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The Project Gutenberg EBook of Hieroglyfic, by Rowland Jones This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you'll have to check the laws of the country where you are located before using this ebook. Title: Hieroglyfic or, a Grammatical Introduction to an Universal Hieroglyfic Language Author: Rowland Jones Release Date: May 13, 2019 [EBook #59501] Language: English Character set encoding: UTF-8 *** START OF THIS PROJECT GUTENBERG EBOOK HIEROGLYFIC *** Produced by David Starner and the Online Distributed Proofreading Team at http://www.pgdp.net (This book was produced from scanned images of public domain material from the Google Books project.) H IE R O G LY F IC: OR, A Grammatical Introduction TO An Universal Hieroglyfic Language; C O N S I S T I N G O F En gl i sh SIGNS and VOICES. WI TH A Definition of all the Parts of the English, Welsh, Greek, and Latin Languages; Some Physical, Metaphysical, and Moral cursory Remarks on the Nature, Properties, and Rights of Men and Things. And Rules and Specimens for composing an Hieroglyfic Vocabulary of the Signs or Figures, as well as the Sounds of Things, upon rational and philosophical Principles, and the primitive Meaning of Names. By RO W. J O N ES. “Expatiate free o’er all this Scene of Man, A mighty Maze! yet not without a Plan.” LO N DO N: Printed by John Hughs, near Lincoln’s-Inn-Fields; And sold by Messrs. Dodsley, in Pall-Mall; Davis, in Piccadilly; Shropshire, in Bond-Street; Elmsley, late Vaillant, in the [1] Strand; Owen, at Temple-Bar; and Crowder, in Pater-Noster-Row. Of whom may be had, the Origin of Language and Nations, by the same Author; Price 5s. and his Postscript 1s. in Sheets. 1768. PREFACE. The subject of this inquiry, tho’ of that importance as to demand the care and attention of the ablest writers, is perhaps the least understood of any branch of science. This being in a great measure owing to the present corrupt state of languages, and the wrong course and direction of lexicographers in the investigation of them, the Writer of this essay, therefore, without presuming to instruct his readers in any common track of literature, only submits to their perusal some discoveries, which perhaps may be of service towards the restoration of language and primitive knowledge, and excite the curiosity of those of greater learning and penetration, and engage them, if possible, in a research worthy of their contemplation, the restoration of the first universal language of mankind. For although the ground-work, which chiefly depends on the author’s own discoveries, may be sketched out by himself, without the parts and learning of an Aristotle, yet it must be confessed that the finishing strokes in any new abstruse branches of literature deserve a more masterly hand. However, since we are here indiscriminately permitted a decent exercise of our faculties upon the most serious subjects, it is to be hoped no unpardonable offence has been committed, in submitting the following sheets to the judgment and decision of men of candor and learning. If they should in any degree approve of the writer’s labours, he will then be justified this intrusion into the province of the literati, with all his defects and inaccuracies. But should the contrary happen after an impartial and candid examination, he must then acquiesce with the common fate of his fellow- labourers, and impute his errors or mistakes to the intensity of his zeal for the service of mankind, more particularly Britons of all denominations. But to be condemned unheard, in a country that boasts so much of its liberties, especially those of the press, must be without a precedent. However customary it has been for writers to take notice of the performances of former authors upon the like subjects, in order to shew the necessity or utility of their own; yet, as no person ever treated this subject upon the present plan, and the author is not so vain as to imagine that any thing he could have advanced might have been sufficient to attract those that have been long accustomed to the clod-cutting traces, and the voice of prejudice or mere sounds, and he presumes not to teach any particular language or doctrine, it shall be declined as useless in the present case; and we shall proceed here to what seems to be more proper and necessary for the illustration of the subject in hand, namely, to transcribe some notes taken in the course of these inquiries, introductory to a rational grammar. And first of the nature and state of man. Man, in the sense of language, is to be considered as a compound of all beings, a microcosm in his form, and a general intelligent echo of the divine fiat by his speech; a vegetable, by his manner of growth and nourishment; an animal by his motion, respiration, and feeling; and a spiritual being from his thinking or intelligent faculties; his animal part being probably formed with the other animals, out of the dust of the earth, and his intelligence in its first state, that tree of life, breath, or superaddition breathed into his nostrils by the creator, by which he became a living soul. The essence of this celestial and terrestrial system or compound being will probably remain indefinable, until man shall recover his primitive existence, as the tree of life; tho’ the tree of knowledge of good and evil in the mean time furnish him with sufficient means for his happiness here, and existence hereafter as the tree of life; for his organs of sensation, in contact with external objects and impressions, form in the sensory the various modes of feeling, and those images are perceived by the will; which has not only a nilling power of permitting those images to remain without any additional light, as the mere images of sensation fit only for the government of animal bodies; but also of willing or presenting them to the reflecting faculty of the soul for the formation of sentimental ideas, to be registered in the memory, and employed by the mind in its intelligent, rational, wise and virtuous operations, for the illumination and conduct of a reasonable being, appointed by Providence lord of the creation. The human will being the sole energy of all voluntary motions in man, and motions continuing in direct lines or courses, if not diverted therefrom, most probably would have continued its pure intuitive course and direction towards goodness, virtue, and true happiness, without the power of nilling or depravely contradicting its original nature, as the tree of life, had not the serpent interposed and put the fruit of the tree of knowledge of good and evil in its way. And as man in his state of innocence, before his fall, must, as the tree or breath of life, have been furnished with the knowledge of good, so it seems probable that Moses by the tree of knowledge of good and evil, meant the generative powers, or certain characters or letters representing them, engraved on the bark of the tree of knowledge of good and evil, furnishing the first pair, in their state of innocence, with two sorts of ideas or knowledge, and the means of gratifying their lust, as well as pride or curiosity of knowing good and evil, like their superiors; mankind before their fall being probably capable of seeing each others ideas, without the use of sounds; and of propagation after the manner of the second Adam. Since those animals, which are endued with the organs of speech, are incapable of articulating any conceptions, it is reasonable to suppose that the animal part of man alone, without the assistance of the intelligent or rational, must be so likewise. It is therefore probable that the human will, agreeable to the notes or ideas impressed on the memory, plays upon the fibres, the simple tones of articulation; which in their passage, with respiration, thro’ the lungs, stomach, windpipe, larynx, and mouth, are by the glotis, tongue, lips, muscles, and other organical powers, which assume literal figures, modulated into articulate sounds, both simple and compound, agreeable to the nature of things and their ideas, [2] [3] [4] [5] as impressed in the human sensory. And as man is furnished with ideas chiefly by the means of speech, the tree of knowledge of good and evil seems to be no improper metaphor of the human voice or person, or the Dryades and Hamadryades, nor the tree of life, of man’s intuitive state of knowledge and virtue. It is yet the general opinion that human speech derives its origin solely from the arbitrary composition or invention of man, without any connexion with nature or the intervention of Providence. However true such bold and presumptuous doctrines may be with respect to some of the corrupt compounded parts, which chiefly occasioned the great variety and confusion of languages, yet articulate sounds, the materials of speech, clearly appear to have been the gift of Providence, and always the same in all countries; as for instance, an Indian, as well as an European, in expressing the idea of length, will contract and lengthen the organs of articulation, so as to form an acute sound, and the shape of the letter i; and to express breadth they will alike extend them, like the letter o, to express a broad or grave sound; and so in other cases, though they differ as to the manner of compounding those sounds; more especially on account of the great loss of primitives amongst the Indians. And it cannot be otherwise, since the scripture proves that Adam named things agreeable to their nature, under the inspection and direction of Providence. Again, to suppose man of himself, without the intervention of Providence, capable of forming the materials of his own speech, must be as absurd as to imagine that he formed the materials of his own ideas or himself, since speech depends on the original frame of man, and the shape of his organs, and abstract and complex ideas on names, as the means of forming and registering them in the memory. Nor does it appear to be less so, to imagine dumb men, without inspiration, capable of fixing upon arbitrary signs of language, or advancing in knowledge, or at least, of forming so perfect a system, without being previously taught the use of letters and characters, the elements and principles of languages; more especially such of the sounds and figures, as were not to be met with in any other parts of nature, and the unintuitive, vicious, privative, and negative parts both of knowledge and language, which depend on the hieroglyfic, sacred, or secret characters. And, whatever may be the disguise of arbitrary or corrupt dialects, they will all appear upon due examination to derive their origin from the original tree of knowledge; and was it not for the difference of climates, constitutions, habits, manners, and other accidents, which demand the aid of grammar, it seems probable, since characters represent the figures of things, and letters, or natural articulate sounds subsist in the very frame of man, the very ideas causing vibrations in the speaker, are felt by the hearer, and the elements of speech are universally the same, that languages would naturally fall, or at least, like the English, incline to their primitive universal state, and the same combination and construction of particles into words and sentences, if the particles of all languages were precisely defined according to their primitive meaning; there being in man an innate potency of recurring to, as well as an impotency of erring or deviating from the original modes of speech, as well as perceptions, and of becoming virtuous and vicious by turns. Languages, it is true, have been fluctuating, and in particular the English; which was originally the Celtic or Phrygian, brought by our ancestors, the Titans, in the first westward migration, from the lesser Asia, thro’ Greece and Italy into ancient Celtica; and which on the arrival of the Romans in Italy partook of the Greek dialects, and furnished the Romans with a considerable part of the Latin tongue. Some of the Aborigines of Italy, Spain, and Gaul, having afterwards fled from the Roman yoke into Germany, without their priests and druids, who had before retired into Britain, their language as well as knowledge received an ebb, though no foreign admixture. But their priests and bards denominated in the writings of the British poets, the Luchlin colony, and in Germany and Italy, by the names of Longobards, and Lombards, the great bard nation, and speaking the British language in Germany, being drove by the Romans out of Britain, into Germany and Denmark, their language as well as knowledge received some increase from the mother tongue; which then in its turn began to sink in Britain. And thus all the dialects of ancient Celtica are but different dialects of the old Celtic language, which first made its way into Europe, and so they ought to be deemed by lexicographers in their definition of vocables. But of all those dialects, the English in respect to the copiousness, strength, and simplicity both of its vocables and construction, seems to be the best fund for an universal language of any upon earth. It may not perhaps seem improper here to explain some other abstruse principles in physics and metaphysics, from the meaning of vocables, as they too seem to explain the principles of rational grammar. There are, it seems, in physics, discoverable by the signification of words, three universal principles or genusses of things, namely, space, matter, and motion; which, as to their essences, if essence, nature, and quality differ in ought but form, are indefinable. But with respect to their modes, properties, and forms, space is distance every way, whether with or without body; with it, it is extension or capacity; without it, a vacuum; quantity, mensuration, number, place or matter extended, a continent, an island, length, breadth, figure, thickness, an inch, a foot, a yard and such things being its modes. Matter, whatever its essence may be, is an indivisible impenetrable atom or corpuscule; of which two or more assembled or cohered, form a particle, and larger cohesions or combinations of those form sensible bodies, which are chiefly distinguishable in language by their forms; though they have such properties and modes, as length, breadth, and thickness, or extension, solidity, or an assemblage excluding all other bodies from its place, divisibility or the separation of its quantity, mobility, passiveness, and figure, or that length and breadth without thickness, which present themselves to the eye. And as to the active qualities of matter, they seem to be all intentional, as fluidity, softness, rarity, heat, and other modes of motion; all the rest being passive, and arising merely from the different texture, disposition, and combination of bodies; or a privation of the former; as, firmness, hardness, density, coldness, dryness, and rest. Motion is the successive passage or change from once place or state to another. Of which there are three sorts expressible by language, viz. the energic, generative, and local; which with their various modes or actions are expressible by verbs. The metaphysical part of man, which derives its origin from the Creator’s impression, or the essence of the thinking soul, altho’ it has no more consciousness or knowledge of its own essence, than those of other beings; nor perhaps the [6] [7] [8] means of its present modes of conception, without the use of those bodily organs, to which the all-wise Creator was pleased to confine it for a time, and the presence of internal objects, any more than the organs of sensation feel the touch without the contact of external objects, is still in the fool, as well as philosopher, when furnished with proper organs, equally capable of that innate potency of expressing its own qualities and actions, as is evident from our universal acknowledgement of a creator, and the different powers of those fools who are capable of lucid intervals. And however different our reasonings may be concerning the attributes of the infinite Creator, from the variousness of objects and different degrees of volition, there can be nothing more absurd than to affirm that the human soul cannot be impressed with the image of its Creator, because at times it expresses or affects no consciousness of it; consciousness being rather an energic affirmation or quality of the soul, than its essence, as an involuntary animal or vegetable motion is an act, rather than the cause of motion. Such perceptions however as it does express of spiritual beings, have privative, energic, or moral names; which are formed by the symmetry, and just measures and proportions of parts and modes of motion; from whence moral notions also derive their origin, as shall be shewn in the course of the following work, as shall also as to our mistaking infinite duration for time. Tho’ metaphysics aid the moral plan, “The proper study of mankind is man;” His language part we now presume to scan, A mighty maze to be without a plan; ‘A wild where weeds promiscuous shoot, Or garden tempting with forbidden fruit;’ The tree of life, once, branches, stem, and root, Of knowledge too, since vices on it shoot. The garden cleared of the tares and weeds, Gives willing force, and cogitation speeds. ‘Then, as life can little more supply, Than just to look about us, and to die; Expatiate free o’er all this scene of man, A mighty maze! yet not without a plan.’ Plain truth, not person, is my utmost hope, I tell you truly in the sense of Pope. Wild signifies a wood, or the place of the higher growth, and is an emblematical expression for the tree of knowledge of good and evil, the Υλη, matter or sound of human speech, as ειδος seems to be of its ideal property. Person is a compound of pêr-son, sweet sound; pêr also signifies any sweet ripe fruit, as figs or figes, according to the Welsh; which perhaps resembles that which gave man the denomination of person, the sound of the apple or afal, and to the fallen angel that tempted Eve, the name of di-afal or devil, the apple God; and figes and vices signify the same thing; the v consonant and digamma being the same, and g being an inflection of the radical c. See person, wood, &c. in the vocabulary. The fall of man has laid us under a sort of charm, which nothing can remove but a thorough taste of the tree of knowledge, and avoiding its vicious branches as much as possible. Had that great reasoner Mr. Lock been so happy as to attend a little more to the tree of knowledge, instead of intirely rejecting the divine origin of human speech, and innate principles of thinking, he might have reasoned well upon right principles, instead of misleading and confirming us in our errors, as without doubt was his intention. The learned Hermes, the very best of modern grammarians, whose ingenious performance, had it sooner come to my perusal, might have charmed me out of my present labours, to acquiesce with his opinions, seems to be a little affected by this fort of charm, and perhaps is as much deluded from his subject by the language, learning, and beauties of the Greeks and Romans, as the late author of the short introduction to the English language, by some of our modern barbarisms, the very exceptionable parts of our language. GRAMMAR. Grammar is the right method of expressing the ideas of things by signs and sounds adapted for the sensation of the eye and ear, according to their hieroglyfic nature, forms, and modes, and that εντελεχεια or intelligent echo, with which man was originally endued by his Creator. It consists of three parts or sorts of names, viz. letters, considered as characters or the figures of things, and as signs of articulate sounds; their combination into particles and nouns; and their construction into phrases, propositions, and sentences. And, according to the present state of languages, etymology may be admitted as a fourth division of grammar. [9] [10] [11] LETTERS. Letters, as γραμματα or characters, either really or emblematically personate, and represent things and ideas; and as notes of articulate sounds signify internal conceptions, and express them to others. They consist of various sorts, such as simple characters to denote elements or principles; compounds to express complex ideas, and things; the dividers of parts; actives, energies, and affirmatives; and privatives, and negatives. These are the smallest or elementary parts of language, as atoms are of matter and action of motion; an assemblage thereof form particles, as of atoms do those of matter; and a combination of either form more sensible bodies, and so on to the construction of larger forms, masses or sentences; letters having been formed in their shapes and sounds, agreeable to ideas and things, and having a natural connection therewith; and length and breadth affecting the eye in the same manner as their vibrations do the ear, and a combination of both the human will and perception. Characters, which consist of irregular lines, circles, or curves, are incapable of general signs or meanings, or representing many things; but strait lines, and circles, and their division and multiplication, like the Roman, only are capable of that hieroglyfic, universal representation and meaning, which the first universal language must be supposed to express, and as most other characters seem to be only deviations from the Roman, from mere affectation, or for the conveniency of sculpture, there seems to be no great absurdity in supposing that Adam was furnished with those characters, and instructed in their sounds; that they continued in general use until the confusion of Babel, when mankind began to make use of the noise or sounds of cattle instead of human voices; and that the Romans were furnished with those characters by the Tuscans on their arrival in Italy. Nor does it seem in the least probable that those nations which had been destined by Providence to be the possessors of the most distant countries westward from Asia, who made their way thither accordingly, along the Mediterranean coasts, through Crete, Greece, Sicily, Egypt, Mauritania, Tuscany, Spain, Gaul, and Britain, were in Asia at the time of the confusion. And as those characters are adapted only for the Celtic, Phrygian, or British language, which resolves the names of places of the several countries through which it passed, preferable to the more modern dialects thereof, and Cæsar thought that Druidism began in Britain; it seems very probable that Mercury, Gomer, or Hermes, and other Druids, leaders of the western colonies, were always possest of those secret characters; it being certain that the Gauls before Cæsar’s time had the use of letters. Besides, ancient history takes notice of the hieroglyfics, as consisting of the figures of animals, parts of human bodies, and mechanical instruments invented by Thoth the first Hermes, which were afterwards translated into Greek, and deposited in books in the Egyptian temples, and which the learned supposed to be sacred characters. The characters of the first language were without doubt simple, requiring but few rules for their combination and construction; and yet must have been expressive of all the natural signs and sounds of things; for such certainly ought to be the construction of a language proposed for an universal assent; and such in my opinion is the English, whose vocables are hieroglyfic; and their meaning agreeing with the picturesque combination. These were the ancient characters, engravings, or γραμματα; and their sounds were the στοιχα, the chief sounds; and which we shall here proceed to explain, together with the Greek characters. Eng. Welsh. and Roman. Greek. Greek names. a, ɑ. α. Alpha, the call upon parts. b. β, ϐ. Beta, upon the beasts of the fields. c, k, q. κ. Kappa, the action upon parts. d, dd. δ. Delta, the division or race of things. e, ɛ, h, ɜ. ε, η, ϶, Η. Epsilon and Heta, the clitoris, erectors, and all the interjectory generative springs. f, ff. φ. Phi, the penis in action and generative qualities. g. γ, Γ. Gamma, the testicles, or an action about the mother. i, j. ι. Jota, the rays of the sun upon things. l, ll. λ. Lamda, things extended or place. m. μ. Mv, man’s body, and things about as surrounding man. n, ng. ν. Nv, in man, or betwixt his thighs, human will and the negatives. o. ο, ω, Ω. Omicron and Omega, the little and great circle of space, place, and motion. p. π, Ψ, ψ. Pe and Psi, the penis not in action, and animal and other dead parts. r. ϱ, ρ. Rho, the eccho or sound of animals, &c. s, ſ, z. σ, Ζ, ζ. Zigma and Zeta, sounds in general. t, T, th. τ, Θ. Tau and Theta, man’s possessions, properties, extension, &c. v, u, u, w. υ, Υ. Upsilon, the upper springs, as man’s face, &c. x, ch, wh. Ξ, ξ, χ. Chi or χi, animal, gutteral, and sounds of superior actions. [12] [13] Transcriber’s Note: This table is included as an image here, as some of the characters in it may have more than one interpretation. This alphabet consists of seven vowels or voices, which in their own nature, actively, and without any super-addition, yield compleat articulate sounds, particles, or names, and hieroglyfically represent the elementary or active parts of the human body, and nature, as similar thereto, namely, a, e or h, i, o, u, w or ω, Υ; and of other characters or letters, which are called consonants from their yielding articulate sounds only in company with vowels. Of these b, c, d, f, g, l, m, p, t, are also hieroglyfic representations of the various parts of the human body and other things as similar thereto; and they are mutable and inflectory in the pronominal cases, from the less animate, slow, and almost silent radical state, both as to the sense and sound, to the rougher, louder, and more animate and active sounds and things; as for instance, c, p, τ, the most silent, as expressive of material or passive substances or local inanimate actions inflect into g, b, d, which are somewhat louder and rougher, as being expressive of the higher and more active things and actions of men and animals; and those again into the still louder and rougher sounds of ch, ff, th, as those are expressive of the most energic actions or modes of motion; but when g, b, d, are the radicals of inflection, they again inflect into ng, f, m, dd, n, and in some dialects the l and r have the aspirates ll and rh for the radicals, as has been shewn in my former treatises. To the loss of these inflections may in a great measure be imputed the great variety and confusion of languages; new dialects having been formed by changing the radicals and misapplying the inflectories, as father for pater, brother for frater, and mother for mater. b, c, d, j, k, p, q, t, as yielding little or no sounds, without the assistance of vowels, are called mutes; l, m, n, r, f, s, as having imperfect obscure sounds without the company of vowels, have been distinguished as semivowels; and l, m, n, r, also as liquids from their flowing in particles, as in, îf, îl, îm, în, îr, the flow of the sun’s rays, light, motion, liquid, and life or qualities upon the lower world of beings and things; but the distinctions of mutes and semivowels seem trifling, as most letters seem to be vowels in some degree. Here, before we proceed to explain the figures and powers of letters, it may not perhaps be improper to observe that the parts, affections, and ideas of the human pair, incorporated, as in the figures at the end of this essay, were the archetypes or patterns of the original characters, whose figures and sounds are descriptive of the universe; that letters and particles have two sounds, the masculine and feminine, the active and passive, or the short and long; that a particle or syllable cannot in the genuine sense of language consist of more than two letters; and that there are not in fact any such things as dipthongs; those now supposed to be such, being two or three particles of one vowel each, which formerly was a common method of composition, as appears by the following piece of ancient poetry; in which there is no consonant made use of, the r being only a letter of sound. Oer iu yr eira ar yr yri, Oi riu or awyr i rewi; Oer iu yr ia oi riu ri Ar eira oer iu yr yri. Thus Englished. From its high hill cold is ice, Cold is the snow on Snowden; Its nature from the sky to freeze On snow so cold is Snowden. The letter o is an indefinite circle, signifying the universe, motion, space, the sun’s figure and motion, and all or ol, extension of length, breadth, and thickness; and it is expressible of parts only by a diminution of its general sense; as in b-ol, a ball or part of all, or-b, a circle part, w-or-l-d, a man’s circle part or place of life, b-or-d-er the circle part of the possessions and 10, one circle, which being repeated comprehends all numbers. This, like all other original letters, has two sounds, the long and the short, as in on, one, ton, tone; and its shape or figure was taken from the circumference of the human pair close together, face to face, which is man’s chief circle place, signified by the term world. The Greek ω is a double υ as has been explained in my former treatise. The letter i is an indefinite line, representing man in his primitive state of innocence, as it does still his body, as a line, without its extension, and his head and senses by its dot; and in a secondary sense are expressed by this line and dot, length or heighth towards the sun, the sun-beams, fire, heat, and other qualities both spiritual and animal, as still flowing upon man, and other things as relative to him, and originally perhaps centering in himself, and since his fall only relatively. But though man and nature have been impaired by original sin, they still seem to be invested with certain springs, energies, or returns of those ilations and qualities, as, thinking, willing, voice articulate, powers generative and growth; whereby the human species may be extended, and acquire so much knowledge and virtue, as, with the blessing of Providence, to be capable of being reinstated. The chief of which springs is expressed by the letter u, a compound of two i’s signifying man’s compound of male and female, and spirit and matter, with a c at their bottom, springing them upwards; by y as to the generative and vegetative parts, which also is expressive of woods and other growth; it being a compound of i j, and half of the spring c, as not being expressive of the spirit of man. The i also expresses man as an upright line placed in the centre of all worldly beings and substances, to whom they bear a relation, as shall be shewn under adverbs. The u vowel seems to derive its figure from the human face, the seat of the voice, and the heart, and the feminine or consonant v from the vagina, if it be an original letter, but, from its sound, it seems to supply the place of the digamma. The y or Υ resembles trees, plants and vegetables, and the j consonant is the half of it, and sometimes made [14] [15] [16] use of instead of g, to express some of the generative parts and qualities. These vowels have each two sounds, the high and low, long and short, or grave and acute, viz. i, as in, in, high, or i, go thou; the u vowel, as, in, unction, united; and the y as the u in unction and y in hyssop; but the w has only one long sound, as in woman, womb, wood, and it is mostly applicable to spirituals, man, and things belonging to him; the wh has the gutteral sound of the Welsh ch, or the Greek χ as in where, why; the j consonant has the sound of g in generation; and the v consonant that of the soft flowing f of the Welsh, or as in verb, vice; thus supplying the softer sound and meaning of the digamma. The letters a, e, h, ε, η, Η, in their primary sense signify the male and female posteriors, the clitoris, erectores, &c. the impulse and springs of generation, and the earth and water place of man; whence a came to be an expression for the element earth or matter and things hard, rough, or interjectory, and ε for the element of water and any feminine, soft, or passive parts or things, but the interjectory aspirate e or he is masculine, and the ε has one spring resembling that of rain. The a has properly two sounds, as in animal, have, or name, but not that of o or the northern a in all; the masculine e or he has an aspirate sound, as in hero, and a mute one, as in echo; and the feminine ε was originally sounded soft, like the French cedill ç, as in fleece, vice, and the use of this character and sound ought to be continued or the soft c should be marked with a cedill to prevent the confusion of the hard and soft sounds of c; but more of this elsewhere. The letters c, k, q, g, γ, wh, ch, κ, χ, Ξ, ξ signify actions of different sorts and degrees, viz. c as the half of o, signifying motion, and k and q, as significant of its sound, signify the modes of common local motions or actions; and the hard c also represents half the round of the posteriors, as o doth the whole of the male and female together, as the feminine or soft c doth the other half; g or γ represent the testicles or half the gamma, f being the other half, and the generative and growing parts of man and nature; and the rest are their gutteral inflections expressive of animal sounds and actions. The palatals should be sounded hard and short, as in quick, the soft c in some cases as the feminine ε before explained, and s before the vowel i, the superlative gutteral sorts, as the wh in where, why, and the Welsh chwa, chwant, and g or γ as in egg, edge. All these characters are nothing more than compounds of c, h, s, as will be shewn hereafter. The letters d and b put together, thus, db, as compounds of i and o, or length and breadth, are expressive of man and woman’s body part, from the thigh to the part of the body which the elbow reaches, and all other living beings so extended, as τ does the extension of matter, but being again divided into d and b, they express living things, or the qualities of parts and diminutives of bodies, and emblematically spirits and privatives, as p does parts of matter, as divisor of τ. The d and b ought to be sounded alike in all languages, as, de, be, and dd, as the, but letters are farther explained in the former treatise. T represents man’s legs together, with the feet upwards, and both toes turned outwards as upright and traverse lines, extension and man in his temporal state, turned out of paradise, under the sky, topsy turvy, and all things as relative to him, and the line upon which time or the manner of reckoning the distances of actions are measured. T sounds alike in all languages, and th and θ as in the, Thebes, and those are the inflections of T. The letters p, ph, ff, f, π, φ, ψ, signify material or dead parts, or their qualities, as p divides T; ph is p high, up, or active; the digamma φ or f, the p inflecting the gamma; and ψ actions of a lesser nature, as growth. The p and π sound alike in all languages, ph, ff as φυω, fusee, or fun, ψ as in Psalms, it being only a compound of p, and f as the v consonant in verb, but these letters are farther explained in the former treatise. m represents a man’s body and arms or wings from the top of b and d, or the elbow part of the body, up to the neck, and the world, forms, and things, as surrounding and belonging to man, as shall be further explained amongst the particles. It sounds the same in all languages. n is the thighs, with the parts above them, forming a traverse line, and the vacancy betwixt the same when extended, signifying to be in, or in existence or possession, having f and d for its auxiliaries, but before the vowels or springs it expresses a negative or privative; and it has no particular sound. Ỻ, L, λ, are T or man’s legs, once put together, separated, and as divisors of T, which signifies space or extension, are expressive of particular lengths and breadths, and their places, qualities, &c. The L or λ is sounded as eel or îl and Ỻ has an aspirate hissing sound in the Welsh, Spanish, and some other dialects. The letters r, ϱ, ρ, Ρ, R, represent animals and their parts, and their mouths as the place of sound; S being added to P, as a sound, forms R, the sound as well as part of an animal; and they are all to be sounded as in viper, except where they happen to be radical letters, and then with an aspirate h as in rhyme. The S, σ, Z, are also letters of sound, but express no part of man, and are rather the shape of some animal of the serpentine kind, the waving of the breath or water, &c. They have two sounds, the hard and soft, as in loss, zone. This explanation of letters, together with what has been given already in my former treatises, and shall be added amongst the particles, will, it is to be hoped, be deemed satisfactory, as to the sense and origin of letters, and the sacred characters; notwithstanding the pretensions lately set up for those of irregular lines, curves, and windings, which can express but few things, and the remarks of another ingenious gentleman, as to the non-entity or insignificancy of the Hieroglyfics; his enquiry having been confined to the vulgar sorts, or the paintings or engravings of animals, &c. when it now appears the Hieroglyfics consisted only of those few sacred or secret characters. The hints and specimens here given of the method of combining the hieroglyfic figures, being as compleat as the press will admit of; and a process thereof, thro’ the whole of the English language, considering the corrupt state of languages, tho’ the English is as capable of an hieroglyfic combination as any, requiring much loss of time, trouble, and expence, and perhaps the aid of a Hunter and a Hill, and some other reasons occurring, the author hopes he shall be excused for proceeding no further at the present, in the combination of characters. [17] [18] [19] Of Particles and Syllables. A Particle is a simple articulate sound and sign of one or two characters or letters; but a syllable sometimes by the cutting off of vowels, becomes a combination of more letters, which is yet commonly pronounced as a simple articulate sound; there being a natural relation and agreement betwixt the signs and sounds of letters, and ideas and things. Particles and syllables were originally framed according to their hieroglyfic shape, the natural sounds of ideas and things, and the sense and value of letters, as has been already explained; and therein the quantity of the action of sound was measured and proportioned to the motion, action, or energy of the thing to be expressed, as the high, loud, acute, or short accent, for an active or energic particle, and the low, grave, and long, for a passive, substantive, or a negative one. And altho’ some letters, as a, e, y, p, t, and some particles in words are so fixed by the addition of y, ty, ive, and other terminations, as of themselves to be always substantive and long, as to quantity and accent; yet those passive and long letters and particles, by the addition of an active vowel, consonant, or particle, will become active and short. Hence the best way of spelling or pronouncing must be to divide the particles of compound names according to the original manner of their combination, sense, and sounds, and when a vowel is cut off, its consonant, with the remaining vowel, or with the most valuable, if there should be any doubt, as in the following examples, ex-ec-ra-ble, co-re-spond- ing, pro-ble-m-at-ic-al-ly, un-ec-spect-ed-ly, prin-ce, o-af, o-ther, o-ver, ub-iqu-i-ty. Those sorts of names and their compounds according to their significations and nature in language, are distinguishable into the following sorts, viz. Articles to substantive and identify names; nouns substantive, or the names of substances; pronouns, which collectively express nouns and antecedent parts of sentences; adjectives, which are added to the names of substances, to express their qualities and accidents; actives, or the names of actions, verbs, energies, and affirmatives of being, acting, and feeling; adverbs or additional words, to express quantities, qualities, distances, modes, and energies of actions and things, with their degrees; prepositions to denote and connect situations, and conjunctions or connectives of names, proportions, and sentences. As the right apprehension of the hieroglyfic primitive language very much depends on a clear illustration of particles, which as sorts of compound letters, together with the primitive hieroglyfic letters, comprehend all the materials of the first universal language, the following addition is here made to what has been already published on the etymology of particles; the radicals being placed in each class before their inflections and transponents. Ab, eb, af, ef; ba, be, fa, fe. These express the generas and species, as well as causes and effects of animal life, beings, and growth of the earth and water, both male and female, as in ab-ba, eb-riety, af-ect, ef-ect, ba-by, be-an, fa-ther, fe-male, fa-ar-am-er, ba-ar- en-ess. Ib, if, bi, fi. These are expressive of the qualities flowing from above, like the sun’s rays upon man and inferior beings, and their return of life, as in l-ib-eral, l-îf, bi-le, fi-eld. Ub, uf, bu, fu. These are the springs or returns of the above qualities in man and other beings, as in ub-erty, h-uf, bu- d, fu-el, ub or springing upwards. Ob, of, bo, fo. These signify out of, or from the circle of life or sight, or dead, as in ob-lation, ob-livion, of-fering, of, bo-dy, bo-ne, fo-reign. Ac, ec, ag, eg, ach, ech, ang, eng, ca, ce, ga, ge, cha, che, nga, nge. The first sort of particles denote the several motions and actions of earth and water or matter, both animate and inanimate, and their transponents express their contraries, such as, rest, confinement, shuts or inclosures, as in, ac-t, ec-stacy, ec-ho, ag-ain, eg-g, ach-ieve, ach-os or cause, spe-ech, bre-ech, ech-uin or a loan, ang-er, eng-age, ca-ab-age, ca-ge, ce-iling, ce-ll, ke-ep, ga-te, ge-ld, cha- os, che-st, che-fn or her back, gnad or gned, or finished, kna-ve, kne-ad. Ic, ig, ich, ing, ci, gi, chi, ngi. These are the principles, qualities, and beginning of motion, the first or chief action, or creation of heat, man, and things, and their returns, as in h-ic, or the man action, ig-menos or proceeded, ig-neous, h- igh, wh-ich, ich-od, ing or acting, as a man in the line of possession, th-ing, k-ing or ci-ing, the chief in the line of possession, the rest are the inflections of ci or chief inflected thus, ci, a chief, gi, his chief, chi, her chief, ngi, my chief. Uc, ug, uch, ung, cu, qu, chu, ngu. These are the springs or returns of those acts from man and other beings upwards, and the species of generations, productions, and energies therefrom, as in uc, uc’s-or, cl-uck, h-ung, ug-ly, ug-ies, uch- el, cu-san or kiss, cu-r or care, cu-b, Cu-pid, gu-ide, gu-ilt, gu-st, gu-t, chuck, chu-rl, chu-ith or breath, know-ledge, gnu-eid or making. Oc, og, och, ong, co, go, cho, ngo. These are the most occult actions as proceeding from the hind part of the human circle, or from the sight part of the circle, occurrences, and coalescence of actions and motions circular, and their species and productions, as in oc-ult, oc-currence, og-le, och-i-my or filth to me, och or oh fie, th-ong, co-alescence, co-herence, go-re, cho-ler, ngo or my memory. Ad, add, ed, edd, da, dda, de, dde. These are expressive of diminution, privation and division of earth, water, matter, growth, parts, and other things; and as such an addition to the goods and possessions of man, as in add, ad-eg or de-crease, had or seed, ed-ible, da or goods, dda his goods, de-arth, de-ath, de, dde, the or a thing. Id, idd, di, ddi, signify the division, qualities, and action of man, or the human intellect, spirits, and privatives, as in, id-ea, idd-o, or the human properties, di-vision, di-minish, yn ddi-rgel or secretly. Ud, udd, du, ddu. These are the spring or return of human intelligence, as divided or exercised, and their species and [20] [21] negatives, as in, h-ud or fascination, cy-h-udd-o, to confess one’s crimes, du-bious, du-ll or judgment, du-tifull, i-ddu- n, to a man. Od, odd, do, ddo. These signify the division of the circle of motion, or a circle of actions called time, present and past, as in, oed or age, od or life, odd or the past action or age, do or it has been done, or it is past, ddoe or yesterday. Ah, eh, ih, oh, uh, ha, he, hi, ho, hu. These express the different impulse or energies of the human passions and affections, and are explained amongst the adverbs; of which species of names they seem to be. Ai, ei, ii, oi, ui, and their transponents, signify motions local as of moving, walking, or driving, actions and affections of generation and growth, man out of possession, man’s visage, and affirmations of yea, and the sun’s motion darting its rays by io; but an h is commonly added to the radical as an additional energy. Al, el, la, le. The extension of earth and water, or place in general, and qualities and animal sounds as extended, as al high in alps and altus, el low or in hell, el-egy, la-nd or surface, le or p-la-ce, terresti-al, aquati-le, c-all, kn-ell, la-ment, le-gible. Il, li, signify an ilation and extension of the sun’s rays, so as to cause light, with its returns, effects, or lights below; and all intentional qualities, and emblematically intelligence as proceeding from the divine censory, as in îl-ation, îl-um-ine, ho-îl the sun or the glorious light, h-îl, its flowing rays and the human race, li-ght, li-u or colou-r, li-ke, or the action of light, îl-ustrate. Ul, lu, signify the return or spring of the human light as extended by male and female in their rays and race, and in a more compounded manner than li, as in v-ul-tus or visage, r-ule or the light, lu a family. Ol, lo, signify all or place, or space extended, and the circle of motion, as in oll or all, b-oll or ball, lo-cus place lo-st. Am, em, ma, me. These express the existence, forms, and modes of man, earth, and water, as material beings, as in, am, the about or existences, am-bit, am-ple, mam, mater or mother, ma-es a field, ma-ith and ma-int, quantity, size, and extensiveness. Im, mi, are expressive of man’s present existence or state in this world, with respect to his superior and more excellent qualities, than his animal state, as in im-agination, im-mense, im-mortal, im-pulse, im-pio to shoot upwards, im- adel to depart, mi, me, mi-di-le, me in the divided place, that is, the line betwixt his superior and inferior beings, myn or mi-in, by my life. Um, mu, signify man’s spring of enlarging himself in his present state, and at last, through death, of returning to an immortal one, as in um-pire, h-um-an, h-um-ble, n-um-erous, mu-te, d-um-b, mu-af, the greatest, mu-ch, mu-l-tiply, mum, mu-my, mu-se. Om, mo, signify all forms, modes, and species, as in om-in-is all in the lower parts, ombredd or abundance, omnific, mo-on, mo-ns or mo-untain, mo-r the sea, mo-ral, mo-re. An, en, na, ne. These signify the existence of earth and water or matter, and the negative, as in an-y, the earth in, an- au, natural growth, en the firmament, en-d, en-crease, na no matter, ne-b, nobody, or being, ne-st. In, ni, are affirmative of existence and non existences, generally as, in, include, in-carnation, ni or not, ni-d-ulation, ni- ght, ni-m. Un, nu, as in and ni are affirmations, relative to man, spirits, beings and things unseen, as, un, one or the uni-verse, un-ite, un-i-versal, un-i-form, nu-gacity, nu-de, nun or nu-un. Ap, ep, af, ef, pa, pe, pha, phe. These are the divisors of T, signifying the extension of this system, into parts of earth and water, or material substances and things, as, ap, from, ap-erture, pa what part, pe-th or pa-rt, ep, ef, or eph, privatives and used as terminations as parts of water, as are op and oph; it being absurd to suppose O all to be a part, or ip, up, or ub, which imply no extension and are springs upwards, to be divisible. See the Postscript. Ar, er, ra, re, signify earth and water or matter, as in ar-able, ac-ar, bran-ar, fallow-land, e-ar-th, or the elements of both earth and water, ab-er, running water or harbour, go-er, a rivulet or shore, ra-bet, ra-ble, er-uption, re-turn, re- flow, re-nt. Ir, ri, are the sun beams or rays, heat and fire; also heighth, length, distance, and direct motion, as in ir-a or ir-e, f-ir- e, h-ir or length, ri heighth, ri-ght, ri-fe, pelyd-ir the rays of the sun. Ur, ru, signify man inclusive of all his energies, springs, and superior qualities, as ur-tue or virtue, t-ru-th, ur-th, worth or value, ur-d or word, ur-dd, hon-ur, or honour, ur-ship or worship, ru-in-wedd, divine property, ru-ler, rue. Or, ro, are the circle of extension, place and distance from the line of possession, as in b-or-der, or, a circle, f-or the things within the borders of possession, or-der, or from, or-b, ro-me, from me, round. As, es, is, os, us, sa, se, si, so, su. These are expressive of earth and water, men and things seen and sounded, the earth’s surface, the place of rest or lowest place; sound and sight in general, as is and si; os and so a greater extension thereof; us and iu, the human, sweet, or persuasive sound or person. At, et, ath, eth, ta, te, tha, the. These express entities, properties, extensions, possessions, and limits of earth and water, and other things under the sky, as in at, ath-wart, et-ernal, eth-icks, ta-me, ta-n or fire, ta-acs or tax, te-rm,...

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