The testimony "of migration to the western coast of America from the eastern coast of Asia," Rivero and Tschudi hold to be strong and conclusive; and further "that it explains many facts in America, which long perplexed our archaeologists;" but "it by no means aids us in determining the origin of our earliest population."[[35]] On the same subject Gallatin remarks:
After making every proper allowance, I can see no possible reason that should have prevented those who, after the dispersion of mankind, moved towards the east and northeast from having reached the extremities of Asia and passed over to America within five hundred years after the flood. However small may have been the number of those first emigrants, an equal number of years would have been more than sufficient to occupy in their own way every part of America.[[36]]
Bancroft, quoting the substance of a passage from Sahagun, whom he pronounces one of the best of authorities, says:
Countless years ago the first settlers arrived in New Spain. Coming in ships by sea, they approached a northern port and because they disembarked there it was called Panutla, or Panoaia, "place where they arrived who came by sea," now corruptly called Pantlan (Panuco); and from this port they began to follow the coast, beholding the snowy Sierras and the volcanoes, until they reached the province of Guatemala; being guided by a priest carrying their god, with whom he continually took counsel respecting what they ought to do. They came to settle in Tamoanchan[[37]] where they remained a long time, and never ceased to have their wise men, or prophets, called amoxoaque, which means "men learned in the ancient paintings," [books], who, although they came at the same time, did not remain with the rest in Tamoanchan; since leaving them there, they re-embarked and carried away with them all the paintings [books] which they had brought relating to religious rites and mechanical arts.[[38]]
Speaking of the traditions of the migration of the Nahuatl nations Bancroft says:
In its ancient center—not in Anahuac, whether it was in the north or south—the primitive Nahua power was overthrown, or from that center it was transferred to be re-established by exiled princes and their descendants on the Mexican plateaux. This transfer, whose nature we may vaguely comprehend, but of whose details we know nothing, is the event or series of events referred to by various migration-traditions. The recollections of these events assumed different forms in the traditions of different tribes until each nation claimed, or were deemed by the Spaniards to claim, a distinct migration from its former home.[[39]]
After the creation of the first men Balam-Quitze, Balam-Agab, Machucutah and Iqui-Balam, wives were given to them, and these were the parents of the Quiche nation. * * * * All seem to have spoken one language and to have lived in great peace, black men and white men together. Here they awaited the rising of the sun and prayed to the Heart of Heaven. The tribes were already very numerous including that of the Yaqui (Nahuas). At the advice of Balam-Quitze and his companions they departed in search of gods to worship, and came to Tulan-Zuiva and seven caves where gods were given. * * * * * * Tohil was also the god of Tamub and Ilocab and the three tribes or families kept together, for their god was the same. Here arrived all the tribes; * * * * * and here their language was confounded. They could no longer understand each other and they separated, going to the east, and many coming hither (to Guatemala). They dressed in skins and were poor, but they were wonderful men, and when they reached Tulan-Zuiva long had been their journey, as the ancient histories tell us.[[40]]
Bancroft condenses the foregoing from Popol Vuh, of which work I have already given a description,[[41]] and in it may be observed the essential facts of the Jaredite migrations to the new world. That is, some time after the creation men are represented as living together and speaking one language. Later comes the confusion of tongues. Certain families adhere together because they speak the same language. There is a general dispersion and after a very long journey one of the groups reaches Gautemala; i. e., Central America.
Concluding the primitive period of Gautemala history, Bancroft quotes a striking passage from the Spanish writer Juarros; who, he says, follows the manuscript writings of Fuentes y Guzman, founded, as is claimed, on native documents, "but full of inconsistencies," he adds, "and doubtless also of errors." There is, it is true, some confusion in the story told in this quotation; yet, making allowance for the imperfections of oral traditions, and confusion likely to occur in them, one may see in it something akin to the Nephite migration recounted in the Book of Mormon. And now the story:
The Toltecs referred to were of the house of Israel, and the great prophet Moses freed them from the captivity in which they were held by Pharaoh; but, having passed the Red Sea, they gave themselves up to idolatry, and persisting in it notwithstanding the warnings of Moses, either to escape the chidings of his law-giver, or for fear of punishment, they left him and their kindred and crossed the sea to a place called the Seven Caves on the shores of the Mar Bermejo (Gulf of California) now a part of the Mexican kingdom, where they founded the celebrated city of Tula. The first chief who ruled and conducted this great band from one continent to the other, was Tamub, ancestor of the royal families of Tula and of Quiche, and first king of the Toltecs. The second was Capichoch; the third Calel Ahus; the fourth Ahpop; the fifth Nimaquiche, who, being the best beloved and most distinguished of all, at the order of his oracle, led those people away from Tulan, where they had greatly increased in numbers, guided them from the Mexican kingdom to this of Guatemala. In this migration they spent many years, suffered unspeakable hardships, and journeyed in their wanderings for many leagues over an immense tract of country, until, beholding a lake (that of Atitan), they determined to fix their habitation at a certain place not far from the lake, which they named Quiche, in memory of the king Nimaquiche (or, the "great" Quiche), who had died during their long wanderings. There came with Nimaquiche three of his brothers, and by an agreement between the four they divided the region.[[42]]
In some respects—in the matter of the seven caves and the name of the leader of the colony, Tamub—the story touches the tradition which doubtless refers to the advent of the Jaredites; and also, perhaps, some of the later migrations of native tribes in Central America. But one has, in the foregoing tradition, the Hebrew origin of the colony plainly declared; their departure from their kindred and the journey across the sea; their leader becomes the first king, as did Nephi;[[43]] he founds a royal line—becomes, in fact, the ancestor of the royal families of Tula and Quiche, as Nephi founded the royal line among his people;[[44]] the fifth king, greatly beloved, instructed by his oracle—God—led part of the people away from an old place of settlement, where they had greatly increased, and led them to another land. Both character and achievement corresponds admirably with the first Mosiah of the Book of Mormon, and his leading the more righteous part of the Nephites from the land of Lehi-Nephi to Zarahemla;[[45]] and there is also the Nephite custom of naming lands after distinguished leaders who first settled them;[[46]] while one may see in the fact that with Nimaquiche there came three brothers in his migration, a close resemblance to the fact of three brothers being associated with Nephi in the Nephite colony led from Jerusalem.[[47]]