The Indians, who were successively conquered by foreign invaders, spoke hundreds of different dialects. Bancroft estimates that there were six hundred between Alaska and Panama. Ameghino speaks of eight hundred in South America. Most of these, however, are mere derivatives from a single mother tongue like the Aymara and the Guarani. We quote these figures for what they are worth. Philology has no precise definition of what constitutes a language, and any one can add to or deduct from the numbers given according to the point of view from which he considers the matter. As an illustration of this, it may be mentioned that some philologists estimate the languages of North America at no less than thirteen hundred, whilst Squier would reduce those of both continents to four hundred. These dialects present a complete disparity in their vocabulary side by side with great similarity of structure. "In America," says Humboldt, "from the country of the Esquimaux to the banks of the Orinoco, and thence to the frozen shores of the Straits of Magellan, languages differing entirely in their derivation have, if we may use the expression, the same physiognomy. Striking analogies in grammatical construction have been recognized, not only in the more perfect languages, such as those of the Incas, the Aymara, the Guarani, and the Mexicans, but also in languages which are extremely crude. Dialects, the roots of which do not resemble each other more than the roots of the Slavonian and Biscayan, show resemblances in structure similar to those which are found between the Sanscrit, the Persian, the Greek, and the Germanic languages."[[42]]
The fact that the different dialects, or languages, as some call them, "are mere derivatives from a single mother tongue," argues strongly, of course, for ultimate race unity.
The following summary of evidences on the substantial unity of race in American peoples is from Marcus Wilson, and will be found valuable:
Nor indeed is there any proof that the semi-civilized inhabitants of Mexico, Yucatan, and Central America, were a race different from the more savage tribes by which they were surrounded; but, on the contrary, there is much evidence in favor of their common origin, and in proof that the present tribes, or at least many of them, are but the dismembered fragments of former nations. The present natives of Yucatan and Central America, after a remove of only three centuries from their more civilized ancestors, present no diversities, in their natural capacities, to distinguish them from the race of the common Indian. And if the Mexicans and the Peruvians could have arisen from the savage state, it is not impossible that the present rude tribes may have remained in it; or, if the latter were once more civilized than at present, as they have relapsed into barbarism, so others may have done. The anatomical structure of the skeletons found within the ancient mounds of the United States, does not differ more from that of the present Indians than tribes of the latter, admitted to be of the same race, differ from each other. In the physical appearance of all the American aborigines, embracing the semi-civilized Mexicans, the Peruvians, and the wandering savage tribes, there is a striking uniformity; nor can any distinction of races here be made. In their languages there is a general unity of structure, and a great similarity in grammatical forms, which prove their common origin; while the great diversity in the words of the different languages, shows the great antiquity of the period of peopling America. In the generally uniform character of their religious opinions and rites, we discover original unity and an identity of origin; while the diversities here found, likewise indicate the very early period of the separation and dispersion of the tribes. Throughout most of the American tribes have been found traces of the pictorial delineations, and hieroglyphical symbols, by which the Mexicans and the Peruvians communicated ideas, and preserved the memory of events. The mythological traditions of the savage tribes, and the semi-civilized nations, have general features of resemblance—generally implying a migration from some other country—containing distinct allusions to a deluge—and attributing their knowledge of the arts to some fabulous teacher in remote ages. Throughout nearly the whole continent, the dead were buried in a sitting posture; the smoking of tobacco was a prevalent custom, and the calumet, or pipe of peace, was everywhere deemed sacred. And, in fine, the numerous and striking analogies between the barbarous and the cultivated tribes, are sufficient to justify the belief in their primitive relationship and common origin. * * * * * * With regard to the opinion entertained by some, that colonies from different European nations, and at different times, have been established here, we remark,[[43]] that, if so, no distinctive traces of them have ever been discovered; and there is a uniformity in the physical appearance of all the American tribes, which forbids the supposition of a mingling of different races.[[44]]
The well established fact, of race unity, is one more evidence for the truth of the Book of Mormon to be added to that cumulative mass of evidence we are here compiling, since unity of race is what the Book of Mormon requires for the peoples of America.
VII.
Did the Book of Mormon Antedate Works in English on American Antiquities, Accessible to Joseph Smith and His Associates.
In the presence of so many resemblances between native American traditions and Book of Mormon historical incidents and Nephite customs, I can understand how the question naturally arises in some minds whether the ancient historical incidents, and the customs of American peoples—purported to be recorded in the Book of Mormon,—whence the traditions come, or is it from the native American traditions that the alleged historical incidents and customs of the Book of Mormon come. That is to say, was it possible for Joseph Smith or those associated with him in bringing forth the Book of Mormon to have possessed such a knowledge of American antiquities and traditions that they could make their book's alleged historical incidents, and the customs of its peoples, conform to the antiquities and traditions of the native Americans? The question may appear foolish to those acquainted with the character and environment of the Prophet; but to those not acquainted with him or his environment the question may be of some force, and for that reason it is considered here.
In the first place, then, it must be remembered how great the task would be to become sufficiently acquainted with American antiquities and traditions to make the Book of Mormon story and the alleged customs of its people agree with the antiquities and traditions of the American natives, in the striking manner in which we have found them to agree. In the second place the youthfulness of the Prophet must be taken into account—he was but twenty-five years of age when the Book of Mormon was published, and it is the concensus of opinion on the part of all those competent to speak upon the subject, that he was not a student of books. But what is most important of all, and what settles the question on this point (whether Joseph Smith, Solomon Spaulding, or Sidney Rigdon be regarded as the author) is the fact that the means through which to obtain the necessary knowledge of American antiquities, the body of literature in English now at one's command on the subject, was not then (1823-1830) in existence. The Spanish and native American writers previous to 1830 may be dismissed from consideration at once, since their works could not be available to Joseph Smith and his associates because written in a language unknown to them, and such fragmentary translations of them as existed were so rare as to be inaccessible to men of western New York and Ohio. About the only works to which Joseph Smith could possibly have had access before the publication of the Book of Mormon would have been:
First, the publications of the "American Antiquarian Society, Translations and Collections," published in the "Archaeoligia Americana," Worcester, Massachusetts, 1820; but this information was so fragmentary in character that it could not possibly have supplied the historical incidents of the Book of Mormon, or the customs of its peoples, even could it be proven that Joseph Smith had been familiar with that collection.