Anacalypsis Volume Ii

By Godfrey Higgins

Volume two in Godfrey Higgins painstaking research into the true origins of religous doctirines. A very hard book to find, but unfortunately no Illustrations. There are not many in the original.

• Language: English
• Publisher: Lulu.com
• Release date: Mar 30, 2011
• ISBN: 9781257265398

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ANACALYPSIS

Godfrey Higgins

1833

(Volume I [867 pages], Volume II [525 pages])

eISBN: 978-1-25726-539-8

PREFACE TO VOLUME II

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 affliction; 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 grave. 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 unavoidable : 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 summit them to the Author.—As numerous quotations had been made, it was necessary for the 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 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 incidental 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 seen, 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 publication 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 name.

The reader may possibly feel somewhat disappointed if he peruse the entire volume carefully, that the promise made by the Author, that he would exhibit, in a future book, the Christianity of Jesus Christ, from his own mouth, has not been fulfilled 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 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 these opinions are honestly propounded. If the Author's statements respecting many of the rites and doctrines of the endowed and unendowed sects of Christendom 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. …

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 that, 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 confident, 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 his Editor the right of expressing his love of that which he regards as the truth. …

THE EDITOR

Homerton, June 4, 1836

VOLUME II - BOOK I - CHAPTER I

SACA—SAXONS

Page 1

I shall in this Chapter submit to my reader some observations relating to the ancient Sacæ 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 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 sacerdotal caste or order which governed the whole world, and which originated the feudal system. I shall also shew, that all the sacred numbers and cycles were intimately connected with, and indeed partly arose out of, a microcosmic theory, named by Plato in his Timæus, which was part of the secret doctrine of Genesis; 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 tedious; 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. I. 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 tribe who inhabited an extensive country east of the Caspian Sea and north of Tibet, were called Sacæ. (Vide Ptolemy.) This was the hive whose castes are yet found in the West, called Saxons, having, as Dr. Geddes says, the Hebrew language. They were the Belgic Suessones of Gaul; one of their capitals was Soissons : they were called Sausen by the Welsh, 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.*

* Guérin de Rocher, Vol. I. p.152.

Page 2

Dr. Scheller maintains the whole of Europe to have been occupied by the Saxons before the arrival of the Celts.* 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. …

* Foreign Quart. Rev., July 1831, p.224.; and Vallancey Coll. Hib. Vol. V. pp. 12, 32, 49, 181, 182.

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 the subjects of the only civilized nation on the earth. They 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 scare, 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 %,: ske, imaginari, and scio, to contemplate,* and the Greek ginwscw—in short, mind, constantly confounded with wisdom. The root is ,: sk, whence came -,: skl, wisdom,** and our skill. Saca is sax; and sakl or skl, 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, L=50, =650 : and the KL-di is the origin, in its most remote degree, of the Calidei or Chaldeans. I promised this explanation in Book IX. Chap. I. Sect. I; Callidè (wisely), cunning, king, incarnation of wisdom or cunning. …

* Parkhurst, p.733; vide Littleton's Dict. ** Parkhurst, p.734.

Page 3

In the time of the Pharaohs the Egyptians had a class of persons called Sages or wise men.*

* Abbé de Rocher, Vol. V. p.173.

Considering that Saca means Buddha the God of Wisdom, I cannot much doubt that the Irish Sagan, a priest, the Scandinavian Saga, the Hebrew 01. sgn, noble or great man, are all the same.

There is scarcely a corner of the globe where the doctrines of Wisdom may not, as a mythos, be found. My learned friend Eusèbe de Salverte* 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.

* Essai sur les noms, Vol. II. pp. 373, 375, 381, 385.

Page 4

Anciently all priests were physicians, and were called Hakim : (as physicians are yet called in the East) but this word always conveys with it a sacredness of character. This is all in keeping with their Gods—Odin, Woden, Thor; with the Budwas Trigeranos in Wales, and the Old Man Budda in Scotland; and these came with the first or the second tribe of Saxons to the north of Germany and to Britain.

Strabo says,* "ALL the tribes eastward of the Caspian Sea are called Scythic : the Daæ next to the sea, and the Sacæ 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 Sacæ, pronounces in Sanscrit like our Sak-hæ,** 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. This word, I believe, is only Sacas-ana, country of Sacas. I have no doubt that when nomade tribes were driven out of the lands which they loosely settled, they passed, like the Israelites from Egypt, through countries occupied by other tribes, in search of new habitations, till they could go no farther; 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.

*Lib. xi. ** Tod'd Hist. Raj. 59.

VOLUME II - BOOK I - CHAPTER II

GEORGIUS—SCALA

Page 5

Georgius says,* Pho-tha Sinica voce dictus Budda. (This Pho-tha is evidently the Phtha or Thas of Egypt.**) …

* Georgius, Alph. Tib. p.745 ** p. 747.

Georgius,* without having 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 .,( 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 !-5 pla, sapienta.

* Ibid. III. p.728. ** See also ibid. 750.

Page 7

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, … [one full paragraph written in Latin].* Here we find Brahma and Buddha both having the meaning of the word Book. Here is confirmed what I have before said that Veda is Beda or Buddha. The book of the Manichæans was called the treasure, and being a Veda would be a treasure of Wisdom. Bacchus is called Liber, !," bka and ;&; tut, which in Chaldee mean Morus, the name of the Morea of Greece.** … 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 scientiarum; from this, Georgius says, he thinks the word Brahma came to mean Scientia. The truth is, wherever Scientia is found, Sapienta may be written.***

* Tib. Alph. ** Vall. Coll. Hib. Vol. IV. Part i. p.265. *** Georg. P.114.

Page 8

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. …

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.*

* Vide Georg. Alph. Tib. p.114.

Page 9

The Scala or ladder, formerly alluded to in Vol. I …, I believe signified a chain or ladder or transmigration, by which the soul climbed up to heaven,* 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 Vol. I. …, I represented the double trinity and the system of emanations to form a chain, the last link forming the first link of the second; and thus the whole system, beginning at the To On, formed a chain or a ladder from the highest to the lowest.

* Vide Georgius Alph. Tib. Ap. iii. p.678.

Page 10

The whole of what we have seen respecting Saca and the Saxons, must be considered as a preparation for an inquiry into a Pontifical government, (to be developed in a future book,) which was brought with the feudal system to England and Europe, long before the time of Cæsar. It will be found useful also in considering the origin of letters.

VOLUME II - BOOK I - CHAPTER III

JUDÆAN MYTHOS IN EGYPT—MENES. NOAH—CHERES—ABRAHAM TULIS—JOSEPH—GRECIAN HISTORY A TRAVESTY—LANGUAGE OF EGYPT—DEISUL VOYAGE OF SALVATION

Page 10

… 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 involuntarily creeps out. He says, "Another field opens itself here for divines, if they would like 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 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.

* Heeren, on Egypt, Vol. II. p.297.

After finding the Judæan mythos, the mythos which Eusebius asserts existed before Abraham, in North and South India, and in China, it would have been singular if it had not been found in Egypt. This singularity had been proved not to exist by the Abbé Guérin de Rocher, who has undertaken to shew, in his work called Histoire des Temps Fabuleux, 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 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.

Page 15

The Egyptian history is evidently a garbled, and, in many respects, a confused misrepresentation of the same history or mythos as that of the Jews; the Abbé attributes this misrepresentation 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 mythoses 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 adored at five temples in the land of Egypt; and here we find the reason of the pictures of the Judæan mythos in Egypt in several of my groups of figures, and of the Judæan 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.

… 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 not a mythos, what could induce the priests of Egypt to have given Herodotus a story in which Abraham, 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 ? … but we can have no difficulty in finding the remainder of the mythos of North and South India, in the death and resurrection of Orus and Osiris. The Abbé observes,* 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 incarnations—of course as we have found them in India—all having a family likeness.**

* P. 138.

** In Egypt there was a Cashmouric district, that is, District of Cashmere.—Spineto's Lectures on Hieroglyphics, p.87.

Page 16

The Abbé 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 Abbé artlessly observes, which is indeed of great consequence, that St. Jerom calls Joseph Redemptor Mundi—here evidently letting the secret of the mythos escape him. The Abbé 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 has 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.

Page 17

Eutychius says,* that the first city built by Noah was Thebes, which he called Thamanim. This is strongly confirmatory of the theory of the Abbé 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.

* See Vol. I. p.755.

Speaking of the Egyptians, it is said by another learned Abbé, the Abbé Bazin,* 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 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 the 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 chronicles of the kings of Persia, adopted by the Jews into their canon, evidently to account for their feast of Purim.

* Translation from his Ms. by Henry Wood Gandell, printed for North, Paternoster Row, 1829, p.130.

Page 19

I think it expedient here to add some observations from another learned Abbé 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; 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; 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.*

* Abbé Bazin, by Wood Gandell, p.158. This ought to have come in another part of this work, but like many other passages it was not copied till the other parts were printed.

Page 20

The learned writer, in the Edinburgh Encyclopædia, whom I have several times before quoted, says,* "By the description above translated, (the passage of Clemens relating to hieroglyphics,) it plainly appears that the sacred character of the Egyptians was entirely different from the hieroglyphic : and by this consideration we are in good measure justified in supposing, 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 the above-mentioned. If the sacred letters were Chaldaic, the sacred language was probably the same."

* Art. Phil. S. 73.

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. … 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; nor, indeed, of the written language; for it must have