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bywyd, a bywydol," as 'the God of light with every life and living thing'; hence, also, is perceived the summing up of the tywavihen = the XoyoE rr)g ovaiae—the essentia, in the latter part of the triad, in the following emphatic language: "ac o ymgyd y pump hyn, pob peth, ai bywydawl ai ammywydawl y bo," or, otherwise expressed, and "from the mutual union or intersection of these five, everything, whether it be animate or inanimate." Whence, organized life, whether as regards man, beast, or bird, and all living things, is acted upon and influenced by a combination or mutation of the ethereal light of the Nef, through the instrumentality, form, or law of the elements, as sychder y ttr, 'the dryness of earth,' iriant y dwr, ' the moisture of water,' oerni neu burdeb yr air, ' the coldness or purity of air,' and poethder y tdn, or 'heat of fire.'

Again, as regards the conception of Cimmerian, Persian, and Egyptian elements, a similarity of principles and analogy of thought will be found to be, when investigated, most striking and unimpeachable. My authorities are not at hand.

Thus, the Cimmerian term Naf or Nef is singularly discoverable in the Egyptian Nef or Knef, the Diw of the Persian magi, which primarily signified 'the Spirit of God,' and indicated the true worship of one spiritual and eternal Being, as the early doctrine of the Noachidse, till debased by an ulterior false philosophy of the priests of Memnon, who converted, like an infatuated world at large, the pure, primitive Nef, Knef, Daw, or Diw, into a gross, a material and enthroned form (like the Bonzes of the idol Fo, the Lamas of the Great Lama, the sacerdotes Jovis vel Pontiricis Romani) of a Thebaid Divinity, visible to the eye of frenzied zeal, or touched by the hand or lip of prostrated superstition.

Devotees, then as now, seemed conscientiously, yet impiously, to palliate the innovation, whether on the vi et armis principles of a state in open or secret alliance with the priests, or on the dictatorial authority of teachings indoctrinated into helpless humanity by the temple ' orders in council' of the time being. The scruples of one party would not shrink from worshipping through the 'yn gyfruys or crafty formality of invoking, saluting, bending, prostrating, bowing down to, and kissing auimate nature or inanimate matter, imaged on wood, stones, brass, silver, gold, wax, or canvas, according to the gorgeous fertility of the imaginations of the exorcists, and averring that the apis, ibis, serpents, goats, relicked bones, pictures, or garments of this or that animal or being, &c., though worshipped as gods, demi-divinities, or aidgods, with the sine qua non attributes of omniscience pimed, as it were, thereto, were, as an excuse for the idolatry, only " so many figures and allegories of certain virtues, by which, as by helps, mankind is governed." If not so endowed, what could the ceremonial mean, but a pia fraus—' a mockery, a delusion, and a snare'? Another party would cling to and rely on the efficacy of deified humanity, whether dead or alive, for safety and bliss hereafter, according to the "degree of honor, of due honor, of relative honor or veneration or honorary adoration," imposed by religious codes and formulse. Festival prayers would, I grant, be offered, in later times, to Bel or Beal y Buddrodydd, ' Bel, the distributor, the bestower of celestial or ethereal gifts,' also to Dianhoff or Diana, the 'unknown God' of the island, as a species of Patron Vicariates; but still there were no images either in Prydain or Ierne in pagan eras.

In ancient, as in modern, times the mental quibble of the pretext would be, and is, that the honor of the imaged Fo, Lama, Kneph, Bel, Iau, Weden, Tria, and other deified saints (nomen Salvatoris nostri non audeo generatim narrare vobis) would pass, by a species of miraculous legerdemain, to the original, and they who adored the wooden, stone, brass, silver, gold, wax, or canvassed image, merely adored, in the symbol, the person of the god who was thereby depicted to their imaginations. Be it so. The Israelites, on a guilty parity of reasoning and on the preceding model, used to say "to a tree, Thou art my father, and to a stone, Thou hast begotten me": so, also, do the kissers of modern images and genuflexionists, say to a tree or image of a right-angled triangle, " Thou hast redeemed us, thou hast crucified us to the Father." Are not things equal the same equal each other? If criminal in one, can it be justified in another?

What is idolatry? Does it really exist on earth? Did it ever exist, since the two-edged logic of mankind seems to repudiate the idea conveyed by it, but not the practice of prostration, &c, authoritatively recommended? What could it mean under Pagan systems, to create the ire of the Almighty? What does it signify, and how can it essentially differ from that under Christian adaptations? The Jews, though charged with what constituted its signs, did not, Hebraice, succeed in warding off the sting— the guilt and stain of its worshipped existence among them by palliative technical ideas, according to the scriptural experience of ages.

Let us put it in a syllogistic form:—

The Egyptians, Hindoos, and Chinese, who adore the images of their gods or deified heroes, are idolaters in the sight of God, according to the imperative law of Mount Sinai to man.

Cimmerians, Germans, and Swedes, may be and are at liberty, under the mysticism of an 'yn gyfrwys' reservation, of a latria, a dulia, or an hyperdulia, to candidly or craftily molianu, or "adore an image, and venerate it with the same worship with which they venerate the original."

Therefore, Cimmerians, Germans, and Swedes, are, and cannot be otherwise than idolaters, however distasteful the term.

But what did the nobler impulses of our humanity—what did the higher, the more sublime order of reason and intellect dictate to a few sages of pagan theology respecting this idolatrous atrocity of human-carved idealities? What did an early Pater? not to quote an infinity of early authorities.

Let Aristotle, on the one part, and the legislators of the twelve tables, on the other, on the conviction of certain dim rays of light given to them, reply in regard to this scandal of humanity.

The learned among the heathen, as already stated, "knew there was one chief and true God, maker and governor of heaven and earth, and all things therein, and that their other gods (imaged lares and penates of our modern world) were creatures and men that excelled in gifts, and were translated into heaven."

Aristotle saith, " This world and the order of all things are preserved by God, and that which is highest in the world is the seat of God, and there is nothing in the world that is sufficient of itself to preserve itself, and can be without his help.

In the laws of the twelve tables of the Romans, it is said, "Let men go unto their god purely, and let all pomp be removed; if they do otherwise, God shall revenge."

Lactantius states, " it cannot be that the true God be worshipped and other gods too [i.e., men-saints]; because, if his honor be given to others He is not worshipped at all, considering his religion is, to believe that HE is that ONLY TRUE God," without any representative or adored form, image, or model, whatever, according to his OWN Second Commandment, in the heaven above or in the earth beneath, or in the waters under the earth.

Again, others would not hesitate, with ideal quibbles of forced interpretations, to plagiaristically monopolize names, titles, and attributes appertaining solely and exclusively to the Creator, Preserver, yet Avenger, of the universe. Thus have our Tywarchen, and the principles connected therewith, been scandalized.

From an analysis, then, of the divine principles involved in Noachidic codes, is discovered a clue to the Cimmerian symbol of the beautiful single, double, and triple triangular figures, as indicative of harmony of design, life and safety, by the mutual conjoint and diagonal manifestation or adjustment of the divine principle of Naf or Duw, as solved, preserved, and chanted by the Cimmerian orders, and as scholastically representing the tywarchenpumongl or that aiOnp, that OLL mewn BOD, or, in fine, that Aggregate, that subtile ever-flowing yet invisible fluid which was taught by this Patriarchal Institute to permeate, in perpetual revolving movement of similar inverted angles, through the zodiacal expanse of space, time, and shining ether, up to, and descending from, the figurative adaptation of Trionglau cydserog gogyfer a Maharan—the signa triangulorum ccelestia inter se juxta Ariem, i. e., the mutually enclosed and constellated Triangulus on the confines of Aries, and thus, as it were, to blend and link together by the fiat of wisdom, the five component parts, essence, or elementary lines of separate physical action in one uniform typical body, as, N6d Cadelfen, neu arwydd iachaol Natur; the symbolum Salutis naturale, the symbolical Hygeia, Cadw or Salus—the safeguard, the token, or exponent power of elementary creation to the end of appointed time.

SYMBOL VIII.

"Thou art of age and shalt speak for thyself, unto all generations of thinking men**

Again, in Symbol 8 other primeval facts will be found to disclose themselves, and to which I shall have another occasion to advert more at large while discussing the sterling, the unapproachable merits of the ' Ingens facultas linquse Cimmericse.'

At present however, let the re-discovery of our symbolical and Adamitic alphabet, conjointly with a triad of propositions issuing out therefrom, go simply forth to a sceptic-world, as novel heralds of an inward comprehensive truth, that stands apart, aloft, endorsed on nature's laws, beyond the range, the boasted, sway, or protocol of every other mortal tongue, that once did breathe the life of Asia or gasped the death of their imperial past, and classic fame, on proud Europa's destined strand, as—

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The square BEHL+angle LKI ... ==ng
The triangle HIK+lines KL+KM ...=ngh

The angles KDB + DBC =h

The lines LG + HE =1

The lines LG + HE+EA =11

The triangle DEF+angle BDC =m

The triangle BCD + angle EDF ... =mh

The angles HGF + GFE =n

The angles HKD+DKM+line IF ... =nh

The angle EIK ==p

The angle EIK+line KL =r

The triangle KGD+ line DC =rh

The lines EI + HK =s

The angles HKD + DKM =t

The angles HKD + DKM+line MB... =th

"The power is there,
"The still and solemn power of many sights,
"And many sounds, and much of life and death."

The developement of the above will, I contend, be found to form:—

I. —Ffynon pob llythyren

II. —Cydymaith pob meddylfryd.

III. —Dawd-ddaliwr neu noddfa pob iaith dan ffurfafen nen.

OR

1. —Fons omnium literarum.

2. —Auxilium cogitationum vel clavis rationum linearium. 8.—Sequester vel refugium omnium linquarum in terris.

OB

a.—The source and fountain of alphabetical characters.

0.—The handmaid of thought, or a key to elementary geometry.

y.—The depository and germ of all languages beneath the canopy of heaven.

On reference to the worked-out problem, it will bs seen that an equal or unequal combination or copulation of Adamitic, Coelbrennic, Cimmerian, bardic, Cimbric, or druidical straight lines into angles, triangles, squares, and oblongs, demonstrated primitively a key, not merely to a linqual intercommunicative idea of implied intonations—of intonations, je le repete hautement, that naturally embody the whole scope, volume, or power, of human sounds, (which is of itself the grandest fact in early literature,) but also a primary mathematical idea of angles in their general proportions of comparative magnitude, as to length,

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