Let us look at the natives in an extreme part of South America, and see if they exhibit any evidence similar to what has been adduced of the natives of North America.

Don Alonzo de Ericilla, in his history of Chili, says of the natives there; "The religious system of the Araucanians is simple. They acknowledge a Supreme Being, the author of all things, whom they call Pillan, a word derived from Pulli, or Pilli, the soul; and signifies the Supreme Essence. They call him also, Guenu-pillan, the Spirit of Heaven; Bulagen, the Great Being; Thalcove, the Thunderer; Vilvervoe, the Omnipotent; Mollgelu, the Eternal; and Avnolu, the Infinite." He adds; "The universal government of Pillan, (his Supreme Essence,) is a prototype of the Araucanian polity. He is the great Toqui of the invisible world." He goes on to speak of his having subordinate invisible beings under him, to whom he commits the administration of affairs of less importance. These, this author sees fit to call "subaltern divinities." We may believe they are but a traditional notion of angels, good and bad; such as is held by the Indians of North America.

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This author says of this people; They all agreed in the belief of the immortality of the soul. This consolatory truth is deeply rooted, and in a manner innate with them.They hold that man is composed of two substances essentially different; the corruptible body and the soul, incorporeal and eternal."

Of their funerals, he says; "The bier is carried by the principal relations, and is surrounded by women who bewail the deccased in the manner of the hired mourners among the Romans."

He also says; 66 They have among them a tradition of a great deluge, in which only a few persons were saved, who took refuge on a high mountain called Thegtheg, which pos sessed the property of moving upon the water."

Here then, it seems the remote natives of Chili (a region 1260 miles south of Peru, in South America,) furnish their quota of evidence that they originated in the same family with the North American Indians, and hold some of their essential traditions.

Whence could arise the tradition of those natives, of one "Supreme Being, author of all things?" That he is the "Supreme Essence; the Spirit of Heaven; the Thunderer; the Omnipotent; the Eternal; the Infinite ?" Whence their

tradition of the flood, and of several persons being saved on a floating mountain, meaning no doubt the ark? Whence their ideas so correct of man's immortal soul?

This author says of those native Chilians, "Many suppose that they are indigenous to the country; while others sup

pose they derive their origin from a foreign stock, and at one time say, that their ancestors came from the north, and at another time, from the west."

Their better informed or wise men, it seems, retain some impressions of their original emigration from a foreign land, and from the north-west, or Beering's Straits. Is it possible to give a satisfactory account of such traditions among those native Indians of Chili, short of their having received them from the Hebrew sacred scriptures? And if from thence, surely they must be Hebrews.

In Long's expedition to the Rocky Mountain, we learn that the Omawhaw tribe of Indians (who inhabit the west side of the Missouri River, fifty miles above Engineer Cantonment,) believe in one God. They call him Wahconda; and believe him "to be the greatest and best of beings; the Creator and Preserver of all things; the Fountain of mystic medicine. Omniscience, omnipresence, and vast power are attributed to him. And he is supposed to afflict them with sickness, poverty, or misfortune, for their evil deeds. In conversation he is frequently appealed to as an evidence of the truth of their asseverations "Wahconda hears what I say.”

These Indians have many wild pagan notions of this one God. But they have brought down by tradition, it seems, the above essentially correct view of him, in opposition to the polytheistical world.

Their name of God is remarkable-Wahconda. It has been shown in the body of this work, that various of the Indians call God Yohewah, Ale, Yah, and Wah, doubtless from the Hebrew names Jehovah, Ale, and Jah. And it has been shown that these syllables which compose the name of God, are compounded in many Indian words, or form the roots from which they are formed. Here we find the fact; while the author from whom the account is taken, it is presumed, had no perception of any such thing. Wah-conda; the last syllable of the Indian Yohewah, compounded with conda.— Or Jah, Wah, their monosyllable name of God thus compounded. Here is evidence among those children of the desert, both as to the nature and the name of their one God, corresponding with what has been exhibited of other tribes; and very unaccountable, if they are not of the tribes of Israel.

A religious custom, related by Mr. Long, goes to corroborate the opinion that these people are of Israel. He relates that from the age of between five and ten years, their little sons are obliged to ascend a hill fasting, once or twice a week during the months of March and April, to pray aloud to Wahconda. When this season of the year arrives, the mother informs the little son, that the "ice is breaking up in the

river; the ducks and geese are migrating, and it is time for you to prepare to go in clay." The little worshipper then rubs himself over with whitish clay, and at sun rise sets off for the top of a hill, instructed by the mother what to say to the Master of Life. From his elevated position he cries aloud to Wahconda, humming a melancholy tune, and calling on him to have pity on him, and make him a great hunter, warrior, &c.

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This has more the appearance of descending from Hebrew tradition, than from any other nation on earth teaching their children to fast in clay, as "in dust and ashes;" and to cry to Jah for pity and protection. Such are the shreds of evidence furnished, one here and another there, through the wilds of America, suggesting what is the most probable, if not evident origin, of the natives of this continent.

In the Percy Anecdotes, we have an account that the Shawano Indians in an excursion captured the Indian warrior called Old Scranny, of the Muskhoge tribe, and condemned him to a fiery torture. He told them the occasion of his falling into their hands, was, he had "forfeited the protection of the Divine Power by some impurity or other, when carrying the holy ark of war against his devoted enemy. Here he recogniz ed the one God, his providence, speaks of his holy ark borne against enemies, alludes to the purity of those who bear it, and if they become impure, the Divine Being will forsake them. The bearing which ideas like these have on our subject, needs no explanation.

The Roman army under Titus approaching,
A primary fulfilment of prophecies,

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CHAPTER II.

The certain restoration of Judah and Israel,

The expulsion of the ten tribes,

Arguments in favour of a restoration.

1. The distinct existence of the Jews,

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2. Their past partial and short possession of Canaan,
3. Express predictions of the event,

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4. A mystical import given to these, inadmissible,
5. Their expulsion was literal, and their restoration
must be thus,

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Hence they must now have somewhere a distinct ex-
istence; and God must have provided some

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place for them for 2500 years.

An account in Esdras of their going to such a place, 75
Some suppositions in relation to them,

These suppositions are true,

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