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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.

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Their name of God is remarkable-Wahconda. 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 ́o 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.

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 recognized 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.

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66 of the Temple,

Christ foretels their destruction,

Various signs of the event,

Causes of the war,

Seven miraculous portents of it,

Factions of the Jews,

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

CHAPTER II.

The certain restoration of Judah and Israel,

The expulsion of the ten tribes,

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Arguments in favour of a restoration.

1. The distinct existence of the Jews,

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

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

place for them for 2500 years.

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

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These suppositions are true,

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Arguments to show that the American natives are the

tribes of Israel-

1. They all appear to have had one origin,

2. Their language appears a corruption of Hebrew,
3. They have their holy ark,

4. They have practised circumcision,
5. They have one, and only one, God,

6. Their variety of traditions evince they are the de-
scendants of Israel,

7. A prediction relative to their famine of the word,
8. Testimony of William Penn,

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9. The tribe of Levi,

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10. Several appropriate traits of character,

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11. Their being in tribes, with heads of tribes,

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12. Their places answering to the cities of refuge,
13. Other evidences and considerations,

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3. What is first to be done for the Hebrews,

4. A new view given of some prophetic passages,

5. New evidence furnished of the Divinity of the

Bible,
APPENDIX,

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