at region, which the
Arabians named Shamaliyy. In the Babylonian-Assyrian Shamash, the Sanscrit
Brahman and the Egyptian Amen-ra, we seem to have but different forms of
the same word, which recurs in the Akkadian-Sumerian Sama, or an=the
revolving heaven (see Appendix, list).

It is to philologists that I refer the question whether the resemblances,
in sound and meaning, of certain words I have found associated, in widely
sundered countries, with the universal cosmical set of ideas, are merely
accidental or whether they furnish indication of a remote common origin or
of contact at a later period. It will interest me particularly to learn
their opinion as to the oldest forms of the words; and whether there is
really no clue to the meaning of the Hebrew Yahu and the Phoenician
Yeud-Ekhad. One is tempted to inquire whether the Chichimecan
Youalli-Ehecatl was not the same and whether this and other analogies do
not constitute evidence tending to establish that Mexico was a Phoenician
colony in which during centuries of isolation the archaic forms and
meanings of Phoenician words were preserved.

It is my hope that these lists will be carefully examined and explained by
competent authorities, to whose judgment they are respectfully submitted.
Whether they will be accounted for in one way or another, these lists will
be found to establish the existence of striking resemblances which, by
themselves, might not carry weight, but which unquestionably gain in
significance when found in conjunction with cosmical conceptions, social
organization, forms of architecture and cross-symbolism, which appear
universal.

A few words here concerning the undoubted general resemblances that exist
between the Chinese and Japanese, and Central American methods of
organization--resemblances which even extend to certain words directly
traceable to Western Asiatic influence in the case of the Eastern Asiatic
civilizations. The existence of marked differences between the Chinese and
Maya-Mexican numerical systems and determination of elements, appears to
exclude the possibility that dominating Asiatic influences could have
reached America _via_ China and Japan after the still existing,
crystallized forms of government and calendar had been established in the
latter countries. As far as I can judge, the great antiquity attributed,
by Chinese historians, to the establishment of the governmental and
cyclical schemes, still in use, appears extremely d