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tumbler with the English carrier. The variations in the forms of the skull are far greater than are exhibited in the most dissimilar varieties of the human race.

The argument for the unity of the human race, based on analogy from the lower animals, is attempted to be set aside by the allegation that it is only among domestic animals that these variations take place. It is domestication that produces the change. Man is not a domestic animal; therefore the analogy fails.* Now, what are the facts in the case? Why, simply these: Man is a cosmopolite; his constitution- mental and physical-is such that he can go everywhere, and live in every climate, and in the most diverse conditions. Under the influence of these various climatic conditions of heat and cold, of modes of living, etc., etc., changes take place, and he assumes the various physical types which exist. But he takes the so-called domestic animals with him, which, in the various changed conditions, in the same manner become changed, and assume the various types which we see. This is all. The analogy is perfect. Writers seem to think that domestication is a power in itself to produce change of type. Whereas the simple truth is, the animals following man necessarily, in the same manner with him, come under the influence of the various climates, conditions, habits of living, etc., etc., and the result is change of type. The reason why wild animals generally preserve such a uniformity of type is because they have a comparatively

* Pouchet, Plurality of the Human Race, pp. 83, 84. And so with polygenists generally.

limited range. There are a few, however, as the wolf, the bear, and some others, which have a wider range, and consequently exhibit greater varieties. The principle here stated, and the facts dependent upon it, have not, as I think, received a proper attention from naturalists.

L. Page 280.

VISIT OF DIONUSOS TO INDIA.

DIODORUS, in his brief account of India, relates some traditions of the Indians in regard to the expedition of Dionusos to their country. The following extract is of particular importance, as showing that Mt. Meru was the traditional Ararat of the Mosaic narrative, it being kept in mind that Dionusos (the same as Bacchus of the Romans, and Osiris of the Egyptians) was the traditional Noah. Of this there is no room for a reasonable doubt. Diodorus (i. 13) says distinctly that Osiris means Dionusos, as do others; and the accounts that are given of this deity, as elsewhere stated, leave no room to doubt that he is Noah deified.

"And here it is proper to relate what the most learned among the Indians say respecting these things.

"They say that when the people still dwelt in villages, DionuEos came from the west with a powerful army, passing through all India, there being no city that could resist his power; that on account of the great heat, his army began to perish with a pestilential disease; but he, as a skillful commander, withdrew his army from the plains to the mountainous regions. There, from

the influence of the cool breezes and pure water flowing from the fountains, the plague was stayed. The place where Dionusos thus saved his army from the plague was called Meros. Hence the Greeks have a tradition respecting Dionusos, that he was nourished in the thigh (urgos).* In addition to these things, he imparted to the Indians a knowledge of the cultivation of fruits, and gave them the invention of the wine, and other things useful to life. He founded cities and villages in healthy places, taught the people to worship the gods, and gave them laws. He established justice among them, and by his favors merited the appellation of a deity, and obtained divine honors. They add that a great number of women accompanied his army,

and that at last he died an old man, having reigned over all India fifty-two years." (Diod. ii. xxvii.)

M. Page 280.

CHINESE THEOLOGY.

THE following extracts from an able article, entitled "The Chinese on the Plains of Shinar, or a Connection established between the Chinese and all other Nations, through their Theology," by the Rev. T. M'Clatchie, M. A., missionary to the Chinese from the Church Mis

* "Zeus, or, according to others, Hermes (Apollon. Rhod. iv. 1137), saved the child (Dionusos) from the flames. It was sewed up in the thigh of Zeus, and thus came to maturity.". Smith's Dict., article Dionusos, p. 1046.)

The coincidence in, or rather the sameness of, the name of the place where Dionusos saved his army, with that of the famous sacred mountain of the Hindus, Meru, is truly remarkable.

sionary Society,* are directly to my purpose, as connecting. the Chinese in their origin with other nations, especially with the Hindus.

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In his prefatory remarks, the author makes the two following general declarations: "1. The chief god of every pagan system, without exception, is designated Mind' (Nous, or Mens); 2. This chief god, whose body is the universe, triplicates, and also divides into eight portions in each system." - p. 369.

He then gives numerous extracts from various Chinese writers, and the Greek and Roman classics, showing the resemblances between the theology of the Chinese and that of other nations. These resemblances are perhaps sometimes a little fanciful, while they are often striking and convincing, especially in reference to the Triads and Ogdoads. And in the doctrine of Shang-ti, - Deity, the Soul of the World, and Mind, there is a remarkable identity with the pantheism of the Hindus and more western nations of antiquity. The author claims for the outlines of these doctrines a common origin on the plain of Shinar, before the ancestors of these nations separated from each other, after the confusion of tongues.

The following sentences indicate remarkable coincidences:

"The first man was Pwan-kou.

"Thus we have in this family of the first man (Pwan-kou, and his hermaphrodite successors) in reality eight persons, viz.,' Pwan-kou, or Shang-ti, or Mind, the Great Father, his wife, three sons, and their three wives; and these eight individuals issue

* In the Journal of the Royal As. Soc. of Great Britain and Ireland, vol. xvi. pp. 368-435.)

forth from chaos, or the ovum mundi, and correspond to the prominent characters in the family of Adam.

"Shang-ti is also Fuh-hi.

"It is plain, from what has been already stated, that the first man in his human form is in reality but a reappearance of a former first man, viz., animated Chaos; and between these two individuals intervenes a universal deluge, from which the second first man (if I may so designate him) escapes. Now, this first man, who escapes the deluge, and reappears at the commencement of each new world, is Fuh-hi, e. g.:

"Fuh-hi is the first (who appears) at each opening and spreading out (of the universe.)' — Sing-le, etc., xxvi. 19.)”

"This Fuh-hi, who is but a reappearance of Pwan-kou, or Adam, escapes from the deluge with seven companions, and hence, in this material system of the universe, is not only divided into three, but also into eight.

"Here we have a family of eight persons, who issue from the sacred circle, viz., Shang-ti, or Fuh-hi, his wife, and their six children. These six children' we find, on reference to the Yihking, vol. xii. chap. xvii. p. 18, are three sons and three daughters; and these brothers, uniting in marriage with their three sisters, complete the universe.

“In this Fuh-hi and his family, then, we have the prominent characters in Noah's family, who escaped from a general deluge, which destroyed the rest of the human race.

"By the constant succession of similar worlds, the two periods of the world's history, viz., Chaos (or creation) and the deluge are blended together, and consequently the families of Pwan-kou (or Adam) and Fuh-hi (or Noah) are also blended together, the latter being merely a reappearance of the former... (ii. 9.)

"As the deluge occupies so prominent a position in Chinese cosmogony, the first man, or Shang-ti, is rather Fuh-hi than Pwan-kou; yet it is plain that the former is only a reappearance of the latter, or, in other words, the Chinese classical Shang-ti is the same being as the 'Great Father,' worshiped by the whole

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