Native Americans and the Lost Tribes of Israel

The indigenous tribes of the "New World" have been a source of fascination not only for modern scholars, but for early American colonists as well. For hundreds of years, historians, anthropologists, archaeologists, and clergymen have argued over the origins of the diverse Native American tribes that once encompassed the entire face of North and South America. Even in our modern society, scholars of all types continue to argue over the origins of the indigenous tribes of the Americas, despite advances in genetics, cultural anthropology and history.

Perhaps the most provocative of all the theories regarding the origins of Native American tribes is the belief that they could be somehow linked to the 10 lost tribes of Israel. Even the earliest settlers and explorers of the New World were intrigued by the possibility of encountering a lost remnant of the House of Israel in the New World. Christopher Columbus, the man credited with "discovering" the New World, proclaimed that these newly discovered "Indians" were, in fact, of Jewish origins. Columbus even suggested that Spain could, "recruit their bodies and their wealth to assist Europeans in a final crusade to crush Islam and reclaim Jerusalem" (Alan Taylor, American Colonies: The Settlement of North America, 33).

After the American Revolution, the fascination with Native American origins was carried to new heights. Despite the fact that no obvious proof could be found to substantiate the claim that Native Americans were the lost tribes of Israel, scores of religious zealots hoped to uncover this claim's validity. Just before embarking on their continental trek, President Thomas Jefferson wrote a brief letter to Meriwether Lewis and William Clark in which he instructed them to "acuire what knolege you can of the state of morality, religion & information among them [the Indians] as it may better enable those who endeavor to civilize & instruct them." In addition, Jefferson shared a personal correspondence with his friend, Meriwether Lewis, in which he expressed his hope that the trek west might provide evidence as to the whereabouts of the lost tribes of Israel (Stephen Ambrose, Undaunted Courage, 154).

In addition to the president, Dr. Benjamin Rush revealed his hope for the discovery of the lost tribes of Israel when he wrote the following inquiries to Lewis and Clark:

At what time do they rise? What about baths? Murder? Suicide? Are any animal sacrifices in their religion? What affinity between their religious Ceremonies & those of the Jews? [my emphasis].

Though the Lewis and Clark expedition never returned with any evidence to support the Native American/lost tribes of Israel claim, the legend remained extremely popular throughout the early part of the 19th century. Ethan Smith, for example, who was not only a pastor to a small church in Vermont but was also a self-proclaimed expert on Jewish history, hoped to prove the Jewish roots of Native Americans by appealing to the Bible. In his 1825 book, View of the Hebrews, Smith endeavors to point out what he saw as similarities between Native American religious custom and that of ancient Judaism. As Smith states:

In all their rites which I have learned of them, there is certainly a most striking similitude to the Mosaic rituals. Their feasts of first fruits; feasts of in gathering; day of atonement; peace offerings; sacrifices. They build an altar of stone before a tent covered with blankets; within the tent they burn tobacco for incense, with fire taken from the altar of burnt offering. All who have seen a dead human body are considered unclean eight days; which time they are excluded from the congregation.

For Smith, this was ample proof of God's biblical prophesy that, "he [God] shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth" was being fulfilled (Isaiah 11:12).

In the record of Imanual Howitt, who had traveled extensively throughout the United States in the early part of the 19th century, the Native Americans held a certain intrigue that permeates his writings. Howitt, though not a deeply religious man, had adopted the earlier opinion of William Penn, who believed that the "Indians...developed from the lost tribes of Israel." As a result, Howitt became a passionate advocate for the further study of Indian rituals and customs.

The fervor over the possibility of American Indians being of Jewish descent was only furthered when Barbara Simon published her book, The Ten Tribes of Israel Historically Identified with the Aborigines of the Western Hemisphere in 1836. Aside from quoting a plethora of biblical sources to defend her thesis, Simon also claims that early Mexican paintings found by Spanish conquistadors contain "allusions to the restoration of the dispersed tribes of Israel."

In addition to Simon's work, other books emerged during the early part of the 19th century in support of the Native American/lost tribes of Israel theory. Books like A View of the American Indians by Israel Worsley in 1828, American Antiquities and Discoveries in the West by Josiah Priest in 1835, and the before mentioned View of the Hebrews by Ethan Smith in 1825. All of these works combined to create a spirit of enthusiasm that deeply favored the Native American/lost tribes of Israel connection.

Perhaps the most popular -- and most controversial -- interpretation on the origins of Native Americans comes from Mormon founder and prophet Joseph Smith. During his youth, Smith claimed to have received a revelation from a heavenly messenger, who related to Smith the location of a hidden record of an ancient people:

He said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the source from whence they sprang. He also said that the fullness of the everlasting Gospel was contained in it, as delivered by the Savior to the ancient inhabitants.

This record, which eventually became known to the world as The Book of Mormon was allegedly a scriptural account of God's dealings with a remnant of Jewish descendants who had migrated to America during ancient times. As the Book of Mormon's introduction puts it:

The Book of Mormon is a volume of holy scripture comparable to the Bible. It is a record of God’s dealings with the ancient inhabitants of the Americas and contains, as does the Bible, the fullness of the everlasting gospel.

The book was written by many ancient prophets by the spirit of prophecy and revelation. Their words, written on gold plates, were quoted and abridged by a prophet-historian named Mormon. The record gives an account of two great civilizations. One came from Jerusalem in 600 B.C., and afterward separated into two nations, known as the Nephites and the Lamanites. The other came much earlier when the Lord confounded the tongues at the Tower of Babel. This group is known as the Jaredites. After thousands of years, all were destroyed except the Lamanites, and they are the principal ancestors of the American Indians.

Regardless of their origins, the role of religion in shaping the perception of early American society was extraordinary. The aura of mystery that shrouded the origins of the various Native American tribes kept early Americans in suspense for centuries. For a people who were primarily defined by Christian doctrine, the "Indians" of the New World became a living exhibit of their biblical doctrine. By clothing these native tribes in the robes of the lost tribes of Israel, Christian zealots found an additional motive for their further conversion to their brand of Christianity.

The "Melancholy" of Meriwether Lewis

The study of mental health is, for the most part, a relatively new field of science. For centuries the human race has had little to no understanding of how the mind processes or responds to the various stimuli and experiences of a given lifespan. For the most part, the common understanding of mental health throughout history has been to categorize individuals as "lunatics," "insane," or "melancholy." The lack of knowledge regarding proper diagnosis and treatment of mental health often led to tragic tales of individuals locked away in asylums, or of men and women taking their own lives out of desperation.

The early American republic, despite its great advances in government and politics, was still a world of ignorance in the medical arena. Doctors possessed little to no understanding of the causes or treatments of mental illness. As a result, many early Americans were forced to deal with the various forms of mental illness on their own.

Such was the case for the heroic early American explorer, Meriwether Lewis. As a young man, Lewis was labeled as being, "prone to long bouts of melancholy." In fact, Lewis' good friend, Thomas Jefferson, described him as, "a man of good sense, integrity, bravery and enterprise" but also, "prone at times to sensible depressions of the mind...that seem to persist in the family."

Even during his infamous trek across the American countryside, Lewis seemed troubled by what his subordinates called "deep bouts of melancholy." Though Lewis never mentioned such troubles himself, one can easily see a pattern of highs and lows in his journal. For instance, Lewis would go weeks without writing a single thing down (even though President Jefferson had insisted that he keep a record of every day), while on other occasions he would fill several pages with his ramblings on mundane issues.

By most standards, it appears that Lewis suffered from Bipolar Disorder. One of the typical features of this disorder is a pattern of extreme highs and extreme lows. The individual will commonly experience a profound period of deep depression, in which they are unable to cope with common daily issues. After a period of time, the individual will experience a complete change in their emotional state, in which the depression is replaced by a state of extreme euphoria. During this period, the individual may feel that they can literally conquer the world. Again, after time, this stage will cycle back to depression.

Meriwether Lewis is virtually a textbook case for this disorder. During his "low" times, Lewis was inconsolable, often seeking seclusion from society. During the "high" moments, Lewis was a fireball of energy and ambition. Throughout the trek west, Lewis would commonly attempt to cross several dangerous rapids or stare danger in the face without flinching. At other times, he was virtually impossible to motivate or talk to.

Eventually Lewis's mental illness would get the better of him. On the night of October 11, 1809, while his party stayed the night in the cabin of a Mrs. Grinder, the life of Meriwether Lewis came to an abrupt end. According to Mrs. Grinder, Lewis appeared to be in a state of profound depression. The depression was severe enough that the men accompanying Lewis that night actually contemplated tying him to the bed for the duration of the night. Mrs. Grinder stated that she witnessed Lewis "pacing around the home...speaking to himself in a violent manner."

Later that evening, while preparing to retire, Mrs. Grinder heard a shot ring out, and Lewis shouting, "O Lord!" Lewis has shot himself in the chest. In the early hours of the morning, Lewis finally succumbed to the gunshot.

Though the story of Meriwether Lewis ends sadly and abruptly, it serves as a wonderful illustration to historians of the realities of mental illness. By no means are these illnesses exclusively reserved for the modern individual. We would all do well to remember that people of the past, just as they do today, suffered greatly from the effects of mental illness.

Finding the Lost Tribes of Israel

Thomas Jefferson's decision to buy the Louisianna Puchase should be considered one of the greatest executive decisions of all-time. Not only did it give the infant U.S. a massive new chunk of land, but it animated the inaginations of everyone. In preparation for the Lewis and Clark expedition, Thomas Jefferson and Meriwether Lewis exchanged a number of letters listing their assumptions about what laid before them. In several of these Letters, Thomas Jefferson shows just how stubborn Virginians could be. He insisted that a water passage existed somewhere on the continent that connected the Atlantic to the Pacific (even though previous expeditions and scores of Indians had stated otherwise for over 100 years). Jefferson and Lewis also shared another assumption. They sincerely believed that in the far western parts of the Continent the 10 lost tribes of Israel were "hidden" or "lost" and that they would be able to find them. As strange of a notion as this may sound today, it is worth noting that Christopher Columbus, Hernan Cortes, John Smith and others believed the same thing about the New World.

I think it is interesting just how long such beliefs permeated the "New World" and its people. Clearly this serves as evidence that the ideas of the Enlightenment had changed perspective is such a way that romantic ideas were deeply embraced. Unfortunately for Lewis and Jefferson, the trek turned up no sign of any "white skinned Indian Israelites." Despite such a personal disappointment for both Jefferson and Lewis, the voyage is still a remarkable part of American history and a wonderful legacy to the American revolutionary ideas.