If we add to these three races the negro race—­which cannot be traced back to Atlantis, and is not included, according to Genesis, among the descendants of Noah—­we have the four races, the white, red, yellow, and black, recognized by the Egyptians as embracing all the people known to them.

There seems to be some confusion in Genesis as to the Semitic stock.  It classes different races as both Semites and Hamites; as, for instance, Sheba and Havilah; while the race of Mash, or Meshech, is classed among the sons of Shem and the sons of Japheth.  In fact, there seems to be a confusion of Hamitic and Semitic stocks.  “This is shown in the blending of Hamitic and Semitic in some of the most ancient inscriptions; in the facility of intercourse between the Semites of Asia and the Hamites of Egypt; in the peaceful and unobserved absorption of all the Asiatic Hamites, and the Semitic adoption of the Hamitic gods and religious system.  It is manifest that, at a period not long previous, the two families had dwelt together and spoken the same language.” (Winchell’s “Pre-Adamites,” p. 36.) Is it not more reasonable to suppose that the so-called Semitic races of Genesis were a mere division of the Hamitic stock, and that we are to look for the third great division of the sons of Noah among the Turanians?

Francis Lenormant, high authority, is of the opinion that the Turanian races are descended from Magog, the son of Japheth.  He regards the Turanians as intermediate between the white and yellow races, graduating insensibly into each.  “The Uzbecs, the Osmanli Turks, and the Hungarians are not to be distinguished in appearance from the most perfect branches of the white race; on the other hand, the Tchondes almost exactly resemble the Tongouses, who belong to the yellow race.

The Turanian languages are marked by the same agglutinative character found in the American races.

The Mongolian and the Indian are alike in the absence of a heavy beard.  The royal color of the Incas was yellow; yellow is the color of the imperial family in China.  The religion of the Peruvians was sun-worship; “the sun was the peculiar god of the Mongols from the earliest times.”  The Peruvians regarded Pachacamac as the sovereign creator.  Camac-Hya was the name of a Hindoo goddess.  Haylli was the burden of every verse of the song composed in praise of the sun and the Incas.  Mr. John Ranking derives the word Allah from the word Haylli, also the word Halle-lujah.  In the city of Cuzco was a portion of land which none were permitted to cultivate except those of the royal blood.  At certain seasons the Incas turned up the sod here, amid much rejoicing, and many ceremonies.  A similar custom prevails in China:  The emperor ploughs a few furrows, and twelve illustrious persons attend the plough after him.  (Du Halde, “Empire of China,” vol. i., p. 275.) The cycle of sixty years was in use among most of the nations of Eastern Asia, and among the Muyscas of the elevated plains of Bogota.  The “quipu,” a knotted reckoning-cord, was in use in Peru and in China. (Bancroft’s “Native Races,” vol. v., p. 48.) In Peru and China “both use hieroglyphics, which are read from above downward.” (Ibid.)