EXTERNAL EVIDENCES—AMERICAN TRADITIONS AND MYTHOLOGIES.  
Turning from that branch of American antiquities which deals with the extent and location of ruined cities and monuments of the ancient American civilizations to the consideration of American traditions concerning the origin, migrations, cosmogony, and the religion of the people of the western world, we by no means leave behind us the difficulty of divided authorities, and varying opinions. One could not hope, even in an extended work on the subject, to bring order out of the chaos which obtains concerning American traditions and mythologies; therefore, I need say nothing of the futility of attempting it in the few brief chapters which I have resolved to devote to these traditions. But this much must be evident respecting the relationship of the Book of Mormon to American traditions and mythologies, viz., that several epoch-making incidents in the Book of Mormon must have made such indelible impressions upon the mind of the ancient peoples of America that they would be perpetuated in various forms in their traditions. Such incidents, for example, as the Jaredite and Nephite migrations from the old world to the western hemisphere; and since the former colony came directly from the Tower of Babel, it is to be expected that they would bring with them a knowledge of the creation, the fall of man, the flood, the escape of Noah and his family by means of the ark, and the building of the Tower of Babel. Lehi's colony came from Jerusalem, bringing with them the Jewish scriptures, which speak so clearly of the creation, the flood, the escape of Noah, the building of Babel and the confusion of tongues, hence it would be expected that they, too, would have a knowledge of these chief events in the history of man down to this last named event, and a knowledge also of the chief events in the history of Israel down to the time of the departure of Lehi's colony from Jerusalem—six hundred years B. C. It is but a reasonable expectation, I say, that these things would be perpetuated in American traditions and mythologies. Are traces of them to be found there? So also as to the signs given on the American continent of Messiah's birth; and certainly as to the signs of his crucifixion, witnessed by the terrible cataclysms which continued in the western hemisphere during three hours, followed by three days of awful darkness. Also some trace in their traditions would be found of Messiah's personal advent on the American continent to the survivors of those events. So, too, would the recollection of the golden age of peace and plenty which followed Messiah's advent, and the promise of Messiah's return at some future time—some memory of all this would most likely be perpetuated in native traditions. And while both traditions and mythologies may be regarded as troubled pools which, like mirrors shattered into a thousand fragments, distort into fantastic shapes the objects on their banks, still there is a basis of truth in them; and American traditions and mythologies may yield up something of value in the way of evidence to the truth of the Book of Mormon. Surely we would be greatly disappointed if this turned out not to be the case, for the historical incidents referred to in the Book of Mormon are so impressive that they would be found to live in the traditions of the people, whatever became of their written records. As remarked by H. H. Bancroft:
 
Every trace of the circumstances that give rise to a tradition is soon lost, although the tradition itself in curiously modified forms is long preserved. Natural convulsions, like floods and earthquakes, famines, wars, tribal migrations, naturally leave an impression on the savage mind which is not easily effaced, but the fable in which the record is embodied may have assumed a form so changed and childish that we pass over it today as having no historical value, seeking information only in an apparently more consistent tale, which may have originated at a recent date from some very trivial circumstances. * * * * * But the traditions of savages, valueless by themselves for a time more remote than one or two generations, begin to assume importance when the events narrated have been otherwise ascertained by the records of some contemporary nation, throwing indirectly much light on history which they were powerless to reveal.[1]
 
Accepting as reasonable these reflections, I wish to add that having in part the written records of the people among whom the events happened of which the traditions treat, we are in possession of that which makes these traditions assume the importance to which our author alludes. And while the record referred to—the Book of Mormon—gives the necessary importance to the traditions, the traditions bear testimony to the truth of the record at many points.
 
It should be remembered, however, that such were the conditions existing among the Lamanites after their triumph at Cumorah, that everything is confused and distorted into most fantastic shapes and relations by the idle speculations and vain imaginings of half, and sometimes wholly, barbarous minds, often bent on concealing or supplanting the truth by their fabulous inventions.
 
The limits of this work will not permit anything like an extended investigation of the field proposed. I shall merely take up the most important facts and historical events of the Book of Mormon, and seek confirmation of them in American traditions and myths.
 
I.
 
The Creation.
 
I begin with the creation; and select upon that subject a passage from the book of the Quiches[2] of Guatemala called Popol Vuh, which, I believe, exhibits the fact that the ancient Americans held in their traditions conceptions of creation found in the Jewish scriptures. A word upon the Popol Vuh will be necessary. This is one of the most important of the native American books translated into modern languages. It was found by Dr. Scherzer, in 1854, among the manuscripts of Francisco Ximenez, "a Dominican father of great repute for his learning and his love of truth," who, while fulfilling the duties of his office of curate, in a small Indian town in the highlands of Guatemala, translated this native book into the Spanish language. It was written by one or more Quiches in the Quiche language, but in Roman letters, some time after the Spaniards had occupied Gautemala. The meaning of Popol Vuh is "National Book," or "Book of the People," but the real original "National Book" had been lost, and this was written to replace it. The title of the book, however, is that given to it by the Abbe Brasseur de Bourbourg, who translated it into French; and by Ximenez, who translated it into Spanish. This name, Max Muller says, "is not claimed for it by its author. He [the native author] says that the wrote when the Popol Vuh [that is, the real original National Book of the Quiches, and which this book in question was written to replace] was no longer to be seen. Now, Popol Vuh means the Book of the People, and referred to the traditional literature in which all that was known about the early history of the nation, their religion and ceremonies, was handed down from age to age."[3] Nadaillac, however, says that Popol Vuh may be translated "Collection of Leaves."[4] In the conclusion of a long note on the subject Bancroft says, "We seem justified, then, in taking this document for what Ximenez and its own evidence declare it to be, viz., a reproduction of an older work or body of Quiche traditional history, written because the older work had been lost and was likely to be forgotten; and written by a Quiche not long after the Spanish conquest."[5]
 
As the passage I quote is from Bancroft's abridgment of the Popol Vuh, I give also his brief explanation of the book:
 
Of all American peoples the Quiches, of Guatemala, have left us the richest mythological legacy. Their description of the creation as given in the Popol Vuh, which may be called the national book of the Quiches, is in its rude, strange eloquence and poetic originality, one of the rarest relics of aboriginal thought. Although obliged in reproducing it to condense somewhat, I have endeavored to give not only the substance, but also, as far as possible, the peculiar style and phraseology of the original. It is with this primeval picture, whose simple, silent sublimity is that of the inscrutable past, that we begin:[6]
 
And now the passage on the creation:
 
And the heaven was formed, and all the signs thereof set in their angle and alignment, and its boundaries fixed toward the four winds by the Creator and Former, and Mother and Father of life and existence—he by whom all move and breathe, the Father and Cherisher of the peace of nations and of the civilization of his people—he whose wisdom has projected the excellence of all that is on the earth, or in the lakes, or in the sea.
 
Behold the first word and the first discourse. There was as yet no man, nor any animal, nor bird, nor fish, nor crawfish, nor any pit, nor ravine, nor green herb, nor any tree; nothing was but the firmament. The face of the earth had not yet appeared, only the peaceful sea and all the space of heaven. There was nothing yet joined together, nothing that clung to anything else; nothing that balanced itself, that made the least rustling, that made a sound in the heaven. There was nothing that stood up; nothing but the quiet water, but the sea, calm and alone in its boundaries; nothing existed; nothing but immobility and silence, in the darkness, in the night.
 
Alone also the Creator, the Former, the Dominator, the Feathered Serpent, those that engender, those that give being, they are upon the water, like growing light. They are enveloped in green and blue; and therefore their name is Gucumatz. Lo, now how the heavens exist, how exists also the Heart of Heaven; such is the name of God; it is thus that he is called. And they speak; they consulted together and meditated; they mingled their words and their opinion. And the creation was verily after this wise: Earth, they said, and on the instant it was formed; like a cloud or a fog was its beginning. Then the mountains rose over the water like great lobsters; in an instant the mountains and the plains were visible, and the cypress and the pine appeared. Then was the Gucumatz filled with joy, crying out: Blessed be thy coming, O Heart of Heaven, Hurakan, Thunderbolt. Our work and our labor has accomplished its end.
 
The earth and its vegetation having thus appeared, it was peopled with the various forms of animal life. And the Makers said to the animals: Speak now our name, honor us, as your mother and father; invoke Hurakan, the Lightning-flash, the Thunderbolt, that strikes, the Heart of Heaven, the Heart of the Earth, the Creator and Former, him who begets, and him who gives being, speak, call on us, salute us! So was it said to the animals. But the animals could not answer; they could not speak at all after the manner of men; they could only cluck, and croak, each murmuring after his kind in a different manner. This displeased the Creators, and they said to the animals: Inasmuch as ye can not praise us, neither call upon our names, your flesh shall be humiliated; it shall be broken with teeth; ye shall be killed and eaten.
 
Again the gods took counsel together; they determined to make man. So they made a man of clay; and when they had made him, they saw that it was not good. He was without cohesion, without consistence, motionless, strengthless, inept, watery, he could not move his head, his face looked but one way; his sight was restricted, he could not look behind him; he had been endowed with language, but he had no intelligence, so he was consumed in the water.
 
Again is there counsel in heaven: Let us make an intelligent being who shall adore and invoke us. It was decided that a man should be made of wood and a woman of a kind of pith. They were made; but the result was in no wise satisfactory. They moved about perfectly well, it is true; they increased and multiplied; they peopled the world with sons and daughters, little wooden mannikins like themselves; but still the heart and the intelligence were wanting; they held no memory of their Maker and Former; they led a useless existence, they lived as the beasts lived; they forgot the Heart of Heaven. They were but an essay, an attempt at men; they had neither blood, nor substance, nor moisture, nor fat; their cheeks were shrivelled, their feet and hands dried up; their flesh languished.
 
Then was the Heart of Heaven wroth; and he sent ruin and destruction upon those ingrates; he rained upon them night and day from heaven with a thick resin; and the earth was darkened. And the men went mad with terror; they tried to mount upon the roofs and the houses fell; they tried to climb the trees and the trees shook them far from their branches; they tried to hide in the caves and the dens of the earth, but these closed their holes against them. The bird Xecotcovach came to tear out their eyes; and the Camalotz cut off their head; and the Cotzbalam devoured their flesh; and the Tecumbalam broke and bruised their bones to powder. Thus were they all devoted to chastisement and destruction, save only a few who were preserved as memorials of the wooden men that had been; and these now exist in the woods as little apes.
 
Once more are the gods in council; in the darkness, in the night of a desolate universe do they commune together, of what shall we make man? And the Creator and Former made four perfect men; and wholly of yellow and white maize was their flesh composed. These were the names of the four men that were made: the name of the first was Balam-Quitz; of the second, Balam-Agab; of the third, Muhucutah; and the fourth, Iqi-Balam. They had neither father nor mother, neither were they made by the ordinary agents in the work of creation; but their coming into existence was a miracle extraordinary wrought by the special intervention of him who is preeminently the Creator. Verily, at last, were there found men worthy of their origin and their destiny; verily, at last, did the gods look on beings who could see with their eyes, and handle with their hands, and understand with their hearts. Grand of countenance and broad of limb the four sires of our race stood up under the white rays of the morning star. Sole light as yet of the primeval world—stood up and looked. Their great clear eyes swept rapidly over all; they saw the woods and the rocks, the lakes and the sea, the mountains and the valleys, and the heavens that were above all; and they comprehended all and admired exceeding. Then they returned thanks to those who had made the world and all that therein was: We offer up our thanks, twice—yea verily, thrice! We have received life; we speak, we walk, we taste; we hear and understand; we know, both that which is near and that which is far off; we see all things, great and small, in all the heaven and earth. Thanks, then, Maker and Former, Father and Mother of our life! we have been created; we are.
 
But the gods were not wholly pleased with this thing; Heaven they thought had overshot its mark; these men were too perfect; knew, understood, and saw too much. Therefore there was council again in heaven: What shall we do with man now? It is not good, this that we see; these are as gods; they would make themselves equal with us; lo, they know all things, great and small. Let us now contract their sight, so that they may see only a little of the surface of the earth and be content. Thereupon the Heart of Heaven breathed a cloud over the pupil of the eyes of men, and a veil came over it as when one breathes on the face of a mirror, thus was the globe of the eye darkened; neither was that which was far off clear to it any more, but only that which was near.
 
Then the four men slept, and there was council in heaven: and four women were made, to Balam-Quitze was allotted Caha-Paluma to wife; to Balam-Agab, Chomiha; to Muhucutah, Tzununiha; and to Iqi-Balam, Cakixaha. Now the women were exceedingly fair to look upon; and when the men awoke, their hearts were glad because of the women.
 
Notwithstanding some incongruities in the foregoing passage a comparison of it with the account of creation in Genesis will not fail to convince the thoughtful reader that the Quiche story of the creation, and that of Genesis doubtless had the same origin, and after reading it again and again, as suggested by Max Muller, one must come to the conclusion that "some salient features standing out more distinctly, make us feel that there was a ground work of noble conceptions which has been covered and distorted by an aftergrowth of fantastic nonsense."[7] Indeed, so "startling," as Muller further remarks, are some of the coincidences between the Old Testament and the Q............