LITMIR.BIZ

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and found to his astonishment that the man was a native of the Malay Peninsula. That the Malays bear a strong resemblance to the Chinese is quite true. Dr. Baelz, of the Medical College of Japan, can find no differences between the crania and pelves of the Chinese and Malays. Wallace assures us that even the Malay of Java, when dressed as a Chinese, is not to be distinguished from them, and Peschel classifies the Malays with the Mongoloid people. In these approximate regions one might expect close intermixtures. If resemblances are established between the Japanese and the Eskimo, they would probably have arisen from a circumpolar race which has left its traces on northern peoples the world around. We turn naturally to Japan as the region from which a migration might reasonably have been supposed to take place. Its position on the Asiatic coast with a series of larger and smaller stepping-stones – the Kuriles – to Kamchatka, and thence across the strait to America and seaward, the broad and powerful Japanese current sweeping by its coast and across the Pacific, arrested only by the northwestern coast of America. With these various avenues of approach one might certainly expect evidences of contact in past times. A somewhat extended study in Japan of its prehistoric and early historic remains in the way of shell-heap pottery from the north to the south, much of it of an exceedingly curious character; the later stone implements, many of them of the most extraordinary types; the bronze mirrors, swords, spear points, and the so-called bronze bells; the wide distribution of a curious comma-shaped ornament of stone known as the magatama, with a number of varieties, and many other kinds of objects, leads me to say that no counterpart or even remote parallelism has been found in the western hemisphere. Certain rude forms of decoration of the northern shell-heap pottery of Japan, such as the cord-mark and crenulated fillet, are world-wide in their distribution, and a similar wide dispersal is seen of the rude stone implements and notched and barbed bone and horn. Here, however, the similarity ends. The lathe-turned unglazed mortuary vessels so common in ancient graves in Japan and Korea have equally no counterpart on our western coast. If now we examine the early records of Japan in her two famous works – the Kojiki and Nihonji, which contain rituals, ceremonies, and historical data going back with considerable accuracy to the third and fourth centuries of our era – we shall find many curious details of customs and arts and references to objects which have since been exhumed from burial mounds, yet we look in vain for a similar cult in Mexico or Central America. Turning aside from Japan as an impossible ground in which to trace resemblances, we glance at the unique character of the ancient pottery of Central America, with its representations of natural forms, such as fishes, turtles, frogs, shells, etc., its peculiar motives of decoration in color, and find no counterpart in Asia. The pyramidal rock structure and rounded burial mounds are supposed to have their counterparts in the East, but the pyramidal form is common in various parts of the world, simply because it is the most economical and most enduring type of architecture, and facilitates by its form the erection of the highest stone structures. The rounding dome of an earth mound and the angular side of a rock pyramid are the result of material only.

      If we now turn to China as a possible region from which migrations may have come in the past, we have only to study the historical records of that ancient people to realize how hopeless it is to establish any relationship. Let one study the Ceremonial Usages of the Chinese (1121 B.C. – translated by Gingell), and he will then appreciate the wonderful advancement of the Chinese at that early date – the organized government, the arts, customs, manufactures, and the minute observances and regulations concerning every detail of life. With these records before him he may search in vain for the direct introduction of any art or device described in this old Chinese work. A few similarities are certainly found between the East and the West, but these arise from the identity in man's mental and physical structure. With two legs only, for example, it is found difficult to sit on a seat comfortably in more than a few ways. One may sit with both legs down, with one leg under, with legs crossed à la Turk, or the unconventional way throughout the world with one leg over the other at various angles. It would seem with this limited number of adjustments that any similarities in the attitude of certain stone statues in America and Asia could have but little weight. Prof. F. W. Putnam believes that he has established an Asiatic origin of certain jade ornaments found in Central America. If this conclusion could be sustained, we should then have evidences of contact with an Asiatic people in the stone age, which in itself was one of great antiquity for the Chinese, and one long antedating the origin of Buddhism. In the Chinese work above alluded to the whetstone is mentioned for sharpening swords, and the craft employed in polishing the musical stone. Confucius also refers to the musical stone in his Analects. This is as near as we get to the use of stone eleven hundred years before Christ. It is to the merit of Putnam to have first called attention to the fact that many of the jade ornaments, amulets, etc., of Central America had originally been portions of jade celts. The discovery is one of importance, whatever explanation may be reached as to the origin of the stone. In Costa Rica these celt-derived ornaments have been cut from celts composed of the native rock, and it would seem that these old implements handed down in the family led to their being preserved in the form of beads, amulets, etc., much in the same spirit that animates us to-day in making paper-cutters, penholders, and the like from wood of the Charter Oak, frigate Constitution, and other venerated relics. Among other evidences of contact the existence of the Chinese calendar in Mexico is cited. Dr. Brinton shows, however, that the Mexican calendar is an indigenous production, and has no relation to the calendar of the Chinese. In a similar way the Mexican game of patolli is correlated with the East Indian game of parchesi by Dr. E. B. Tylor. Dr. Stewart Culin, who has made a profound study of the games of the world, and Mr. Frank Hamilton Cushing, the distinguished student of the ethnology of southern North America, are both convinced that this game had an independent origin in various parts of the world. Mexican divisions of time marked by five colors are recognized as being allied to a similar device in China. The application of colors to the meaning of certain ideographs is common in other parts of the world as well. It is important to remark that the colors named include nearly the whole category as selected by barbarous people, and in the use of colors in this way it would be difficult to avoid similarities.

      The evidences of contact in early times must be settled by the comparison of early relics of the two shores of the Pacific. Resemblances there are, and none will dispute them, but that they are fortuitous and have no value in the discussion is unquestionable. As illustrations of these fortuitous resemblances may be cited a tazza from the United States of Colombia having a high support with triangular perforations identical in form with that of a similar object found among the mortuary vessels of Korea, and Greece as well. A curious, three-lobed knob of a pot rim, so common in the shell mounds of Omori, Japan, has its exact counterpart in the shell mounds of the upper Amazon. In the Omori pottery a peculiar curtain-shaped decoration on a special form of jar has its exact parallel in the ancient pottery of Porto Rico. These instances might be multiplied, but such coincidences as are often seen in the identity of certain words are familiar to all students. The account of the land of Fusang appears in the records of the Liang dynasty contained in the Nanshi, or History of the South, written by Li Yen-Shau, who lived in the beginning of the seventh century. It purports to have been told by a monk who returned from the land of Fusang in 499 of our era. This hypothetical region has been believed to be Japan, Saghalin, and Mexico. The record is filled with fabulous statements of impossible animals, trees of impossible dimensions, and is so utterly beyond credence in many ways that it should have no weight as evidence. If it had any foundation in fact, then one might infer that some traveler had entered Saghalin from the north, had crossed to Yeso and Japan, and found his way back to China. His own recollections, supplemented by stories told him by others, would form the substance of his account. The record is brief, but any one familiar with Japan as Klaproth was is persuaded with him that the account refers to Japan and adjacent regions. The twenty thousand li the monk is said to have traveled may parallel his mulberry trees several thousand feet high and his silkworms seven feet long. In a more remote Chinese record, as mentioned by Dr. Gustave Schlegel, the statement is made that the inhabitants had to dig down ten thousand feet to obtain blue tenacious clay for roofing tiles! A number of ardent writers convinced that signs of Chinese contact are seen in the relics of middle America have seized upon this account of Fusang in support of this belief. These convictions have arisen by finding it difficult to believe that the ancient civilizations of Mexico and Peru could have been indigenous. In seeking for an exterior origin in the Fusang account overweight has been credited to every possible resemblance, and all discrepancies

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