The Chinese In Mexico In The Fifth Century.
The reader who would ascertain by the map whether it was likely that at an early period intercourse could have taken place between Eastern Asia and Western America, will have no difficulty in deciding on the geographical possibility of such transit. At Behring's Straits only forty miles of water intervene between the two continents, while routes by the Aleutian Islands, or through the Sea of Ochotsk, present no great difficulties, even to a timid navigator. And the Chinese and Japanese of earlier ages were by no means timid in their voyages. It is only within two centuries that their governments, alarmed by the growing power of the Western world, and desirous of keeping their subjects at home, prohibited the construction of strictly sea-worthy and sea-faring vessels. Even within the memory of man, Japanese junks have been driven to the California coasts.
Impressed by the probability of such intercommunication, Johann Friedrich Neumann, a learned German Orientalist, while residing in China, during the years 1829-30, for the purpose of collecting Chinese works, after investigating the subject, published its results in a work, subsequently translated by me, under his supervision. Among the first results of his inquiries, was the fact that 'during the course of many centuries, the Chinese acquired a surprisingly accurate knowledge of the north-east coast of Asia, extending, as their records in astronomy and natural history prove, to the sixty-fifth degree of latitude, and even to the Arctic Ocean.' From the Chinese Book of Mountains and Seas, it appears that the Esquimaux and their country were well known to the Chinese, and that in the sixth century, natives of the North and of the islands bordering on America, came with Japanese embassies to China. When it is borne in mind that the early Chinese geographers and astronomers determined on the situations of these northern regions, with an accuracy which has been of late years surprisingly verified by eminent European men of science, and when we learn that the Year Books or annals of China continually repeat these observations, and that their accounts of the natives of the islands within a few miles of the American shore are as undoubtedly correct as they are minute, we certainly have good reason for assuming that their description of the main land and its inhabitants is well worthy, if not of implicit belief, at least of an investigation by the savans of the Western World. Be it borne in mind, also, that during the first eight centuries of our own Christian era, a spirit of discovery in foreign lands was actively at work all over the East. In the words of Neumann:
'In the first century of our reckoning, the pride and vanity induced by the Chinese social system was partly broken by the progress of Buddhism over all Eastern Asia. He who believed in the divine mission of the son of the King of Kaphilapura, must recognize every man as his brother and equal by birth; yes, must strive (for the old Buddhism has this in common with the Christian religion) to extend the joyful mission of salvation to all the nations on the earth, and to attain this end must suffer, like the type of the God Incarnate, all earthly pain and persecution. So we find that a number of Buddhist monks and preachers have at distant times wandered to all known and unknown parts of the world, either to obtain information with regard to their distant co-religionists, or to preach the doctrine of the Holy Trinity to unbelievers. The official accounts which these missionaries have rendered of their travels, and of which we possess several entire, considered as sources of information with regard to different lands and nations, belong to the most instructive and important part of Chinese literature. From these sources we have derived, in a great degree, that information which we possess regarding North-eastern Asia and the Western coasts of America during centuries which have been hitherto vailed in the deepest obscurity.'
The earliest account, given of extended travels on the North-American continent describes a journey from Tahan or Aloska to a distance, and into a region which indicates the north-west coast of Mexico and the vicinity of San Blas. The following is a literal translation made from the original Chinese report, by Neumann:
'The Kingdom Of Fusang, Or Mexico.
'During the reign of the dynasty Tsi, in the first year of the year-naming[5] 'Everlasting Origin,' (Anno Domini 499,) came a Buddhist priest from this kingdom, who bore the cloister name of Roci-schin, that is, Universal Compassion, (Allgemeins Mitleiden: according to King-tscheu it signifies 'an old name,[6]') to the present district of Hukuang, and those surrounding it, who narrated that 'Fusang is about twenty thousand Chinese miles in an easterly direction from Tahan, and east of the middle kingdom. Many Fusang-trees grow there, whose leaves resemble the Dryanda Cordifolia;[7] the sprouts, on the contrary, resemble those of the bamboo-tree,[8] and are eaten by the inhabitants of the land. The fruit is like a pear in form, but is red. From the bark they prepare a sort of linen, which they use for clothing, and also a sort of ornamented stuff.[9] The houses are built of wooden beams; fortified and walled places a unknown.
'Their Writing And Civil Regulations.
'They have written characters in this land, and prepare paper from the bark of the Fusang. The people have no weapons, and make no wars, but in the arrangements of the kingdom they have a northern and a southern prison. Trifling offenders were lodged in the southern, but those confined for greater offenses in the northern; so that those who were about to receive grace could be placed in the southern prison, and those to the contrary in the northern. Those men and women who were imprisoned for life were allowed to marry. The boys resulting from these marriages were, at the age of eight years, sold for slaves; the girls not until their ninth year. If a man of any note was found guilty of crimes, an assembly was held: it must be in an excavated place, (Grabe.) There they strewed ashes over him, and bade him farewell, as if he were dying. If the offender were one of a lower class, he alone was punished; but when of rank, the degradation was extended to his children and grandchildren. With those of the highest rank it attained to the seventh generation.
'The Kingdom And The Nobles.
'The name of the king is pronounced Ichi. The nobles of the first class are termed Tuilu; of the second, Little Tuilu; and of the third, Na-to-scha. When the prince goes forth he is accompanied by horns and trumpets. The color of his clothes changes with the different years. In the first two of the ten-year cyclus they are blue; in the two next, red; in the two following, yellow; in the two next, red; and in the last two, black.
'Manners And Customs.
'The horns of the oxen are so large that they contain ten bushels, (Schaeffel.) They use them to hold all manner of things. Horses, oxen and stags, are harnessed to their wagons. Stags are used here as cattle are used in the Middle Kingdom, and from the milk of the hind they make butter. The red pears of the Fusang tree keep good throughout the year. Moreover, they have apples and reeds; from the latter they prepare mats. No iron is found in this land; but copper, gold, and silver are not prized, and do not serve as a medium of exchange in the market.
'Marriage is determined upon in the following manner. The suitor builds himself a hut before the door of the house where the one longed for dwells, and waters and cleans the ground every morning and evening. When a year has passed by, if the maiden is not inclined to marry him, he departs; should she he willing, it is completed. When the parents die, they fast seven days. For the death of the paternal or maternal grandfather they lament five days; at the death of elder or younger sisters or brothers, uncles or aunts, three days. They then sit from morning to evening before an image of the ghost, absorbed in prayer, but wear no mourning clothes. When the king dies, the son who succeeds him does not busy himself for three years with state affairs.
'In earlier times these people lived not according to the laws of Buddha. But it happened that in the second year-naming 'Great Light,' of song, (A.D. 458,) five beggar monks, from the kingdom Kipin, went to this land, extended over it the religion of Buddha, and with it his holy writings and images. They instructed the people in the principles of monastic life, and so changed their manners.'
Such is the account of Mexico, as given by the old Buddhist monk Hoei-schin. What is there authentically known of ancient America and its inhabitants which confirms his account?
In the Fusang tree we have, according to the opinion of Neumann, the Agave Americana or Great American Aloe, called by the Indians Maguey, which is remarkably abundant in the plains of 'New-Spain,' and which supplies so many of the wants of its inhabitants even at the present day. An intoxicating drink, paper, thread, ropes, pins, and needles, (from the thorns,) and clothing, are all furnished by it, so that a traveler, observing the ease with which these are obtained, declares that in Mexico the Maguey plant must first be exterminated ere the sloth and idleness which now so generally afflict them, can be checked. Such a curious plant, supplying to such an extent, and so exclusively, so many of the needs of life, would naturally be the first object noted by an explorer.
Very remarkable is the observation that 'in this land no iron is found, and that copper, gold, and silver, are not prized;' from which we may infer that they were known, and probably abundant, and that they 'do not serve as a medium of exchange in the market.' It is needless to point out the fact that this was the case not only in ancient Mexico, but also in Peru, and that these were probably the only countries on the face of the earth where 'the precious metals' were held in such indifference. Be it observed that the monk Hoei-schin says nothing of the abundance of gold and silver; he simply remarks as a curious fact, that they were not used as a circulating medium.
In commenting on this record, Neumann judiciously reminds the reader that the information given by Hoei-schin and other Buddhist travelers, goes back into a period long anterior to the most remote periods alluded to in the wavering legends of the Aztecs, resting upon uncertain interpretations of hieroglyphics. One thing we know, that in America as in Europe, one wave of emigration and conquest swept after another, each destroying in a great measure all traces of its predecessor. Thus in Peru, the Inca race ruled over the lower caste, and would in time have probably extinguished it. But the Incas themselves were preceded by another and more gifted race, since it is evident that these unknown predecessors were far more gifted than themselves as architects. 'Who this race were,' says Prescott, (Conquest of Peru, chap. i. pp. 12, 13, ed. 1847,) 'and whence they came, may afford a tempting theme for inquiry to the speculative antiquarian. But it is a land of darkness that lies far beyond the domain of history.'
But as the American waves of conquest flowed South, it is no extravagant hypothesis to assume that the race of men whom the monk encountered in Mexico may possibly have had something in common with what was afterward found further south, in the land of the Incas. One thing is certain; that there is a singularly Peruvian air in all that this short narrative tells us of the land 'Fusang.' Fortified places, he says, were unknown; and Prescott speaks of the system of fortifications established through the empire as though it had originated—as it most undoubtedly did—with the Incas. Most extraordinary, however, is the remark of the monk, that the houses are built with wooden beams. As houses the world over are constructed in this manner, the remark might seem almost superfluous. It is worth observing that the Peruvians built their houses with wooden beams, and as Prescott tells us, 'knew no better way of holding the beams together than tying them with thongs of maguey.' Now be it observed, that the monk makes a direct transition from speaking of the textile fiber and fabric of the maguey to the wooden beams of the houses—a coïncidence which has at least a color of proof. It may be remarked, by the way, that this construction of houses 'tied up,' was admirably adapted to a land of earthquakes, as in Mexico, and that Prescott himself testifies that a number of them 'still survive, while the more modern constructions of the conquerors are buried in ruins.'
Most strikingly Peruvian is the monk's account of 'the Kingdom and the Nobles.' The name Ichi, is strikingly suggestive of the natural Chinese pronunciation of the word Inca. The stress laid on the three grades of nobles, suggests the Peruvian Inca castes of lower grade, as well as the Mexican; while the stately going forth of the king, 'accompanied by horns and trumpets,' vividly recalls Prescott's account of the journeyings of the Peruvian potentate. The change of the color of his garments according to the astronomical cycle, is, however, more thoroughly in accordance with the spirit of the institutions of the Children of the Sun than any thing which we have met in the whole of this strange and obsolete record. 'The ritual of the Incas,' says Prescott, 'involved a routine of observances as complex and elaborate as ever distinguished that of any nation, whether pagan or Christian. Each month had its appropriate festival, or rather festivals. The four principal had reference to the Sun, and commemorated the great periods of his annual progress, the solstices and equinoxes. Garments of a peculiar wool, and feathers of a peculiar color, were reserved to the Incas. I can not identify the blue, red, yellow, and black, but it is worthy of remark that the rainbow was his special attribute or scutcheon, and that the mere fact that his whole life was passed in accordance with the requisitions of astronomical festivals, and that different colors were reserved to him and identified with him, establishes a strange analogy with the narrative of Hoei-schin.
'Of this subject of the cycles and change of colors corresponding to astronomical mutations, it is worth noting that Montesinos[10] expressly asserts that the Peruvians threw their years into cycles of ten; a curious fact which has escaped the notice of Neumann, who conjectures that 'it may have been a subdivision of the Aztec period, or have even been used as an independent period, as was indeed the case by the Chinese, who term their notations 'stems.' It is worthy of remark,' he adds, 'that among the Mongols and Mantchous these 'stems' are named after colors which perhaps have some relation to the several colors of the royal clothing in the cycles of 'Fusang.' These Tartaric tribes term the first two years of the ten-year cyclus, 'green and greenish,' the two next, 'red and reddish,' and soon, yellow and yellowish, white and whitish, and finally, black and blackish.'
I am perfectly aware that Peru is not Mexico; but I beg the reader to keep in mind my former observation, that Mexico might have been at one time peopled by a race who had Peruvian customs, which in after-years were borne by them far to the South. The ancient mythology and ethnography of Mexico presents, however, a mass of curious identities with that of Asia. Both Mexico and Peru had the tradition of a deluge, from which seven prisoners escaped; in the hieroglyphs of the former country, these seven are represented as issuing from an egg.
It is remarkable that a Peruvian tradition declares the first missionaries of civilization who visited them to have been white and bearded. 'This may remind us,' says Prescott, 'of the tradition existing among the Aztecs, in respect to Quetzalcoatl, the good deity, who, with a similar garb and aspect, came up the great plateau from the East, on a like benevolent mission to the natives.' In like manner the Aesir, children of Light, or of the Sun, came from the East to Scandinavia, and taught the lore of the Gods.
The Peruvian embalming of the royal dead takes us back to Egypt; the burning of the wives of the deceased Incas, reveals India; the singularly patriarchal character of the whole Peruvian policy is like that of China in the olden time; while the system of espionage, of tranquillity, of physical well-being, and the iron-like immovability in which the whole social frame was cast, brings before the reader Japan, as it even now exists. In fact, there is something strangely Japanese in the entire cultus of Peru, as described by all writers.
It is remarkable that the Supreme Being of the Peruvians was worshiped under the names of Pachacomac, 'he who sustains, or gives life to the universe,' and of Viracocha, 'Foam of the Sea,' a name strikingly recalling that of Venus Aphrodité, the female second principle in all ancient mythologies. Not less curious was the institution of the Vestal Virgins of the Sun, who were buried alive if detected in an intrigue, and whose duty it was to keep burning the sacred fire obtained at the festival of Raymi.
'Vigilemque sacraverat ignem
Excubias divûm æternas.'
This fire was obtained as by the ancient Romans, on a precisely similar occasion, by means of a concave mirror of polished metal. The Incas, in order to preserve purity of race, married their own sisters, as did the kings of Persia and other Oriental nations, urged by a like feeling of pride. Among the Peruvians, Mama, signified 'mother,' while Papa, was applied to the chief priest. 'With both, the term seems to embrace in its most comprehensive sense, the paternal relation, in which it is more familiarly employed by most of the nations of Europe.'
It should be borne in mind, that as in the case of the Green Corn festival, many striking analogies can be established between the Indian tribes of North-America and the Peruvians. Gallatin has shown the affinity of languages between all the American nations; at the remote age when the monk visited Mexico, it is possible that the first race which subsequently spread southward occupied the entire north.
Let the reader also remember that while the proofs of the existence or residence of Orientals in America are extremely vague and uncertain, and supported only by coïncidences, (singular and inexplicable as the latter may be,) the antecedent probability of their having come hither, is far stronger than that of the Norse discovery of this country, or even that of Columbus himself. When we see an aggressive nation, with a religious propaganda, boasting a commerce and gifted with astronomers and geographers of no mean ability, (and the accuracy of the old Chinese men of science has been frequently verified,) advancing century after century in a certain direction, chronicling correctly every step made, and accurately describing the geography and ethnography of a certain region, we have no good ground to deny the last advance which their authentic history claims to have made, however indisposed we may be to admit it. One thing, at least, will probably be cheerfully conceded by the impartial reader; that the subject well deserves further investigation, and that it is to be hoped that it will obtain it from those students who are at present so earnestly occupied in exploring the mysteries of Oriental literature.