Chapter III: Part 3

[The father of Temugin was the founder of the =Yuen= dynasty, or at all events an ancestral king. He is generally called Yisukai or Pysukai Behadur, but such is a mere title, signifying "9th hero," and not a proper name at all. Some lucid commentators will positively tell us that it was not the father of Jenghiz Khan, but his 9th father or ancestor, who was the God. But with such hair-splitting we need not concern ourselves. Enough to note the uplifting, psychological effect or result of faith or belief in divine aid or protection. No wonder David exclaims: "Thy rod and Thy staff, they comfort me."

[In the case of the Tartars, the results of their exalted faith were indeed surprising. The Crusades of the Christians had proved a failure. Jerusalem had passed from their hands. Richard, King of England, had been taken prisoner. The Moslems, according to Gibbon, were preparing for the invasion of Europe. Their brethren were actually intrenched in the heart of Spain. Enraged against western nations for the long war waged against their power, armies were gathering for the conquest and plunder of Christendom. The crescent instead of the cross, says Gibbon, was to glitter on the spire of St. Paul's.

[But at this very juncture, Jenghiz Khan and his followers came pouring forth from the wilds of Tartary. The Sultan felt secure within his line of fortified cities which hitherto had repelled every assault. But the Tartarean host--led by warriors of the race from Irkena Kon--overthrew the Moslems in every encounter. They ransacked the provinces and gave the cities to the flames. And the children or successors of the conqueror completed the work which he had begun. Bagdad which for ages had successfully defied the invading, crusading armies of Europe, was destroyed, and an end put to the Caliphate so long enthroned within its historic walls. The conquest of China was completed by Kublai Khan, and an empire formed which stretched from the Indian Ocean to the Arctic, and from the Pacific to the Mediterranean Sea.]

Even traditions of tribes that most certainly remained behind in Arizona and consequently did not disappear in company with the mysterious =Mu= or Mo-te, declare that he was an agent of Providence. He was the "equal" of the "Great Spirit" and "was often considered identical with the Sun" (n. 87.) Had he remained in Arizona, his son in due time might have claimed divine descent through his father the demigod.

CHINESE KNOWLEDGE OF THE PIMO DEMIGOD.

But if the =Mu-te= (or =Te-Mu=,) builder or ruler of fortresses in the region of Pimo and the Grand Canyon, was identical with our Pimo =Mu-te=, he should be referred to as semi-divine, in the Chinese record.

And so he actually is. Even here the evidence does not fail. But conception of the little sun-child did not occur on the well watched or guarded hilltop at Pimo. It was in a green wilderness noted for its hay or grass and butchering of beasts, that a phantasm approached the female--and so on.

Fortunately we can turn away from this particular account of the visit of incubus, seeing that the necessary information is more conveniently furnished elsewhere (n. 88.) The name of a mountain, which may or may not have been far indeed from the Grand Canyon, is furnished, and we are informed that =Shao Hao= dwelt (=ku=) there (=chi=.) In addition he is called a sovereign (=ti= or =te=) and a =shan=.

Now this term, =shan=, according to Williams (p. 737,) stands for "the gods, the divinities, a god, a supernatural good being; divine; spiritual, as being higher than man; godlike, wonderful, superhuman; to deify.

The =Shao Hao= (or =Mu-ti=) is a =shan= or god.

A god! say the Chinese.

A god! say the Indians.

Taking the account as it stands, it appears that an incarnated god (in the shape of the =Shao Hao Mu=) was at one time within the Grand Canyon (which still retains his "lute.")

Notice that the "country contiguous to the mighty chasm is called the "Shao Hao's country."

Next observe that the vast chasm (or =ta-hoh=) is itself called the Great Canyon of the Incarnated God (or =Keang Shang=.) =Shang= stands for "Heaven" or supreme;" and Keang signifies "to descend from a higher level, to come from the sky, to fall as rain, to come into the world as Christ did" (Williams.) The contiguous country is named in honor of the =Shao Hao=, or sun-child, who is called a =shan= or god. And "=Keang Shang's= ta-hoh" or great Canyon is also named in honor of this =shan= or god--this incarnated god.

And here, "in the region beyond the Eastern Sea," the land is ringing with his name. He was =Mu= or =Mo-te= and a builder of forts, and above and beyond all this he was an incarnation of the Great Spirit!

"The name, at this moment, is as familiar to every Indian, Apache and Navajoe as that of our Savior or Washington is to us" (n. 89.)

Bancroft says: "Under restrictions, we may fairly regard him as the Melchizedek, the =Moses=, and the Messiah of the Pueblo desert-wanderers from an Egypt that history is ignorant of, and whose name even tradition whispers not."

A Messiah and Demigod! say the Chinese.

A Messiah and Demigod! say Americans.

Bancroft, says, that according to Indian paintings or traditions, the Messiah or Demigod of Pueblo tradition had red or yellow hair.

Then Mo was a white man and his mother a white woman.

Such a conclusion agrees completely with the teaching of the ancient Chinese book just quoted. We are informed with reference to a certain mountain, that: =Ki= (the) =shan= (god or spirit) =poh= (white) =ti= (sovereign) =Shao hao= (little sun-child) =ku= (dwelt) =chi= (there).

Next appears a comment stating in the plainest possible terms that =Shao Hao= of the =Kin Tien= dynasty was a virtuous or excellent ruler.

The =Shao Hao= who was at the Ta-hoh or Great Canyon is here called a =White King=.

Mons. Rosny, in his French translation, declares that the divine or superhuman =Shao Hao= was "l'empereur Blanc." (note 90.)

One well known writer and archaeologist says with reference to the builders of some structures in the Pimo region, that there is "reason to suppose that they were a light-skinned people. At least one red-haired skull and one with still lighter hair were found. Hair has been but rarely found not over a half dozen times in all. In three cases it was black." (note 91.)

According to aboriginal testimony, 800 years have rolled by since the time of burial, and hair has lingered on but few of the heads it once adorned. But when discovered it is seen to be quite different from the hair of the Indians.

Those interested in the subject of the Cliff-dwellers should study the accurate reports of the Ethnological Bureau and also the writings of Editor Peet the well known "American Antiquarian." These works should be in the libraries of all Americanists.

According to the American Antiquarian, Doctor Birdsall reports that dried bodies have been found in tombs on the Mesa Verde in Arizona and the "hair of the head has been found partly preserved on some mummies. It is said to be of fine texture, not coarse like Indian hair and varying in color from shades of yellowish brown to reddish brown and black" ... The Wetherills exhumed one mummy having a short brownish beard." (note 92.)

We are further informed that mummies have been taken from "a hermetically sealed cave in the Canyon of the Gila River," and two of the bodies were those of women. The females "retain their long, flowing silken hair." The "bodies were covered with highly colored clothes, which crumbled on exposure. Three kinds were saved, and one a deep blue woven in diamond shapes. No implements or utensils were found.... All the consuls and many scientific men inspected the mummies yesterday. Among those present were Henry A. Ward, of Rochester, N. Y., Kate Field, Dr. Harkness, Academy of Sciences." Other Doctors and Professors were present and also "Historian Bancroft." (n. 93.)

In addition to all this, Professor C. L. Webster, the accomplished, painstaking, and trusted scientist of Charles City, Iowa, has unearthed a body whose silent testimony is truly inestimable. In the "Archaeological Bulletin," issued by the International Society of Archaeologists (Madison, Indiana,) for July and September, 1912, we find a photograph of a mummy brought to light by the Professor in a cliff-house on a head stream of the Gila.

The body is that of a child, and its preservation is due to "the chemical elements of the soil," etc.

"The hair on the head of the mummy was of a beautiful dark brown color, and of a soft and silky texture," and "the hair on the head of this mummified child is of the same color and texture (only finer) as that of adults found braided in long plaits in an adjoining room"--Page 78.

The Professor believes that "different races" were here contending for the mastery of the region, and that "one or more of them were driven out (perhaps destroyed) suddenly" (see article 1.)

Another archaeologist says, that "quite recently hieroglyphics were discovered in the Tonto Basin country, depicting the driving out of white people by red men, and local archaeologists have set up a theory that the people who once cultivated these valleys were white. The present Indians have many legends of white men being in their country before the advent of the Spanish conquistodores. Father Marcas Niza, a pious Jesuit, who accompanied Coronado on his march through this section in search of the seven lost cities of Cibola, speaks frequently of allusions made by Indians to white bearded men who were here before" (n. 94.)

[In tracking the missing white race, remember that some of the Toltecs, like the Mayas of Yucatan, compressed the skull in childhood, that they had among them a sprinkling of very large men (quinames,) and that in the wilderness their mode of living would be more like that of Indians than of cultured, civilized people.]

Mons. Charney has argued that the Mexican Toltecs were of a white race, but very foolishly argues (like Baron Humboldt) that the Toltecs marched from Mongolia to Mexico in the 6th century. The illustrious Humboldt has served Archaeology enormously by drawing attention to the absolute and startling identity of the Zodiacal signs of the Manchu Tartars with those of Central America (see Mr. Vining's exceedingly comprehensive and valuable work entitled "An Inglorious Columbus.")

Skilled, scientific archaeologists connected with the Washington Bureau have all along been contending that the cliff or cave dwellings, forts, pueblos, and mounds of North America were constructed by native-born Americans, rather than by Toltecs moving in, say, the 6th century from Tartary to Arizona or Mexico.

Therefore, as the Toltecs (sun-people and architects or builders) were certainly settled in Mexico for some centuries prior to the 11th (when the remnant disappeared,) the ancestors of the pale-faced and cultured people (see Vining's chapter on the "Toltecs") may like ourselves have reached America by crossing the Atlantic. The Greek face, the Celtic face, the Saxon face, and the Jewish or Semitic face are all seen carved on the tottering walls of temples and palaces in Yucatan (see Charney's essays.)

Moving to the Vale of Mexico, the Toltecs tried with more or less success to keep on neighborly terms with the red skinned people. But thoughtless propagation produced more mouths than could be filled--except with human flesh. Open war broke out in the 11th century. The Aztecs or others of the red tribes almost annihilated the Whites; and Topiltzin Quetzalcoatl, the "last" King of the Toltecs fled north from Chapultepec,--the selfsame Chapultepec which in our own day has seen the downfall of Maxmillian and the flight of Diaz.

May not the fair and beautiful Princess at Pimo have belonged to the outcast Mexican royal family? May not her idolized child have inherited titles absurdly out of place among the deserts of Arizona? And may not all the elements in our later Yankee nation have been represented in the pale-faced people that found refuge among the canyons and cliffs of the Colorado? If so, their remote or ancestral fathers and mothers were likewise no less our own.

The curtain of history rises and shows the young Queen of the Builders on a hill top at Pimo. The structures there, according to aboriginal testimony were reared about the year 1100,--the very time when the Toltecs disappeared from the Vale of Mexico. And now the ruins are yielding up forms of the females who once tenanted those cliffs and contrived to get plaster and paint with which to adorn the now desolate and trembling walls. And the yellow, brown, or silky black hair on the heads of those women who sought to make their bleak and dreary homes attractive, shows unfailingly their race. Even an ostrich might see it!

Mons. Charney declares that the Toltecs expelled from Mexico in the 11th century were scholars, artists, astronomers, and philosophers. And their sisters were certainly no less cultured and refined.

Now, the Shan Hai King states that in "the region beyond the Eastern Sea" there is (or was) a "Country of Refined Gentlemen."

And Charney argues that "a gentle race were the Toltecs, preferring the arts to war."

Refined and Gentle--men, says Charney.

Refined Gentlemen, says the Shan Hai King.

Certain comments collected by Jin Chin Ngan, and unnoticed in Mr. Vining's translation (p. 657), connect the Refined Gentlemen with pyramids (=k'iu=) and even declare that their dwellings were on mounds (=ling=).

And Charney says: "Now, the first thing that we find at the houses of Tula is an example of a mode of building entirely new and curious. The prevailing tendency of the Toltec is to place his dwellings and his temples likewise upon eminences and pyramids."

They lived upon Mounds, says Charney.

They lived upon Mounds, says the Shan Hai King.

"They are very gentle, and do not quarrel. They have fragrant plants. They have a flowering-plant which produces blossoms in the morning that die in the evening.

The Chinese account calls this vegetable production the =Hwa= plant, and as =Hwa= stands for "glory" (see Williams' Chinese dict.) it is apparent that the "Morning Glory" is referred to.

Botanist Wood says: "This =glorious= plant is a =native= of Tropical America and now universally cultivated. It is also nearly naturalized with us." (in the United States.)

"The flowers are ephemeral. Beginning to open soon after midnight, they greet the Sun at his rising, arrayed in all their =glory=" (=Hwa=) "and before he reaches the meridian, fold their robes and perish. But their work is done, and their successors, already in bud, will renew the gorgeous display the following morning."--P. 182.

Such a flower might be held to symbolize the fleeting glory of the generations which had lived and died in Central America. It still climbs about the temples of the Sun, saluting its divinity with a smile, and then falling prostrate among the desolate and forsaken altars. It may often be seen twining its arms around the monuments of a buried Past, or pressing its lips to the dust of the vanished race it so speedily follows.

It lives but a day, says the American botanist.

It lives but a day, says the Shan Hai King.

Surely the works in Arizona are worthy of the exiled Toltecs.

One of the ancient stone structures, on a northern feeder of the Gila, is so strong, commodious, and so impregnably planted that by universal consent it is called a Castle. And because the Indian tribes persist in ascribing its construction to =Mu= or =Mo-te= it is known as "Montezuma's Castle." The Ethnological Bureau has interested itself in the preservation of this impressive work of the so-called Cliff-dwellers, and our Government has taken charge of it as a "National Monument." And =Ari-zona= is named in honor of the =Ari= or "Maiden"--the legendary Queen of the Pimo =zona= or Pimo valley. The mother referred to in the ancient Chinese record is thus remembered in the title of a Yankee sister State.

Her idolized son is said to have governed Forts, and in the vicinity of the Castle we find a number of forts. Dr. Fewkes says: "The =forts= were built on the summits, ... and it is an instructive fact in this connection that one rarely loses sight of one of these hill =forts= before another can be =seen=." An "approaching foe" could be discerned and "smoke signals" would warn field-workers "to retreat to the =forts= for protection."--28th Rept. Bur. Amer. Ethnol., p. 207. (Read also connected pages for information relating to the forts and their builders. The same or an allied people erected also houses in natural caves or excavated them in soft rock."--P. 219. The latter--the excavated dwellings are noticed in Asiatic books and will be dealt with in next pamphlet--if such is ever written.)

We have found the "Forts" and also Pimo (or Pima as some pronounce the name) with its Princess and her child. And have we not found the Gulf and Canyon referred to by the departed Ancients. Have we not found everything except perhaps the abandoned imperial Lute? And even it may yet be recovered. Let it be dug for at the Cliff of the Harp. Perhaps it may yet be resurrected--

"A Harp that in darkness and silence forsaken
Has slumbered while ages rolled slowly along,
Once more in its own native land may awaken
And pour from its chords all the raptures of song.

"Unhurt by the dampness that o'er it was stealing,
Its strings in full chorus, resounding sublime,
May 'rouse all the ardor of patriot feeling
And gain a bright wreath from the relics of time."

APPENDIX

(Note 1) see Mr. Vining's "An Inglorious Columbus," p. 659. (2) =Jin-Chin Ngan's= comment in 14th Book of the Shan Hai King. (3) Kane's work. (4) Van Troil's "Iceland," 1, 643: Headley's "Island of Fire," p. 100. (5) Dr. Le Plongeon's "Queen Moo," xl, xlii, 175. (6) Vining, 182, 659, 666. (7) Vining; 182. (8) Vining, 659. (9) Vining, 659. (10) see index for essays collected by Mr. Vining. (11) see Chinese version of Shan Hai King, with Jin-chin-ngan's notes, (the latter being omitted in Mr. V.'s translation, p. 661.) (12) see either the =Shan Hai King=, book 14, or the translation of same. (13) Vin. 661. (14) Mark Twain's "Roughing It," p. 101. (15) Lieut. Ives' Report, Pt. 1, p. 23. (16) Powell's Report. (17) Scribners' Mag. Nov. 1890. (18) R. R. Co.'s Handbook on "Colorado." (19) Powell's Report.

(Note 20) Stanton in Scribners' Mag. Nov. 1890. (21) Mr. F. A. Ober. (22) (compare Mr. Vining's translations with original Chinese statement.) (23) =Jin-Chin-ngan's= note (never hitherto translated into English.) (24) Dunraven's "Great Divide." (25) Vin. 647. (26) Powell's Report, 29, 35, 86. (27) Powell, 32, 71. (28) Vin. 532. (29) Stanton. (30) Mr. Clampitt's "Echoes from the Rocky Mts." 218. (31) Powell, p. 30. (32) "Glimpses of America" (Phila. 1894) p. 80. (33) Stanton. (34) "Glimpses." 78. (35) Powell, 16, 30. (36) Ives. Pt. I, 28; ii, p. 8. (37) Powell, 63, 86. (38) "Glimpses," 78. (39) Ives, 42.

(Note 40) =Ives'= Rept., Pt. I, p. 73. (41) F. A. Ober in Brooklyn =Times=, June 19, 1897. (42) Sitgreaves, 17. (43) Ives, 66. (44) Ives, III, 49. (45) Powell, 125. (46) "Glimpses of Amer." 78. (47) Glimpses," 83. (48) Powell, 55, 60, 70. (49) Dellenbaugh's "Canyon Voyage," 139. (50) Powell, 65, 76. (51) G. W. James's "Wonders of the Colorado Desert," 30. (52) Murphy's "Three Wonderlands," 137. (53) Powell, 35, 63, 86, 90. (54) Piexot's "Romantic California," 67, 144, 148. (55) Ives. 23. (56) Sacred Mysteries of the Mayas", 90. (57) "Glimpses of Amer." p. 82. (58) F. A. Ober in the Brooklyn =Times=, June 19, '97. (59) Appleton's "New Amer. Cyc." Article Colorado.

(Note 60) Sitgreaves' report, p. 17. (61) Ives, 107. (62) Sitgreaves, p. 18. (63) Dellenbaugh's "Canyon Voyage," 255. (64) Powell's Report. (65) Powell, 34, 35, 124, 125. (66) Smithson. Ethnol. "Bulletin," No. 51, p. 18. (67) Powell, 125. (68) Ethnological "Bulletin," No. 51, pp. 14, 15. (69) Bulletin, No. 51, p. 19. (70) Johnson's Journal in Emory's "Reconn. of N. Mex.," etc., 598-9. (71) Appletons' "New Am. Cyc." Article "Casas Grandes." (72) L. B. Prince's "New Mex.," p. 24. (73) Elliott Cones 'Comments on Garces' Diary, p. 94. (74) Encyc. Americana, vol. X. (75) Vining, 411. (76) see 28th character from last in note by Jin Chin Ngan preceding assertion in text that the Canyon has a beautiful mountain (Vining, 661.) (77) Morrison, IV, p. 601. (78) =Jin Chin Ngan=. (79) Murphy's "Three Wonderlands," 152.

Note (80) Amer. Cyc. IV, p. 50. (81) Bancroft's "Native Races," IV, 620. (82) New Internat. Encyc. XIII. (83) Penny Cyc. Article "Mexico," p. 163. (84) Bancroft's "Native Races." (85) Emory, p, 83. (86) Prince's N. Mex. 24. (87) Prince's N. M. 24-6. (88) The =Shan Hai King=, Book II, section III, 14th mountain. (89) Emory, 64. (90) Shan Hai King, p. 83. (91) Mr Spears in N. Y. =Sun=. Sept. 3, 1893. (92) =Amer. Antiquarian=, May, 1892. (93) N. Y. =World=, Oct. 1887. (94) N. Y. =Recorder=, Feb. 19, 1893.

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TRANSCRIBER'S NOTE: All apparent printer's errors retained.

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