
falling before and behind to the middle of the thighs.
Sometimes they also used the short trowsers ; and, when
at work, wrapped a piece of cloth round their loins, long
enough to cover their legs to the knees. This costume
was completed by wearing a square cloth, tied on one of
the shoulders by two of its corners. It served as cloak.
To-day the natives of Yucatan wear the same dress,
with but slight modifications. While the aborigines of
the Tierra de Guerra, who still preserve the customs of
their forefathers, untainted by foreign admixture, use the
same garments, of their own manufacture, that we see
represented in the bas-reliefs of Chichen and Uxmal,
and in the mural paintings of Mayab and Egypt.

Divination by the inspection of the entrails of victims,
and the study of omens were considered by the Egyptians
as important branches of learning. The soothsayers

formed a respected order of the priesthood. From the
mural paintings at Chichen, and from the works of
the chroniclers, we learn that the Mayas also had several
manners of consulting fate. One of the modes was by the
inspection of the enti ails of victims ; another by the man-
ner of the cracking of the shell of a turtle or armadillo
by the action of fire, as among the Chinese. (In the
Hong-fan or "the great and sublime doctrine," one of
the books of the Chou-king, the ceremonies of Pou and
Chi are described at length). The Mayas had also their
astrologers and prophets. Several prophecies, purport-
ing to have been made by their priests, concerning the
preaching of the Gospel among the people of Mayab, have
reached us, preserved in the works of Landa, Lizana, and
Cogolludo. There we also read that, even at the time of
the Spanish conquest, they came from all parts of the
country, and congregated at the shrine of Kinich-kakmo,
the deified daughter of CAN, to listen to the oracles de-
livered by her through the mouths of her priests and
consult her on future events. By the examination of the
mural paintings, we know that animal magnetism was
understood and practiced by the priests, who, themselves,
seem to have consulted clairvoyants.

The learned priests of Egypt are said to have made
considerable progress in astronomical sciences.

The gnomon, discovered by me in December, last year,
in the ruined city of Mayapan, would tend to prove that
the learned men of Mayab were not only close observers
of the march of the celestial bodies and good mathema-
ticians ; but that their attainments in astronomy were not
inferior to those of their brethren of Chaldea. Effectively
the construction of the gnomon shows that they had
found the means of calculating the latitude of places,
that they knew the distance of the solsticeal points from
the equator ; they had found that the greatest angle of
declination of the sun, 23° 27', occurred when that lumi-
nary reached the tropics where, during nearly three days,
said angle of declination does not vary, for which reason
they said that the sun had arrived at his resting place.

The Egyptians, it is said, in very remote ages, divided
the year by lunations, as the Mayas, who divided their
civil year into eighteen months, of twenty days , that
they called u— moon — to which they added five supple-
mentary days, that they considered unlucky. From
an epoch so ancient that it is referred to the fabulous
time of their history, the Egyptians adopted the solar
--year, dividing it into twelve months, of thirty days, to
which they added, at the end of the last month, called
Mesore, five days, named Epact.

By a most remarkable coincidence, the Egyptians, as
the Mayas, considered these additive five days unlucky.

Besides this solar year they had a sideral or sothic
year, composed of 365 days and 6 hours, which corres-
ponds exactly to the Mayas sacred year, that Landa
tells us was also composed of 365 days and 6 hours ;
which they represented in the gnomon of Mayapan by
the line that joins the centers of the stela that forms it.

The Egyptians, in their computations, calculated by a
system of fives and fens ; the Mayas by a system of fives
and twenties, to four hundred. Their sacred number ap-
pears to have been 13 from the remotest antiquity, but
SEVEN seems to have been a mystic number among them as
among the Hindoos, Aryans, Chaldeans, Egyptians, and
other nations.

The Egyptians made use of a septenary system in the
arrangement of the grand gallery in the center of the
great pyramid. Each side of the wall is made of seven
courses of finely polished stones, the one above over-
lapping that below, thus forming the triangular ceiling
common to all the edifices in Yucatan. This gallery is
said to be seven times the height of the other passages,
and, as all the rooms in Uxmal, Chichen and other places
in Mayab, it is seven- sided. Some authors pretend to
assume that this well marked septenary system has refer-
ence to the Pleiades or Seven stars. Alcyone, the central
star of the group, being, it is said, on the same meridian
as the pyramid, when it was constructed, and Alpha of
Draconis, the then pole star, at its lower culmination.

But if, as the Rev. Joseph A. Seiss and others pre-
tend, the scientific attainments required for the construc-
tion of such enduring monument surpassed those of the
learned men of Egypt, we must, of necessity, believe that
the architect who conceived the plan and carried out
its designs must have acquired his knowledge from an
older people, possessing greater learning than the priests
of Memphis ; unless we try to persuade ourselves, as the
reverend gentleman wishes us to, that the great pyramid
was built under the direct inspiration of the Almighty.

Nearly all the monuments of Yucatan bear evidence
that the Mayas had a predilection for number SEVEN.
Since we find that their artificial mounds were composed
of seven superposed platforms ; that the city of Uxmal
contained seven of these mounds ; that the nortli side of
the palace of King CAN was adorned with seven turrets ;
that the entwined serpents, his totem, which adorn the
east fagade of the west wing of this building, have seven
rattles ; that the head-dress of kings and queens were
adorned with seven blue feathers ; in a word, that the
number SEVEN prevails in all places and in everything
where Maya influence has predominated.

It is a FACT, and one that may not be altogether de-
void of significance, that this number SEVEN seems to
have been the mystic number of many of the nations of
antiquity. It has even reached our times as such, being
used as symbol by several of the secret societies existing
among us.

If we look back through the vista of ages to the dawn
of civilized life in the countries known as the old world,
we find this number SEVEN among the Asiatic nations as
well as in Egypt and Mayab. Effectively, in Babylon,
the celebrated temple of the seven lights was made of
seven stages or platforms. In the hierarchy of Maz-
deism, the seven marouts, or genii of the winds, the
seven amschaspands ; then among the Aryans and their
descendants, the seven horses that drew the chariot of
the sun, the seven apris or shape of the flame, the seven

rays of Agni, the seven manons or criators of the Vedas;
among the Hebrews, the seven days of the creation, the
seven lamps of the ark and of Zacharias' s vision, the seven
branches of the golden candlestick, the seven days of
the feast of the dedication of the temple of Solomon,
the seven years of plenty, the seven years of famine ; in
the Christian dispensation, the seven churches with the
seven angels at their head, the seven golden . candle-
sticks, the seven seals of the book, the seven trumpets
of the angels, the seven heads of the beast that rose
from the sea, the seven vials full of the wrath of God,
the seven last plagues of the Apocalypse ; in the Greek
mythology, the seven heads of the hydra, killed by Her-
cules, etc.

The origin of the prevalence of that number SEVEN
amongst all the nations of earth, even the most remote
from each other, has never been satisfactorily explained,
each separate people giving it a different interpretation,
according to their belief and to the tenets of their religious
creeds. As far as the Mayas are concerned, I think to
have found that it originated with the seven members of
CAN'S family, who were the founders of the principal
cities of Mayab, and to each of whom was dedicated a
mound in Uxmal and a turret in their palace. Their
names, according to the inscriptions carved on the monu-
ments raised by them at Uxmal and Chichen, were—
CAN (serpent) and ooz (bat), his wife, from whom were
born CAY (fish), the pontiff ; AAK (turtle), who became
the governor of Uxmal ; CHAACMOL (leopard), the war-
rior, who became the husband of his sister Moo (macaw),
the Queen of CMchen, worshiped after her death at
Izamal ; arid JSTiCTE (flower), the priestess who, under
the name of Zuhuy-Kuk, became the goddess of the
maidens.

The Egyptians, in expressing their ideas in writing, used
three different kinds of characters — phonetic, ideographic
and symbolic — placed either in vertical columns or in
horizontal lines, to be read from right to left, from left

to right, as indicated by the position of the figures of
men or animals. So, also, the Mayas in their writings em •
ployed phonetic, symbolic and ideographic signs, com-
bining these often, forming monograms as we do to-day,
placing them in such a manner as best suited the arrange-
ment of the ornamentation of the fagade of the edifices.
At present we can only speak with certainty of the monu-
mental inscriptions, the books that fell in the hands of
the ecclesiastics at the time of the conquest having been
destroyed. No truly genuine written monuments of the
Mayas are known to exist, except those inclosed within
the sealed apartments, where the priests and learned
men of MAYAB hid them from the Nahualt or Toltec
invaders.

As the Egyptians, they wrote in vertical columns and
horizontal lines, to be read generally from right to left.
The space of this small essay does not allow me to enter
in more details ; they belong naturally to a work of dif-
ferent nature. Let it therefore suffice, for the present
purpose, to state that the comparative study of the lan-
guage of the Mayas led us to suspect that, as it contains
words belonging to nearly all the known languages of
antiquity, and with exactly the same meaning, in their
mode of writing might be found letters or characters or
signs used in those tongues. Studying with attention the
photographs made by us of the inscriptions of Uxmal and
Chichen, we were not long in discovering that our sur-
mises were indeed correct. The inscriptions, written in
squares or parallelograms, that might well have served as
models for the ancient hieratic Chaldeans, of the time of
King Uruck, seem to contain ancient Chaldee, Egyptian
and Etruscan characters, together with others that seem
to be purely Mayab.

Applying these known characters to the decipherment
of the inscriptions, giving them their accepted value, we
soon found that the language in which they are written
is, in the main, the vernacular of the aborigines of
Yucatan and other parts of Central America to-day. Of

course, the original mother tongue having suffered some
alterations, in consequence of changes in customs induced
by time, invasions, intercourse with other nations, and
the many other natural causes that are known to affect
man's speech.

The Mayas and the Egyptians had many signs and
characters identical ; possessing the same alphabetical
and symbolical value in both nations. Among the sym-
bolical, I may cite a few : water, country or region, king,
Lord, offerings, splendor, the various emblems of the
sun and many others. Among the alphabetical, a very
large number of the so-called Demotic, by Egyptologists,
are found even in the inscription of the Akaboib at
Chichen ; and not a few of the most ancient Egyptian
hieroglyphs in the mural inscriptions at Uxmal. In
these I have been able to discover the Egyptian charac-
ters corresponding to our own.

A a, B, C, CH or K, D, T, I, L, M, N, H, P, TZ, PP, U,
OO, X, having the same sound and value as in the
Spanish language, with the exception of the K, TZ, PP
and X, which are pronounced in a way peculiar to the
Mayas. The inscriptions also contain these letters,
A, I, X and PP identical to the corresponding in the
Etruscan alphabet. The finding of the value of these
characters has enabled me to decipher, among other
things, the names of the founders of the city of UXMAL ;
as that of the city itself. This is written apparently in
two different ways : whilst, in fact, the sculptors have
simply made use of two homophone signs, notwith-
standing dissimilar, of the letter M. As to the name of
the founders, not only are they written in alphabetical
characters, but also in ideographic, since they are accom-
panied in many instances by the totems of the personages:
e. g for AAK, which means turtle, is the image of a
turtle ; for CAY (fish), the image of a fish ; for Chaacmol
(leopard) the image of a leopard ; and so on, precluding
the possibility of misinterpretation.

Having found that the language of the inscriptions was

Maya, of course I had no difficulty in giving to each
letter its proper phonetic value, since, as I have already
said, Maya is still the vernacular of the people.

I consider that the few facts brought together will suf-
fice at present to show, if nothing else, a strange simi-
larity in the workings of the mind in these two nations.
But if these remarkable coincidences are not merely
freaks of hazard, we will be compelled to admit that one
people must have learned it from the other. Then will
naturally arise the questions, Which the teacher?
Which the pupil ? The answer will not only solve an
ethnological problem, but decide the question of priority.

I will now briefly refer to the myth of Osiris, the son
of Seb and Nut, the brother of Aroeris, the elder ITorus,
of Typlio, of Is is, and of Neplitliis, named also NIKE.
The authors have given numerous explanations, result of
fancy ; of the mythological history of that god, famous
throughout Egypt. They made him a personification of
the inundations of the NILE ; Isis, his wife and sister,
that of the irrigated portion of the land of Egypt ; their
sister, Nephthis, that of the barren edge of the desert
occasionally fertilized by the waters of the Nile ; his
brother and murderer Tipho, that of the sea which swal-
lows up the Nile.

Leaving aside the mythical lores, with which the priests
of all times and all countries cajole the credulity of igno-
rant and superstitious people, we find that among the
traditions of the past, treasured in the mysterious
recesses of the temples, is a history of the life of Osiris
on Earth. Many wise men of our days have looked upon
it as fabulous. I am not ready to say whether it is or it
is not ; but this I can assert, that, in many parts, it
tallies marvelously with that of the culture hero of the
Mayas.

It will be said, no doubt, that this remarkable simi-
larity is a mere coincidence. But how are we to dispose
of so many coincidences « What conclusion, if any, are
we to draw from this concourse of so many strange
similes 3

In this case, I cannot do better than to quote, verbatim,
from Sir Gardner Wilkinson' s work, chap, xiii :

" Osiris, having become King of Egypt, applied himself towards civilizing
' ' his countrymen, by turning them from their former barbarous course of
"life, teaching them, moreover, to cultivate and improve the fruits of the
"earth. ***** With the same good disposition, he afterwards
"traveled over the rest of the world, inducing the people every where to
-'submit to his discipline, by the mildest persuasion."

The rest of the story relates to the manner of his killing
by his brother Typho, the disposal of his remains, the
search instituted by his wife to recover the body, how it
was stolen again from her by TypTio, who cut him to
pieces, scattering them over the earth, of the final defeat
of Typho by Osiris' s son, Horus.

Reading the description, above quoted, of the endea-
vors of Osiris to civilize the world, who would not imagine
to be perusing the traditions of the deeds of the culture
heroes Kukulean and Quetzalcoatl of the Mayas and of
the Aztecs? Osiris was particularly worshiped at
Philo, where the history of his life is curiously illustrated
in the sculptures of a small retired chamber, lying nearly
over the western adytum of the temple, just as that of
Chaacmol in the mural paintings of his funeral chamber,
the bas-reliefs of what once was his mausoleum, in those
of the queen's chamber and of her box in the tennis
court at Chichen.

" The mysteries of Osiris were divided into the greater and less mysteries.
"Before admission into the former, it was necessary that the initiated
"should have passed through all the gradations of the latter. But to merit
" this great honor, much was expected of the candidate, and many even of
"the priesthood were unable to obtain it. Besides the proofs of a virtuous
"life, other recommendations were required, and to be admitted to all the
" grades of the higher mysteries was the greatest honor to which any one
"could aspire. It was from these that the mysteries of Eleusis were bor-
" rowed." Wilkinson, chap. xiii.

In Mayab there also existed mysteries, as proved by
symbols discovered in the month of June last by myself
in the monument generally called the Dwarf's House,
at Uxmal. It seemed that the initiated had to pass

through different gradations to reach the highest or third ;
if we are to judge by the number of rooms dedicated to
their performance, and the disposition of said rooms.
The strangest part, perhaps, of this discovery is the
information it gives us that certain signs and symbols
were used by the affiliated, that are perfectly identical to
those used among the masons in their symbolical lodges.
I have lately published in Harper's Weekly, a full de-
scription of the building, with plans of the same, and
drawings of the signs and symbols existing in it. These
secret societies exist still among the Zunis and other
Pueblo Indians of New Mexico, according to the rela-
tions of Mr. Frank H. Gushing, a gentleman sent by the
Smithsonian Institution to investigate their customs and
history. In order to comply with the mission intrusted
to him, Mr. Gushing has caused his adoption in the tribe
of the Zunis, whose language he has learned, whose
habits he has adopted. Among the other remarkable
things he has discovered is "the existence of twelve
" sacred orders, with their priests and their secret rites as
"carefully guarded as the secrets of freemasonry, an
" institution to which these orders have a strange resem-
" blance." (From the New York Times.)

If from Egypt we pass to Nubia, we find that the pecu-
liar battle ax of the Mayas was also used by the warriors
of that country; whilst many of the customs of the inhabit-
ants of equatorial Africa, as described by Mr. DuCnaillu
in the relation of his voyage to the " Land of Ashango,"
so closely resemble those of the aborigines of Yucatan
as to suggest that intimate relations must have existed,
in very remote ages, between their ancestors ; if the
admixture of African blood, clearly discernible still,
among the natives of certain districts of the peninsula,
did not place that fact without the peradventure of a
doubt. We also see figures in the mural paintings, at
Chichen, with strongly marked African features.

We learned by the discovery of the statue of Chaacmol,
and that of the priestess found by me at the foot of the

altar in front of the shrine of Ix-cuina, the Maya
Venus, situated at the south end of Isla Mugeres, it was
customary with persons of high rank to file their teeth
in sharp points like a saw. We read in the chronicles that
this fashion still prevailed after the Spanish conquest ;
and then by little and little fell into disuse. Travelers
Jells us that it is yet in vogue among many of the tribes
in the interior of South America; particularly those whose
names seem to connect with the ancient Caribs or Carians.

Du Chaillu asserts that the Ashangos, those of Otamo,
the Apossos, the Fans, and many other tribes of equator-
ial Africa, consider it a mark of beauty to file their front
teeth in a sharp point. He presents the Fans as con-
firmed cannibals. We are told, and the bas-reliefs on
ChaacmoPs mausoleum prove it, that the Mayas de-
voured the hearts of their fallen enemies. It is said that,
on certain grand occasions, after offering the hearts of
their victims to the idols, they abandoned the bodies to
the people, who feasted upon them. But it must be noticed
that these last-mentioned customs seemed to have been
introduced in the country by the Nahualts and Aztecs ;
since, as yet, we have found nothing in the mural paint-
ings to cause us to believe that the Mayas indulged in
such barbaric repasts, beyond the eating of their enemies'
hearts.

The Mayas were, and their descendants are still, con-
firmed believers in witchcraft. In December, last year,
being at the hacienda of X-Kanchacan, where are situated
the ruins of the ancient city of Mayapan, a sick man was
brought to me. He came most reluctantly, stating that
he knew what was the matter with him : that he was
doomed to die unless the spell was removed. He was
emaciated, seemed to suffer from malarial fever, then
prevalent in the place, and from the presence of tape-
worm. I told him I could restore him to health if he
would heed my advice. The fellow stared at me for some
time, trying to fiod out, probably, if I was a stronger
wizard than the H-Men who had bewitched him. He

must have failed to discover on my face the proverbial
distinctive marks great sorcerers are said to possess; for,
with an incredulous grin, stretching his thin lips tighter
over his teeth, he simply replied: "No use — I am be-
witched— there is no remedy for me."

Mr. Du Chaillu, speaking of the superstitions of the
inhabitants of Equatorial Africa, says: "The greatest
" curse of the whole country is the belief in sorcery or
"witchcraft. If the African is once possessed with the
"belief that he is bewitched his whole nature seems to
"change. He becomes suspicious of his dearest friends.
"He fancies himself sick, and really often becomes sick
"through his fears. At least seventy-five per cent, of
"the deaths in all the tribes are murders for supposed
"sorcery." In that they differ from the natives of
Yucatan, who respect wizards because of their supposed
supernatural powers.

From the most remote antiquity, as we learn from the
writings of the chroniclers, in all sacred ceremonies the
Mayas used to make copious libations with Balche. To-
day the aborigines still use it in the celebrations
of their ancient rites. Balche is a liquor made from the
bark of a tree called Balche, soaked in water, mixed
with honey and left to ferment. It is their beverage par
excellence. The nectar drank by the God of Greek
Mythology.

Du Chaillu, speaking of the recovery to health of the
King of Mayo\Q, a city in which he resided for some
time, says : "Next day he was so much elated with the
"improvement in his health that he got tipsy on a fer-
"mented beverage which he had prepared two days be-
"fore he had fallen ill, and which he made by mixing
"honey and water, and adding to it pieces of bark of
"a certain tree" (Journey to Ashango Land, page 188.)

I will remark here that, by a strange coincidence, we
not only find that the inhabitants of Equatorial Africa
have customs identical with the MAYAS, but that the
name of one of their cities MAYO&?, seems to be a corrup-
tion of MAYAB.

The Africans make offerings upon the graves of their
departed friends, where they deposit furniture, dress
and food — and sometimes slay slaves, men and women,
over the graves of kings and chieftains, with the belief
that their spirits join that of him in whose honor they
have been sacrificed.

I have already said that it was customary with the
\Mayas to place in the tombs part of the riches of the de-
ceased and the implements of his trade or profession ;
and that the great quantity of blood found scattered
round the slab on which the statue of Chaacmol is reclin-
ing would tend to suggest that slaves were sacrificed at
his funeral.

The Mayas of old were wont to abandon the house
where a person had died. Many still observe that same
custom when they can afford to do so ; for they believe
that the spirit of the departed hovers round it.

The Africans also abandon their houses, remove even
the site of their villages when death frequently occur ;
for, say they, the place is no longer good ; and they fear
the spirits of those recently deceased.

Among the musical instruments used by the Mayas
there were two kinds of drums — the Turikul and the
Zacatan. They are still used hy the aborigines in their
religious festivals and dances.

The Turikul is a cylinder hollowed from the trunk of a
tree, so as to leave it about one inch in thickness all
round. It is generally about four feet in length. On one
side two slits are cut, so as to leave between them a strip
of about four inches in width, to within six inches from
the ends ; this strip is divided in the middle, across, so
as to form, as it were, tongues. It is by striking on those
tongues with two balls of india-rubber, attached to the
end of sticks, that the instrument is played. The volume
of sound produced is so great that it can be heard, is is
said, at a distance of six miles in calm weather- The
Zacatan is another sort of drum, also hollowed from the
trunk of a tree. This is opened at both ends. On one end

a piece of skin is tightly stretched. It is by beating on
the skin with the hand, the instrument being supported
between the legs of the drummer, in a slanting position,
that it is played.

Du Chaillu, Stanley and other travelers in Africa tell
us that, in case of danger and to call the clans together,
the big war drum is beaten, and is heard many miles
around. Du Chaillu asserts having seen one of these
Ngoma, formed of a hollow log, nine feet long, at Apono;
and describes a Fan drum 'which corresponds to the Za-
catan of the Mayas as follows : " The cylinder was about
u four feet long and ten inches in diameter at one end, but
" only seven at the other. The wood was hollowed out
" quite thin, and the skin stretched over tightly. To beat
"it the drummer held it slantingly between his legs, and
" with two sticks beats furiously upon the upper, which
" was the larger end of the cylinder."

We have the counterpart of the fetish houses, contain-
ing the skulls of the ancestors and some idol or other, seen
by Du Chaillu, in African towns, in the small huts con-
structed at the entrance of all the villages in Yucatan.
These huts or shrines contain invariably a crucifix ; at
times the image of some saint, often a skull. The last
probably to cause the wayfarer to remember he has to
die ; and that, as he cannot carry with him his worldly
treasures on the other side of the grave, he had better de-
posit some in the alms box firmly fastened at the foot of
the cross. Cogolludo informs us these little shrines were
anciently dedicated to the god of lovers, of histrions, of
dancers, and an infinity of small idols that were placed
at the entrance of the villages, roads and staircases of
the temples and other parts.

Even the breed of African dogs seems to be the same
as that of the native dogs of Yucatan. Were I to describe
these I could not make use of more appropriate words
than the following of Du Chaillu : "The pure bred na-
"tivedog is small, has long straight ears, long muzzle
" and long curly tail ; the hair is short and the color yel-

" lowish; the pure breed being known by the clearness of
"his color. They are always lean, and are kept very
"short of food by their owners. * * * Although
"they have quick ears; I don' t think highly of their
u scent. They are good watch dogs."

I could continue this list of similes, but methinks those
already mentioned as sufficient for the present purpose.
I will therefore close it by mentioning this strange belief
that Du Chaillu asserts exists among the African war-
riors: "The charmed leopard? s skin worn about the
warriors middle is supposed to render that worthy spear-
proof."

Let us now take a brief retrospective glance at the
FACTS mentioned in the foregoing pages. They seem to
teach us that, in ages so remote as to be well nigh lost in
the abyss of the past, the Mayas were a great and power-
ful nation, whose people had reached a high degree of
civilization. That it is impossible for us to form a cor-
rect idea of their attainments, since only the most en-
during monuments, built by them, have reached us, re-
sisting the disintegrating action of time and atmosphere.
That, as the English of to-day, they had colonies all over
the earth ; for we find their name, their traditions, their
customs and their language scattered in many distant
countries, among whose inhabitants they apparently ex-
ercised considerable civilizing influence, since they gave
names to their gods, to their tribes, to their cities.

We cannot doubt that the colonists carried with them
the old traditions of the mother country, and the history
of the founders of their nationality ; since we find them
in the countries where they seem to have established
large settlements soon after leaving the land of their
birth. In course of time these traditions have become
disfigured, wrapped, as it were, in myths, creations of
fanciful and untutored imaginations, as in Hindostan :
or devises of crafty priests, striving to hide the truth
from the ignorant mass of the people, fostering their su-
perstitions, in order to preserve unbounded and undis-
puted sway over them, as in Egypt.

In Hindostan, for example, we find the Maya custom
of carrying the children astride on the hips of the nurses.
That of recording the vow of the devotees, or of implor-
ing the blessings of deity by the imprint of the hand,
dipped in red liquid, stamped on the walls of the
shrines and palaces. The worship of the mastodon,
still extant in India, Siam, Burmah, as in the worship
of Ganeza, the god of knowledge, with an elephant
head, degenerated in that of the elephant itself.

Still extant we find likewise the innate propensity of
the Mayas to exclude all foreigners from their country ;
even to put to death those who enter their territories
(as do, even to-day, those of Santa Cruz and the inhab-
itants of the Tierra de Guerra) as the emissaries of Rama
were informed by the friend of the owner of the country,
the widow of the great architect, MAYA, whose name
HEM A means in the Maya language "she who places
ropes across the roads to impede the passage." Even
the history of the death of her husband MAYA, killed
with a thunderbolt, by the god Pourandara, whose
jealousy was aroused by his love for her and their mar-
riage, recalls that of Chaacmpl, the husband of Moo,
killed by their brother Aac, by being stabbed by him
three times in the back with a spear, through jealousy —
for he also loved Moo.

Some Maya tribes, after a time, probably left their home
at the South of Hindostan and emigrated to Afghanis-
tan, where their descendants still live and have villages
on the North banks of the river Kabul. They left be-
hind old traditions, that they may have considered as
mere fantasies of their poets, and other customs of their
forefathers. Yet we know so little about the ancient
Afghans, or the Maya tribes living among them, that it is
impossible at present to say how much, if any, they have
preserved of the traditions of their race. All we know
for a certainty is that many of the names of their vil-
lages and tribes are pure American-Maya words : that
their types are very similar to the features of the bearded

men carved on the pillars of the castle, and on the walls
of other edifices at Chichen-Itza : while their warlike
habits recall those of the Mayas, who fought so bravely
and tenaciously the Spanish invaders.

Some of the Maya tribes, traveling towards the west
and northwest, reached probably the shores of Ethiopia ;
while others, entering the Persian Gulf, landed near the
Binbouchure of the Euphrates, and founded their primi-
tive capital at a short distance from it. They called it
HUT (Hula) city of guests just arrived — and according
to Berosus gave themselves the name of Klialdl; probably
because they intrenched their city: Kal meaning intrench-
ment in the American- Maya language. We have seen
that the names of all the principal deities of the primitive
Chaldeans had a natural etymology in that tongue. Such
strange coincidences cannot be said to be altogether acci-
dental. Particularly when we consider that their learned
men were designated as MAGI, (Mayas) and their Chief
Rob-Mag, meaning, in Maya, the old man; and were great
architects, mathematicians and astronomers. As again
we know of them but imperfectly, we cannot tell what
traditions they had preserved of the birthplace of their
forefathers. But by the inscriptions on the tablets or
bricks, found at Mugheir and Warka, we know for a
certainty that, in the archaic writings, they formed their
characters of straight lines of uniform thickness ; and in-
closed their sentences in squares or parallelograms, as
did the founders of the ruined cities of Yucatan. Arid
from the signet cylinder of King Urukh, that their mode
of dressing was identical with that of many personages
represented in the mural paintings at Chichen-Itza.

We have traced the MAYAS again on the shores of Asia
Minor, where the CAKIANS at last established themselves,
after having spread terror among the populations border-
ing on the Mediterranean. Their origin is unknown: but
their customs were so similar -to those of the inhabitants
of Yucatan at the time even of the Spanish conquest —
and their names CAR, Carib or Carians, so extensively

spread over the western continent, that we might well
surmise, that, navigators as they were, they came from
those parts of the world ; particularly when we are told
by the Greek poets and historians, that the goddess
MAIA was the daughter of Atlantis. We have seen
that the names of the khati, those of their cities, that
of Tyre, and finally that of Egypt, have their etymology
in the Maya.

Considering the numerous coincidences already pointed
out, and many more I could bring forth, between the
attainments and customs of the Mayas and the Egyp-
tians ; in view also of the fact that the priests and learned
men of Egypt constantly pointed toward the WEST as the
birthplace of their ancestors, it would seem as if a col-
ony, starting from Mayab, had emigrated Eastward,
and settled on the banks of the Nile; just as the Chinese
to-day, quitting their native land and traveling toward
the rising sun, establish themselves in America.

In Egypt again, as in Hindostan, we find the history of
the children of CAN, preserved among the secret traditions
treasured up by the priests in the dark recesses of their
temples : the same story, even with all its details. It is
TYPHO who kills his brother OSIRIS, the husband of their
sister Isis. Some of the names only have been changed
when the members of the royal family of CAN, the
founder of the cities of Mayab, reaching apotheosis, were
presented to the people as gods, to be worshiped.

That the story of Isis and Osiris is a mythical account
of CHAACMOL and Moo, from all the circumstances con-
nected with it, according to the relations of the priests of
Egypt that tally so closely with what we learn in Chi-
chen-Itza from the bas-reliefs, it seems impossible to
doubt.

Effectively, Osiris and Isis are considered as king and
queen of the Amenti— the region of the West— the man-
sion of the dead, of the ancestors. Whatever may be the
etymology of the name of Osiris, it is &fact, that in the
sculptures he is [often represented with a spotted skin

suspended near him, and Diodorus Siculns says : "That
" the skin is usually represented without the head ; but
" some instances where this is introduced show it to be
1 ' the leopard? s or panther' s. ' ' Again, the name of Osiris
as king of the West, of the Amenti, is always written,
in hieroglyphic characters, representing a crouching
leopard' with an eye above it. It is also well known
'that the priests of Osiris wore a leopard skin as their
ceremonial dress.

Now, Chaacmol reigned with his sister Moo, at Chichen-
Itza, in Mayab, in the land of the West for Egypt. The
name Chaacmol means, in Maya, a Spotted tiger, a
leopard; and he is represented as such in all his totems
in the sculptures on the monuments ; his shield being
made of the skin of leopard, as seen in the mural
paintings.

Osiris, in Egypt, is a myth. Chaacmol, in Mayab, a re-
ality. A warrior whose mausoleum I have opened; whose
weapons and ornaments of jade are in Mrs. Le Plongeon's
possession ; whose heart I have found, and sent a piece
of it to be analysed by professor Thompson of Worcester,
Mass.; whose effigy, with his name inscribed on the tablets
occupying the place of the ears, forms now one of the
most precious relics in the National Museum of Mexico.

Isis was the wife and sister of Osiris. As to the ety-
mology of her name the Maya affords it in IOIN — the
younger sister. As Queen of the Amenti, of the West,
she also is represented in hieroglyphs by the same char-
acters as her husband— a leopard, with an eye above,
and the sign of the feminine gender an oval or egg. But
as a goddess she is always portrayed with wings ; the
vulture being dedicated to her; and, as it were, her totem.

Moo the wife and sister of Chaacmol was the Queen
of Chichen. She is represented on the Mausoleum of
Chaacmol as a Macaw (Moo in the Maya language); also
on the monuments at Uxmal: and the chroniclers tell us
that she was worshiped in Izainal under the name of
Kinich-Kdkmb ; reading from right to left the fiery
macaw with eyes like the sun.

Their protecting spirit is a Serpent, the totem of their
father CAN. Another Egyptian divinity, Apap or Apop,
is represented under the form of a gigantic serpent
covered with wounds. Plutarch in his treatise, De
Iside et Osiride, tells us that he was enemy to the sun.

TYPHO was the brother of Osiris and Isis; for jealousy,
and to usurp the throne, he formed a conspiration and
killed his brother. He is said to represent in the Egyp-
tian mythology, the sea, by some; by others, the sun.

AAK (turtle) was also the brother of Chaacmol and
Mod. For jealousy, and to usurp the throne, he killed
his brother at treason with three thrusts of his spear in
the back. Around the belt of his statue at Uxmal used
to be seen hanging the heads of his brothers CAY and
CHAACMOL, together with that of Moo ; whilst his feet
rested on their flayed bodies. In the sculpture he is
pictured surrounded by the Sun as his protecting spirit.
The escutcheon of Uxmal shows that he called the place
he governed the land of the Sun. In the bas-reliefs of
the Queen's chamber at Chichen his followers are seen
to render homage to the Sun ; others, the friends of
Moo, to the Serpent. So, in Mayab as in Egypt, the Sun
and Serpent were inimical. In Egypt again this enmity
was a myth, in Mayab a reality.

ABOEKIS was the brother of Osiris, Isis and Typho.
His business seems to have been that of a peace-maker.

CAY was also the brother of CTiaacmol, Mod and Aac.
He was the high pontiff, and sided with Chaacmol and
Moo in their troubles, as we learn from the mural paint-
ings, from his head and flayed body serving as trophy
to Aac as I have just said.

In June last, among the ruins of Uxmal, I discovered
a magnificent bust of this personage; and I believe I know
the place where his remains are concealed.

NEPHTHIS was the sister of Isis, Osiris, Typho, and
Aroeris, and the wife of Typho; but being in love with
Osiris she managed to be taken to his embraces, and she
became pregnant. That intrigue having been discovered

by Isis, she adopted the child that Nephthis, fearing the
anger of her husband, had hidden, brought him up as her
own under the name of Anubis. Nephthis was also
called NIKE by some.

NIC or NICTE was -the sister of CTiaacmol, Mod, Aac,
and Cay, with whose name I find always her name as-
sociated in the sculptures on the monuments. Here the
analogy between these personages would seem to differ,
still further study of the inscriptions may yet prove the
Egyptian version to contain some truth. Nic or Nicte
means flower ; a cast of her face, with a flower sculp-
tured on one cheek, exists among my collections.

We are told that three children were born to Isis and
Osiris : Horus, Macedo, and Harpocrates. Well, in the
scene painted on the walls of Chaacmol's funeral cham-
ber, in which the body of this warrior is represented
stretched on the ground, cut open under the ribs for the
extraction of the heart and visceras, he is seen sur-
rounded by his wife, his sister Nic, his mother Zoo, and
four children.

I will close these similes by mentioning that TTioth
was reputed the preceptor of Isis ; and said to be the
inventor of letters, of the art of reckoning, geometry,
astronomy, and is represented in the hieroglyphs under
the form of a baboon (cynocephalus). He is one of the
most ancient divinities among the Egyptians. He had
also the office of scribe in the lower regions, where he was
engaged in noting down the actions of the dead, and pre-
senting or reading them to Osiris. One of the modes of
writing his name in hieroglyphs, transcribed in our
common letters, reads Nukta; a word most appro-
priate and suggestive of his attributes, since, accord-
ing to the Maya language, it would signify to
understand, to perceive, Nuctah: while his name
Thoth, maya thot means to scatter flowers ; hence
knowledge. In the temple of death at Uxmal, at the
foot of the grand staircase that led to the sanctuary,
at the top of which I found a sacrificial altar, there were

six cynocephali in a sitting posture, as Thoth is repre-
sented by the Egyptians. They were placed three in a
row each side of the stairs. Between them was a plat-
form where a skeleton, in a kneeling posture, used to be.
To-day the cynocephali have been removed. They are in
one of the yard of the principal house at the Hacienda of
Uxmal. The statue representing the kneeling skele-
ton lays, much defaced, where it stood when that ancient
city was in its glory.

In the mural paintings at Chichen-Itza, we again find the
baboon (Cynocephalus) warning Moo of impending danger.
She is pictured in her home, which is situated in the midst
of a garden, and over which is seen the royal insignia. A
basket, painted blue, full of bright oranges, is symbolical
of her domestic happiness. She is sitting at the door.
Before her is an individual pictured physically deformed,
to show the ugliness of his character and by the flatness
of his skull, want of moral qualities, (the proving that the
learned men of Mayab understood phrenology). He is in
an persuasive attitude ; for he has come to try to seduce
her in the name of another. She rejects his offer: and, with
her extended hand, protects the armadillo, on whose shell
the high priest read her destiny when yet a child. In a
tree, just above the head of the man, is an ape. His hand
is open and outstretched, both in a warning and threat-
ening position. A serpent (can\ her protecting spirit, is
seen at a short distance coiled, ready to spring in her de-
fense. Near by is another serpent, entwined round the
trunk of a tree. He has wounded about the head another
animal, that, with its mouth open, its tongue protruding,
looks at its enemy over its shoulder. Blood is seen
oozing from its tongue and face. This picture forcibly
recalls to the mind the myth of the garden of Eden. For
here we have the garden, the fruit, the woman, the
tempter.

As to the charmed leopard skin worn by the African
warriors to render them invulnerable to spears, it would
seem as if the manner in which Chaacmol met his

death, by being stabbed with a spear, had been known
to their ancestors ; and that they, in their superstitious
fancies, had imagined that by wearing his totem, it would
save them from being wounded with the same kind of
weapon used in killing him. Let us not laugh at such
a singular conceit among uncivilized tribes, for it still pre-
vails in Europe. On many of the French and German
soldiers, killed during the last German war, were found
talismans composed of strips of paper, parchment or
cloth, on which were written supposed cabalistic words
or the name of some saint, that the wearer firmly believed
to be possessed of the power of making him invulnerable.

I am acquainted with many people — and not ignorant—
who believe that by wearing on their persons rosaries,
made in Jerusalem and blessed by the Pope, they enjoy
immunity from thunderbolts, plagues, epidemics and
other misfortunes to which human fiesh is heir.

That the Mayas were a race autochthon on this western
continent and did not receive their civilization from Asia
or Africa, seems a rational conclusion, to be deduced
from the foregoing FACTS. If we had nothing but their
name to prove it, it should be sufficient, since its etymol-
ogy is only to be found in the American Maya language.

They cannot be said to have been natives of HindostaUj
since we are told that, in very remote ages, Maya, a
prince of the Davanas, established himself there. We
do not find the etymology of his name in any book
where mention is made of it. We are merely told that
he was a wise magician, a great architect, a learned as-
tronomer, a powerful Asoura (demon), thirsting for bat-
tles and bloodshed: or, according to the Sanscrit, a God-
dess, the mother of all beings that exist — gods and men.

Very little is known of the Mayas of Afghanistan, ex-
cept that they call themselves Mayas, and that the
names of their tribes and cities are words belonging to
the American Maya language.

Who can give the etymology of the name Magi, the
learned men amongst the Chaldees. We only know

that its meaning is the same as Maya in Hindostan :
magician, astronomer, learned man. If we come to
Greece, where we find again the name Maia, it is men-
tioned as that of a goddess, as in Hindostan, the mother
of the gods : only we are told that she was the daughter
of Atlantis — born of Atlantis. But if we come to the
lands beyond the waters of the Atlantic Ocean, then we
find a country called MAYAB, on account of the porosity
of its soil; that, as a sieve (Mayab), absorbs the water in
an incredibly short time. Its inhabitants took its name
from that of the country, and called themselves Mayas.
It is a fact worthy of notice, that in their hieroglyphic
writings the sign employed by the Egyptians to signify
a Lord, a Master, was the image of a sieve. Would not
this seem to indicate that the western invaders who sub-
dued the primitive inhabitants of the valley of the Nile,
and became the lords and masters of the land, were peo-
ple from MAYAB; particularly if we consider that the
usual character used to write the name of Egypt was the
sieve, together with the sign of land ?

We know that the Mayas deified and paid divine
honors to their eminent men a-nd women after
their death. This worship of their heroes they un-
doubtedly carried, with other customs, to the countries
where they emigrated; and, in due course of time, estab-
lished it among their inhabitants, who came to forget that
MAYAB was a locality, converted it into a personalty: and
as some of their gods came from it, Maya was consid-
ered as the Mother of the Gods, as we see in Hindostan
and Greece.

It would seem probable that the Mayas did not receive
their civilization from the inhabitants of the Asiatic pe-
ninsulas, for the religious lores and customs they have in
common are too few to justify this assertion. They
would simply tend to prove that relations had existed
between them at some epoch or other ; and had inter-
changed some of their habits and beliefs as it happens,
between the civilized nations of our days. This appears

to be the true side of the question; for in the figures
sculptured on the obelisks of Copan the Asiatic type is
plainly discernible; whilst the features of the statues
that adorn the celebrated temples of Hindostan are, be-
yond all doubts, American.

The FACTS gathered from the monuments do not sus-
tain the theory advanced by .many, that the inhabitants
7)f tropical America received their civilization from Egypt
and Asia Minor. On the contrary. It is true that I have
shown that many of the customs and attainments of the
Egyptians were identical to those of the Mayas ; but
these had many religious rites and habits unknown to
the Egyptians; who, as we know, always pointed towards
the West as the birthplaces of their ancestors, and wor-
shiped as gods and goddesses personages who had lived,
and whose remains are still in MAYAB. Besides, the
monuments themselves prove the respective antiquity of
the two nations.

According to the best authorities the most ancient
monuments raised by the Egyptians do not date further
back than about 2,500 years B. C. Well, in Ake, a city
about twenty-five miles from Merida, there exists still
a monument sustaining thirty-six columns of Tcatuns.
Each of these columns indicate a lapse of one hundred
and sixty years in the life of the nation. They then
would show that 5,760 years has intervened between the
time when the first stone was placed on the east corner
of the uppermost of the three immense superposed plat-
forms that compose the structure, and the placing of the
last capping stone on the top of the thirty-sixth column.
How long did that event occur before the Spanish con-
quest it is impossible to surmise. Supposing, however,
it did take place at that time ; this would give us a lapse
of at least 6,100 years since, among the rejoicings of the
people this sacred monument being finished, the first
stone that was to serve as recprd of the age of the nation,
was laid by the high priest, where we see it to-day. I
will remark that the name AKE is one of the Egyptians'

divinities, the third person of the triad of Esneh; always
represented as a child, holding his linger to his mouth.
AKE also means a reed. To-day the meaning of the
word is lost in Yucatan.

Cogolludo, in his history of Yucatan, speaking of the
manner in which they computed time, says :

uThey counted their ages and eras, which they in-
" scribed in their books every twenty years, in lustrums
" of four years. * * * When five of these lustrums
" were completed, they called the lapse of twenty years
u Tcatun, which means to place a stone down upon an-
" other. * * * In certain sacred buildings and in
" the houses of the priests every twenty years they
" place a hewn stone upon those already there. When
" seven of these stones have thus been piled one over the.
" other began the ATiau katun. Then after the first lus-
" trum of four years they placed a small stone on the
" top of the big one, commencing at the east corner; then
u after four years more they placed another small stone
" on the west corner ; then the next at the north; and
" the fourth at the south. . At the end of the twenty
u years they put a big stone on the top of the small ones:
" and the column, thus finished, indicated a lapse of one
u hundred and sixty years."

There are other methods for determining the approxi-
mate age of the monuments of Mayab :

1st. By means of their actual orientation; starting from
the fact that their builders always placed either the faces
or angles of the edifices fronting the cardinal points.

2d. By determining the epoch when the mastodon be-
came extinct. For, since Can or his ancestors adopted
the head of that animal as symbol of deity, it is evident
they must have known it ; hence, must have been con-
temporary with it.

3d. By determining when, through some great cata-
clysm, the lands became separated, and all communica-
tions between the inhabitants of Maydb and their colo-
nies were consequently interrupted. If we are to credit

what Psenophis and Sonchis, priests of Heliopolis and
Sais, said to Solon "that nine thousand years before, the
visit to them of the Athenian legislator, in consequence
of great earthquakes and inundations, the lands of the
West disappeared in one day and a fatal night," then we
may be able to form an idea of the antiquity of the ruined
cities of America and their builders.

Reader, I have brought before you, without comments,
some of the FACTS, that after ten years of research, the
paintings on the walls of CJiaacmol ]s funeral chamber,
the sculptured inscriptions carved on the stones of the
crumbling monuments of Yucatan, and a comparative
study of the vernacular of the aborigines of that country,
have revealed to us. I have no theory to offer. Many
years of further patient investigations, the full interpre-
tation of the monumental inscriptions, and, above all, the
possession of the libraries of the learned men of Mayab,
are the sine qua non to form an uncontrovertible one,
free from the speculations which invalidate all books
published on the subject heretofore.

If by reading these pages you have learned something
new, your time has not been lost ; nor mine in writing
them.

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Full text of "Vestiges of the Mayas, or, Facts tending to prove that communications and intimate relations must have existed, in very remote times, between the inhabitants of Mayab and those of Asia and Africa"

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