ANACALYPSIS,
OR,
AN INQUIRY INTO THE ORIGIN
OF
LANGUAGES, NATIONS, AND RELIGIONS.
ANACALYPSIS,
ATTEMPT TO DRAW ASIDE THE VEIL
OF
OR,
AN INQUIRY INTO THE
OF
LANGUAGES, NATIONS, AND RELIGIONS.
Btf" THE LATE
GODFREY HIGGINS, ESQ.,
, F.R.ASIAT.SOC., F,R,AST,S., OF SKBLLOV GRANGE, NEAR DONCASTER.
RES VERBIS, ET VERBA ACCENDUNT LXTMINA REBUS.
VOL. II.
LONDON:
LONGMAN, REES, ORME, BROWN, GREEN, AND LONGMAN, PATERNOSTER ROW.
1836.
PRINTED BY GEORGE SMALLFIELDj HACKNEY.
PREFACE.
THE first volume of this work was finished in June, 1833, -although the Title, for the sake of uniformity, bears the date of 1836* The second volume was commenced; and it was the Author's intention to have proceeded to its completion. But, having attended The British Association for the Advancement of Science, held that year at Cambridge, he wrote thence to his printer, stating, that he was labouring under severe bodily afflic- tion ; that he should endeavour to reach home as speedily as possible ; and adding, as it were prophetically, that he should never leave it again, till he was conveyed to his yrace. So deeply interested, however, did Mr. Higgins feel in the completion of his work, that he wrote frequently — alternately expressing hope and doubt of his recovery. Having made what he deemed necessary arrangements for placing the manuscript in the hands of his appointed editor, he continued to devote his attention to it, till a few days previous to his decease. This occurred on the 9th of August, 1833.
After Mr, Higgins's interment, his only Son and Executor wrote to say he was directed" to forward the copy, that the printing might be proceeded with, and expressing his desire to carry his Father's wishes fully into effect. Here it may suitably be stated, that, at the sole expense of Godfrey Higgins, his son, this posthumous volume of the Author's is published.
The Friends and the Literary and Scientific Associates of the Author may have felt surprised that this publication has been so long delayed. The delay has been unavoid- able: for, although Mr. Higgins had made preparations for the progress of the work, had his life been spared, yet when the manuscript was placed in the hands of another, many parts of it appeared to require curtailment, or omission, to avoid repetitions. The doubts of the Editor might have been removed immediately had he been able to submit them to the Author. — As numerous quotations had been made, it was necessary for tfae Editor frequently to go to the British Museum to collate them with the originals. His distance from the Museum, the number of books often required for a single sheet, and the time
VOL. IT. 6
VI PREFACE.
unavoidably consumed in finding them, sometimes occupied the greater part of a day, without the object being fully accomplished; for it sometimes happened, that quotations had been made from works which could not be found even in that great establishment: and, at certain periods of each month, the Editor's attention was fully occupied by the inci- dental duties of his profession. During those periods, the work was delayed, as no part of the manuscript was placed in the hands of the compositor till it had been carefully examined, in order to supply references to the first volume, or to preceding sheets of the second — some of which had not been, and many of which could not be, supplied by the Author. Delays have also occasionally arisen from the Editor's inability to attend to the work in consequence of indisposition. Suffice it to say, that the publica- tion of the volume has not been retarded by Mr. Higgins, who has uniformly evinced an anxiety to see his Father's wishes realized.
In supplying references to the first volume, it was sometimes found, that the Index, though copious, was not so specific as was desirable, as subjects alluded to under a given name, could be found only by referring to many pages appended to that name, To obviate this inconvenience, a more detailed Index is given with this volume; and it is hoped, that nearly every subject or opinion contained in it may be found by seeking it under its appropriate head.
The reader may possibly feel somewhat disappointed, if he peruse the entire volume carefully, that the promise made (in p, 145) by the Author, that he would "exhibit, in a future book, the Christianity of Jesus Christ, from his own mouth," has not been ful- filled so amply as he anticipated. The probability is, that had the Author s life been spared, he would have left no pledge unredeemed. He may, however, have thought, that what is contained in the concluding page was sufficient. At all events, neither the Author's Son nor the Editor felt justified in attempting to supply what may, perhaps, be regarded as an omission. They esteemed it their duty to allow the Author alone to speak for himself. His views respecting Jesus Christ and his religion are stated explicitly in Various parts of the volume. These views will doubtless excite astonishment in some, and displeasure in those who, while they deny infallibility to the Pope, write, and speak, and act, as if they possessed that attribute. To the honest and intelligent inquirer after truth, there can be nothing really offensive in the statement of opinions directly opposed to his own, if those opinions are honestly propounded. If the Author's statements re- specting many of the rites and doctriaes of the endowed and unendowed sects of Chris- tendom can be shewn to be groundless, numerous advocates of those rites and doctrines will, without doubt, speedily appear in their defence. Truth can lose nothing by fair discussion.
The Author having given, in the Preface to the first volume, what he designates a Portrait of himself, it is deemed unnecessary to enter into any further particulars. The following obituary notice may, however, appropriately be added, as an unbiassed testi- mony to the Author s worth, and as expressive of the opinion entertained of him by his fellow-countrymen in the neighbourhood of his residence.
PREFACE.
" Friday morning, August 16, 1833, the late Mr. Higgins.— It has been our painful " duty to announce, in our obituary of this week, the death of a much esteemed and re- " spected gentleman, Godfrey Higgins, Esq., of Skellow Grange. As journalists, wt* " feel that Mr. Higgins has long occupied too large a space in the public eye to be per-' " mitted to slide silently into the grave; while we are, at the same time, conscious of ec our inability to do justice to the claims of the neighbour we have lost. Mr. Higgins " was, in early life, an assiduous and able magistrate; quick to discover the right, and " firm and fearless to promote and to maintain it; and his indefatigable exertions in the " detection and correction of the great abuses then existing in the management of the ff York Lunatic Asylum, and the formation of another and very extensive establishment " for the care and protection of pauper lunatics at Wakefield, will be monuments of his i( public spirit, and perseverance, and philanthropy, which many, once visited by the ff privation of human reason, (that severest of human afflictions,) will have reason to be " grateful for long after the present generation shall have passed away. Retiring from " a regular attention to magisterial duty, Mr. Higgins, for some years preceding his " death, had devoted a considerable portion of his leisure to antiquarian research— " travelling much in the pursuit and cultivation of his favourite study; and publishing " from time to time, his discoveries and constructions in works interesting to the man " of science, and of value to the public ; while, as a moral and political writer, his pro- " ductions were numerous and important ; possessing much of originality and inde- " pendent feeling, and always having the increasing happiness and improved condition " of his fellow-creatures for their object. Being accustomed to think for himself — " (taking what he considered reason and good sense, more than the rules of ire schools, " for his guide) — and to write and to speak what he thought, his sentiments and opi- " nions have by many been admired and adopted; whilst by others — perhaps less candid ttf and liberal than he was — they have been impugned and assailed with acrimony. Yet " were their motives never called in question. They were admitted by all to have their " fountain in a manly, honest heart ; nor could they fail to be acceptable in the sight of " that Being whose eye expands itself over all the thoughts and transactions of man- "kind; and appreciates, and registers, and will reward them, not according to conse- " quence, but intention. Be the sentiments and opinions we allude to founded in truth " or in error, they at least united in the instance before us, to form the honourable, the " punctual, the hospitable, the cheerful, and kind-hearted gentleman ; and it will be " long, very long, ere it can be the province of the Doncaster Gazette to report the " decease of a neighbour more deservedly and deeply respected and regretted.'*
( viii )
ADVERTISEMENT.
THE Author lived to revise only the first four sheets of this volume. Apprehending that his life was drawing to a close, he wrote to his printer, expressing a wish that he would edit the remainder of the work. From so responsible an office the printer would have shrunk, had not the Author informed him that the manuscript was so far arranged, that, with proper attention, he would be able to complete the volume. Whether Mr. Higgins's confidence was well-founded, must be left to the judgment of the reader.
Two injunctions were laid on the appointed Editor, — that he should not send out the proof sheets to any literary friend; and that, in any instance of a difference of opinion, he should append Editor to the note. The first injunction is respectfully urged on the kind and candid consideration of the reader, in excuse for the errata, which, it is lamented, are numerous. On the second injunction, the Editor begs to remark, that he has scrupulously endeavoured to leave every opinion of the Author's as he found it; and ihat, sustaining the twofold office of Printer and Editor, he has reluctantly expressed any dissent from the views of the Author. One note, especially, the Editor wishes he had not inserted — that in p, 122, as it was written in ignorance of the Author's opinion, subsequently expressed (pp. 131, 132), respecting the book of The Acts. It will be obvious from other notes, that the Editor views the character and doctrines of Paul in a different light from that in which the Author regarded them. It will, therefore, it is hoped, not offend or shock the philosophical reader, when he finds it added, that the Editor avows his firm conviction of the divine mission, the death (by crucifixion), the resurrection, and the ascension to a state of immortality, of JESUS of Nazareth.
The respected Author, could he speak from the grave, would not, the Editor is con- fident disapprove of this frank and conscientious avowal. Mr. Higgins was, indeed, as he claimed to be considered, a philalethean ; and he was too liberal and too generous to deny to his Editor the right of expressing his love of that which he regards as the truth. By the great majority of Christians the Author's opinions will doubtless be con- sidered as very remote from " the truth as it is in Jesus /' but when HE shall return to judge the word in righteousness (an event which the Editor gratefully anticipates), HE will determine who most inadequately appreciated his nature and office — those who be- lieved him a good man, but not a divinely commissioned prophet ; or those who endea- voured to invest him with the attributes, and to place him on the throne, of his eternal and ever-merciful FATHER.
THE EDITOR.
Homerton, June 4, 1830.
CONTENTS,
ANACALYPSIS.
BOOK I. CHAPTER I.
Page . — Saxons ------------ ...... *_„!
CHAPTER II.
Georgia. — Scala -------------.-,..5
CHAPTER III
Jud&an Mythos in Egypt.— Menes. Noah. — Cheres —Abraham Tulis.— Joseph,-* Grecian History a Travesty*— - Language of Egypt,— Deisul Voyage of Salvation -.-,.-10
CHAPTER IV.
Loid Kingsborough on Mexico.— Malcolme.— Mexican Mythos the same as that of the Old World.— Humboldt and Spin etc.— Chronology and Cyclic Periods.— To tvers of Mexico and Babel.— -Jewish Language and Mexican Riteb. — Cross and Crucifixes. — Immaculate Conception. Female Principle.— Humboldt. — Bochica, Peruvian Rites, &c.-«The Ass and Horse. Races of Men.— China. Tibet. Spanish Policy.— Lawb of the Mexicans.— Easter Island.— Last Avatar expected*— Tod on Tibet. Island sunk. Jewish My thoh.— General Observations 21
BOOK II. CHAPTER I.
Christian Religion not New. — The Carmelites Pythagoreans. — Pontifex Maximus.— Seven Sacraments. Eucharist — Baptism.—Christening. — Confirmation.— Baptism of Bells.— Ordination.— Marriage. —Extreme Unction — Purgatory. — Auricular Confession *.--...,- 42
CHAPTER II.
Revenues. — Monks and Nuns. — Mitre. — Zone, — Cassock — Praying Standing. — White Surplice Tithes paid* Tonsure practised Crosier, &c.— Candles, Incense. — Processions. Images. St. Abraham.— -Festivals* — Epiphany. St. Denis, &c — Bambino at Rome. Dedicating Churches, &c., &c — Bulk. Agnus Dei. Angels. Daemons — Sunday, Dies Solis. Various Customs „-, .-76
CHAPTER III.
Bethlehem, Birth of Jesus Christ.— Birth, Death, and Resurrection of all the Godb.~~ Passover.— Lamb of God,— Gentile Crucifixion. — Jesus Christ was not Crucified.— -Jewish Incarnation.— Pythagoras.-^-ObservatioQs 95
BOOK III. CHAPTER I,
LETTERS.
Origin of Letters.— Moon's Period.— .Names of Letters. — Boucher.— Dr. Wait qn Sa&s^t**.— Cycld of .Fourteen.— Thoth.— Oro. Homer*— Targums.— Dr, Young. Sol.— Joseph, Protetwi. : Sl^^SJ^flton/ 'Sindi, peter,— Cryptography Indian.— Vowel Points.— Acrostic. Anagram.— Metathesis; 'l^l^i(^ie^ Kin^— Arabic letters. —The God Xangti,— •' E*?, f*«> ex.— Signets.— Sigma Tau.— Adam. Genesis f "-* ;^ « - « „ .147
CONTENTS.
CHAPTER II.
Page
Dis Mariebus.— Systems of Letters.— Last Avatars. Mohained, &c.— Names of the Gods of the Week.— Chinese Writing.— Abacus and Nabathean Alphabet.— Java.— Northmore's System.— Von Hammer's Book. Saxons.— Bacchus. Janus. Ogham.— Rhyme. Bards. Fates. Veds.— Chinese.— Immaculate Conception of Saca.— Pallium.— Apocrypha.— Deisul.— Hammer's Arabic Book 203
CHAPTER III.
Roma. Flora, Pushto.— Allegory of the Flower continued.— General Observations. — Allegories. — Allegories continued.— Retrospect 23S
BOOK IV.
FEODAL OR FEUDAL TENURE.
Universal Pontifical Government.— Religion of Tibet.— Chartres* Stone. — The Linga. — Island of lona.— Feodal or Feudal Tenure. — Gavel-kind.— Frank-al-Moign —Lands in Demesne. — Burgage Tenure. —Tenure by Knights' Service.— Origin of Monks and Nuns.— Land Tax of India. — The Scythians,— The Arabians,— My- thic Divisions of Countries, with their Officers.— Trade, Craft, Ras or Caste.— Cathedrals, &e., were Druidical, then Roman, Temples.— Ings Lands.— Allodial Lands.— Hibtory of the Island of li, or lona, or Icolmkill.— Ceylon.— CaL— Vitrified Forts of Scotland.— Mystery, Wittenagemote.— The Scandinavians.— German Rossi- crucians,— Di-Om, D'Om, Domus, Om. — Ceres, Bethlehem.— Chivalry. — Sea Kings, Runes — Golden Age - 258
BOOK V. CHAPTER I.
Object of the Mythos.— Book of Enoch on the Earth's Axis.— Noah and Ships of the Ancients.— Cause and Extent of the Flood. — Change of the Earth's Axis.— Flood of Ogyges.— Inachus.— Comets held to be Planets. — Seven-Day Cycle and Length of Year.— Whiston on Year of 360 Days^Whistou on Length of Antediluvian Year.— Whiston on Comet of 1680.— Comet of 5?5J Years' Period the Cause of the Flood.— Periods of Comets. —Encke's Comet.— Drs. Gregory and Halley on Whiston's Theory.— Dr. Keill on Whiston's Theory.— -Comet of 5?5§ Years continued. — M. Arago on Comets.— Lexel's Comet.— Genesis, in Substance, found in many Countries.— Agency of Comets.— Digression on Gas, Spirit, Inspiration, the Soul.— Comet and Flood re- sumed.—The World's History renewed,— Early History a Mytlios.— Barasit and Mercavah - ... 309
CHAPTER II.
Caesar*— Alexander.— Gengis Khan.— Akbar.— Napoleon.— Supreme Pontiff.— Races of Man. Black Gods.— Trinitarian Doctrine of Genesis, Jewish Polity. Priesthood.— Supreme Priesthood 343
CHAPTER III.
Niebuhr on Pontifical Government in Italy.— Patriarchal Government in China.— Mohamed.— Pontifical Govern, ment.— The Assassins. — Niebuhr on Landed Tenures renewed.— Confederated States under Pontifical Govern- ment. Letters and Population * 371
CHAPTER IV.
Microcosm.— Atoms.— Chinese Microcosm,— The World, &c., divided into Three.— Sacred Numbers*— Mercavah and Caaba.— Measures of the Ancients. — Etruscan Agrimensores. Templum, Mount; Gargi*rus> Cor. Cardo. Agrimensores. Termini — The Britons. — The Saxons — Tithes resumed, — The Athenians, — Division into Castes, into Three, &c. — Archierarch, Sanhedrim, Amphictyons. — Religious Dances. Poetry. Music - • 397
CHAPTER V.
Microcosm continued. Vedanta and Nyaya Philosophy or Doctrines.— Nature of the Microcosm.— Pythagoras on Numbers. Cycles. — Mythology. Patron and Client. Colonies. Isopolity. Numa Pompilius. — Symbolic and Alphabetic Writing. — Adoration, of Animals. The Onion. Crest. — The Ancile of Numa, Cyclic Mythos. Clemens Alexanclrinus. Ancient Mysteries. Baptism, the Eucharist, &c. Doctrine of the Ancient'and Modern X^r*— Bailly, Buffon, &c., on Birth-place of Mankind. Former Heat at the Poles. The Mythic-Cyclic-Mi- crosmic System. What ha$ happeaed may happen again. Illusion 427
CONCLUSION 446
EEEATA ET CO BE, I GEN DA.
Page 3, line 1, for *Scythiae/ read Scythes. line 3, for * que/ read quee. line 24, for * la xn6me/ read U mime. line 25, for * ils en suivia/ read il s'en suivra. line 26, between * n'ont eu' and * la philosophic/ insert pour. line 29, foi * sufferait/ read suffirait* 65, line 24, for 'sacies/ read sacre'es. 75, line 29, for *accurrit/ read occurrit. 102, line 22, foi * Zelmissus/ read Telmtssus.
107, line 22, for *deficire/ lead deficere.
108, line 25, for * jeligione,* read religion*.
109, line 4 from the bottom, for * grounds,* lead crowns.
122, omit Editor's note, and see bottom of p. 131 and top of p. 132, foi the Authors opinion
of the The <AcUy and leferencc to Kvansou's Dissonance. 127, line 5, for * constantialia/ read sttbstantialfa.
135, line 8, dele 'the/ before holy Call/
136, line 8, foi c /cwcXows?/ lead /et>/eX&>7Tfi$.
138, lines 8, 9, for < 5 x 10=60, and 60 x 10«360/ read 5 x 12=60, and 60 x 5 =300. 144, line 13, foi * secomd/ read second. 164, line 14, insert ce between * C'est que '
169, line 33, for e Fostia/ read Fortia.
170, lines 10, 11, for * AvjctqyS? and TAP^AS/ lead Awc«jvSE and TPA^AS 172, line 29, for * Pope/ lead Pape.
line 32, for * veillieV and * i assemble/ read verities and rassembfa. 196, line 3 of note, for * Fostia,' read Fortia. 220, line 11, for * had been/ read Jias been. 259, line 32, for * des ses/ read <te $es.
line 7 from bottom, for * impiemerent/ read imp? ime rent. 273, line 8, for * Sotland/ read Scotland, 277, line 18, for *5n preces/ read m pieces. 287, lioe 31, for * which rese/ read which rose. 301 , line 18, for * convert,' read convent* 309, line 7 of contents, for * Lexall's/ read layers.
3?4,' linTl? and 3>}for * F^ods of Ogyges and Inachus, read Flood of Ogyges.
311, line 5 from the bottom, for 'SGJNS/ read SIGNS.
333, line 37, for * 2920/ read 2926.
336, line 23, for * coporeal/ read corporeal*
345, lines 5 and 4 from the bottom, for * Bammensium' and * Ram men ses/ read Ramnensium
and Ramnenses.
350, line 24, for *cie*es/ read cr^es. 352, first note, for « Assiat/ read Asiat. 366, last line, for t henious/ read heinous.
371, in note 4, for * 2 Kings xxiii., &c., &c./ read 2 Kings *«W. 6, $-c.
372, line 6 of note 2, for * de Saques/ read des Saques.
385, line 7, foi * de saintes* read des saint es.
386, line 4 fiom the bottom, for ' Egypt^/ read Egypt*. 391, line 3, for * passe", read pas&te.
400, line 21, for * thiee son,* read three sons. 406; line 4, for * famish/ \zad furnishes. 411, line 38, for * Godyean/ read Gordyean. 426, line 26, for 'cords,* read cordes. 437, last line of text, for * «fo* read el/*.
ANACALYPSIS.
BOOK L CHAPTER L
SACA.— SAXONS.
I SHALL in this Chapter submit to my reader some observations relating to the ancient Sacae of Tartary or North India, These observations will be of importance in the discussion of the Origin of Letters, which will be contained in a future Book; and also of the first importance in the two following Books, the object of which will be to shew, that a real, not a poetical, age of gold— an age of learning, peace, and civilization— once existed; and that this was under the rule of a sacer- dotal caste or order which governed the whole world, and which originated the feudal system. I shall also shew, that $11 the sacred numbers and cycles were intimately connected with, and indeed partly arose out of, a microcosmic theory, named by Plato in his Timaeus, which was a part of the secret doctrine of Genesis j and the whole of this I shall also shew was intimately connected with the feudal system. I fear the extracts from Georgius will be found by many of my readers tedi- ous ; but as proofs of my -system, from an unwilling witness, they are of the first importance, and cannot be dispensed with.
We have seen, (Vol. L p. 153,) that one of the most common names of Buddha was Sacya (the name of the Lama of Tibet) and Saca, and Saca-sa, From this name of Buddha it was 'that the tribes who inhabited an extensive country east of the Caspian Sea and north of Tibet, were called Sacae, (Vide Ptolemy.) This was the hive whose castes are yet found in the West, called Saxons, having, as Dr. Geddes says, the Hebrew language.1 They were the Belgic Suessones of Gaul;
1 From Dr. Wait I learn that there are an IMMENSE number of Chaldee roots to be found in the Sanscrit lists of Dhatoos. (See Class, Journal, Vol. XVL p 213J These Chaldee roots are Hebrew roots also, and are, I have no doubt, in a very considerable degree, the origin or base whereon the Sanscrit was built We shall see in a future Book that they were of the old Tamul language, or at lea$t the vernacular tongue of great numbers of people occupying the country of the Tamuls at this day, and are called by them Pushto, the same as the language of Western Syria : indeed, a close attention to what has been said in Vol. L Book X, respecting St Thomas and the Tamuls, must have shewn a high probability of this already, But I shall return to this in my book on the Origin of Letters*
The Sanscrit Dhatoos are data— things given or granted or assumed, on which other things are built— the roots of the language. The word is what I call Sanscrit Latin.
* S4CA.
one of their capitals was Soissons :l they were called Sausen by the Welsh3 Sacon by the Scotch, and Sasenach or Saxsenach by the Irish. They are the people said by Herodotus to be the same as the Scythians. 2
Dr. Scheller maintains the whole of Europe to have been occupied by the Saxons before the arrival of the Celts.3 But they were, in fact, both tribes of the same people. Scythians, Celts, Saxons, were successive castes or swarms from the same hive. If there were any difference, it was merely in the time of their arrival in the West. But it is probable that they were only differ- ent names for the same people; as the Britons are called English, Scotch, Welsh, Albanians, Caledonians, Cambrians, &c. The difference in their dialects is only what would naturally arise in unwritten languages, in the space of four or five hundred years.
They were castes or swarms sent out in succession, from a great and excessively populous hive in Tartary or North India — the country of the thousand cities of Strabo. They were exactly like the tribes sent out from Britain in modern times — at one time to America, at another time to Africa, at another time to Australia. They were the subjects of the only civilized nation on the earth. fi hey took with them every where their manners, government, language, religion, and allegiance to their supreme head, as our colonies all retain their allegiance to the mother country. They at first nowhere found any of their own high caste, none in fact but such persons as we found in America — Aborigines, as we call them. They met with no resistance ; but, by degrees, as the world became peopled with the successors of previous tribes of their own countrymen, and land scarce, wars for possession began to arise* This I shall discuss, however, in my next Book.
The word Saca is the same as the Hebrew word rottf she, imaginari, and scio, to contemplate, 4 and the Greek yjvcotrxo) — in short, mind, constantly confounded with wisdom. The Sciakam of Georgius is probably Sa~ca-akim. The root is attf &h, whence came bw skl9 wisdom,5 and our skill. Saca is sax ; and sakl or ski, or skill or cunning or knowledge or scientia or wisdom, in any art, is X or Xaca, KL, which means the cal or wisdom of X; and KL.is X— 600, Liz50,zi650: and the KL-di is the origin, in its most remote degree, of the Calidei or Chaldeans. I promised this explanation in Book XL Chap* L Sect. 1 ; Callide (wisely), cunning, king, incarnation of wisdom or cunning. The origin of the root sk and kl, I shall shew when I treat of the Origin of Letters. I have no doubt that this root is, in fact, the same as the $& sg, whence come nstP $gh and the Latin sagio,6 and saga a witch, and sagacitas, prsesagio — English, sage, sagacious, presage ; 7 and the Roman officer called sagart, who was the sacrificer, and the Hebrew sagan, the assistant or adviser of the high priest. From this came the word g^ttf sit, Scalit, the name given to Joseph in Egypt, and the meaning of which, I apprehend, was wise man. 8 Joseph was called a saviour ; and this word is the same as salus, salutis, (Vide Book X. Chap. V. Sect. 6.) The barbarian who marched from the North and plundered Jerusalem, was a Scythian, or Tat-ar or Tartar 5 he was called Shesach.9 This is nothing but Saxon or Sasenach. Tat is a name of Buddha,
Mohamed was called a Saca or Saceswara, as well as a Vicramaditya. These are all merely descriptive epithets. And from the fact named above we find the reason why the Mohamedans spared the statues of Buddha in India. It strongly confirms the doctrine of the secret religion of the Mohamedans. Mohamed was thought to be a renewed incarnation of divine wisdom, and of course of Buddha, in his tenth avatar.
1 Probably town of the Saxonnst softened to Soissons. * Guerin de Rocher, Vol. I. p. 152.
a Foreign Quart. Rev., July 1831, p. 224 ; and Vallancey, Coll Hib. Vol. V. pp. 12, 23, 34, 49, 181, 182.
* Parkh'urst, p. 733 ; vide Littleton's Diet, 5 Parkhurst, p, 734.
s See Cicero, de Divinat. Lib i. Cap. xxxi. 7 Vide Parkhurst in voce.
8 Vide Gueria de Rocher, Vol. I. p, 1 19, » Shishak, 2 Chron. xu. 7—9.
BOOK I. CHAPTER I. 3
Abrah. Ortelius en ses Synonymes et Thr&ors G6ographiques Scythise, a Persis Sagae, ut Mela habet, vel Acae ut Plinius, Solinus, et Eustathius scribunt Scythia Saga est in originibus Catonis, que circumferuntur.1
In the time of the Pharaohs the Egyptians had a class of persons called Sages or wise men.*
Considering that Saca means Buddha the God of Wisdom, I cannot much doubt that the Irish Sagan, a priest, the Scandanavian Saga, the Hebrew po sgn, noble or great man, are all the same.
" The heathen Irish had their Sagan, like the Tyrians and Chaldaeans, Berosus gives the
" epithet of Sagan Ogygisan to Noah, The Sagau Cohenia was the Aristites Sacerdotum, i. e. " primarius Sacerdotum post summum. 3 Sagan Babyloniorum sive Chaldsaorum vox, a quibus t€ ad Hebrseos transivit." 4 The Cohenia is the Hebrew word for a priest— a Cohen ; and it is not unlikely that the Chaons, who are said by the Indians and Persians to have erected the Druidical circles, had their names from this word. I think it probable, also, that the Cohen had a near relation to the Kan*
Vallancey says, from some author whose name he does not give, but I suspect from Georgius, " In Indiis Xacse religio per omnes fere earum regionnm populos latissimfc funditur : tempus quo ff Xaca vixerit, incertum est, plures sunt ex Europseis scriptoribus, qui floruisse velint Salomone <e in Judaea regnante : non idem est et Xaca novus, i. e. Apollonius Tyaneus, qui floriut A. D. 60. " (T, 161.) Xaeam eundem esse ac Buddum, La Crosius aliique non dubitant Xacae nominis " origo a Saca Babiloniorum et Persaruin nutnine repetendo, Tibetanorum litera scribitur u Sachia, quod idem est cum Sechia Sinensium (T. 21). Les Japonois se disent originaire du pais, ** on il est adore sous lenom de Budhu, et de Sommona-cadam."5 Baiiiy, p. 200, says, fc Le fe Xaca des Japonais, le Sommona-chutana, du Pegu, le Sommona-kodam de Siam, le Butta des c< Indiens, ne sont qu* un seul et m£me personage, regard^ ici comme un Dieu, la comme un ** legislateur— si j' ai bien prouv6 que Butta, Thoth et Mercure ne sont egalement que la m6me ctf inventeur des sciences et des arts : ils en suivra que toutes les nations de 1* Asie, anciennes et " modernes, n9 ont eu la philosophie et pour la religion, qu? un seul et m£me legislateur plac£ a leur " origine. Alors je dirai que ce legislateur unique n'a pu aller partout dans T Asie, ni en m£me ** terns parceque, sans doute, il n'avait pas d'ailes: ni succe$sivement parceque la vie d'un " homme ne suflferait pas aux voyages. L' existence de ce peuple ant6rieur est prouv^e par le " tableau qui n'offre que des debris, astronomie oblige, philosophie m^ide a des absurdit6s, " physique d^g€n€r^e en fables, religion epur€e, mais cachde sous un idolatrie grossi^re/* From what my reader has seen in the tenth Book, I think he can have little or no doubt that the debris here alluded to, refers to the refined and beautiful system of Wisdom there developed.
There is scarcely a corner of the globe where the doctrines of Wisdom may not, as a mythos, be found. My learned friend Eusfcbe de Sajverte6 has clearly proved that, by the Sagas of the Scandinavians, the books of Wisdom are meant— the word Saga being the same as the French sagesse and the Latin sagax.
From the same author, p. 395, it appears that the Kazan ae or Razanui can be nothing but children of Ras or Wisdom.7 Thus it is evident, that to speak of the Sacae or Saxons was the same as to speak of the Buddhists* It was the general name, as we call many sects of Catholics
* Claude Duret, Hist, des Lang. p. 513. * Abb6 de Rocher, Vol. V. p. 173. 3 Jer. xx. 1.
* Buxtorf ; Vail. Coll. Hib. 5 Vail. ColL Hib. Vol. IV. Part I. p. 162.
6 Essai sur les Noms, Vol. II. pp. 3?3, 3?5, 381, 385.
7 I» the list of names given in p. 408, most of them are in reality Hebrew ; for instance* Aretia for earth is Aretz, Arsa, the Sun, unn hw, &c.
B2
4 SAXONS,
or Protestants Christians. From this their sacred books were called Sacas or Sagas, as we call the books of the Indians Vedas or Bedas, or, in fact, Buddhas or books of wisdom. This all agrees very well with the learned language of Cashi-Mere or Cashmere having been Chaldee ; and it accounts for Dr. Geddes' having found their language to be Hebrew. The Norwegian kings were called Haquin. This is but Hakim or £D3n hkm; and the substitute for the Jewish high priest was a Sagan. Closely allied to these is the Hebrew root *|tto k$p an enchanter,1 *)BO ksp is literally two words, and means *yo sp, wise, and 3 k as, that is, as a wise person. Refer to Vol. I. pp. 733, 734, to my explanation of Lokman.
Anciently all priests were physicians, and were called Hakim : (as physicians are yet called in the East :) but this word always conveyed with it a sacredness of character. This is all in keeping with their Gods— Odin, Woden, Thor; with the Bud was Trigeranos in Wales, and the Old Man Budda in Scotland; all these came with the first or the second tribe of Saxons to the north of Germany and to Britain.
Strabo says, 2 <e ALL the tribes eastward of the Caspian Sea are called Scythic : the Daae next "the sea, and the Sacae more eastward ; but every tribe has a particular name; all are nomadic." It is inattention to this which causes all our confusion. We have here the Clans of Scotland, and the Tribes of Bedoween Arabs. The Sacae, pronounced in Sanscrit like our Sak-hse,3 have made in Asia irruptions similar to those of the Cimmerians : thus they possessed themselves of Bactria, and the district of Armenia, called after them Sacasena. Tjbis word, I believe, is only Sacas-ana, country of Sacas. I have no doubt that when npmade tribes were driven out of the lands which they loosely settled, they pissed, like the Israelites from Egypt, through countries occupied by other tribes, in search of new habitations, till they could go no farther j then a desperate struggle took place for the possession of the extreme country: thus Saxons arrived in Germany. and Britain, from countries the most remote.
It appears from a note of Dr. Geddes's on the word create in the first verse of Genesis, to be seen in bis Critical Remarks on that passage, that my view of this subject is supported by the book of Wisdom, Justin Martyr, and Origen, "He also shews that a passage in the book of Maccabees, which has been supposed to oppose my doctrine, has been wrongly translated. He also shews that in the Scoto-Saxon dialect the word *ro bra still retains its original signification ; and, in a note, he says, he hopes he shall one day be able to prove that almost all our genuine Saxon words are either Hebrew, Chaldee, Arabic, or Persic. I am very sorry the Doctor did not live to carry his intention into effect, which I am sure he could have done. I shall return to the Saxons again in a future Book, and give their history, which will be found to be of the very first importance,
1 See Frey's Hebrew Lex, 2 Lib, xi. » Tod's Hist. Raj, 59,
BOOK I. CHAPTER II. SECTION 1.
CHAPTER II.
GEORGIUS. — SCALA.
I. IN the extracts which I shall now give from Georgius will be found much useful information, which I think will not be thought long or unnecessary by those who read for information and not merely for amusement. The following passage justifies what I have said : " Gjam-phel sapiens " mirificus, quasi QDH (hkm), Syr. Kam, >xb& (plai) Peli, vel &iam && (pla) Pele, SAPIENTJ& " miraculum, aut etiam Arcanum" * Here we have in the Gjam the lao, the Wisdom, and the Pala, or the Pallium, or Pallas, or Minerva, all united. A little before he says, u A Syria, Chaldaeis ea vox " Gnos derivari potuit. Syris enim Ganes idem est ac ostendit et demonstravit. Hinc Indorum " Ganessa SAPIENTIJE Deus, In Sota vero, teste Castello >D>15 gnm9 yvco<ri$i " notitia."2 Again he says, "Profecto Gnios cum superaddito nota w>, quse est indicium magni " alicujus arcani, eadein ipsa est Graeca vox YVaxrifr gnosis, agnitio" 3> IE, in Syriac lo, was the God of Wisdom or Knowledge. In Hebrew 'letters lo was written p> io; this, as the He- brew letter o was corrupted into ng, was'tha origin of thegnios. The God of Wisdom was the spiritual fire. He was Agni, Write this in the Syriac or Pnshto dialect, but the Chaldee letter, and we have #y> ioa, the last letter being emphatic, the lo.
Georgius says,4 " Pho-tha Sinica voce dictus Budda," (This Pho-tha is evidently the Phtha or Thas of Egypt. 5 ) " Jah, quod additur, JAO interpreter, magnum scilicet, et ineffabile iliud Dei " nomen JBHOVA a Gnosticis et Basilidianis corruption, et in Jao improbo ingenio mutatunu Si " cognita fuissent Tyrbani nomina magica, quse Budda preceptor Manetis invocare solebat, inter " ea fortasse reperiretur JAO. Nam et apud Paganos nomen hoc Dei sanctissimum erat Quod " quidem eruditis omnibus compertum est. * Fewardentiw et Galassius aniinadvers. in S. Irensei t( libros factum putant ex Hebr. n* J& cum addito o, JAO. Samaritani, teste Theodoreto et adno- " tatore Grabio in eundem Irenaeum," Jabe (here we have the Jave or Jove) illud appellasse dicun- ** tur, Judaei vero Ala Aja, quod est Hebraic^ n^ ie Jah, Tibetice pariter Jah* In his igitur voci- " bus PHOTA-JAH, nominatus cernitur*XACHA tatnquawi magnus ille Lhamarum, et Bonsiorum et DBUS BUDDA." 6 In the Aja here named may be the origin of the Aje-mere treated of in Vol. L pp. 405, 407, 408, &c,, atfd in the whole passage there is a* confirmation of several other sugges- tions of mine in the former part of this work.
Georgius/ without hating the slightest suspicion of the nature of my theory, states his, opinion that the Kam-deva is derived from, or is the same as, the Qsrr hkm or wisdom of the Chaldee. It is very certain that, if my theory be right, every deity resolves into the Sun ; each one of their names, either directly or indirectly, ought to have the meaning of wisdom.* Kam *tte j^sa- pientia.
Was not Ep«u£ often used as the name of Venus as well as Cupid ? In like manner Kanya, the name of Cristna, was also the name of the Zodiacal sign Virgo.9 Ego>£ read anagratmnatieally is
i Georgius, Alpb, Tib. p. 750, * P. 749. 3 P. 748, * P. 745.
* Vide p. 747- 6 Ibid. p. 746. » Ibid, III, p* 728.
6 See also ibid, 750. ' ^ Bentley, p. 202,
6
GEOR&IUS. — SCAL \.
nothing but me, from which Jesus was called the Rose — the rose of Sharon — of Is-uren. And from this came the Rossi- crusians.
The Cabalistic Jews often insert the jod or prefix it to words, as they say, for the sake of a mystery; but in reality for the same reason that the Irish Bishop writes his name X Doyle. This practice admitted, I believe that C-ama was both Cupid and Venus, Cama and Cama-deva, HDD kme, desiderare, amare,1 and was in fact C or X-ama. See pp. 760, 761 , and Appendix to the first volume. Cuma was the same, as was also Kumari or Komari on Cape Cornarin, near which ruled the Xamorin or Zamorin, or Semiramis. Was Comarin the Coma-Marina ? I believe that Caesar was X-sesar — Tzar, whence the female Tzarina. I believe that IIX0YS, as I have formerly said (Vol. I. p. 636), is I-IX0TS: and that in like manner also Mama is M-ama; that Momptha is M-Omptha ; that Mia is M-ia or M-ie. I is the tenth letter of the new alphabet, and M is the tenth letter of the sixteen-letter alphabet. Then * i in the Hebrew notation answers to the X in the Etruscan, Oscan, or Latin, which we have seen stands both for 10 and 600. This is like the Samech, which is the Mem final. As the Samech it is 60 \ as Mem final, 600. The S called Xi, is 60, X Chi, 600. The Hebrew m> ss is six— Greek ES sg six j the aspirant breathing, as in other cases,2 being substituted for the sibillant letter, which, however, is found in the Latin, Saxon, and English, «#.
lodia is Ayoudia. I suspect that the Ad of Rajahpoutana and Western Syria, and Hadad, is lad, or I-hadad ; that IE is lo y> io of Syria ; that God, Chod, is Od, Hod. a In all the cases above, the I, the X, and the M, are monograms prefixed for the sake of mystery, as we constantly see the X prefixed to sentences when not used as a letter, in our religious books of the middle ages ; and as Romish priests still use it,
The lod is a point, the Centre is a point, every thing tends to the Centre. The word Saca. I believe is found in the Hindoo word Para-mchti. The Tibetian language has no B. Para is tro #ra, creator. Sack is, in the Egyptian language, Jlamma, and Ti is Di, sacred^ holy. Georgius4 says, Para-sachti is 6t excellentissima virtus, &c., primam emanationem " Dei ; Flammam fluentem a Deo." But I do not doubt that it was also akme or hkm* In fine, it is divine WISDOM.*
Parasakti, Adisakti, Devaki, and Parakta, have all the same meaning. Para or Ad, and Devaki, mean the Deity, and sakti aflame.* These are also the same as Bavani and Mama-ja. Sometimes Parasakti is masculine, sometimes feminine. Sakti is also the same as verbum and sapiential Chati, I am persuaded, is the same as Sacti, and is the Hebrew nm hte, and in English means heat. Substituting, as Parkhurst says was very common in the Hebrew, the W s9 the sibillant letter for the aspirate H A, the word would become sati. I am quite satisfied we have here, or in the word just now named, Sci-akham, the meaning of the Saca or Xaca, and that it means the Logos, the Sapientia, the Ras.
Parasakti, like Semele, the mother of Bacchus, was combustam in aethereo igne.8 Sfre was con- sumed in the flames of her son. This is the assumption of the blessed virgin, which took place in the autumn, when the constellation of Virgo disappears, and is tendered invisible by the solar rays.0 But Para-sacti was Lachmi, and Lachmi was nothing but L'hkm,, the wise.
fe Ex his, quse mecum inter viam communicarunt laudati PP. Cappucini e Tibetknis Missioni- " bus reduces, protinus intellexi tarn arcto et inseparabili vinculo apud eas gentes duo hsec, litteras
1 Georg p 728. • Parkhurst, p. 776,
3 But Georgius (AJp. Tib. p. 685) has shewn, Ad or Adad or Hadad, in Syria, to be Buddha.
* P. 97, a Ib. p. 98, ° Ib. 7 ft), s'ib. p. 102. « Vide Dupuis.
BOOK I. CHAPTER II. SECTION 1. 7
" et superstitionem, inter se cohoereseere, ut alterum sine altero nee pertractari, nee cogitari " quaeat. Ut enim video, queni admodum defluunt radii & natura solis, sic litteras ab ipsa Dei 66 substantia defluxisse concipiunt. Simile quiddam de Vedam Bramhse, deque Atzala Isureni " libro, opinantur Indi/'1 The truth of the observation respecting the close connexion between letters and superstition cannot be denied, and thus this beautiful invention, which ought to have been the greatest blessing to mankind, has been, till lately, its 'greatest curse. But if at first it forged the chain, it will break it at last,
On the Tibetian alphabet Georgius says, te Aliud quid longe majus atque prsestantius de litte- " rarum suarum natura, ac dignitate Tibetani opinantur. Istas uti prodigiosa quaedam munera e " coalo demissa venerantur : Deoque Sapientia Giam-Jang tanquam auctori, et artifici principi cc referurit acceptas." When I consider the Deoque Sapientice, the name of the country Achim, the Pushto in North and South India, the evident Judsean mythos in both, I cannot help suspect- ing that the Deus Giam- Jang is the God or lao of Siam or Sion, in the country of Judia, adjoining to the present Nepaul and Tibet. The close connexion between letters and superstition, noticed by Georgius, tends materially to support my opinion, that letters were at first mythical and magi- cal, and we know that they were every where supposed to emanate from the Deity. Georgius explains the word Tangut to mean Dominus Cceli et Terroe. If the T be a nominal prefix, the a— K, ng:r#, u~i, thus Aou. Tangut is the name of God in Peru. Georgius then goes on to explain that Ti~bet is Ti-bot, or Ti-bout, or Ti-Boutta, or Di-Buddha,2 He adds, " Hoc'vero recta oritur " k gentili Pot-Jid, quo certo nomine non ante famosi Buttae tempora insigniri ea natio ccepit/' 3 Tibet is called Potyid by Sir W. Jones.4 He makes an important observation on the nature of the Tibetian language,5 which appears to be in a great measure Monosyllabic, and thus tends to prove its antiquity. He then goes on to state that Jid is a cognomen of Buddha, and means Unicus or IJnigenitus ; 6 and that it is the ee Jehid Phoenicium, aut Ihido Syrum." (It is, in fact, li-di.) He confirms almost all which I have before given from Creuzer respecting Buddha, On the name of Xaca, he says it is called, in the Tibetian language, Sdakham. That is, I suppose, th,e Sci-akham or Hakim, just now treated of.
I suspect that the Phoenician Jehid or lid, is nothing but the Chaldee II of the Targums, with an abbreviation of the Deus, Dis, Deva, and means the God IL
The Deity Isan and Isuren of India was the Isis of Egypt. The name came from the Hebrew yw> isoy with the Tamul termination in en, Isur-en. This deity is the same as Mahdeusr and Mahadeva. It has generally four arms, and is often seated on the Lotus. Fire is its peculiar emblem. It has three teyes. It is also often carried on a BULL. One of its epithets is Hy- dropism, 7 This is the Gre,ek fifonp and Iir*£, and connects it with the refined doctrine of water, which approaches to something very near to the spiritual fire and the hydrogen of the moderns. It is adored under the form of the Linga, or Priapus. It is Pluto, the Egyptian Amenti and the Giam Indicus* It is Brahma and Tchiven. 6( Dominus humidce natures et origo sacrorum flumi- " num," the Giam Indicus — judex universorum. From the word Giam comes, I suspect, the Ganga or Janga. Finally, Georgius says, " Sol est Isuren, qualis erat Osiris apud Egyptios."6
It is said of Mani that he left a book of paintings* In one of the apocryphal Gospels Jesus is said to have been the son of a Dyer or a Painter, another of a Potter, in the four of a Carpenter", and in all of an Artificer. Georgius says, Cfi Verum non opus est multis, ut ostendara orfe&tales
4 Georg. AlpL Tib. pnjef. p, ix, * Alpfc. Tib. p. 16. * ftset J); 10,
4 Asfot Res. Vot JIL p, 10. * P. 11. < Ib. p. xi, * <ieorg. Alpk Tib. p. 156,
• P. 185,
8
SCALA.
£( omnes nno eodemque nomine Pictoreni, Tinctoremque vocare. Vide Castellura in ym (zko). " Quum vero Arteng diciraus, eoque designamus Librum picturarum Mani, (quia, ut inquit ef Renaudotius, figuris peregrinis, et ignotis refertus erat,) intellegere debemus Librum eo sensu, " quo intelligunt Brammhanes Vedam, et Tibetani Cid sive Cioch. Nempe, ut Fedam est Bramha, €t et ci6 Xaca, ita Arteng est ipse Mani, virtw, emanatio Patris luminum, efmque Filius, et anima te dans et accipiens formas, ac figuras omnes in eo portentoso mysterioruni libro contentas/'1 Here we find Brahma and Buddha both having the meaning of the word Book. Here is con- firmed what I have before said that Feda is Seda or Buddha. The book of the Manichseans was called the treasure, and being a Veda would be a treasure of Wisdom. Bacchus is called Liber, ton bha and mn tut, which in Chaldee mean Morus, the name of the Morea of Greece. a The Morus or Mulberry-tree is a very mystical plant ; it is said to be sapientissima arbor. It was probably thus designated because it had the same name as the God of Wisdom. Brahma is the same as Brahaspati, who is worshiped the same day as Suarasuoti, (Sara-iswati,) the Dea sdentiarum: from this, Georgius says, he thinks the word Brahma came to mean Scientia. The truth is, wherever Scientia is found, Sapientia may be written. 3
We have seen, in p. 320, that the natives of Siam call their God lach lach, the Greek lacchg. Now, is it not possible that in the Tibetian language this may be the Siakhim, the aspirated ODH hkm— and this Siak and lacch the same ? Parkhurst says, the aspirate breathing is constantly substituted for the sibillant letter.4 This would make Saca laca. The festivals of Bacchus in Greece were called lacaea.5
" AtTyphon ab eodem Plutarcho exPhrygiis literis dicitur filius Isaacci Icractxs ra 'HpaxXee^ " o TLV$GW, Isaacci, quern genuit Hercules, filius fuit Typhon." d May Isaac, the son of Hercules, who was Cristna, who was Samson, have come from yjtf> iso9 to save, and Xaca, or from I and Xaca, or from yt£P iso and cron hkm f Either of these etymons is strictly in keeping with the remainder of the mythos.
Brahma is said to have been the inventor of Hymns and Verses, and the Brahmins are not permitted to recite but only to sing the Vedas, To account for this they have a story of Brahma, like Jupiter for the* love of Leda, being turned into a swan. When he was about to be killed by Iswara, he sung hymns and verses to her praise, to pacify her. From this came the story of the musical singing of swans when they are about to die.7
Brahma, carries a book as an emblem. This was because he was the first emanation or divine Wisdom, and the Wisdom contained in the Veda or book of Wisdom came from him. Hence, in Greece, Bacchus or Brahme was called Liber. 8
I think, from a passage in Georgius, the real origin of the meaning of the term Judah or Juda,-— the religion or the name of the tribe way be discovered,— of the tribe or religion, which Eusebius said existed before the time of Abraham. He observes, that Buddha k cajled Jid, tvhich is the same as leoud, who was the s6n of Saturn, «ind that it is merely an epithet, meaning Unigenitum, Hebrseis est w (Mtid) lehid Isaa<so3 , epithet <im. ? Gen,'xxii. 2. 10 No# I think this shews that the tribe were followers of the Unigenitum, in shorfy of the Logos or Buddha, who was the only- begotten of his Father.
i Tib. Alph. 9 Vail, Coll. Hib. Vol. IV. Part I p. 265. 3 Georg, p 114.
4 In voee »» ss> II. p. 776, * Vide Hermes Scythicus, p, 136. ° Georgius Alph. Tib, p, 26.
7 Vide Georg. Alph. Tib. p. 1 10. 8 Ib, p, 1 14, '9 Bocliarto.
1° Georg. Alph, Tib. Sect. xi.
BOOK I. CHAPTER II. SECTION 2. 9
Again Georgius says, 1 u Brevi, Xaca Jehid> Ihido, and Xhid, (quod est insigne cognomentum et " attributum Buddce, But<z, sive Boto in vernacul£ voce Tibeti Pot-Tit,) Poto scilicet, seu Boutta " Unigenitus aut Primogenitus." He had before shewn that Jehid was Juda; hence we come to the fact, that the tribe of Isaac, Ihid, or Judah, was a tribe of Buddhists.
2. The Scala or ladder, formerly alluded to in Vol. I. p. 413, I believe signified a chain or ladder of transmigration, by which the soul climbed up to heaven, 2 and that Scala or Sacala is Xaca-clo, and came to mean a ladder, or the ladder of the Mount of Solyma, or Peace or Salvation, from the ladder of metamorphoses or regenerations. The system of regeneration is exactly that of a ladder. The dream of Jacob, with the seventy- two angels ascending and descending, the mysticism of which no one will deny, alludes to this : the Xaca-clo is the series of ten regenerations, which the Brahmins taught that every human being passed through. In the names of Sicily we have, first, Siculia, as it is called by Virgil, which is Xaca-clo-ia ; this was Buddhist. The next was, Trina-cria or Trina-crios— the Triune Aries ; this was Crestism.3 In Vol. I. pp. 813—816, I represented the double trinity and the system of emanations to form a chain, the last link of the first forming the first link of the second } and thus the1 whole system, beginning at the To Oj>? formed a chain or a ladder from the highest to the lowest.
Is it possible th&t the veneration for Apes may have taken its .rise from a word of the ancient language— the Chaldean misunderstood ? Georgius says, 4 *c Simi& Arabic^ QiTO bram, Boratn, ** Africanis C313 brm," It is well known,, to all Indian scholars, that Crfetna is said to have invaded Ceylon, accompanied by an army of Monkeys, by whose means he conquered it \ and we are told that this is the belief of the country. The simple fact was, that the sectaries of the Crest, the Brahmins, invaded it, and the whole arises from (the identity in the Indian language of the words for Brahmin and Ape or Monkey. In this manner numbers of little mythoses have arisen in all parts of the world. In a similar manner arose the mythos of Bacchus's grapes. The word for grape in Greek is BoTpt^, this is a corruption of Buddha, and Bacchus was Buddha, and Buddha was Wisdom; whence the grape in Latin is called ratf»w$—*evidently the Hebrew Ras, wisdom^ and the ePa|f, the stone of the gra/pe. '
Salivahana is also called Saca* 5 In Bali they have a period called the year of Saca. °
The Grod in the temple on the mountain of Lawuh, in Java? is called Sukuh, 7 This is the mountain of L/Awu or THE Ieo9 and his name Saca.
The krgfc, .temples in Java are built without cement in the joints, in the Cyclopean order of architecture — all the st<me$ mortised together. 9
We are constantly told by all travellers, that the Lama of Tibet is adored as God, But in this I do not doubt that our travellers permit their prejudice and bigotry to blind them. If he be con- sidered to be the Supreme Being5 how cajne the ,Tibetians to have a most magnificent temple to Buddha, at Lassa, the place of the Lama'6 vepicte&ce } of which a ground-plan is given in Georgius. ° The fact is, the followers of the Lamb al Rome elect their Vicramaditya or Grand Vicar from themselves, generally choosing the most imbecile of the college for the God upon earth, as he does call, or used to call, himself. The followers of the Lamb in Tibet have found it better to select an
* Sect, cxxiu, * Vide Georgius Alph. fib. Ap.'iil p» 678*
9
* From this idea the division of any given space into equal parts, and probably from the decimal &op(tita,l4M parts, was called a Scala or £calc.
* Aipfa, Tib. p, 28, * Cravrfurd, Etet. Ind. Arch, V<^ I, p. 300, Ibid.
7 i'b; Vol. II. pL 18. V Ifc, p. W9, & geek' cxliii. p. 406.
> <J July 28, 1833.
10 JCTD31AN MYTHOS IN EGYPT*
infant, whom they educate. The same reason operates in both conclaves. In each, a similar cause produces a similar effect,— au imbecile Lama.
The whole of what we have seen respecting Saca and the Saxons, must be considered as a pre- paration for an inquiry into a Pontifical government, (to be developed in the future books,) which was brought with the feudal system to England and Europe, long before the time of Caesar. It will be found useful also in considering the origin of letters*
CHAPTER III.
JUDJEAN MYTHOS IN EGYPT.^MENES. NOAH. — CHERES.-^ ABRAHAM TULIS. — JOSEPH.'— GEECIAN HISTORY A TBAVESTY.— IANGUAGE OF EGYPT. — DEISUL VOYAGE OP SALVATION.
I NOW beg my reader to recall to his recollection the multitude of fragments of the Christian and Jewish mythos which, in his reading, he must have found scattered about Upper Egypt. I beg him to look at and read the accounts of my Figures 27 B and 35. These things are all disguised or instantly put out of sight by the assertion, that* they are the remains of the Gnostic or Nfedtorian (that is, as the learned Nimrod says, the Buddhists) Christians. The existence of the mythos, which I shall now exhibit, in Egypt, easily accounts for and explains all these hitherto inexplicable remains of the Jewish and Christian mythos, on the ancient temples in Upper Egypt and in Nubia, As might be expected, the prejudices of education have operated on the learned German Heeren, to blind him to the Jewish and Christian mythos ; but ,yet, in one instance, the truth in- voluntarily creeps out. He says, " Another field opens itself here for divines, if they would like w to compare the religious notions of ancient Thebes with the descriptions given by the Jews of " their sanctuaries, the tabernacle, the temple, and the sacred utensils.
" This is not the place for a comparison of this kind : but how many things described in the u Scriptures do we find in these engravings ! the ark of the covenant (here carried in procession), " the cherubim with their extended wings, the holy candlesticks, the shew bread, and many parts " of the sacrifices ! In the architecture itself a certain similarity is instantly recognised, although ** among the Jews every thing was on a smaller scale/' * In his maps the temples of Meroe, in several instances, appear built in the exact cross*form of our churches,
The observation of Heeren, I shall now shew, has befen confirmed by a very learned Frenchman, the Abb6 Gueriu de Rocher. But my reader will be kind enough to observe, that although the similitudes pointed out by Heeren, amount to almost a proof of my theory, they, in -a similar manner, amount almost to a proof of the falsity of the AbbfeV theory, which will now be ex- plained.
After finding the Judaean mythos, the mythos which Eusebius asserts existed before Abraham, in North and South India, in Syria, and in China, it would have been very singular if it had not been found in Egypt. This singularity has been proved not to exist by the Abb6 Guerin de
1 Heeren, on Egypt, Vol. II. p. 297
BOOK I. CHAPTER HI. SECTIONS. 11
Rocher, who has undertaken to shew, in his work called Histoire des Temps Fabuleux9 that the history of Egypt, detailed by Herodotus, Diodorus, Suidas, Manetho, &c., is not a true history of Egypt, but a mere travesty of the history of the Jews ; and however much I may differ from him, both generally and in many particulars, yet I think he has proved his case, so far as to shew, that the two were, in many instances, substantially the same, as they ought to be, if they were nothing but a repetition of the same mythos; but which they could not possibly be, and be at the same time both true histories of countries, as he very justly observes. All this tends strongly to prove that Herodotus was really the father of history, the first real historian : all the works before his, being mere mythoses, founded on the traditionary, unwritten stories of each country, detailed by the priests for the purpose of religion, not of history*
It is necessary to observe, that the Abbd does not pretend to shew merely that parts of the Egyptian history agree with and dovetail into such parts of the history of the Jews as relate to respective periods, but that the Egyptians have taken the Jewish history, and have travestied it (to use his word) to form a new history. Between* these two my reader must perceive that there is a mighty difference. Had he shewn the former, he would indeed have greatly strengthened the Jewish history as a history, but the latter is another matter,
The Abbd has exhibited so much skill and ingenuity in discovering the meaning of several para- bles called parts of the Egyptian history, that I have no doubt whatever,, if he had been unfettered by religious prejudice, he would have made oat the whole ,mythos. The discoveries he has made did not arise from his abstract love of truth, but merely from a belief that it would enable him the better to defend his own religion and the interests of his order.
He supposes that the history of Egypt was completely lost by the natives, in the course of the period when the Persians possessed it, after the conquest of it by Cambyses, - Nothing but the excess of religious prejudipe could have induced any one to believe, that, in the short time during which the Persians possessed Egypt, all knowledge of their ancient history, and of their history at that time not properly ancient to them, should be completely lost by the natives, and also that they should all of them have been so totally devoid of understanding, as that they could not make up a story of their own to pass off as a history of their country, but that they should be obliged to go to the little distant mountain tribe which Herodotus could not discover, said to have been driven out of their country several hundred years before, to borrow their history, by a travesty or transfer of which they made up a history for themselves * —not using the names of their own kings, bat actually names out of the history of the distinct mountain tribe just alluded to ? The Abb6 has been attacked in no very measured or very fair terms by several of the philosophers, on account of his etymologies and .other little matters \ but he has been very ably and successfully defended. His opponents do not appear to have touched upon the absurdity of the theory to account for these travesties, or historic parables. As all party writers do, they laid told of ex- ceptions-^-they seized on and exposed particular points, but the general whole, which they ought to have attacked, they left untouched. In fact, the Abbe, overthrew all their previous doctrines, , and not having the least, idea of any universal mythos, or other cause, to account for the unde- niable effect pointed out by him, ' they could give him no reasonable answer, though the general absurdity of the cause ^hich he assigned, or the way in which he accounted for the effect, was evident £nopgh. They ought candidly to have admitted the' fact of the identity of th$ of Genesis and of Egypt, and have said, " We admit the identity vou contend for) , we C
1 Whyrdid they fcjtf go to, their atofolisK wtioli J& qhai^fc* W ftopii cohered jvSii ri^r lafees ? Why 2 but because M,Champoll^n has discovered noihing!
' " "
12
NOAH.
" deny it ; but the reason which you assign for the identity appears to us absurd, and we cannot " admit it : there must be some other reason for it, which is yet unknown." This would have been candid; but instead of this, as defeated parties usually uct, they had recourse to ridicule, misrepresentation, and clamour, and endeavoured to poh-poh him down.
The Abb6 says, " Je commence par les temps fabulcux des Egyptiens, depuis M£nfcs, leur " premier roi, suivant tous leurs historiens, jusqu' au temps ou T Egypte^ soumise aux Perses, <ff devint une province de leur empire. On verra, par un rapprochement soutenu de toute la suite *' des rfcgnes, et des faits de chaque rfcgne, que cette histoire r£pond & 1' histoire sainte, depuis No6, *e le p£re de tous les hommes d'apres le deluge, jusqu' a la fin de la captivit£ des Juifs a Babylone: " et que ce n'est m£me qu'un extrait suivi, quoique d6figur6, de ce que TEcriture elle-m6me *c nous appiend de FEgypte dans cet intervalle ; en un mot, que tout ce qu' H^rodote, Man^thon, " Eratosthene et Diodore de Sicile nous racontent del'Egypte jusqu' & cette £poque, n'est, aux "descriptions pros, qu'une traduction, a la v&ite, pleine d'erreurs et de fautes grossieres, que " les Egyptiens s'etoient faite ou procuree des endroits de TEcriture qui les regardent, et dont ils " s*6toient composd une histoire; c'est le sujet de trois premiers volumes que je pr£seute au cc public.5' l This is a very different matter from having taken parts of the Jewish history, to fill up the lacunas in the corresponding parts of their own history.
The Abba's assertion that, in the time of Menes, the first king, whose name was, in fact, the same as that of Noah, Egypt was a marbh, with the exception alone of the district of Thebes, which com- prised all Upper Egypt, that is, that it was covered with water, is in exact accordance with what I have said in Vol. I. pp. 291 , &c., and 336. He afterward shews that the history of Thebes is a travesty of the history of the flood of Noah and of the Ark. That the same particulars are4n both the histories, — that from Thebes the doves went out, — that the name Thebes for that c\ty and the ark are the same, — that at Thebes an immense ship was built, and that the first men and animals of the present world came out from Thebes, &c., &c« • But I will now give to my reader, an extract from the work of Mons. Bonnaud, 2 one of the Abbess defenders, in which, abstracted from the Abb6's book, he places by the side of each other the History of Herodotus and of Genesis, which will serve to give a general idea of the nature of the Abbe's work better than any description which I can write.
Debutons par 1'arche de Noe, laquelle s'appelle en H6breu THBE, que les Egyptiens ont prise pour le ville de Thebes ; nous verrons en suite 1' histoire de Jacob traveshe par eux en celle de S&ostns, roi conqu6rant. Tenons- nous-en pour le moment £ ces deux morceaux que 1'auteur de V histoire vMable
1.
hommes.
HISTOIRE D' EGYPTE.
est celui qui regna le premier des
HISTOIRE SAINTE.
L Noe*, dont le none* en H6breu est N6 ou Mn6e, son derive, (jui signifie r&pos, 3 esl le pfere coramun de tous les peuples : c'est danjs 1'Ecriture le premier horame qui r£gne dans un sens aprfcs le d&uge : ' puis qu* il se trouve le chef et le souverain naturel de tout le sjenrc humain reduit alors i sa famille.
t P. xlh'L
2 Vol. V. p. 6. Histoire Des Temps Fabuleux, Tome V. 8vo. & Paris. P«ir L' Abb<£ Gu^rin de Rocher. Chez Gautier et Freres, et Co. 1824.
3 M, en H£breu est uue lettre servile au commencement clu mot J'ai cru que, pour me mettre plus t\ port6e des lecteurs qui ignorent les langues anciennes, il convenoit d^crire enlettres ordinances les mots H&>reu.r clout il m'u fallu toe -an frequent usage, vu la nature de 1'objet que je me propose de cliscuter. Ceux qui seroient ourieax de verifier ces mots de la langue H^braique, peuvent recourir & V histoire v&rlfable des temps fabvleux.
BOOK II. CHAPTER III. SECTION 3,
13
2. Du terns de Menes toute 1'Egypte n'&oit qu'un marais a" ^exception du seul nome ou canton de TJwbes, c'est-a;-dire, qu'elle etait tout inondde.
3. Les habitans de Th&bes se disoient les plus an- ciens des hommes.
4. A Thebes fut construit nn grand navire de pros de trois cents coudte de long.
5. H&odote dit que deux columbes s' etoient envo- lees de Thebes en differentes contr6es.
6. Les animaux, suivant les Egyptiens, furent formes d'abord dans le pays de Thebes.
7. Meiies apprit aux peoples £ bonorer les Dieux et a leur faire des saci ifices,
8. Mcn£s fut le premier & introduire le luxe de la table.
9. Les habitans de Th&bes se vantoient d'avoir e*t£ les premiers h, connoltre la vigne.
2. Du temps de Nofc, non seulement VEgypte, mais la terre entire fut inondee par le deluge, et ce nome de Thebes9 qui seul ne Moit pas, c'est I'arche qui se sauva du deluge. THBE ou comme on prononce THE- BAH, est le mot constamment employe" dans le texte He*breu pour sigmfier arche. ,
3. Thbe ou Thebah (I'arche de Noe*} renferma en effet dans son sem les peres de tous les hommes, et par consequent les plus anciens de tous, i dater du deluge qui fut comme un renouvellement du genre humain*
4. La Thbe ou la Tfiebah, I'arche de Noe* , avoit trois cents coudies de longueur.
5. No6 fait envoler une columbe par deux fois de sa Thbe ou de son arche, pour s'assurer, avant que d'en sortir, que la terre a &6 dessfccbee.
6. L'Ecnture dit que tous les ammaux furent ren- ferm^s dans 1* arche,* et en sortirent, Thbe en Hebreu signifiant Tarche, voil^t comme tou$ les animaux sont sortis de Thebes.
7. Mn^e autrement No6 au sortir de I'arche el&vo, un aidd au Seignew, dit 1'Ecriture • • • * * •& offnt des Ao/o- caustes wr cet autel, par consequent, des sacrifices*,
8. Noe* aprls le deluge eut la permission expresse de se nournr de la chair des animaux.
9. Noe* en sorcant de I'arche fThbeJ fut le premier qui planta la vigne.
That the two stories are closely connected no one cau doubt : but the Abba's theory, that the Egyptian is a travesty of that of the Jews, to which the Egyptians had recourse in consequence of the destruction, by Cambyses, of all their records, receives a terrible blow from an observation which he makes in the next page — that the same history is told of the Grecian Thebes as is told of the Thebes of Egypt. The consequence of this the Abb£ does not perceive, viz. that it is totally incredible that they should both be the s&me, without a common cause, and this coul,d not be the conquest by Cambyses, because he never conquered the Grecian Thebes. In fact, it over- throws the Abb£*s whole system; but it confirms mine beautifully, viz* that the stories are ail one common mythos, in all countries disguised in the dregs of history. Accident could not possi- bly be the cause.
The Abba's observation, that the word used for the name of Thebes is exactly the same word as that used to describe the ark of Noah, again overthrows the whole of his system : for the ancient city of Thebes destroyed by Cambyses, and sung of by Homer, under the name of Thebes^ could not have had its name given by the priests about the time of Herodotus, which is what1 the Abb6's system requires* The very great antiquity of the names of the cities of Thebes in Egypt and Greece, as proved by Homer, takes from under the edifice erected by the Abb£ every part of its foundation* It is not credible' that one or both these cities should have this name given as a sub- stitute for the real history lost in Cambyses* conquest, though* there can be no doubt that the history of Genesis and of Herodotus are the same.
S. I have observed, Vol. L p. 602, that the kings of Egypt, whose names ended ia oheres, were renewed incarnations of the Xp>j£, mitis. On these kings the Abb6 says, " Myc6Hnus, successeur de Ch6pbren ou Cfyabryis, appel!6 par Diodore, Mench&inus ou Cb€riuusj par Eratosth£ne,
14
CHERES.
Caras ouQcaras; par Manethon, Men-cheres, et de quantite d'autres noms termines en eer£s ou cherfes, sans compter ceux qui ne le sont pas ; roi plein de douceur, de religion et d'£quit£, qui rend an peuple opprinife la Iibert6 de sacrifier, qui le soulage dans ses maux, qui se rend recommendable par son extreme exactitude £ rendre la justice: qui va jusqu' a satisfaire k ses d&pens, ceux qui se plaignent de ses jugements : qui est condamn£ par 1* oracle a mourir avant le temps ; qui prend le parti d'errer dans des lieux solitaires, oil il se fait 6clairer la nuit, comme
le soleil V 6claire durant le jour" 1 1 think few persons will fail to see in this early chres or
X^£, the prototype of a later one. The same mythos is here, and this cannot be disputed. We have here in the mourir avant le temps, the person crucified in Egypt of the Apocalypse. The Abbe after this proceeds to shew, that the Cheres was Moses, but this only tends to strengthen the proof that Moses was an Avatar, * a Messiah, a divine incarnation, saving his people, in fact a Xp»j£. Amidst the blunders and confusion of the different historians of Egypt, it is easy to see here, the Christian mythos $ even the name Xpj£ is found in the word Chceres, 3 one name of what is called by Manetho the second dynasty, consisting of three kings, Has, Sethen&s, Chceres,4 evidently the mistaken Tripety. And we must not forget the infant Orus, and the Virgo paritura. 4. The Abb6 finds Abraham in Binothris, whom he asserts to be £n- Thr6 mn-p bn tre, or Ben-Therah, son of Terah, This Binothris he shews was said by Manetho to be succeeded by a king called Tulis. Binothris is said to have established the first queen in Egypt, or to have first given to females the honours of Royalty. This queen was Sarah, whose name when changed from Sarai meant, instead of a queen or princess, the queen. After Binothris, Manetho puts Has or Tulis ; but this person the Jews and Arabs make to be the ravisher of Sarah. The different historians, all ignorant of the true state of the case, confound the parties $ but they are all evidently here. The word Tulis means ravisher in the Hebrew and Arabic. B Thus Tulis or Has was the stealer or ravisher of Sarah, the sister of Abraham. The history of this Tulis, as given by Suidas, is very remarkable.6 He says, " Thulis reigned over all Egypt, and his empire " extended even over the ocean. He gave his name to one of its isles (Ultima Thule). Puffed " up with success, he went to consult the oracle of Serapis 5 and, after* having offered his sacrifice, " he addressed to him these words : *Tell me, Oh, master of Fire, the true, the happy par excel- " 'lence, who rulest the course of the stars,— tell me if ever there was before one greater than I, " *or will ever be one greater after me.' The oracle answered him in these words : * First God, 6 afterward the Word, and with them the Holy Spirit:7 all three are of the same nature, and 'make but one whole, of which the power is eternal; go away quickly, mortal, thou who hast 'but an uncertain life/ Going out from the temple he was put to death by his own countrymen in ,the country of the Africans." (A$g«)v.)8 But the most remarkable part of this story is, that the word Tulis means crudJM, rhntle, suspendit: »&n tlui, suspends, cmcifixus. Here in the country of the Africans— in Egypt we have again the crucified of the Apocalypse. Thlui is the name given by the Jews to Jesus Christ,9 meaning the crucified* Scrapis^ the God con- sulted, was regarded as the Saviour of Egypt. 10 I have little doubt that Serapis was put to death as well as Osiris, but that he was crucified. It was under his temple at Alexandria that the cross
' Histoire Des Terns Fabuleaux. Tome V. p. 136, .
8 The word Avatar is piobably abl&-tur, a renewal of father, Tur.
3 P' m 4 P- 29?. * Ib. p, 298.
6 See, for the answer of the Oracle to Sesostris, Vol, I. p,,805,
8 Ib, p. 403. $ Th. n. 30& jo IK « oAft
c f <
66 <
BOOK II. CHAPTER III. SECTION 4. 15
was found when it was destroyed by one of the Roman Emperors. We cannot forget that Serapis was considered by Hadrian and the Gentiles to be the peculiar God of the Christians.
The Egyptian history is evidently a garbled, and, in many respects, a confused misrepresenta- tion of the same history or mythos as that of the Jews ; the Abbe attributes this misrepresen- tation to the ignorance of the Egyptians in the Jewish language, but who, on the contrary, must have been well acquainted with it, as appears from their names of men and places, which are almost all Hebrew. It is much more probably attributable to the ignorance of the four Greek authors, who evidently betray their ignorance in a variety of ways, and indeed confess it. But the fact that they are, at the bottom, the same niythoses or histories cannot be doubted. Here, then, we find the reason why the Jewish prophet, Isaiah xix. 18, says, that the true God should be adored, or was l adored at five temples in the land of Egypt $ and here we find the reason of the pictures of the Judsean mythos in Egypt in several of my groups of figures, and of the Judsean names of towns, mountains, and districts, which I have before pointed out, and here we find the meaning of the expression in the Apocalypse, the Lord crucified in Egypt. 2
But it is a very important observation which I have to make in addition to this, viz. that the text (Isa. xix. 18) does not only say, as our Bible renders it, that one shall be called the city of destruction ; but it also says, that oite shall be called the city of the EBS, firo^ 12W D"»nrr e-er$9 or TH-JS StJN,3 or the Saviour*— according to the Arabic u*js> to &a/ue> Here we have proof of several of my theories. Here we have the Xpy$9 the Chres, the Cfere's, the Epa$, the Eri, and Heri, and Hari of Arabia, all identified with the Sun, and with the Preserve* and Destroyer. . And here we have the Hebrew D"tfl ers, the origin of the Sanscrit, Eri or Heri, Saviour.
Of late I have never closely examined a text of the Bible which has not brought to my mind an. assertion of the Tamuls, that their ancient sixteen-letter sacred book had five meanings. I am quite certain that I shall be able to shew — to proVe*— • that every letter of the Hebrew had four, and I think probably five, meanings. I request my reader to consider well the different meanings of this word, DIPT erst as an example. I have lately begun to have some suspicion, that it was with a reference to this mystery, that several of the Hebrew letters were what we call similars, but that they were originally identicals. This will be .scouted, — poh-pohed down, by every Christian and Jewish Hebraist with whom I am acquainted, for I do not know one who is not afraid of too much being discovered. I never speak to any one of them upon these subjects, without finding all their eloquence instantly in requisition, either to shew that I have made no discovery, or to shew that it is quite out of the question that any should be made \ but never do I find them take the other side, and endeavour to clear up doubts or remove difficulties.
To return to my subject : Although there are many things in which I cannot agree with the learned Abbe Guerin de Rocher, I maintain that he has made out his case, that the history of Genesis, from Noah to the captivity, is to be found substantially in the history of Egypt, which he calls travestied, or, as he says, one taken from the other* Then here we have to all appear- ance a history in the time of Hero-dotus, which is, in fact, no history at all $ for if it is merely a copy or travesty of the history of the people of Syria, it cannot be a history of the people of Egypt Here, "then, we have a most striking fact to support my doctrine, that we have really nothing of the nature of a true history before the time of Herodotus. And here we have Herodotus searching for history in Egypt, deceived by a mythos, the same as a mythos in Syria : and, if it were nOfc a
1 Here is a double reading i>ft» mu and »m fat, so it may be either, There shall be, or Ttogrii i&ve,fceen. See Pag- ";*w$.
* See Vol I;, p. 694, note 3, where? fofr Re?.! 8, 8, read Ben *L & * We fieasenius in me.
nznns.
16 ABRAHAM THUS.
mythos, what could induce the priests of Egypt to have given Herodotus a story in which Abra- ham, Sarah, and the other persons, in the Syrian history, were actors, as Egyptian history ? Why did they not give the history, or the greatest part of it, correctly, as we have it in Genesis, instead of travestying it ? Of course, the Abb£ takes as much of the hifatories as is enough for his purpose, omitting all the remainder; but we can have no difficulty in finding the remainder of the mythos of North and South In,dia, in the death and resurrection of Orus and Osiris. The Abb6 observes, l that the different histories are confused, but that certain of the kings are but repetitions of Moses; that is, reincarnations of the Saviour. They are merely renewed incarna- tions— of course as we have found them in India — all having a family likeness. 2
I have often suspected that our LXX is not the work which Ptolemy caused to be made from the Hebrew or the Samaritan, but is a translation from the sacred books of the five temples of Egypt referred to by Isaiah. Now if we suppose the sacred books of the Jews to refer, and to have been admitted by them to refer, to an Eastern Ayoitdia, in their secret doctrines, they would not permit this to be publicly known. Of course, when the writings became public, they would be believed, generally, to refer to no other place or places than those in Western Syria; and immediately all persons answering to the description of the Jews, of any of the temples scattered about the world, would be believed to belong to the religion of Western Syria. I am now calcu- lating upon these secret books being kept secret at all the other temples of Solumi. (At Tel- messus, for example.) Of course, if they had sacred books containing this mythos, I suppose in every case they would be accommodated to the respective localities, as we have found them in India, near Cape Comorin, and as they were in Western Judaea, and as by and by we shall find the Xpj£*-ian mythos was in vast numbers of places, all over the world.
The reason why I have suspected our LXX, is to be found in the excessively great variation which may be perceived between it and the Hebrew — much too great, I think, to be accounted for, by the unintentional corruptions of Origen, with his obelisks and asteriks. May not the sole difference at last, between the Jews at the respective temples of Solomon and other Gentiles, be found in the Jews being a sect of iconoclasts, and keeping to this dogma or doctrine, when it was lost sight of by other nations ; in consequence of which 'their religion ran into all kinds of absur- dities, from which that of these temples continued free ? I think this is worthy of consideration. Since I wrote the above I have been told by a learned Jew, that my suspicion respecting the LXX has been proved to be well founded, by an author of the name of De Rossi, who is noticed in Louth'g Preface to his Translation of Isaiah.
5, The Abb6 de Rocher shews that several kings are copies of Abraham, several of Joseph, several of Moses, &c., and that Joseph was the Proteus of the Egyptians and Greeks. He observes that Joseph was called a saviour, and this, from the peculiarity of his story, would be of no consequence ; but the Abbe artlessly observes, which is indeed of great consequence, that St. Jer0m calls Joseph Redemptor Mundi — here evidently letting the secret of the mythos escape him. The Abb6 was not aware of the consequence of shewing that Moses and Joseph are repeatedly described, by different persons, particularly the latter, as a saviour. He had no knowledge of the new incarnations. Both Moses and Joseph are appellative terms, made into proper names, This raises a probability that the same history was told to the people every 600 years ; and if the art of writing were not known by them, it is not surprising that they should have believed it.
1 P. 138.
* In Egypt there was a Cashmouric district, that is, District of Cashmere.— Spineto^ Lectures on Hieroglyphics, p. 87.
BOOK I. CHAPTER III. SECTION 6. 17
Eut ychius says, l that the first city built by Noah was Thebes, which he called Thamanim. This is strongly confirmatory of the theory of the Abbe* de Rocher, and of my system, that the whole mythic history has been in Egypt ; but, as we might expect, accommodated to its local and other circumstances.
1 beg my reader to look back into our own history for six hundred years, and consider what we should know of it, if we had not possessed the art of writing.
There have been a hundred and seventeen different theories, to account for the difficulties in the Egyptian history. 2
Speaking of the Egyptians, it is said by another learned Abbe, the Abbe Bazin, 3 that the words I am that I am, were on the front of the temple of Isis at Sais, and that the name esteemed the most sacred by the Egyptians was that which the Hebrews adopted, Y-HA-HO. He says, it is variously pronounced: but Clement, of Alexandria, assures us, in his Stromatis, that all those who entered into the temple of Serapis, were obliged to wear on their persons, in a conspicuous situation, the name of I-ha~ho, or I-ha-hou, which signifies the God eternal. From this, I think, we may fairly infer, that the Egyptians were of the same religion, in its fundamentals, as the Jews, An attentive consideration of the passage of the book of Esther, where tbe Persian idolaters are described as being put to death, will, I think, justify me in saying, that it affords grounds for the opinion, that they were the same. The book of Esther appears to have been part of the chroni- cles of the kings of Persia, adopted by the Jews into their canon, evidently to account for their feast of Purim.
Herodotus was in Egypt about four hundred and fifty years before Christ, and Alexander con- quered it about three hundred and fifty years before Christ, which was the time when the Greeks first began to have any influence there. After their conquest of it nearly the same thing happened to it which happened to Carthage, after it was conquered by the Romans. Its history was lost, except the tradition that it had been previously conquered by the Persians : the reason of this was, because there was no history, the art of writing history had not been invented. But there was this difference between Carthage and Egypt, — the latter continued a nation, the former did not. These circumstances account for the loss of the particulars of the Egyptian history, but not for the loss of general great events, easily transniissive by memory.
My reader must recollect, that the example which I have given him of Thebes and Noah, con- stitutes but a very small part of the rapprochements (as the Abb£ calls them) which, in fact, rela- ting to Egypt alone, fill three volumes. It is selected as an example, not because it is the most striking, but because it happens to be the first, and one of the shortest-
6. But the Abb& Guerin de Rocher is not content with shewing that the Egyptian only travestied the Holy Scripture ; he goes much further. He says,4 " Je crois pouvoir, en effet, montrer assez clairement, et par la signification des noms, et par les principaux traits des caract£res, et par la fauite des faits, quoique souvent alt6r6s, que ces premiers personnages de 1'histoire sainte sont devenus autant de rois ou de heros, dans les temps fabuleux de 1'histoire profane, et surtout dans les poetes de la Greee, et de la vient que les hSros d'Homere, malgre les alterations du paganisme, conservent encore une si grande simplicity."
Again, speaking of the comparison between the history of the Architect of Rhamsinites and the tcfataiuent of Jacob, he says,5 " On ne me croiroit pas sans doute, vu le pen de resseuiblance, si je
1 See Vol I p. 755. « Guerin de Rocher, Vol. I, p. 167.
=» Translation from his MS. by Henry Wood Gandell, printed foi North, Paternoster Row, 1829, p 130.
* Vol II. p, 15. « Vol. II. p, 379.
VOL. II. D
18 GRECIAN HISTORY A TRAVESTY,
ne faisois un rapprochement assez sensible pour operer la conviction. Je ne fei'ois pas ce devoile- raent, si je ne le regardois comme une preuve decisive, que les Egyptiens, pour composer leur lustoire, out r^ellement traduit, el tres-mal traduit, les endroits de PEcriture qui out quelque rapport & TEgypte : cela servira du moias a constater de plus en plus sa veritable antiquite ; ce sera en m&me temps un example frappant de la maniere pitoyable dont 1'ignorance et Taveugle- ment des paiens, et du peuple mime r6pute le plus sage parmi les paiens, ont alt6r& ce qu'il y a de plus respectable et de plus sacr£, car c'est un des chapitres les plus interressants qui se trouvent dans I'histoire sainte.
" Ce travestissement une fois constatfe, nous servira encore a en rendre d'autres moins incroj^ ables : car les niemes personnages dont ii s'agit dans ce chapitre, se trouvent aussi travestis dans Thistoire fabuleuse de la Gr£ce, ou ils sont devenus les principaux h£ros de la guerre de Troie, sous les mimes noms traduits en Grec, avec les ra^mes traits distinctifs de leurs caracteres, et le mime fond des principaux faits, comme je le ferai voir dans la inythologie Greque, ou je montrerai en mime temps quelle est la guerre de Thistoire sainte, entreprise pour une femme, qui est deve- nue pour les Grecs la guerre de Troie: et quel est le morceau poetique de 1'Ecriture qui a servi de germe a Tlliade d'Hornere, comme les Grecs eux-mimes Tout equivalemment reconnu avant moi, sous des noms traduits dans leur langue."
Speaking of the Greeks he observes, that the meaning of the word No£ ni3 null in Hebrew is quies and requies, (vide Gen. v. 29,) and that " Le nom de Deucalion se forme naturellement en Grec du mot Aevxo$, suavitas, dulcedo, qui signifie douceur: comme le nom de Sigaliou, Dieu du Silence, se forme de 2J/y?], siientium, que signifie silence, Aevxo$ Deucos a pu avoir ses d£riv£s comme §jy*j a les siens— S^Ao^, SiyaXsos, &c. Voila done Deucalion qui, par son nom mSme, se retrouve itre Noe/' x He shews that the story of the stones, by which Deucalion and Pyrrha repeopled the earth, is only a mistake arising from the Hebrew word tz»>n bnim, filii, having been confounded with the word £Z301K abnim, lapides.2 He then shews, that No6 is found in a similar manner in the Nannacus of the Phrygians, who is said, by Suidas, to h^ve foreseen the flood, and in consequence to have collected and saved his people in a sacred asylum. This reminds me that one of the Sibyls placed Ararat in Phrygia : that is, placed a mount of il-avarata, of God the Creator, in Phrygia, All this tends to shew the mythos to be universally spread over the world, Nannacus foreseeing the flood, reminds me also that Enoch says, that No6 foresaw it — learnt from the moons or planets, that the earth would become inclined, and that destruction would take place. But this I shall discuss hereafter.
Again, Mons. Bonnaud says, " Mais si chaque trait de ses devoilem^ns aura de quoi surprendre, que sera-ce, quand 1'auteur de Thistoire veritable entreprendra d'expliquer comment les Grecs ayant imaging leurs temps hiroiques d'aprfcs nos livres saints, en ont empruntg ces noms illustres par les deux plus grands, poetes qui aient jamais existe, les noms d'Ajax, d'En^e, de Diomede, d'Agamemnon, de M6n£las > L'on verra que ces noins ne sont tons que les traductions de ceux des enfans de Jacob, Ruben, Simeon, L£vi, Juda, Dan, Issacar, Zabulou, &c., que les Greca ont rendus dans leur langue, tantdt avec une exactitude litirale, et tant6t avec des alterations gros- si^res, ddcouverte assuriment tres-heureuse et si singuli^re, quelle parottra un paradoxe incroy- able : dicouverte Kconde, elle nous rev&era un myst^re que jusqu'ici 1'esprit humain n'avoit pas mime soup9onne. En effet, quelle sera la surprise de toutes les nations cultivttes par le goiit de la belle literature, quand, par une suite de divoileniens des h^ros de la Grice, copies sur les noms
1 Vol.I.p J74.
2 Ib, p. 175. The Abl><< says, that Jameson, in his Spicelegia, has proved all the Egyptian proper names Hebrew.
BOOK I. CHAPTER III. SECTION 6. 19
des chefs des douze tribus d'Israel, M. 1'Abbg de Rocher fera voir que la guerre de Troie, cette guerre, dont le fracas a retenti jubqu'au bout de Tunivers: cette guerre, dont la celebritfc propage'e d'age en age, et perp£tuee de bouche en bouche depuis tant de siecles, a fait placer cet evenement memorable au rang des grands epoques de Thistoire: cette guerre de Troie, chantee par un Homere et un Virgile, n'est dans le fond que la guerre des onze tribus d'Israel, centre celle de Benjamin, pour venger la femme d'un Le"vite, victime de 1'incontinence des habitans de la ville de Gabaa ; l qui fut prise par les autres tribus confederees, a 1'aide d'une ruse de guerre, et qui fut a la fin Iivr6e aux flammes par les vainqueurs."2
I confess I should have liked very much to see the Abb6 attempt the Grecian history, as he has done that of Egypt. The striking marks of resemblance between parts of the Iliad, and of the names in it, and the fabulous history of Greece, to names and to parts of the Sacred Writings, has been observed thousands of times, and for this no reason has yet been assigned, having even the slightest degree of probability — unless the doctrine of a common and universal mythos in an universal language, as proposed to be proved in this work, be considered to possess such probability.
I think it expedient here to add some observations from another learned Abbe respecting the Grecian Bacchus. In Bacchus we evidently have Moses. Herodotus says he was an Egyptian, brought up in Arabia Felix, The Orphic verses relate that he was preserved from the waters, in a little box or chest, that he was called Misem in commemoration of this event ; that he was instructed in all the secrets of the Gods ; and that he had a rod, which he changed into a serpent at his pleasure ; that he passed through the Red Sea dry-shod, as Hercules subsequently did, in his goblet, through the Straits of Abila and Calpe 5 and that when he went into India, he and his army enjoyed the light of the Sun during the night : moreover, it is said, that he touched with his magic rod the waters of the great rivers Orontes and Hydaspes 5 upon which those waters flowed back and left him a free passage. It is even said that he arrested the course of the sun and moon. He wrote his laws on two tables of stone. He was anciently represented with horns or rays on his head.3
We see Bacchus, who in so many other particulars is the same as Moses, is called Misem, in commemoration of his being saved from the water. Gessenius, in his explanation of the word Moses, says it is formed of fw» water and u<raj$ delivered. 1 can find no Greek /£«> for water in my Lexicons. But Misem may be the Saviour— yttf> iso9 the Saviour D m. And when I recollect all that I have said in Vol. L pp. 5305 531, respecting the sacredness of water, and what Mr. Payne Knight has said of the derivation of the word Ice, and that Bacchus was Isis and Omadios, I cannot help suspecting that there is another mystery under this name, which I cannot fully explain.
We have found the Mosaic mythos in China, in North India, and it was found in South India by the Jesuits : then, according to the Abbe*, Genesis must have been travestied in all these places, as well as in Egypt and Greece. This circumstance raises another insurmountable objection to the Abb&'s theory, but it supports mine.
1 " II cst remarkable, en efet, qu* en Hebreu le mot Gabaa, qui veut dire un lieu eleve*, a le meme sens que Pergarna, en Grec, qui est aussi le nom qu*on donne a Troie.**
* ** Mons. P Abbe* dit, que la guerre de Troie est prise de la guerre des Tribus, raeontfa & la fin, du Lwte des Juges* Oe morceau de PEcriture est le dix-neuvieme et le vingtieme chapitre du Livre des Juges."
3 Abbe* Bazin, by Wood Gandell, p. 158* This ought to have come in another part of the work, but like many other passages it was not copied till the other parts were printed*
D2
20 LANGUAGE OF EGYPT — DEISUL VOYAGE OF SALVATION.
My reader will probably recollect that I have formerly shewn that the Rev. Dr. Joshua Barnes published a work to prove that Solomon was the author of the Iliad. l
The idle pretence that because the Egyptians had lost their own history they had recourse to that of the Jews, is at once done away with by the Abba's observation respecting Thebes, and that all the same history is to be found among the Greeks as among the Egyptians. I feel little doubt that it was the discovery by the priests that this fact overthrew the Abba's theory, and led to consequences of a very different nature, which prevented him from keeping his promise, to shew, in a future work, that the Greek and Latin history was the same as the Egyptian, and not the dispersion of his papers in the Revolution: but this I most exceedingly regret. His success in the case of Deucalion andNannacus makes it probable that he could have performed his promise if he had thought proper.
7. The learned writer, in the Edinburgh Encyclopaedia, whom I have several times before quoted, says,2 "By the description above translated, (the passage of Clemens relating to hiero- " glyphics,) it plainly appears that the sacred character of the Egyptians was entirely different " from the hieroglyphic: and by this consideration we are in a good measure justified in sup- " posing, as we have done all along, that the sacred letters of the Egyptians were actually the " Chaldaic. The inscriptions on the obelisks, mentioned by Cassiodorus, so often quoted, were " certainly engraved in the sacred character ; and the character in which they were drawn was " that above-mentioned. If the sacred letters were Chaldaic, the sacred language was probably <c the same."
It is a very remarkable circumstance that we should here find the old Hebrew or Chaldee language, for they were both the same, to be the oldest used in Egypt. Did the Egyptians change their language, out of compliment to those pastors or shepherds whom they permitted to reside in a corner of their country, and at last expelled? The fact was, I have no doubt, that the language was the ancient Coptic, which was Hebrew or Chaldee. I do not speak of the forms of the letters used, because these were changed by caprice every day j nor, indeed, of the written language 5 for it must have been a Masonic secret. I cannot doubt that 1000 years before the captivity, the Chaldee, the Hebrew, the Syriac, and the Coptic, were all the same languages.
The case of the five dialects of the Celtic, namely, the Scotch, the Manks, the Irish, the Welsh, and the Cornish, is exactly similar to that of the Egyptians named above. The natives of these places do not now generally understand one another, but yet no one can doubt that they did all understand one another a thousand or twelve hundred years ago, and that they are merely dialects of the same Celtic language.
In the epithet cheres, borne by many of the kings, we have clearly the Xpywpw or #— prr =600; TorX=300 <r-200 ?=100-600. In the later Ptolemies the Crestologia is shewn in their names— Soter, Philadelphus, &c. X^s was but an epithet, mitis, benignus, applied to the divine incarnation— to the person inspired by the Holy Ghost, and possessing the crown by divine right.
8. I beg that my reader would now reconsider the circumstances, that we have found a repetition of the same mythos of Moses, &c,, &c., in several countries; secondly, that the voyages of salvation or processions about the country, or Deisuls, as they were called in Britain, are found in most countries ; and, thirdly, that it appears probable, from the practice of the Roman Church in scenically representing all the acts of the Saviour in the course of every year, that these pro-
1 See Vol L p, 364. * Art. Phil S, 73.
BOOK 1. CHAPTER IV. SECTION 3. 21
cessions or relations of the Mosaic history in the different countries, were originally nothino- m0re than the scenical representation of the first mythos, which probably arose originally in Ayoudia, and in process of time come to be believed by the people who performed them. This scenieal representation arose before the knowledge of letters, and was invented in order to keep the scheme from being lost; and I think it not at all unlikely, that the whole vulgar mythos of an incarnated person was a parable, invented by the philosophers for the purpose of keeping their refined and beautiful doctrines, and their cycles and astronomy, from being lost I can imagine nothing so likely to answer this intended end, before letters were invented.
It seems probable that there was the same multiplication of the mythos in Egypt in the different districts, which we have found in Greece and other countries ; and, that the reiteration of the different Moseses, Josephs, Chereses, in dynasties, was nothing but the repetition of the different incarnated Saviours for the same seeculum in different parts of the country. They have often been thought to have been contemporaneous sovereigns, by different authors. This exactly suits my theory. We know they had the voyages of salvation the same as in Greece. When Egypt was divided into small states, each would have its Saviour, its voyage of Salvation, or Dei-sul, or holy procession, its Olympus, Meru, &c., and its mythos of an immaculate conception, cru- cifixion, resurrection, &c., &c. : but when it became united under one head, it would have, as we read, one for the whole country, which annually made a procession the whole length of the Nile.
I now request my reader, before we proceed to any other subject, to reflect well upon what we have found in the Abbe's work. Let him think upon the two cities of Thebes, or the ark from which pigeons were sent out, and from which all animals and men descended, &c. Let him remember Hercules three days in the Dag, and Jonas three days in the Fish. Let him remember Samson's likeness to Hercules. Let him remember Iphigenia and Jephthah's daughter, &c., &c., &c., and then let him account, if he can, for these things, in any other \vay than that which I have pointed out.
CHAPTER IV.
LORD KINGSBOROUGH ON MEXICO.— MALCOLMS.— • MEXICAN MYTHOS THE SAME AS THAT OF THE OLD WORLD. —HUMBOLDT AND SPINETO. — CHRONOLOGY AND CYCLIC PERIODS. — TOWERS OF MEXICO AND BABEL, — JEWISH LANGUAGE AND MEXICAN RITES. — CROSS AND CRUCIFIXES. — IMMACULATE CONCEP- TION. FEMALE PRINCIPLE. — HUMBOLDT. — BOCHICA, PERUVIAN RITES, &C. — THE ASS AND HORSE. RACES OF MEN. — CHINA. TIBET. SPANISH POLICY. — LAWS OF THE MEXICANS, — EASTER ISLAND. — LAST AVATAR EXPECTED.— TOD ON TIBET. ISLAND SUNK. JEWISH MYTHOS. — GENERAL OBSERVATIONS.
1 . I MUST now draw my reader's attention to perhaps the most curious of all the subjects hitherto discussed, and that is, the history of Mexico and Peru. It might be supposed that these, of all nations, were the least likely to afford any useful information respecting the system or mythos which I have been unveiling; but they are, in fact, rich in interesting circumstances, that have
22 MALCOtMB.
hitherto been totally inexplicable, but which are easily explained on the hypothesis, that there was, in very early times, an universal empire governed by a learned priesthood.
Many months after the Anacalypsis had been in the press, Lord Kingsborough's magnificent work on Mexico made its appearance. This will account for the manner in which I have spoken of Mexican hieroglyphics in the first volume* My reader will readily believe me when I say it was with great pleasure I discovered in every part of that work circumstances which can only be accounted for on the theory laid down by me, and which therefore confirm it in a very remarkable manner. His Lordship's difficulties are very striking : the language of the Jews, their mythos, laws, customs, are every where apparent. This his Lordship accounts for by supposing that in ancient times colonies of Jews went to America from Alexandria. But this by no means accounts for the difficulty, because the Trinity, the Crucifixion, and other doctrines of Christianity, are in- termixed with every part of the Jewish rites, which must be accounted for 5 therefore, to remove this new difficulty, he is obliged to suppose that Christian missionaries, in the early times of the gospel, found their way to America, Now admitting this to have taken place, its insufficiency to account for the various incomprehensible circumstances, if not already, will very shortly be clearly proved. The South Americans had not the knowledge of letters when the Spaniards arrived among them, nor did they know the use of iron. These facts are of themselves almost enough to prove, and really do prove, when combined with other circumstances, that the Jewish customs and doc- trines could not have been carried to them from Alexandria, as above suggested, or by modern Christians, who would have instantly set them to digging their mountains ; l but, on the contrary, these facts prove that the colonization must have taken place previously to the discovery of iron by the natives of the old world, long before Alexandria was built ; 2 and this agrees very well with their ignorance of the use of an alphabet The two facts exhibit the mythos in existence at a period extremely remote indeed. For, the identity of rites, such as circumcision, &c*, found in India, Syria, Egypt, and South America, puts the great antiquity and identity of the mythoses out of all doubt.
2. David Malcolme, in his book called Antiquities of Britain, (which is so ingeniously contrived that it cannot be referred to by chapter, number, page, or in any other way,) gives the following passage as an extract from Salmon's Modern History:3 " St. Austin, speaking of the notion some " entertained of another continent, he says, * It is not agreeable to reason or good sense to affirm, ee that men may pass over so great an ocean as the Atlantic from this continent to a new-found " world, or that there are inhabitants there, all men being descended from the first man Adam.59 Now this shews that, from the time of Christ to the fourth century, when this African bishop lived, but then resided at Rome, there had been no colonization. It was impossible to have taken place without his knowledge, and this absolutely proves the truth of the existence of the %p^sr-ian mythos before the time of Christ.
The jealousy of the Pope and the court of Spain, in keeping all strangers away from South America, even to the extreme length, for many years, of excluding their own bishops and secular clergy, and permitting no priests but Dominicans and Franciscans to go thither, is accounted for. The clear and unquestionable doctrines of Judaism and Christianity, which must have existed before the time of Christ, evidently overthrew all their vulgar exoteric doctrines, whatever they
1 Mexico is one of the few places where native iron is found, (see Vallancey'a Coll. Hib. Vol. VL p. 422,) and it lies in masses on the sides of their mountains in the greatest abundance.
* According to the Arundelian maibles, iron was not found out till 188 years before the war of Troy, Ibid, 3 Vol. 28th, but the first concerning America, Introd. Part 4th and 5th.
BOOK I. CHAPTER IV. SECTION 3. 23
might do with the esoteric or those iu the conclave. Lord Kingsborough says,1 "But one solu- " tion offers itself from all the difficulties and mysteries which seem to be inseparable from the " study of the ancient monuments, paintings, and mythology, of the Mexicans; and that is, the " presence of the Jews in the new world." Had his Lordship said the Judaic mythos, he would have been right ; for nothing can be more clear than that it is all substantially there, and most in- timately mixed, actually amalgamated, he might have added, with the Christian.
3. The similarity between the Jews, Christians, and South Americans, is sufficiently striking! but there is yet something to me still more so, which is, that several of the doctrines which 1 have advocated in this work, unknown to the vulgar Jews and Christians of this day, are to be found in Mexico. Their Triune God, their Creator, is called by the names Yao and Horn. Lord Kings- borough says,2 " Hom-eyoca, which signifies the place in which exists the Creator of the uni- « verse, or the First Cause, to whom they gave the name of Honi-eteuli, which means the God of
" three-fold dignity, or three Gods, the same as Ol-om-ris j and by another name,
" Hom-eican, that is to say, the place of the Holy Trinity, who, according to the opinion of many " of their old men, begot, by their WORD, CIPATENAL, and a woman called X-UMIO."
In the Hom-eyo-ca, when joined with the other circumstances, I cannot but recognize the Om and Ai — j*> oy om4a> place of Om. And again, in Hom~ei-can the Aom-iao-ania, the place ur country of the Self-existent (ir ie] Horn, who is called the Trinity. And what are we to make of the Horn, the Father of the WORD, by the Logos ?
The Father of the American Trinity is called Om-equeturiqui, ou bien Urago-Zoriso ,• le nom du Fils est Urus-ana, et 1'Esprit se nomme Urupo.3 Here the Om of North India, the Urus or Beeve, and the j0£-ruh, that is, the ruh, are very distinct. These have evidently not come from modern Christianity, but from the ancient system in the most ancient of times. Teutle is re* peatedly said to mean ®so$ or God. Sahagun says the Mexicans had a God, the same as Bac- chus, called Ometeuchtli. Here is clearly Bacchus by his name of Ofta&o$,4 who was called THS =608, which was the name of Jesus Christ, called the desire of all nations — the Om-mi-al of Isaiah. Here, in the Teut, we have not only the 0*o£ of the Greeks, but we have the Teut-ates of the British Druids, and the Thoth of Egypt, and the Buddha of India under his name Tat. But it is expressly said, in several other places, that the God was called Yao. How can any one doubt that here are the remains of an ancient system * How can any one believe that the Jews would carry all these recondite matters to Mexico, even if they did go at any time, and that they would amalgamate them all together as we have them here ?
The Mexican history gives a long account of their arrival in Mexico, from a distant country, far to the West The stations where the colony rested, from time to time, during its long migration, which took many years, are particularly described, and it is said that ruins of the towns which they occupied are to be seen in several places along the coast* I think it is evident that this mi- gration from the West is merely a mythos j the circumstances are such as to render it totally in- credible. In principle it is the same as that of the Jews, but accommodated to the circumstances of the new world.
It really seems impossible to read Lord Kingsborough's notes, in pp, 241 et seq*, and not to see, that the mythos of a chosen people, and a God conducting them after long migrations to a promised land, (attributed by the Spanish monks to the contrivance of the Devil,) was common to Jews, Christians, and Mexicans. I think it seems clear, from p. 186, that Mexico or Mesi-co was the Hebrew r?lPD msih; then it would be the country of the Messiah; or it might equally be the
P. 82. * Pp, 153, 156, 158: 3 Ibid, p. 410. 4 Ibid. Vol. VI. p. 19?.
24 MEXICAN MYTHOS THE SAME AS THAT OF THE OLD WORLD.
country of the leader, whom we call Moses, of the people whom we have found in Western Syria, in South India, and Cashmere. His Lordship shews, that the word Mesitli or Mexico is " pre- " cisely the same as the Hebrew word rWQ nmh or nttfB mse or anointed," and that one of these Gods should sit on the right hand of the other, p. 82. In the next page he says, "the full ac- " complishment of the prophecy of a saviour in the person of Quecalcoatle has been acknowledged " by the Jews in America." He says, p. 100, "The temptation of Quecalcoatle, the fast of forty " days ordained by the Mexican ritual, the cup with which he was presented to drink, the reed " which was his sign, the morning star, which he is designated, the teepatt, or stone which was laid " on his altar, and called teotecpatl, or divine stone, which was likewise an object of adoration ; all " these circumstances, connected with many others relating to Quecalcoatle, which are here " omitted, are very curious and mysterious !" But why are they omitted by his Lordship ? The pious monks accounted for all these things by the agency of the Devil, and burned all the hiero- glyphic books containing them, whenever it was in their power.
This migration of the Mexicans from the West,1 is evidently exactly similar to the Exodus of the Israelites from Egypt, The going out with great noise and clamour is a part of the mythos. Nimrod has shewn that it is to be found among the Greeks in their Bacchic festivals, and also among the Romans: see his second volume, article Populi Fugia.2 The meaning of the mythos I cannot even suspect, and the nonsense of Nimrod about Babel and the horrors of Gyneecocracy give no assistance. But the fact of the similarity of the histories proves that it really is a part of the mythos, that is, that a Regifugia and Populifugia is a part of the mythos.3
On the religion of the Hindoos the Cambridge Key says,4 " The pristine religion of the Hindus was, I think, that of the most pure and ancient Catholic faith, and the religion of the enlightened few still continues such. They have worshiped a saviour, as the Redeemer of the world, for more that 4800 years. The religion of their forefathers they brought with them from the old world and established it in the new one. They believe implicitly in a Redeemer, whom they consider as the spirit that moved on the waters at the creation, the God that existed before all worlds." We shall find this the Mexican faith.
The God who led the Mexicans in their migration, was called Yao-teotle, God of Armies— Yao being said to mean army or victory- — the very meaning given to it by the Jews ; and, Sanscrit fccholars tell me, also by the Indians.5 Teo is said to be ®so or Deo, and tie a mere termination ; but, as I have stated in Vol. L p, 221, the TTL is T=300, T=300, L^50; and TT is, in fact, the Tat or Buddha of India. Teotle is the same as rbn tlt> and means 650, which, as emblem of the Trinitarian God, came to mean three,, I believe also that this has a connexion, in some way, with the "6n tld9 probably originally nbn tit or *7*6in tulad, the male organ of generation. I believe that from this comes our word Lad. Teotl is the Supreme and Invisible Being. s The Tat is the name of the Tartars, who are as often called Tatars, and I am persuaded that the famous Titans were properly Tat-aus. Many reasons for these matteis will be added hereafter.
Gen, Vallancey says, the earliest Irish history begins with -Kartuelta,7 which is the same as the Indo-Scythian Cear-tiutli, that is, Kaesar or Caesar, grandson of Noah, on the banks of the Cas-
i Vide Lord Kingbbonrogh, Vol VI. p. 237. a P 370.
3 I much fear I shall greatly offend the \ery learned person who calls himself Nimrod, of whose honour and sincerity I have no doubt; hut I am quite certain, if he would consult a friend or two, he \\ould find that he gives way to super- stition in a manner very unwoithy of so fine a scholar and so learned a man. His work is called Nimrod, in four volumes, 8vo , and is sold by Priestley, London.
* Vol. II. p. 72- fi P. 244. « Miss Williams' Humboldt, p. 83. 7 Coll. Hib. Vol. VI. p. 21.
BOOK I. CHAPTER IV. SECTION 5. 25
pian, 300 years after the flood. Here I suspect that we have the Caesar of Indo-Scythia, or of the Caspian, joined to the Mexican Tiutli or Teotli.1
4. In p. 236, Mr, Humboldt treats of a nation called Xochimileks. This must be Xaca-melech, or, I should rather say, (considering all the other circumstances which we have seen relating to the Rajahpoutans and Royal Shepherds,) Royal Saxons, for I much suspect they were all the same people. The Marquess Spineto, in his Lectures,2 has quoted a person called Carli as having deeply studied the origin of nations and languages, and who, he says, has asserted that the Egyptians peopled America. He particularly notices a word as being held sacred among the Egyptians and in the Pacific ocean, — it is Tabou. But this is nothing but Bou-ta read anagram- matically, or, in fact, in the old Hebrew fashion. The High Priesat of the North American Indians was called Sachem. I think we have here both the Saga and the Akme,3 and also the Sciakam, which we have before noticed in Tibet. The dignity of sacrificer was supreme and hereditary, like a feudal title. His title was Papa, his dress scarlet, with fringes as a border.4 This exactly answers to the Sagart and Rex Sacrificulus of the ancients. The fringes of the Mexicans were fixed to the four quarters of their garments, as a sacred ordinance, precisely like those of the Jews ;5 and it is only fair to suppose, as they were similar in one respect they should be so in another, and have been descriptive of the number 600.
5. Boturini says, tc No Pagan nation refers primitive events to fixed dates like the Indians,'* meaning the Americans. *c They recount to us the history of the creation of the world, of the <e deluge, of the confusion of tongues at the time of the tower of Babel, of the other epochs and " ages of the world, of their ancestors' long travels in Asia, with the years precisely distinguished " by their corresponding characters. They record, in the year of Seven Rabbits, the great eclipse " which happened at the crucifixion of Christ our Lord ; and the first Indians who were converted " to Christianity, who, at that time, were perfectly well acquainted with their own chronology, " and applied themselves with the utmost diligence to ours, have transmitted to us the informa- " tion, that from the creation of the world to the happy nativity of Christ, five thousand, one " hundred and ninety-nine years had elapsed, which is the opinion or computation of the "LXX."6
One of their periods is 4008 years B. C.,7 another 4801. 8 Their fourth age, the editor says, according to the Mexican symbols, lasted 5206 years, and the early Christian converts made it out 5199 years.9 This was evidently the computation of 5200 years of Eusebius. The period of 4801 is the sum of the eight ages of the correct Neros, 8x600=4800, The Mexicans are said to be great astrologers.
The Mexicans believed that the millenium would commence at the end of some cycle of 52 years — 4x13—52; and they concluded each of these periods with deep lamentations and terrors, and hailed with corresponding joy the moment when the new cycle had commenced, which shewed that they had a new 52 years' lease. This was exactly the case with the lamentations for the death of Osiris, Adonis, &c., and his resurrection from the tomb. The new cycle having com- menced, the danger had past. At first, I doubt not, this was only every 600 years $ afterward, with the increasing uncertainty of the ends of those periods, and also with the increase of super- stition, the festivals of Osiris, &c,, came, for the sake of security, to be celebrated every year.
Lord Eingsborough says, w " Christians might have feared the return of every period of fifty-
1 See Basnage, for a kingdom of the Jews in the East called Cotar, Caesar, B. vii. ch. L, and B* viii.
* Pp. W9, 200. 3 Pownal on Ant. p. J90. * Lord Kmgsborough's Mex Vol. VI. p. 69.
* Ib. p, 77. c Ib. p. I?6. i Ib. p. 174, 8 Ib. p, 175. £> Jb. p 176. l° Ib. p. 5, note,
VOL. II,
26 CHRONOLOGY AND CYCLIC PERIODS.
" two years as being neatly the anniversary of the age which Christ had attained when he was cru- " cified, and of the great eclipse which sacred history records, and which (since profane history is " silent respecting it) it is very remarkable how the Mexicans should have become acquainted with/'
The first pair were called Huehue.1 Quecalcoatle disappeared at the end of fifty-two years, at the great festival in Cholula.2 Here is the Aphanasia.
Mr. Humboldt gives nearly the same account. He says, "At the end of the fifty-two years " they had a grand festival, when all lights were extinguished, and after crucifying a man, they ** kindled a fire by the friction of the wood of the Ivy on his breast, from which they were all re- " lighted. It was their belief that the world would be destroyed at the end of one of these " cycles, and as soon as this fire was kindled and the critical moment past, which assured them " that a new cycle was to run, they indulged in the greatest joy.'5 He shews that they new- cleaned and furnished all their houses and temples, precisely as was done by the ancient Egyp- tians, and, he might have added, as is also done by the Romish church at every jubilee.3 He shews that the Mexicans had convents of Monks precisely like the Tibetians and the Romish church. After this, Humboldt states, that M. La Place, from a careful examination, had come to the conclusion, that the Mexicans knew the length of the Tropical Year more correctly than Hipparchus, and almost as correctly as Almamon;4 and he shews, from various astronomical circumstances, that they must have had a close connexion with Eastern Asia and its cycles.
Humboldt says, " This predilection for periodical series, and the existence of a cycle of sixty ** years, appear to reveal the Tartarian origin of the nations of the new continent."5 He then states, that the cycle of sixty years was divided into four parts. " These small cycles represented u the four seasons of the great year. Each of them contained 185 moons, which corresponded " with fifteen Chinese and Tibetian years, and consequently with the real indictions observed in the "time of Constantine,"6 Here we see the identity accounted for of the chronological periods stated above by Lord Kingsborough, with those of the old world, as corrected by the two Caesars with the assistance of the Chaldoeans of the East. On this I shall have something very curious in a future book.
Mr. Niebuhr says, " What we call Roman numerals are Etruscan, and frequently seen on their " monuments. But these signs are of the hieroglyphic kind, and belong to an earlier mode of " symbolical writing, in use before the introduction of alphabetical characters. r They resemble a the Aztekan in this, that they represent objects individually. They were of native origin, at the "time when the West, with all its primitive peculiarities, was utterly unknown to the East,8 " at the same period when the Turdetani framed their written characters and literature/'0
*c Here also a phenomenon presents itself, which fills us moderns with astonishment, viz. an ex- " ceedingly accurate measurement of time, and even in the cyclical year, quite, quite in the spirit " in which the early Mexican legislators conducted the chronology; portions of time measured off " from periods of very long duration, determined with astronottiical precision, and without regard " to the lunar changes. Besides these, the Etruscans had a civil lunar year, which the cyclical " only served to correct But there is something remarkable, and not to be lightly disre-
i Lord Kingsborough's Mex. Vol. VL p. 198, a Ib p. 199.
3 Humboldt Res Cone Mexico, Ed Miss Williams, Vol. I. pp. 226, 380, 382, 384. 4 Ibid p. 392.
- Ib. Vol. II. p. 128. 6 Ib.p, 133.
7 How extraordinary that this author should stop here and not make the least attempt to ascertain what this symbo- lical writing was ! It will be my object, in a future book, to supply the -deficiency ; but I beg my reader to recollect the admission of this learned man.
8 What a mistake ! 0 Strabo, III. Oap. ii. p. 371, Ed. Sylb.
BOOK I, CHAPTER VI. SECTION 7 '• 27
" gardcd, in the affinity between the wisdom of the ancient West and the science, at one time " perhaps more widely diffused over that hemisphere, and of which the Mexicans still preserved the " hereditary, though probably useless possession^ at the time wlien their country was destroyed. " This deserves more attentive consideration, since the discovery of an analogy between the " Basque and American languages, by a celebrated scholar, Professor Vater."1 In these observa- tions we surely have a very extraordinary confirmation of my theory. If the Romans calculated by a period or saeculum of 120 years, they would come to the same conclusions as if they took the 60 or 600, and in this we see why the Mexican and Roman periods agreed in the time of Constantine and Eusebius. They would not have agreed before the time when the solstice was corrected by Sosigenes the CHALDEAN. They would have varied more than 500 years. This we shall refer to in a future book, when it will be understood, and something exceedingly striking will be unfolded.
Humboldt says, the Mexicans hold that, before the flood, which took place 4800 years after the creation2 of the world, the earth was inhabited by giants. One of them after the flood, called Xelhua or the architect, built an immense pyramidal tower which was to reach to heaven — but the Gods offended destroyed it with lightning. Here is a complete jumble of the ancient mytho- logy : the 4800 are the eight cycles before Christ. The architect is the Megalistor or the name of God made into the giant, and is X-al-hua, the self-existent X. The tower is the exact model of the tower of Babel, as given in our old histories. After its destruction it was dedicated to Quetzalcoatl, the God of the Air. This is Saca, or Indra, whom we found crucified in Nepaul. (See Vol. I. p. 230.) 3 The Mexicans chaunted the word Hululaez, which belonged to no Mexican dialect, to the honour of their Gods.4 This is evidently the Allelujah of the Greeks and Hebrews, and the Ullaloo of the Irish. 5
6. It is said that after the deluge sacrificing commenced. The person who answers to Noah entered an Ark with six others, and that soon after the deluge his descendants built the tower of Tulan Cholnla, partly to see what was going on in heaven, and partly for fear of another deluge, but it was destroyed by thunder and lightning. The story of sending birds out of the ark, the confusion and dispersion of tribes, is the same in general character with that of the Bible. His Lordship says, " In attempting to explain how the Indians could have become acquainted with " events of such remote antiquity, coeval with the foundation of the earliest monarchies, it would " be absurd to suppose that their annals and native traditions extended backwards to a period " unknown to Egyptian, Persian, Greek, or Sanscrit history."6 Absurd as it may be to suppose this, their hieroglyphic annals evidently do thus extend backwards.
His Lordship says, 7 " The difficulty of comprehending the plan of the tower of Belus, given " by Herodotus, vanishes on inspecting the plans of the Mexican temples. The turrets in the " great temple, described in p. 380, were 360 in number." Up to the temple Cholula were dento y veinte gt*ada$. The brick base of the tower of Chululan, which remains, and was built
1 Niebuhr, Hist. Rome, Vol. I p. 92, Ed. Walter.
* I think when my reader lias seen a few of the following" pages he will be convinced that there must here be a mistake of the translator, and that the words after the creation of the world ought to be before the Christian &ra* Hie space, 4800 is about the time of the eight cycles from the entrance of the Sun into Taurus, and when (as I shall shew in a future book) a flood probably took place.
3 Williams, Vol. I. p. 96 * Ibid
* I have no doubt that the Ullaloo of the Irish, with which they wake their dead friends, was originally an invocation to the Deity to be merciful to their souls*
5 Vol. VI. p. 117. 7 Ib. p. 279.
28 TOWERS OP MEXICO AND BABEL.
in order to escape another flood if it should come, is eighteen hundred feet in circumference. It as said to have been destroyed by a stone from heaven.1 It is pyramidal. Humbolt says it is hollow.2 I have little doubt that the word Choi has been XL=650— a monogram, which it may be remembered is found in the oldest catacombs at Rome.
Teocalli is the name of the temple of Cholula ; this is said to be the house of Teocalli. This is evidently tea or God Call. House of God is precisely the Hebrew style.
The word Cholula is thought by Lord Kingsborough to be a corruption of the word Jeru-salem. He thinks the same of a place called Churula;3 but I suspect that they were identical. At Cholula is the very large temple, with the very celebrated pyramid, which is said to be a very close imitation of the temple of Belus or tower of Babel. 4 A room in one of the pyramids of Cholula had its ceiling formed like the temple at Komilmar, of over-hanging stones. 5
In Volume XXL 6 of the Classical Journal will be found some interesting remarks of Mr. Faber's on the close similarity between the pyramid on the mountain Cholula of the Mexicans, and the tower of Belus. That one is a copy of the other, or that they are both taken from some common mythos, cannot possibly be doubted. This being premised, I would ask my reader whether he can doubt a moment, that the well-known deity Omorca of the Chaldaeans7 is the Hom-eyo-ca of the Mexicans ? Thus we have not only the mythos of the Greeks in Bacchus, of Christianity, of Judaism, of Tartary, and of North and South India in Mexico, but we have the very oldest mythos of Babylon. How came this mythos of Babylon in Mexico ? Did it go by China ? I think my reader, when he considers all these circumstances, must see that my theory of one universal empire and mythos will explain all the difficulties, and that it alone can explain them,
Mr. Humboldt, after shewing that the tower at Cholula was in every respect a dose imitation of that described by Diodorus and Herodotus at Babylon, both in its form and in the astronomical uses to which it was applied, states, as if it was not doubted, but a settled fact, that it was built after the time of Mohamed.8 At this time the tower of Belus had for many centuries been in ruins, and its country a perfect desert. This at once shews that no dependence can be placed in Mr, Humboldt' s speculation on this subject,— for surely no one will credit the recent date of this work, supposing even that it were built by emigrants from Egypt or from Chinese Tartary. In that age, after the time of Mohamed, what should induce either Jews or Christians to expend an immense sum in money or labour to build a tower of Babel, in Mexico or any where else ? After the description of the Mexican pyramidal towers, Mr, Humboldt goes on to state, that there are similar pyramidal towers in Virginia and Canada, containing galleries lined with stone. He states the temple of Xochicalco accurately to face the four cardinal points, 10 to be built of stone beautifully wrought, but without cement— each stone in form of a parallelepiped.
The Mexicans* large temple, placed on a conical hill, called Xochicalco, meant, as they say, house ofjftowers. This is Xaca and Calx, Calyx, which meant Rose. u The hill was excavated into large caves,12 wonderful to behold, when it is considered (as it is there observed), that the Mexicans had no iron. An observation is made by M. Dupaix, that the Mexicans are now quite ignorant of the meaning of their proper names.13 In p. 71 3 *t appears that the temple at Mexico
I Vol. VI. p. 196. * Ib. p. 174, This Tower is in Plate XVJ. See ib. p. 192.
3 P. 34. * Vide Class, Journal, Vol. XXI. p. 10. * Williams's Humboldt, p. 91.
« Pp. 10, 11. 7 Named in Class. Jour. Vol. XX. p 186. 8 Ib. p 100.
9 Ib. 102. 10 ib, p. IIO>
II Lord Kingsborough's Mex. Ant. p. 430. « Ib. p. 431. l3 Jb. p, 432
BOOK I. CHAPTER IV. SECTION 7» 29
is, in substance and fact, called the temple of Cihnathe, C being pronounced like S, and thus making the temple of Sin or Sion, which will be explained in the book on letters. Lord Kings- borough calls it Sinai or Sina.
I feel little doubt that one of the first names of God, in the first written language, for reasons which I shall give when I explain the Origin of Letters, in all nations, languages, and times, would be n di, divus, with its variety of forms : the next, perhaps, would be descriptive of 360. This might be described in various ways, as TLI— T=300 Ln50 I— 10— 360. The meaning of these three numbers would be the glorious orb we daily behold, the Sun and God. For reasons which I shall assign, I suppose Di was the first and the prevailing name of God during many generations. Afterward, when astronomy so much improved that the knowledge of the Neros of 650 was acquired, the name TTL=650 was adopted as his name, and we have it in Mexico, (where fgures were known, but not syllabic letters^} in the name of the Deity Teotk. The periods shew how far, at the time in which they branched off from Asia, the knowledge of the system had extended. Their period from the creation to Christ, of 5200 years, embraces the eight ages of their cycle : their TTL, TKOTLE=650 X 8=5200, corresponding with the period of Eusebius. In India, the name 360 fell into disuse and was lost, and was probably superseded by the words Titlu~666, TTL=650+IU or t 11-16—666, and, at last, by the number now used, TT-600. I know not how I could have invented any thing more in accordance with my theory than that this Mexican God should have this peculiar, appropriate name, had I set my wits to work for the purpose of invention. " Teotl signifies, in the Mexican language, both the Sun and an Age 3 and " the image of the sun, surrounded with rays, was the symbol of the latter." 1
Mr. Fred. Schlegel has observed,2 that the word atl or atel is found in the languages of the East of Europe ; that it means water, and that its symbol has found its way into the Greek alphabet in the letter Mem, in the undulating shape by which water is meant — M ; that it is also in the Phoenician and most western nations. It is in the Estoteland of Greenland, which is, I suspect, di-ania-estotel ; and I also suspect that it is the symbol of the centre letter and of water, because it is the symbol of fluid of any kind. I think this leads to the meaning of our word Land, L'-ania-di — the holy country.
7 Almost all persons who have written respecting the Mexicans, have observed the similarity of their language to that of the Hebrews. This and many other strange things the monks admit most unwillingly, and attribute to the devil. Las Casas said that the language of Saint Domingo was u corrupt Hebrew/'3 The Caribbees have the word Neketali, meaning dead; in Hebrew 5?®p qtl: Hilaali, he is dead; in Hebrew ^n hit: Kaniche, a cane ; (sugar j) in Hebrew rnp qne : JEneka, a cottar; in Hebrew pjy onk.*
Las Casas wrote an account of the Mexicans, in which (we are told) he states his belief that they are descended from the Jews,5 This account, by his desire, was never published. But why should he object to its being known that the Mexicans descended from the Jews ? The reason is very evident : it was because he saw it was ridiculous, and he did not believe it himself* This book is in the Academy of History at Madrid. It was examined a few years ago by the Govern- ment, but it was not thought proper to publish it. 6
Lord Kingsborough gives the following passage: 7 "Las Casas' persuasion that the Indians were " descended from the Jews is elsewhere mentioned : but as the words, * Loquela tua manifestum
» Mex. Ant, Vol. VI. p. 157. * Notes on Miss Williams's Humboldt, Vol. II. p. 222,
» Mex. Ant Vol. VI. p. 283. 4 Anc Univ. Hist. Vol XX. p. 161.
* Mex. Ant Vol. VI. p 7. 6 Ibid. 7 Ib. p. 7, note.
30 CROSS AND CRUCIFIXES.
" te facit, were discovered, with some other reasons tending toxvards the same conclusion, by " Torquemada, in some private papers containing the will of Las Casas, at the same time that " great weight must be attached to so solemnly recorded an opinion, it cannot be said that that " learned prelate was guilty of any indiscretion in promulgating it : but the contrary is proved, by " the proviso which he made respecting the publication of his history,— that it should not be " printed till fifty years after his death, and then only if it appeared good to the superior of his " order, and for the benefit of religion $ but that in the intermediate time no layman or young " ecclesiastic was to be permitted to read it. The work has never been published : and Don " Martin Fernandez de Navarrete says, that when it was referred some years ago to the Academy " of History at Madrid, to take their decision respecting its publication, they did riot think it " convenient." I now learn that permission has been given to Lord Kingsborough to copy it. The secreting practice is found to answer no longer. The old proverb applies, " Omne ignotum " pro magnifico est." I shall be surprised if any thing important be found in it, as much as I should have been to have heard, that the French found many diamonds at Loretto when they got there, or secret learning in the Vatican Library when they got to Rome.
David Malcolme, in his Essay on Ant, of Brit., says, " Take it in the sense of Wytfleet, thus, u p. m. 12, which in substance amounts to this, &c., when the Spaniards were in the magna " insula Indice Hayti : When the bell rung for evening prayers, the Spaniards, according to f" custom, bowed their knees, and signed themselves with the cross. The Indians did imitate " them with great reverence, falling down on their knees, and joining their hands together, (rather, " as I think, for imitation than for any other reason,) though there are several who think, that " the Indians had the cross in veneration long before the arrival of Columbus. Gomara, Book iii. " Chap* xxxii. tells, That St, Andrew's Cross* which is the same with that of Burgundy, was in «< very great veneration among the Cumans, and that they fortified themselves with the crosb " against the incursions of evil spirits, and were in use to put them upon new-born infants $ which u thing very justly deserves admiration. Neither can it be conceived how such a rite should " prevail among savages, unless they have learned this adoration of the cross from mariners or " strangers, who, being carried thither by the violence of tempests, have died or been buried there, " vthich without all doubt would have also happened to that Andalusian pilot who died in the " house of Columbus, unless he had been very skilful in sea affairs, arid feo had observed his " course, when he was hurried away with the force of the storms : it is very credible that many " of those who are generally reckoned to have been foundered at sea, did really meet with accidents* " of this kind. But the Accusamilenses bring another reason of adoring the cross, and which " &eems nearer truth, to wit, That they had received by tradition from their forefathers, that " formerly a man more glorious than the sun had passed through these countries and suffered on " a cross/' Here we have the mythos clear enough in Hispaniola.
The Rev. Dr. Hyde, speaking of the prie&ts of Peru, takes occasion to say, ** Nam populi *6 simplicitas et sacerdotum astutia omni sevo omnique regions semper notabilis." * No wonder the University of Oxford refused to print any more of his manuscripts. He was speaking of a virgin of Peru, who was pregnant by the sun. The Reverend Doctors of Oxford did right not to publish his works while he lived, and to destroy his manuscripts when he died.2 He ought to have been burnt himself — Omnique regions, indeed ! ! !
Acosta says, that the Americans adored the sea, under the name Mammacocha. I believe this was the Marine Venus Mamma 3KD1D cochab* 3
Cap, iv. p 123 * Vide Toland's Nazarenus, Chap, iv., and Bibliog. Bnt. 3 Lord Herbert, p. 149.
BOOK I. CHAPTER IV. SECTION 9. 31
The Mexicans baptized their children, and the water which they used they called the water of regeneration. l
The Mexican king danced before the God, and was consecrated and anointed by the high priest with holy unction. On one day of the year all the fires were put out, and lighted again from one sacred fire in the temple ;a — the practice of the Druids, Lord Kingsborough 3 shews, that the Messiah of the Jews is foretold to have an ugly or a marred countenance, and that the Mexican Quecalcoatle is said to have had the same. At the end of October they had a festival exactly answering to our All Saints and All Souls.* They call it the festival of advocates, because each human being had an advocate to plead for him. Thus we have this festival throughout modern Europe, in Tibet, and in the ancient festival of the Druids' Saman in Ireland, and in Mexico. There is the story of the rebellious angels and the war in heaven. 5 This is not from our Pen- tateuch.
9. The Peruvians had a festival called the festival of Capacreyme, in the first month of their year, called Rayme. a Acosta supposes this was contrived ly the Devil in imitation of the Passover. It may be observed, that all the acts of worship are directed avowedly to the Sun. The Mexicans sacrificed human victims, which Lord Kingsborough 7 has shewn was practised by the* Jews, who were, according to his Lordship's account, horrible cannibals.
Georgius shews that the God Xaca was constantly called Cio; — this was the Xiuh-tecutli or God of Fire, or God of Years, or the Everlasting One, of the Mexicans.8 Volney0 says, the Teleuteans are a Tartar nation.
Buddha was Hermes, and Hermes was Mercury, and Mercury was the God of Merchants, and Buddha was Xaca, and Saca and the Mexican God of Merchants was Yaca-tecutli.
In the history of the Aztecks of Mexico, we find much respecting one Coxcox saved on a raft, in a great flood, Now when I consider that the Mexicans are so closely connected with North India, and that their accounts are all preserved by a mixture of hieroglyphics and unwritten tradition, I cannot help suspecting that this Coxcox ought to be Sasax or Saxas,
Nagualism is a doctrine known in America, (Naga is are nhs9 softened or corrupted, and the Hag of England,) where the serpent is called Culebra ; this is Colubra ; and the followers of it are called Chivim ; these are the Evites, or Hivites, or Ophites, Eve is K>irr hvia or KVH Aiwa.10
The Mexicans had a forty-days' fast in memory of one of their sacred persons who was tempted forty days on a mountain. He drinks through a reed. He is called the Morning Star, &c,, &c. This must be the same person noticed before (p, 24) to have had a reed for an emblem. As Lord Kingsborough says, " These are things which are very curious and mysterious." u
The inhabitants of Florida chaunt the word Hosanna in their religious service, and their priests were named Jouanas* 12
Sina is the ancient name of China. I suspect Sina, and Sian or Siam, are the same word. The God of Hayti was called Jocanna, the c is evidently instead of the aspirate in Johanna, 13
One of the temples has the name of Qihnateocalli — that is, I suppose, temple of Cali, the God of Sina or Sian.14
Lord Kingsborough says, 15the Mexicans honour the cross. "They knew them (the Chiribians,
1 Mcx,Ant, Vol. VI. p. 114. * Ib. p. 144. 3 Ib. p. 167, note. * Ib p. 101.
* Ib, p. 401. 6 Ib, p. 305, 7 Ib. p. 328. 8 Ib. p. 392, » Ruins, Notes, p. 198, and Asiat, Res. Vol. III. p. 358. * See Vol. I. p. 523,
" Mex. Ant, Vol VI. p. 100. IS Ib. p. 71. '3 Ib. p. 98. l* Ib. p, 71. " H>. p, 4,
32 IMMACULATE CONCEPTION— FBMAJLE PILGRIMAGE.
" or Chiribichenses, which name differs from that of Chibirias, the mother of Bacab,) honour the " cross.9'
The Incas had a cross of very fine marble, or beautiful jasper, highly polished, of one piece, three-fourths of an ell in length, and three fingers in width and thickness. It was kept in a sacred chamber of a palace, and held in great veneration. The Spaniards enriched this cross with gold and jewels, and placed it in the cathedral of Cusco. l Mexican temples are in the form of a cross, and face the four cardinal points.
Quecalcoatle is represented in the paintings of the Codex Borgianus nailed to the cross.2 Sometimes even the two thieves are there crucified with him. 3
In Vol. II. plate 75, the God is crucified in the Heavens, in a circle of nineteen figures, the number of the Metonic cycle. A serpent is depriving him of the organs of generation. In the Codex Borgianus, (pp. 4, 72? 73, 75,) the Mexican God is represented crucified and nailed to the cross, and in another place hanging to it, with a cross in his hands. And in one instance, where the figure is not merely outlined, the cross is red, the clothes are coloured, and the face and hands quite black. If this was the Christianity of the German Nestorius, how came he to teach that the crucified Saviour was black ? The name of the God who was crucified was Queca- al-coatle. I suspect this was Saca, or Xaca, or Kaca— the Coatle (or God).4 The mother of Quecalcoatle is called Sochi-quetzal ; may this be mother of Xaca 1 5 Sochi, or Suchi-quecal is both male an& female. 6
In pp. 71j 73, of the Codex Borgianus, the burial, descent into hell, and the resurrection, are represented. 7
In one of the plates the God is crucified on a mountain. I suspect that this is Prometheus. 10. The Immaculate Conception is described. 8 This is also described in Torquemada's Indian Monarchy. The Mexican word Dios meant God, and he was called ineffable. 9
The Immaculate Conception is described in the Codex Vaticanus. 10 The Virgin Chimalman, also called Sochiquetzal or Suchiquecal, n was the mother of Quecalcoatle. Sochiquetzal means the lifting up of Eases.
Eve is called Ysnextli, and it is said she sinned by plucking roses. But in another place these roses are called Fmta del Arbor. 12 The Mexicans called the Father Yzona, the Son Bacab, and the Holy Ghost Echvah, This, they say, they received from their ancestors, 13 The Lakchmi of India is called CkrL (Lakchmi is I/Achm; Chri is Xg>j£.) These are the same as the Mexican Centeotl, i. e. Cm-teotl 3 14 and Centeotl, is Can or Cun-teotl,— • the Cunti, the name of the female generative principle in India.
The Mexican Eve is called Suchiquecal, A messenger from heaven announced to her that she should bear a son, who should bruise the serpent's head. He presents her with a rose. This was the commencement of an Age, which was called the Age of Roses. In India this is called the Age of the Lotus, the water rose. Upon this it may be observed, that if this had been a
1 Vega, Book ii, Chap. iii. * Mex. Ant. Vol. VI. p. 166. 3 Ibid. * Ib. p. 1?3.
* Ib. p. 175. 6 Ib. p. 176. » Ib. VI. p. 166. 8 Ib. p. 65.
9 Ib. p. 68. »° Ib. pp. I?5, 176.
'i This is really our Sukey, and the Gieek tf/y^. It comes from the language of the Tartars, Tatars, the Sacse or Saxons, the language of Tanga-tanga or Tangut.
« Mex. Ant. Vol. VI. p. 120. »3 Ib. p. 165. u Humboldt, Ed, Miss Williams, Vol. L p 221,
N. B. This uas the last sheet revised by the Author— a short time before he died.
BOOK I. CHAPTER IV. SECTION 11. 33
Papist forgery, the woman and not the seed of the woman would have bruised the head. It may also be observed, that if this had come from the Western part of the old world, since the time of Constantine, it would certainly have had the woman and not the seed of the woman. All this history the Monkish writer is perfectly certain is the invention of the Devil. l Torque- mada's Indian History was mutilated at Madrid before it was published. 2 Suchiquecal is called the Queen of Heaven. She conceived a son, without connexion with man, who is the God of Air. This is the immaculate conception, and the God Indra, whom we found crucified and raised from the dead in Nepaul. The Mohamedans have a tradition that Christ was conceived by the smelling of a rose. 3 The temples of Quetzalcoatle were round. He was the inventor of temples in this form.
In the thirty-sixth chapter of Marco Paulo, an account is given of the sacrifice, in the province of Tanguth, a little North of Nepaul, of a Rani of a year old, which is said to be offered as a ransom for the Child. The same is practised among the Chinese. * Torquemeda says, 5 " Two " things are very remarkable : the first is, that the parents of the children should have sold them, " and given them voluntarily for sacrifice : the second, that the sale itself should have taken place 6( on the second day of this month, (February,) at the very time that we, who are Christians, " celebrate the festival of the presentation of the Virgin without spot, in the temple of Jerusalem, " holding in her arms her most blessed child, the Son of God, whose life was sold for the sin of " the fiist woman who existed in the world, carrying him to present and make an offering of him, " manifesting, as it were to God, the sacrifice which was afterwards to be accomplished on the " tree of the cross." 6
11. Mr. Humboldt has written much respecting the Americans. It is a remarkable circum- stance that it should never have occurred to him, that the ignorance in the South Americans of the use of letters and iron, were decisive circumstantial proofs of their very great antiquity, and their very early separation from the stock of the old world ; but this great antiquity he considers proved from a variety of other circumstances. He says, " It cannot be doubted, that the greater " part of the nations of America belong to a race of men, who, isolated ever since the infancy of " the world from the rest of mankind, exhibit in the nature and diversity of language, in their " features and the conformation of their skull, incontestable proofs of an early and complete sepa- " ration/* 7 Except in the article language he is quite right.
Malcolme shews that Tautah in the American language means Father 5 in Irish, Dad \ Welsh, Tad or Taduys $ Armoric, Tat; Cornish, Tad and Tas 5 Scotch, Dads St. Kelda, Tat; and in Guatimala, Tat 5 in Old Italy, Tata ; in Egypt, Dade 5 in Greek, Tetta \ in Old English, Daddy. 8 The American Taut-ah is the Indian Tat.
After shewing at great length that the Mexicans must have had their mythology from Asia, East of the Indus, Mr. Humboldt 9 observes, that he finds among them neither the Linga nor any of those figures with several heads and hands which characterize the paintings and figures of the Hindoos. But he distinctly admits that he finds the doctrine of repeated regenerations in cycles,
' Ant of Mex, Vol. VI, p. 177- 9 lb. p. 179.
3 Ib. p. 176. This was the water rose or Lotus. He was the Hose of Sharon, that is, he was the Rose of Ishuren, or the God of the country where the language is called that of Posh or Push— the flower,
* Ib. note, Marsden. s Monarquia Indiana, Vol. II. p, 251.
6 Ant of Mex. Vol. VI, p. 201,
7 Researches in S. America, by Humboldt, Vol. I. pp. 249, 250, ed. Miss Williams.
a Dr. Malcolme's Letters. * Humboldt's Res. VoL II. p. 36, ed. Miss Williams.
VOL. II.
34 THE ASS AND HORSE. RACES OF MEN. — CHINA. TIBET. SPANISH POLICY.
Now this again seems to confirm my hypothesis, that they migrated from the old world so early as to be before these corruptions^ early as the Linga was. And it has induced me to review the early history of Buddhism, and to make me suspect that, in its early works, the Linga is not to be found, and that it only came into use when the division between the followers of the Linga and loni began to arise, which caused the horrible civil and religious wars, noticed in my former volume, pp. 332, &c.
12. The founder of the Peruvian nation was called Bockica, the son and emblem of the Sun. He was high priest of Soga-Mozo (here we have the Saga).1 His wife was called Chta, (Chia is nothing but Eva corrupted,) Isis, or the Moon : he was described with three heads. Here, I think, are the Buddha and Trimurti of India. His priests were called Xeques and Zaques.2 (These are Xacas, or Sagas, or priests of Wisdom.) Humboldt says, " The form of Government " given by Bochica to the inhabitants of Bogota is very remarkable, from its analogy with those " of Japan and Thibet, The Incas of Peru united in their person the temporal and spiritual
*c powers. The children of the sun were both priests and kings The Pontiffs or Lamas,
" the successors of Bochica, were considered as heirs of his virtue and sanctity. The people f( flocked in crowds to offer presents to the high priests, visiting those places which were conse- " crated by the miracles of Bochica." 3 In a very particular and pointed manner this Bochica is said to be white or albus. This reminds me that the Sibyl pronounces the while sow of Alba to be black. Alba means white : was Bochica Alb or LB— L—50, B=2=52 ? He had a peculiar cycle of 13 years, and another of four thirteens or 52. This looks as if there was some reference to our astrological instrument, called playing cards, which certainly came from North India, This docs not seem so wonderful when we consider that we have just found their cycles the same as the indictions of Constantine. What is the Romish Alb ?
The Peruvians believed in one Supreme Being, the Creator of Heaven and Earth, called Vira- chocha and Pachacamack,4 who had revealed to them his religion. 5 The Mexicans called their great God Yao INEFFABLE ; 6 and represented him by an Eye in a Triangle. The cross was every where adored. T The Mexicans expected a Messiah. 8 Their history of the flood is almost a close copy of that of Moses.9 Their baptism10 in the presence of witnesses is almost the same as that of the Jews and Persians, and in the same manner they named their children and offered them in the temple. They had the custom of sacrificing the first-born, the same as the Jews, till it was done away by Abraham or Moses. They had also the right of circumcision. (Refer to Vol. I. Book X. Chap. VI. Sect. 13, p. 724.) » Their temples were in the form of a cross, and faced the four cardinal points.12 Their language has many Greek and Hebrew words in it.18 They practised auricular confession.14 They have a sacred and select word like the Indian Ow, which is never spoken $ but what it is, I do not find mentioned*
13, The union of the Jewish and the Christian mythos in one system, instead of their division into two systems, at once proves that they cannot have been brought to Mexico at different and distant periods. Had this been the case, there would have been two religions, as in all other cases, in opposition to one another. It is a wonderful circumstance, that the Jews coming from the city of Egypt built by Alexander, should have forgot to bring with them the knowledge of
1 Humboldt's Res. VoL II. p. 108, ed. Miss Williams.
* Ant of Mex. Vol. VI. p. 164 >, Lord Kingsborougk calls him the Mithra or Osiris of Bogota.
3 Humboldt's Res. VoL II. p. 109, ed. Miss Williams. * Antiq. of Mex, VoL VI, p. 365. * Ib. p. 128,
76 Ibid. P. 141. ep.115. 9RH7. "Pp. 45, 47.
« Pp. 67 and 1 15. » P. 96, » Pp. 1 15, 1 16. « R 1 15,
BOOK I. CHAPTER IV. SECTION 13, 35
letters and iron ; and still more wonderful^ that the Christian monks coming in a later day should have had equally bad memories. AH that was necessary was, for those Jews to have told these skilful smelters of metals, that by melting the lumps of their native iron in a wood fire they would get iron and steel,
The identity of the Mexican and Chinese or North Indian mythoses being unquestionable, attempts have been made, in several periodical publications, to account for their similarity by supposing, that the Mexicans were colonies fleeing from the arms of Mohamedan or Tartarian conquerors. But the writers do not tell us how the Jewish and Christian doctrines came to be found in America, mixed most intimately together, and also with the idolatry of North India and Greece, Other writers contend, that these colonists were Mongol or Tartar conquerors, who, not contented with the conquest of China, conquered America also. But this leaves all the great difficulties I have stated above unremoved. It is a most wonderful thing that these Tartarian heroes did not take with them the knowledge of iron or letters : and that they, being Mohamedans, should convey the Christian religion to the Mexicans instead of that of Mohamed !
It is also wonderful that they should take with them the knowledge of the Horse and the Ass, though they did not take these animals themselves — pictures of them being seen every where mixed with their other hieroglyphics i and, what is still more, as the reader will instantly see, mixed most intimately with the Judaean mythos, — a hero mounted on an ass or a horse, sometimes carrying a sword, sometimes a cross. It is impossible, on viewing them, not to recollect the procession of Jesus Christ on the ass, into Jerusalem. The mythoses are evidently identical, but their variations shew that they are not copies. Though they have plenty of pictures of thq horse, the animal, be it observed, noticed in the Revelation, they have no knowledge of the elephant or camel. But these were not in the Revelation 5 were no part of the mythos. They have no sheep, but they have an animal like it, which they call Llama or Lamb. *
No part of the Mexican hieroglyphics is more striking than the exhibition of the horse or <ws,2 (for some are doubtful,) animals totally unknown in a state of nature to the Americans. I refer to the plates' figures, Faria y Sousa, the Jesuit, says, that when the Portuguese arrived in the Azores they found the statue, cut on the side of a mountain, of a man on horseback wearing a cloak, his left hand on the horse's main, his right pointing to the West, with an inscription on the lower rock but not understood. 3
It is necessary to observe here, that tribes, both of Negroes and bearded men, were found in South America.4
The Codex Vaticanus, Volume II., is marked 3738. The plates in it are numbered to 146, but the explanation goes only to plate 92, in either English or Spanish. The explanation purports to be in Volume VI. p. 155, of Lord Kingsborough's work. My reader has only to look to the figures, of the crucifixes which I have given, Fig. 12—14 ; and to reflect for one moment upon the admitted anxiety of the Spaniards and the Popes to keep the knowledge of these things from the European world, to see why the explanation of the Codex Vaticanus ends with plate 92. The remainder has, no doubt, been suppressed to avoid the necessity of giving an explanation of the crucifixes*
We every where meet with the Mexican divine names ending in tie, as Teotle, that is, Deo or God tie. It has been observed by Lord Kingsborough, as well as by almost all the Spanish m- S) that the Mexican language is so full of Hebrew words as to be almost Hebrew* We have
» Antiq pf Mexico, VoJ.VJLp 361.
* [Is this indisputable ? Do not the accompaniments of the rider bespeak a Spanish origin ? Yet, is not the Author's opinion supported by the testimony of Faria y Sousa? Editor.] 3 Vol. I. p. 19, Eng. Ed 4 Antiq. of Mexico, Vol. VI. pp. 290, 291.
36 1AWS OP THE MEXICANS.
seen the God every where crucified and suspended from the Cross. We have found the sacred animal the Llama1 or sheep. We have found the niythos of the crucified Saviour* We have found every thing at last to centre in the Sun. The word tie is confessed not to be understood by the Mexicans, nor by the Spaniards, who call it, for that reason, merely a termination. All these matters considered, I think it may be the same as the word n^ZO He or xb® tla, the Hebrew- name of the sign of the Zodiac, dgnus or Aries.* In Hebrew it means, when spelt with the tau, n^n tie, hanged or suspended. See Fig. 14. I believe it meant crucified by hanging on a cross. It was originally Buddha, as noticed before in Sect. 3, p. 24. For the same reason that the word meaning 650 was applied to him, it was in succession applied to the God of wisdom, to the Lamb — his second emblem, and to the crucified God Cristna.
14. All the Mosaic history is to be found in China according to Mons. Paravey, in which he only repeats what was before pointed out by Bergeron, De Guines, &c. The Chinese historians relate that one of their ancient despots endeavoured to destroy their old records, but that a copy of their history, called the Chou-king, escaped. That book treats of the terrestrial paradise, its rivers, waters of immortality, its admirable trees, fall of the angels and of man, and the appearance at that moment of mercy ; also of the sabbath, confusion of tongues, the manna in the Wilderness, the Trinity ; and of the Holy One in the West, who was in- comprehensible and one with the TIEN. It states that the world cannot know the Tien except by the Holy One, who only can offer a sacrifice acceptable to the CHANG-Ti.3 The nations arc waiting for him like plants for a refreshing shower. The Tien is the Holy One invisible, and the Holy One is the Tien made visible and teaching men. All this was taught by Confucius five hundred and fifty years before Christ. Ancient inscriptions state the Jews to have come into China about the time of Confucius. This is probably the arrival of a colony or doctrine of a new incarnation going to them from the Western Ay oudia. The secret doctrine of the renewed incar- nations seems, by being misunderstood, to have operated with them precisely as it did with their Indian and Tibetian neighbours, for they are of the Tibetian or Buddhist faith, into which all these doctrines dovetail perfectly. These facts and many more are detailed from different authors by the learned Nimrod, Vol. III. p. 510. All these things good people, like Nimrod, suppose were taught to the Tartars and Chinese by the lost tribes of Samaria. Those tribes are most useful people j they account for every difficulty. In the East, in the West, in the North, in the South, they are always ready at hand. Here is all the Jewish and the Christian niythos amalgamated precisely as it is in Mexico, in Tibet, North India, and South India, all carrying with it proofs of its almost universal prevalence or dissemination. But notwithstanding that we find remnants of this mythos every where, the actual character of which cannot be doubted, yet in the respective countries where they are found, the system is obsolete 5 they are remnants of an almost forgotten system. They every where carry traits of the system of regeneration or of the cycles recorded in the old Druidical circles or Cyclopsean monuments, found along with them, the origin of which is acknowledged to be totally unknown. There cannot be any doubt that they have all flowed from the same fountain ; have the same origin ; and the only question will be, whether they flowed from the kingdom of the West, which Herodotus could not find, and Alexander thought it not worth his while to notice, or from the kingdom of Ayoudia of India, with its capital probably, as appears from its ruins, once the largest in the world — a city larger than London, the capital of an empire more extensive than Europe. (See Vol. I. p. 438.)
There is scarcely a page of Lord Kingsborough's work which docs not exhibit proofs of the
1 Le Lama. * Barret on the Zodiacs, p. 10.
3 la the Chang-ti, Ch is the I aspirated ; <mg is a, o, rn eo , Ti is Di, the whole, Di lao.
BOOK II. CHAPTER IV. SECTION 15. 37
anxiety of the Spanish government to suppress the information which I have just now detailed, and which does not also shew that it comes to us through the medium of the most unwilling of witnesses. l Every contrivance which was possible was resorted to in order to prevent its arrival in Europe ; and this accounts for the extraordinary and systematic opposition to the admission of btrangera into New Spain. All people likely to be intelligent, such as physicians, persons sus- pected of heresy, &c,, were prohibited from going thither. The reason assigned by the Spanish government was,2 that they were prevented going that they might not create disputes and prevent conversions. The author of the notes to Lord Kingsborough's book3 says, that he believes that the Jews colonized America, and held it for one thousand j^ears, and that they introduced (as it must have been along with their own) the Christian rites into the religion of the Mexicans, who had never heard of Christianity, to shew their hatred of Christianity, and to turn it into ridicule; and, that it was for this reason that they established the Christian doctrines along with those of the Jews,— such as the resurrection, ascension, &c. The passage is so extraordinary, that I think the writer must have meant it for a joke.
The close connexion between the Ameiicans and the old world was long ago seen, notwith- standing all the exertions of the Spaniards to keep mankind in the dark, and fruitless endeavours were made by Grotius and others to find a cause for it. An account of them may be seen in Has- nage.4 It is there observed, that one of the districts has a German name — Estoteland; that the name of a young sheep is Lam ; that one of their Gods is called Theut, and one of their kings Theucb, evidently the same name; that their great Creative Principle is called Pachacama; (Pi- akm-cama, that is, Pi-Acham, the wisdom of divine Love;} that they baptize their children in the form of the cross, and have a notion of the Trinity ; that they adorn their idols with the cross and mitre ; that they have a kind of Eucharist ; that virgins, consecrated to the God, make effigies of paste and honey, which they consecrate with much ceremony, and afterward distribute to the people, who believe they eat the body of their God. The people of North America were thought by Penn to have an unaccountable likeness to the Jews, and the Massagetoe were thought to be found in Massachusetts.
Tibet is called Tangutia. This is evidently ia tangut, the country of Tangut. The close simi- larity of the Trinitarian and other doctrines of the Tibetians to those of the Romish Christians we have seen. It is surely a very extraordinary thing to find the Peruvian triune God called Tango- Tanga — evidently the same as the God of Tibet, both in name and character.5
15. In Vol. VI. p. 793 the Mexican cottrts are shewn to have had exactly the same number of judges as those of the Jews ; that their sacred numbers were exactly the same 5 and that both nations kept fasts for exactly the same number of days. Lord Kingsborough says, " the common law of every " state in Europe has been confessedly modelled after the Mosaic law."6 This is a very impor- tant observation, and I think its truth will not be disputed; but I think there is no other way of accounting for it than to go to my primeval nation. The common law in most states is evidently older than Christianity. We are told that St. Augustin brought Christianity into this island in the year 596 ; but was there no Christianity in the time of Constantine or before ? Lord Kings- borough says, (* the affinity between the Mexican and the Hebrew laws is greater than between c* the latter and those of any nation with which we are acquainted."7 They circumcised with a stone knife, the use of which was expressly ordered.8 It is remarkable that the circumcision of
1 Antiq. of Mex. Vol. VI. pp. 1 11. et seq. * Ib. p. 268 * Ib. p, 283.
* Book vi, Ch. iii. * See Parsons' Rem. Jap. pp. 206, 219, 220 $ also Georgius, Alplu Tib. p. 9.
« Antiq of Mex. Vol. VI. pp. 271, 2?2, » Ibid, p, 2?2.
8 Ibid p 273. The Abyssinian Christians practised circumcision and abstained from Pork, ibid. p. 274,
38 EASTER ISLAND.— LAST AVATAR EXPECTED,
the Jews should have been performed with a knife made of stone, which is emphatically noticed in the Bible.1
16. Easter Island is situated in N. L. 27° 5" W. L. 109° 46' : it may be considered to be a part of America. The most remarkable curiosity in this island is a number of colossal statues. On the East side of the island were seen the ruins of three platforms of stone-work, on each of which had stood four of these large statues ; but they were all fallen down from two of them, and one from the third : they were broken or defaced by the fall. One was fifteen feet long and six feet broad over the shoulders : each statue had on its head a large cylindric stone of a red colour, wrought perfectly round, Others measured nearly twenty-seven feet, and upwards of eight feet over the shoulders : and a still larger one was seen standing, the shade of which was sufficient to shelter all the party of Captain Cook, who reports this, from the sun. The workmanship is rude, but not bad, nor are the features of the face ill formed : the ears are long, according to the dis- tortion practised in that island, and the bodies have hardly any thing of a human figure about them. How these islanders, wholly unacquainted with any mechanical power, could raise such stupendous figures, and afterwards place the large cylindric stones upon their heads, is truly wonderful i It is observed that the most probable conjecture is, that the stone is factitious. The island is about ten or twelve leagues in circumference,2 and must be in the Gulf of California. But see Cook and Forster's Voyage, March, 1774. The Encyclopedia Londinensis says, the names of the two statues left standing are Dago and Taurico. Here we have Dagon and Taurus* Surely nothing can be more curious than these statues. Who placed them here j and when were they set up ?
17. Every one must remember the accounts of the perfect horror with which the unhappy Mexicans viewed the first horses, which the Spaniards took over to their country. This I will now account for. It appears from Lord Kingsborough's book, &c., that they had all the mythos which has been so fully explained, of the old world, — the immaculate conception, the crucifixion, the resurrection after three days, the expectation of the return of their crucified Saviour, &c., &c. Every Indian inquirer knows that the last Avatar was always expected by the people of Java to come mounted on a white horse. Now, in several of the Mexican hieroglyphic pictures, though their owners knew nothing of the horse, an animal, which might be either a horse or an ass, is painted. ID these same pictures, the other parts of the mythos, the crucifixion, &c., are described. From this it is evident, that although they were not able to convey the horse over the sea, yet they could convey every part of the mythos \ the result of this was, that when the Spaniards arrived in Hying machines, or machines propelled by the winds, — on the wings of the wind,— across the boundless ocean, or from heaven,— their commander mounted on the unknown animal, described in their ancient pictures to be that on which the promised God was to come ; 3 and, carrying in his hand thunder and lightning, with which he destroyed his enemies at miles distant from him, he was believed to be the last Avatar. Lord Kingsborough gives a very interesting account of the effect which this superstition or belief had upon their conduct— taking away from most of them, from devotion, all wish to resist their God, mounted on his horse and surrounded by thunder and lightning-^and from others, through fear, all power : thus giving to their cruel enemies an easy victory. I cannot conceive it possible to devise any thing more conclusive of the truth of my whole system than this. All this accounts for numbers of circumstances relating
1 See Exod, iv 25 ; Josh v- 3; and Ant. of Mex. Vol. VI. p. 187- * Encyclopaedia Brit, art, Enster Island
* The effect which the death of the first horse had on the Mexicans has been thought very extraordinary and unac- countable. It is now easily explained . by the destruction of the immortal, celestial animal they were in part unde- ceived.
BOOK I. CHAPTER IV. SECTION 18. 39
to the conduct of Montezuma and his people, which have hitherto been utterly unintelligible. And I think it seems evident, that if the miscreants from Spain had really understood their own case, they would have had nothing to do but to have quietly taken possession of the whole empire as its last Avatar and newly- arrived God.
Well, indeed, might Peter Martyr, Las Casas, and Torquemada, be puzzled with the horse, the actual horse of the Revelation, in a country where the people had not the knowledge of the animal, or indeed of any animal of the old world. Instead of accepting the possession of the empire peaceably offered to them, by a most absurd and extraordinary mistake, the Spaniards determined to terrify the people by ill usage, the account of which is given in the Antiquities of Mexico.1
18. Col. Tod2 states the mountains above Tibet, the highest ridge of Asia, to be called Andes — these must have been in the countries of Tungusians, It is impossible on reading this not to recollect the Andes and the Tanga-Tanga of Peru ; and it is equally impossible to attribute this paranomasia and the other circumstances already described to accident. To account for this I look into ancient histories, and I adopt the first rational and philosophical cause which is recorded, and without difficulty I find it in the communication formed by the island of Atlantis of Plato ; for the subsequent submerging of such an island or continent is neither improbable nor irrational, — - but, when the attendant circumstances are considered, a dry historical fact, carrying probability on the face of it It is no more improbable than the effects we see produced by volcanoes every day. It is neither impossible nor improbable that when the Atlantis sunk, something of the same kind should have happened in the Northern Pacific Ocean.
The legend of the sinking of a very large island is now well known in China and Japan, and in both places an annual festival is kept to celebrate the escape of au excellent prince called Pdrwm.* I cannot help suspecting an identity of mythos or an identity of fact. I apprehend, if the whole or a great part of the Polynesian Islands constituted the highest grounds of a large continent which sunk, the effect would be, when the sinking took place, to raise up the waters so as to drown all the inhabitants, and after a short time to subside, and leave the points of the mountains dry as islands. After all, a great difficulty must be allowed to exist, in all speculations on this subject, arising from the fact, that there are none of the animals of one continent found in the other. See Vol. I. pp, 293, 294, for M. Cuvier's opinion on this part of the subject.
The Mexicans, in their histories, as already stated, say they arrived in their present country from the West. They always persist most strenuously that it was from the West they came $ and they describe towns on the coast where they remained, for many years, in their progress to their present situation, the ruins of which, they assert, are yet to be seen. They say they came across the sea from another country. Now, was this Atlantis or not ? It is very desirable that the remains of the towns should be sought for.
Lord Kingsborough has gone to an enormous length in proving that the Mexican rites, cere- monies, &c., &c,, were almost precisely the same as those of the Jews, and that they must conse- quently have been brought by the Jews to Mexico. But one most important observation offers itself on this : We possess what we believe to be the knowledge of all the Jewish rites, history, &c., &c., in Syria ; but this is not the way all these things are known by the Americans. All the things said to have taken place in Western Syria, both with Jews and Christians, are said to have been acted in America, and the case, in a great measure, is the same in India and China. There is the same standing still of the sun, the same populifugia, the same deluge and persons saved in a ship, the same immaculate conception, the same crucifixion and resurrection \ but they were all in the American country, not in Syria. Now, it is very improbable that if the Jews of Western
1 Vol. VI. p. 343. * Annals and Antiq. of Rajast'han, Vol. I. p. 44,
a Kffirnpfer's Japan, Vol. II. Append, p. 13 3 Fab, Orig. Fag, Idol Vol. IL p. 180.
40 GENERAL OBSERVATIONS.
Judaea or of Moses had gone in a body from their old country, they would ever wish or permit their history to be located in the new one, towers of Babel to be built, waters to be passed, or places to be shewn where the sun stood still. Nothing can account for all this except that, in all countries, including among them Western Judaea, it was the figurative description of the renewed Avatars.
It seems to me that the mythos which I have shewn to have universally prevailed, accounts in a satisfactory manner, with one exception, for all the difficulties. Parts of it we have seen every where ; a small part of it in one place, and a small part in another, but all, including the Jewish, the same mythos. The discovery of the same system in America, as that in South India, in North India, in Tibet, in Western Syria, &c., proves that at some extremely remote sera the same mythos must have prevailed; and the variations which we find, whilst at the same time the general character is preserved, are what we may naturally expect would arise as time advanced. What we have now are the debris of the system.
19, We must recollect that the neglect to teach the Mexicans the arts of writing and making iron, cannot be attributed merely to a few stray mariners and fishermen blown across the ocean. The knowledge of the Americans, if canied to them at all in later times, must have been carried by regular colonies from Greece, who taught them the rites and name of Bacchus ; of colonies from Syria, who taught them all the minute parts of the Judaean mythos ; of colonies from Tartary and China, who taught them the knowledge of the niythoses of those countries ; of colo- nies from Europe, who taught them modern but not Papist Christianity. l Is there a human being so credulous as to believe that all these colonies or parties of migrators, following one another time after time, should have omitted to convey the knowledge of iron and letters ? I am sure no person will be found to believe this : then what are we to believe, but that one great and learned race held all these doctrines, as taught by me, in a period of the world when the inter- course between the old and new worlds was easy compared with what it is at at this time ?
The one exception alluded to above is the difficulty of accounting for means by which the system reached America. To meet this, may we not have recourse to the formerly-named island of Atlantis, of the submersion of which we are informed by Plato, and which, I suppose, almost connected the two worlds ? It was probably so near both, that, in the frail boats of those days, colonies could pass, but in which the large animals could not be conveyed. Of course this submer- sion must have taken place, and cut off the communication between the two worlds before the knowledge of letters and the use of iron.
It cannot be believed that if ever the Mexicans had been told of the existence and use of iron, excellent refiners and smelters of metals as they were, that they would not instantly have obtained it from their mountains, where it is found in its native state. I shall be asked, How they could pass in any great numbers, without the means of conveying the Horse, ttie Cow, the Sheep ? For, if the two worlds were nearly connected by an intermediate island or islands, the passage of the animals would have taken place. I admit the force of the argument in its fullest extent 5 as I do the difficulty of accounting for the extraordinary fact, that there were none of the animals of the old world in America. However, at last, an intimate connexion between the two worlds must be admitted to have existed, and to have existed before the knowledge of iron or letters, in the countries the Mexicans came from.
Some pet sons have thought that the Americans were colonies who passed by the. North, where the continents join, or nearly join ; and, to the question, why they had not the horse ?— it may be replied, that if the natives of Tartary or China emigrated by the North, in the neighbourhood of
1 The seed bruising the head, not the \\oman.
BOOK II. CHAPTER IV. SECTION 19. 41
the Arctic circle, as it must have been by that route, there is reason to believe that the horse could not have been conveyed through this cold climate, perhaps could not have lived there. It is said that the North-east of Tartary is too cold for this animal; and that there are none there. If we admit this, then we may suppose that the migration took place from China, where the Hebrew language was spoken, and where the Hebrew and Christian system flourished, as it has before been shewn to have done in a very early period. l And if the emigrants went from China, we may thus account for their going without taking with them the knowledge of syllabic writing. If we suppose a body of Japanese or Chinese, amounting only to a few thousands on their arrival in Mexico, after jour- neying for forty or fifty years, we may readily suppose that they would increase to two or three hundred millions in five or six hundred years, in that fine soil and climate. But suppose we ac- count for their ignorance of letters, and the want of horses, cows, &c., in this manner ; this will not account for the ignorance of iron, and at the same time for the knowledge of the mythoses of all the nations which I have just now enumerated : and, satisfactorily to account for this, I am con- vinced we must ultimately go to my hypothesis, which naturally and easily explains the diffi- culties.
Lord Kingsborough's work is unquestionably the most magnificent ever undertaken by an indi- vidual. It is, indeed, an honour to his order and to his country. The bringing together into one view, by means of Lithographic copies, the different manuscripts, from different and distant coun- tries, will prove, indeed has already proved, of the greatest importance to science, and must greatly aid the philosopher in his inquiries.
1 Sect. 14, p. 36. VOL. TI. G
BOOK II.
CHAPTER I.
CHRISTIAN RELIGION NOT NEW.—THE CARMELITES PYTHAGOREANS. — PONTIFEX MAXIMUS. — SEVEN SA- CRAMENTS. EUCHARIST. — BAPTISM. — CHRISTENING.— CONFIRMATION. — BAPTISM OF BELLS.— ORDINA- TION.— MARRIAGE.— EXTREME UNCTION. — PURGATORY. — AURICULAR CONFESSION.
1. I SHALL now proceed to complete the proof of the truth of the doctrine of Ammonius Saccas, by shewing that every part of the VULGAR Christian religion is the same as that of the vulgar religion of the Gentiles $ that there is nothing new in the Roman Catholic religion ; that, in short, it is Reformed or Protestant Gentilism.
The reader has now seen that several of the MOST important doctrinal parts of corrupt modern Christianity are nothing more than scraps of the Heathen mythologies of various kinds taught by different nations, long previous to the Christian aera. He has seen the immaculate conception, the incarnation, the trinity, with its various hypostases, and the crucifixion and resurrection, on all of which I have yet much, which is very important, to produce. But,j£rs#, I think it expedient to shew where a great number of the forms and ceremonies of minor importance came from. It is more than probable that every part has been copied from some former religion ; that no part of what has been really the system of the Christian priests was invented originally for their use. To tradition it is indebted for every doctrine and rite wbich it possesses, though to fraudulent and disbonest practices it is chiefly indebted for their establishment. This will be said to be a severe and unjust sentence against the priests; but I am supported in my charge against them of systematic falsity and fraud, by some of our first divines — Burnet, Mosheim, &c. In the very early ages they not only practised it, but they reduced it to system ; (I allude to Origen's (Eco- nomia $) they avowed it 5 and they justified it, by declaring it to be meritorious if in a good cause. I repeat, it was justified by the highest divines in the church— openly practised— I believe was never disavowed by any Pope, Council, or authorized body ; and, as I have proved in this work, is continued by Archbishops to this day, who just practise as much fraud, as the improved state of the human mind will tolerate.
I must say of Christian priests and their histories what Nimrod * has said on another class of persons : " It is difficult to estimate facts delivered under circumstances which deprive the testi- " mony of all moral value ; where falsehood is not an accident but a property of the speaker's " character, and is not the error of a moment or the crime of an individual, but au organic " bystem." The system of fraud is yet continued in the Protestant Church of England : for one instance of which, I produce what is called the Apostles' Creed, which purports to be the compo- sition of the Apostles, (as the Nicene Creed purports to be the composition of the Council of Nice, and the Athanasian Creed, the composition of St. Athanasius,) when it is well known to every
» Vol. II. p, 494.
BOOK II. CHAPTER I. SECTION 1. 43
Bishop on the Bench, that however true it may be, it was not composed or written till long after the death of all the Apostles : by whom, or when, or where, it was written no one knows ; but the people are deluded into a belief, that it is not the work of a council or individual, like those of Nice or St. Athana&ius, but of the collective body of the elect companions of Jesus Christ.
Now if we reflect upon the contents of the last book, and consider that all the esoteric doctrines of the Orientals and of the tribe of loudi or Jews, and of Plato and the Heathens generally, were at the bottom the same \ we shall not be surprised at finding the Lama of Rome adopting such of the forms and ceremonies of his Heathen predecessors as he thought consistent with its restora- tion to \^hat was, in his opinion, its primeval purity — what he considered its corruptions being left out.
The Rev. Robert Taylor, in his Diegesis, has undertaken to shew that what Protestants have maintained to be the corruptions of Christianity were the origination of it : and that the early Christians were nothing but Egyptian Essenes or Monks, and that the Gospel histories were extracts or compilations from the secret writings of these persons. To support this assertion, he has given a translation of the sixteenth chapter of the second book of Eusebius's Ecclesiastical History, in which the early Christians are most clearly proved to have been the Monks called Essenes. That the Gospel histories are not originals, has been admitted by all divines I believe, who have, or who wish to have, any character for learning. Reasoning after the manner of the German divines — Semler, Lessing, Niemeyer, Halfeld, Eichhorn, Michaelis, &c.,— the learned Bishop Marsh has put this out of all doubt. In his Notes on Michaelis, he has discussed it at great length. Whether the Gospel histories were copied from the Essenean Scriptures may yet admit of doubt, but certainly Mr. Taylor has shewn that all the ecclesiastical polity of the Chris- tian is a close copy from that of the Esseneans, or I should say, Carmelites, according to the account in Eusebius, when honestly translated. Their parishes, churches, bishops, priests, deacons, festivals, are all identically the same. They had Apostolic founders; the manners which distinguished the immediate apostles of Christ ; Scriptures divinely inspired 3 the same allego- rical mode of interpreting them, which has since obtained among Christians, and the same order of performing public worship. They had missionary stations or colonies of their community established in Rome, Corinth, Galatia, Ephesus, Philippi, Colosse, and Thessalonica, precisely such, and in the same circumstances, as were those to whom St. Paul addressed his letters in those places. Long before Mr. Taylor wrote, I had written my opinion that the Essenes were not Christians, but that the Christians of the Pope were Essenes. 1 All the fine moral doctrines which are attributed to the Samaritan Nazarite, and I doubt not justly attributed to him, are to be found among the doctrines of these ascetics 5 but they are found unalloyed with the pernicious, demoralising nonsense,2 which St. Paul and some of the fathers of the Romish Church obtruded into their religion, and into what they were pleased to call, though to miscal his religion : and a great part, and the worst part of which, has been retained by Protestants. If the opinion be well founded, that their Scriptures were the originals of the Gospel histories, then it will follow almost certainly3 that they must have been the same as the Samaneans or Gymnosophists of Porphyry and Clemens Alexandrinus, and their books, which they were bound by such solemn oaths to keep secret, must have been the Vedas of India ; or some Indian books containing the mythoses of Moses and Jesus Christ : and this opinion, the striking similarity between the
* See Vol. I. pp.81— 84.
* May not this harsh opinion have originated in a too vivid recollection of the doctrines deduced from the writings of St. Paul, by both ancient and modern polemics ? Editor.
62
44 THE CARMELITES PYTHAGOREANS.
histories of Buddha, Cristna, and Jesus, seems strongly to support. The Gymnosophists, it may be remembered, we have found in great power in the isle of Meroe, in Upper Egypt, giving laws to the kings, l This is the most reasonable scheme which I have been able to devise to account for the identity of the history of Jesus and Cristna : and this seems to be confirmed by Mr. Taylor. Benj. Constant says,a "En g^ndral, on n'a pas, a ce qu'il nous parait, assez consid6re la ressemblance du clerg£ Chretien avec les institutions hierarchiques des peuples du Nord. Cette resserablance est si frappante, m&me dans les details, que les ordres religieux en ont t\r€ la consequence qu'ils descendaient des Druides. Un historian de la communautg des Cannes appelle les Druides sanctos druides> Eliae filios, fratres nostros et prasdecessores (Hist. Carmel, Ordin, I. 1, 4). Si vivendi genus et observantias regulares serio discusseris, dit un autre ecrivain, reperies veros fuisse (Druidas) Carmelitas."
In the course of my studies I have turned my attention, in a very particular manner, to the Ebsenes, and it was my intention to have had a much longer chapter than I have given relating to them in this work, but the learned and ingenious Deist, the Rev. Robert Taylor, has superseded me. It is of no use merely to rewrite the substance of what he has written respecting them in his Diegesis, and written better than I could do it. The Romish Church, I believe, maintains that the Essenes and the Carmelites were the same order of men. Of the truth of this I have no doubt. Pythagoras is allowed to have been an Essenean, and he dwelt or v/as initiated into the order on Carmel. Pope Gregory the Great invited the Carmelites from Syria and Egypt to Home, and founded two most splendid and beautiful monasteries of the barefoot and the calceated orders • and at that time he abolished their old rule, and gave them a new one. With the assistance of a most respectable friend, an Augustinian. monk of the name of Rice, at both the times when I visited Rome, I applied to the librarians at the monasteries, and endeavoured to obtain a bio-ht of their old rule, by which they lived before the time of Gregory, which they acknowledged that they possessed, but of which, after having first promised it, they would not permit me to have the inspection. Within the cupola of St. Peter's is a colossal statue of the prophet Elias, under which is the inscription, Uni versus Carmelitarum Ordo Fundatori suo S. Ehse Prophetse erexit A. MDCCXXVII. I believe if he were not the founder he regulated the order. But its first regulation, I think, may be found in the sixth chapter of Numbers. 3 A slight attention will satisfy any reader that Moses was then regulating an order brought from Egypt, not instituting a new one. They were called Nazarites. Jesus Christ was called a Nazante, not a Nazarene. It is odd enough that our learned Grecians should not see, that Nafyopaiog does not mean Nazarene but Nazarite : had it meant Nazarene it would have been Na£apijvo$. He was a Nazarite of the city of Nazareth or of the city of the Nazarites. 4 At that' place was the monastery of Nazarites or Carmelites, where Pythagoras and Elias both dwelt, under Carmel the vineyard or Garden of God.
2. But the Romish Christ was something more than this. He was a renewed incarnation of Divine Wisdom. He was the son of Maia or Maria. He was the Rose of Sharon and the Lily of the_ Valley, which bloweth in the month of his mother Maia. Thus, when the angel Gabriel gives the salutation to the Virgin, (see hundreds of very old pictures in Italy,) he always presents her with the Lotus or Lily. Mr. Parkhurst says of the lily,5 « Its six-leaved flower contains " within it seven apices or chives, i. e. six single-headed ones and one triple-headed one, in the « midst— emblems of the five primary planets and of the moon, and the triple- headed chive or
1 Vol. I. p. 356. * Thfcse Th£olog soutenue ^ Beziers, en 1682 ; Const. Vol. II. p. 1 12.
3 Verses I3~21> 4 See Vol. I, pp. 540, 65S, 657, ' In voce ** «, V.
BOOK II. CHAPTER I. SECTION 2. 45
" style in the midst, of the sun in the centre of this system." Here, I think, in this Lily we have a very pretty emblem of the trinitarian sun, the Creator, Preserver, and Destroyer, in the centre of his system. And where did this Lily grow ? It was in Canuel, the Garden or Vineyard of God, that this Nazir was found at Nazareth. But Nazir or Natzir means a flower, and that flower the Lotus or Lily ; and it grew in the Valley of the Garden of God. My reader may think this very mystical, but let him turn to the Bible and read the account of the Lilies and Pomegranates in the temple of Solomon, on the high-priest's dress, and in the Canticles and works of Solomon, where may be found the loves of Christ and his church, as our Bibles, in the heads of their chapters, call them. I request him also to refer to what I have said in Vol, I. pp. 339, 340, respecting the Lotus or Lily.
The Carmelites are in a vert/ peculiar manner attached to the worship of the Virgin Maria, more particularly than any of the other monastic orders. In Egypt they dwelt, as Eusebius says, on the borders of the lake of Maria, and in Upper Egypt the Gymnosophists, that is, the Indian philosophers, were found in the island of Meroe. This, in the old language without points, would be the same as Maria. It was near this place that Dr. Wilson found the temple with the history of the flight of Joseph and Mary in it, depicted with the greatest truth and precision, noticed before in Vol, I. p. 272. Now this being considered, I think it raises a presumption that there was some foundation for the story of Jesus, or some other person for whom he has been substituted, fleeing from a tyrant who wished to kill him, and who may have been dedicated, as Samuel was by his parents, and who may, therefore, have become an object of jealousy to the tyrant, and of atten- tion to Eastern astrologers, who might know that the period was ending, as Virgil "knew it at Rome, and that a new protecting Genius would come to preside over the new age ; and in con- sequence these astrologers, kings, might come to offer him their gifts — kings of the Mithiaic order of the Magi, (vide Tertullian,) like our kings at arms of the order of heralds, not kings of nations. In the book of the office of the Carmelites, which I bought at Clarendon Street monastery and chapel in Dublin, Mary is called Maris Stella, Mother of our Maker, and the glorious Virgin of Mount CarmeL She has forty-three names, the exact number which I counted under her statue at Loretto, The Gospel of the Egyptians in the office is expressly acknowledged in the following words, the heading of a prayer : The falling down of the Egyptian idols at the approach of the Son of God. And the Sibyls are quoted. Dr. Walsh, in his lately published Travels, says, that the Greeks call her Dei-para and Panayia. This last word is worthy of observation j it is not unlike the Pandsea, the daughter of Cristna,
Thus far I had written when the fact of the island of Meroe having its name from mount Meru, and also from the name of the Virgin, occurred to me as something singular, and I was for the first time induced to apply to my Hebrew Bible for the mode of spelling Mount Moriah ; and there, behold ! 1 find it is Maria — nno Mrie. When formerly I discussed the meaning of the Meru of India, (Vol. I. pp. 355, 356,) I observed, that its meaning was not known ; but now I think we have found it, in the name which we found in Siam — Maria — and it is the Mount of Maria, or of Maia— called also, in Western Syria as in Pegu, Zian, and, as Josephus says, converted1 into Jerusalem, which, he also says, was built by Melchizedek, and that it was before called Salem. All this probably happened after Abraham sanctified it by the Yajna sacrifice of the Lamb.
Mr. Taylor goes so far as to suppose that our Gospel histories are the very Scriptures of the Therapeutse or Essenes much corrupted : but I think in this he must be mistaken, and that they are what the learned Christians of the Manichseari sect said of them, and what they have every
Lib vi. Cap, x,
THE CARMELITES PYTHAGOREANS.
appearance of being, viz,, a collection of traditions or histories, made by such men as Papias, Hegisippus, &c., in their travels, taken from the Essenean school, which they found among the devotees at the Essenean settlements above named, and to which St. Paul addressed his letters. They were probably part of their Scriptures. Strangers would probably not succeed in obtaining the whole, but only detached parts, which had become known out of the monasteria — out of the crypts. And it seems almost certain from their titles — Gospel according to Matthew, &c., and other circumstances, that they were never originally intended to be the actual writings of the Apostles, but only on account of what it was believed that they had taught respecting Jesus. Thus they are rescued from the charge, otherwise plausibly brought against them, of being forge- ries. They are, in fact, what their titles call them, accounts of the doctrines which Matthew or Luke was supposed to have taught respecting Jesus 3 but anonymously of course. But of this I shall have much to say hereafter. This scheme seems to me to dovetail into all the other his- torical accounts. We know Pythagoras was one of the Essenes or Therapeutae, that he got his learning and morality, identically that of Jesus, either in Egypt or on Mount Carmel, where he long resided,1 or in Babylon, or still more to the East. Indeed, it seems to supply the only con- necting link wanting, between the East and the West.
Certainly the fact noticed by Mr. R. Taylor, that Philo described the Essenes before Christ was born, and that Eusebius has shewn that those very Essenes, so described, were Christians, at once proves that the Christians of his sect were not the followers of the man who lived and preached in the time of Tiberius. I do not see how the evidence of Eusebius is to be disputed : besides, his evidence is confirmed by the work of Philo, which we have and can refer to, in its general character and account of the Essenes, and which completely bears out Eusebius.2 Be- tween the accounts of Philo and Josephus, 3 I think there will not be found a greater variation, than under the circumstances may be expected. The order may have considerably changed between the time of Philo and Eusebius, and as it was his object to shew that they were Christians, we may safely give a man, who had no regard for truth on other occasions, credit for a little freedom of expression, to say the least, on this.
The early Protestants, having taken a dislike to monastic institutions, have exerted all their ingenuity to persuade their followers, that the monastic order did not arise until about the year £00, when they pretend it was instituted by one Antonius. Their object in fixing on so late a date is, by this means, to strengthen their argument that, from the lateness of its origin, it cannot be an uncorrupted Christian institution, but that it was one of the numerous corruptions of the scarlet whore of Babylon, as they courteously call the Romish Church,4 The falsity of this is at once proved by the fact, that Origen, who was born about the year 180, emasculated himself, which shews in what estimation celibacy was held in his time. In order to be a monk, it was not necessary, in his day, to attach himself to any order of monks, because there was then only one order. But the account given of him by the learned Gale is quite enough to shew what he was.
1 Taylor's Translation of Jamblicus, Chap iii.
8 These Essenean Chi litmus were probably X^$-'«w.
3 In the woiks of Philo not a \vord is said about Jesus Chribt, nor about his works, (Bryant on the Logos, p 17.; But he ireats at large on the Logos. Philo appears often to have visited Jerusalem. It has been piovcd, against Mangey and others, that he lived at the time of Christ When Philo speaks of being old, though he refeis to himself at the time of writing, he is describing the embassy to Caligula many years before.
4 For they never hesitate to employ the weapons of abuse and sarcastic ridicule against their opponents, which if any person retorts upon them he is instantly sent to Newgate or some other prison for three or four years.
BOOK II, CHAPTER I. SECTION 2, 47
" He gave the first lines to all mystic theology, by turning all scriptures, even the most plain, " into allegories, according to the Platonic mode. — He was the first founder of monastic life, " abstinences, and austerities. He emasculated himself, that is, extinguished virility, thereby to " preserve chastity. He understood those precepts of our Lord, against having two coats, shoes, " and making provision for the morrow, in a literal sense, as belonging to all Christians : and " thence affected voluntary poverty^ as the monks of Egypt, his successors. He abstained from fc necessary food, as the Pythagoreans and Popish monks : whereby he endangered his health. " He affected superstitious sanctity and severities, abbtaining from necessary sleep, lying on the " ground, &c., as monks." In addition to the above list of errors, Mr. Gale, as descriptive of another error, adds the following sentence, a lamentable proof of the pernicious effects of what is called religion, even upon the greatest learning and talent: " He held human merits, and justifica- " tion by works, placing man's satisfactions, tears, contrition, and other good works, as the causes " of remission of sins." 1 It is quite shocking to think into what pernicious absurdities the corrupt or doubtful passages in those books have drawn even both good and learned men, as the examples of both Origen and Gale prove.
Bochart against Feron,* says, "That the law or canon of celibacy is the doctrine of devils, " 1 Tim. iv. 1, 3, which was well nigh established throughout Paganism, when Christ came into " the world. There were some priests who castrated or gelded themselves, as those of Cybele, or " of Phrygia, who were called Galli and Archigalli : and the Megabyzes or Megalobyzes, priests of " Diana at Ephesus, and the Therophantes at Athens. Li brief, the celibacy of priests was in such " esteem among the Pagans, that jSSneas, in ffirgil, (2Ein. Lib. vi.5) passing through the Elysian "fields, which they made to be fwradise, saw no other priests there, but such as had passed their life " in celibacy. There has been also a number of philosophers who have contributed to this error. " This was one of the superstitions which Pythagoras brought out of Egypt, whence returning £ unto Greece, he forbade marriage to those of his sect, and constituted a cloister of nuns, over " which he placed his daughter. Plato held the same opinion, as also Heraclitus, and Demo- " critus, and Zeno, the prince of the Stoics, who never approached to a woman. By which/' says Gale, cf It is apparent that Antichrist's prohibition of marriage and monastic constitutions " or canons are but cwroxp;<n£, an imitation of the Pagan celibacy and monastic rules : that the " Popish nuns are but imitations or apes of the Pythagorean nuns."3
The Pythagoreans were divided in their colleges into novices and perfect. They affected a superstitious silence ; they enjoyed all things in common ; they called their college KGJVQ&OV, a community, as the monks and nuns call theirs Ccenobium, They had their fasts the same as the Egyptian priests, and the Carthusians and Praemonstrarits. They had the same white gar- ments. They had the same severities or discipline, mortifications, and purifications. They were divided into contemplative and active, the same as the Egyptian priests and the monks.4
The great and striking similarity between the doctrines of the Essenes, of Jesus, and of Pytha- goras, amounts almost to proof of the identity of the systems.
Pythagoras maintained the existence of one Supreme God, the immortality of the soul, and a state of future rewards and punishments. These sentiments were common to him and almost all the ancient philosophers. He probably believed in the existence of a great number of created
» Gale's Court of Gent. Vol. III. Book ii. Chap. i. pp. 134, 135.
* Part iiu Chap. xxv. S, 4, Art. L
8 Gale's Court of Gent. Vol. III. Book ii. Chap. ii. Sect. 9, p. 21 2. * See ibid. Sect, J, pp. 150, 15L
*0 THE CARMELITES PYTHAGOREANS.
beings, superior to man in their natures and attributes, but in every way inferior to God their Creator, Under different names they answer exactly to the angels of the Brahmins, the Magi, the Jews, the Essenes, and the Christians. The morality which he taught was in a very high degree refined and good. In it is to be found, I believe, every doctrine for which the Christian religion has been so much celebrated by its admirers. The truth of this assertion may be seen in almost every page of Jamblicus's Life of Pythagoras. The examples are far too numerous to recite here.
Pythagoras taught, and his followers maintained, the absolute equality of property, all their
worldly possessions being brought into a common store. They separated themselves from the
rest of mankind, and lived in buildings called monasteria or monasteries, and were themselves called
KOWO&OJ or Coenobites, By this name of Coenobites they are said to have been known at Crotona
in Italy, which might induce a suspicion that monasteries were founded in Italy much earlier than
has been generally supposed. l Before proselytes were admitted into the society they were
obliged to keep a long silence, and to serve a tedious noviciate ; and they took the three celebrated
vows, tria vota substantiality taken by all monks, of chastity, poverty, and obedience. His
followers ate no flesh meat, nor drank wine, and though he sacrificed to Apollo or the Sun at
Delos, it was at the altar where no blood was bhed, and with thanksgivings only. He held the
doctrine of the Metempsychosis, the same, or nearly the same, as it was held by the Brahmins,
the Persians, many of the Greeks, the Manichees, and many of the early orthodox Christian
fathers.
His followers were divided into two classes, one called Pythagoreans, the other Pythagorists, The former only had their possessions in common, and are what answer to those amongst the Christians called elect or perfect— who were, in short, the monks and nuns. They rose before daylight, and though strictly worshipers of one God, they always paid a certain adoration to the sun at his rising. Pythagoras, as well as his disciple Plato, considered the soul to be confined in the body as a certain kind of punishment, and that old age was not to be considered with reference to an egress from the present life, but to the beginning of a blessed life in future.2
Of all the Greeks, I apprehend Pythagoras was the most learned. It cannot be supposed that he would spend so many years in Egypt, Phoenicia, and Babylon, in study, without knowing the languages of these nations. He is said to have been the person who discovered the demon- stration of the forty-seventh proposition of the first book of Euclid, which, if true, was of itself sufficient to immortalize him, But I am rather inclined to think that he discovered it not by meditation, but by travel amongst the nations of the East, who understood and who taught him the true theory of the motions of the earth and planetary bodies, and who, I believe, understood the qualities of the loadbtone, * the art of making gun-powder, telescopes, Sec., &c., and who were far more learned than the Greeks were at any time* I believe the Greeks were as inferior to the oriental nations in real learning, as they were superior to them in poetry and the fine arts. I beg the reader to look back to what has been said (Vol. L pp. 150, &c.) respecting the cir- cumstances related of Pythagoras in the early part of his life, to the same also in the life of Cristna, &c , (ibid. pp. 129, et seq.,) and, coolly divesting his mind, as far as possible, from pre- judice, and from all angry feeling, caused by his early opinions being rudely assailed, consider whether it be possible that such similarity in two histories could take place by accident. I beg
1 Jamblicus's Life of Pythag by Taylor, Chap. v. p. 18. « Vide ibid, passim.
3 See Parkburst's Lexicon, Cooke on Stonehenge, Stukeley's Stonehenge, and Pateographia, and Drummond in the Classical Journal,
BOOK II. CHAPTER I. SECTION 2. 49
him to ask, whether it be possible that the effect could be produced by any cause except that of one copying after the other — that of the later copying after the earlier. Thomas Burnet says, 1 " Refert Alexander de Symbolis Pythagoricis, Taharaiv xou lBpa%[Aava)V awfimwai rov IluS-ayo- " pav.* Hos igitur Galatarum Philosophos, Druidas, audivit, non docuit, Pythagoras." That Pythagoras was a Carmelite see Mosheim.3
Mr. Maurice seems to consider it of great consequence that the immaculate conception of Jesus by his mother, a virgin, is very different from the birth of Cristna, who had seven or eight elder brothers. But he overlooks the fact that Jesus is said to have had almost as many. 4 Now this seems to me of very little consequence. I do not suppose that one story was exactly copied from the other — that at any time a copyist or transcriber went to the Hindoo books and systematically extracted what he thought necessary to form a new religion. No, indeed ! I consider the account of the Manichaeans to be the truth — that these books were formed from scraps of traditions collected by the early fathers, some here, some there, as they happened to find them in their journeys, which it is well known that they took into the Eastern countries, in search of the true Gospel. Thus some parts would be as we find them — Indian, some Persian, some Egyptian, &c,, &c., jumbled together, forming, after undergoing the corrections #hich I have before described, the mass which we now possess — after all their corrections in a considerable degree confused and irreconcileable. Thus we find that from India came the murder of the innocents, &c., &c. 5 from all quarters of the Heathen world came the Trinity, the execution of the Saviour, the Lord Sol, the lao, born at the winter solstice, triumphing over the powers of hell and darkness, and rising to light and immortality at the vernal equinox j from the Egyptian, and perhaps Eleusinian, mys- teries, the worship of the Virgin and Child ; and, from the history of the Pythagoras, the imma- culate conception, and the several particulars which the reader has seen, are common both to him and Jesus, in the early parts of their lives.
That the Christian Hellenistic Jewish fathers should have searched for the origin of their religion in the East, will not surprise any one who observes that the Greeks found in the same quarter all their astronomy and their mythological fables, as may be seen well developed every where in the Hist. Hind, by Mr. Maurice.
On the subject of the Essenes, who were' nothing but Pythagoreans, Thomas Burnet says, u Huic dissertation! de Judaeis fineru imposuero, venit mihi in mentem Essenorum sive Essseorum, tc pervetustae, celebrisque olira sectae, apud Judaeos : qui priscorum Philosophorum speciern pree " se ferebant, ipsosque Brachmanas institutis et vitae ratione imitar; videbantur. 5 Horum " meminerunt authores varii. Plinius, subridens, ex ^?cenitentibus et perteesis humanse vitas " ccetum ilium compositum ait, neque unquam defecisse per aliquot annorum millia, licet ayujw 66 XOLI a(rw8<n<x.fQV. « Gens sola, inquit, Esseni, et in toto orbe, prater caeteras, mira. Sine " * ull& foamink, omni venere abdicata, sine pecuni£, soci& Palmarum. In diem ex sequo conve- " ' narum turba renascitur, frequentantibus, quos vit& fessos, ad mores eorum fortunae fluctus ** * agitat. Ita per saeculorum millia (incredibile dicta) gens seterna est, in quit nemo nascitur* " * Tarn foecunda illis aliorurn vitae pcenitentia est.? Argute dictum si minus vere. Horum phi- " losophorum vivam imaginem depinxit Philo Judaeus : vitamque eorum exhibuit, illi simillimam " quam duxerunt olim in Paradiso innocui parentes : et nos iterum ducturi sumus, Deo volente, iu *c nov£ terra" futuri. Onerosum esset totum Philonis de h^,c re sermonem adducere : sed, quod
1 Arch Phil. Cap. Si. p, 8, 4to. a Clem. Alex. Strom. Vol. I. p, 304.
: Hist. Vol. Ill, Cent. XII. Ch. il p. 75. * Matt. xiii. 55, 56 $ Mark vL 3. s Josephus, cont. Ap, Lib. i
VOL. II. B
50 THE CARMELITES PYTHAGOREANS,
" hoc spectat maximfc quid de philosophic sensermt, ita panels enarrat. ' Philosophise partem " c Logicam, ut parandee virtuti non necessarian*, relinquunt verborum captatoribus. Physicam ** c ver&, ut humano captu majorem, rerum sublimium curiosis : e& parte except&, qute de exis- " c tentii Dei, rerumque ortu, philosophatur. In moral! autem se strenue exercent/ &c. Pauca " habent, ut vides, in philosophic naturali, sed gravissima, capita : de Deo nempe, mundique " ortu. Sed qu& ratione