Pandeism (Godfrey Higgins)

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This article discusses a hypothesized cult. For other uses, see Pandeism (disambiguation).

Pandeism was used by some 19th century figures (particularly religionist Godfrey Higgins, later echoed by occult figure John Ballou Newbrough), to describe the beliefs that they attributed to a particular cult or sect, the worshipers of a group of gods called Pans.

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[edit] The Pandeism of Godfrey Higgins

Pandeism (or a Pandæan religion) was earlier used by Godfrey Higgins, a historian of religions, [1] to describe a religious society that he purported had existed from ancient times, and at one time had been known throughout the entire world. Higgins believed this practice continued in secret until the time of his writing, in the 1830s in an area stretching from Greece to India. The term was used in this context in the posthumous release of Higgens' 1833 treatise titled Anacalypsis: An Attempt to Draw Aside the Veil of the Saitic Isis: Or an Inquiry into the Origin of Languages, Nations and Religions.[1]

I think Pandeism was system; — and that when I say the country or kingdom of Pandæa, I express myself in a manner similar to what I should do, if I said the Popish kingdom or the kingdoms of Popery; or again, the Greeks have many idle ceremonies in their church, meaning the Greeks of all nations: or, the countries of the Pope are superstitions, &c. At the same time, I beg to be understood as not denying that there was such a kingdom as that of Pandae, the daughter of Cristna, any more than I would deny that there was a kingdom of France ruled by the eldest son of the church, or the eldest son of the Pope.[2]

[edit] Higgins' choice of the term

The Anacalypsis of Godfrey Higgins.

Higgins' usage appears related to pantheism, but is distinctly different. While pantheism normally refers to one universal god, the Pandeism described by Higgins, refers to the worship of a family, a union, or a pantheon of gods which are collectively universal.

Higgins was a follower of John Toland; although Toland had lived in an era when "deism" and "theism" were interchangeable, Higgins wrote during the 1820s and 1830s, a period several generations later when deism was popular and became distinct from theism. When coining "pandeism", Higgins was aware of the similarity between pandeism and pantheism, and of the similarity between pandeism and deism - indeed, he directly contrasts his pandeism with Toland's pantheism:

Many persons have thought that this Pan related to what has been called Pantheism, or the adoration of universal nature, and that Pantheism was the first system of man. For this opinion I cannot see a shadow of foundation. As I have formerly said, it seems to me contrary to common sense to believe that the ignorant half savage would first worship the ground he treads upon,--that he would raise his mind to so abstruse and so improbable a doctrine as, that the earth he treads upon created him and created itself: for Pantheism instantly comes to this.[3]

Higgins also demonstrated familiarity with deism, as he mentions deism or deists at several points later in the same work, noting for example that "the Rev. R. Taylor, A.M., the Deist, now in gaol, infamously persecuted by the Whigs for his religious opinions, in his learned defense of Deism called the Diegesis, has clearly proved all the hierarchical institutions of the Christians to be a close copy of those of the Essenians of Egypt." [4]

While pandeism evokes both pantheism and deism and suggests their combination, Higgins' usage is removed from both. Whereas Toland's construction of pantheism was based on the Greek root words pan, meaning all and Theos, meaning God, Higgins cleverly flips the construction around, stating:

When I consider all the circumstances detailed above respecting the Pans, I cannot help believing that, under the mythos, a doctrine or history of a sect is concealed. Kunti, the wife of Pandu (du or God, Pan), wife of the generative power, mother of the Pandavas or devas, daughter of Sura or Syra the Sun—Pandæa only daughter of Cristna or the Sun—Pandion,[5] who had by Medea a son called Medus, the king of the Medes, who had a cousin, the famous Perseus — surely all this is very mythological — an historical parable![6]
...
We have seen that though Cristna was said to have left many sons, he left his immense empire, which extended from the sources of the Indus to Cape Comorin, (for we find a Regio Pandionis near this point,) to his daughter Pandæa; but, from finding the icon of Buddha so constantly shaded with the nine Cobras, &c., I am induced to think that this Pandeism was a doctrine, which had been received both by Buddhists and Brahmins.[7]

In contrast to Toland, Higgins uses the word "Pans" to collect variations of named gods or godlike heroes - such as Pandu, Pandæa, the Pandavas, and Pandion - into a single system of worship called "Pandeism" as a sort of family name for a goup of godlike individuals. Thus where Toland's term referred to pan- (all) and -theism (god), Higgins refers to Pande- (a root indicating this family of gods) and -ism, a wholly English construction indicating allegiance to an ideology. The term related by Higgins refers to a secret sect of worshipers of these "Pans", which was left in the wake of the collapse of an ancient empire that stretched from Greece (the home of Medea and Perseus) to India (where the Buddhists and the Brahmins coexist). Higgins concludes that his observations:

...confirm the very close connexion which there must have been in some former time, between Siam, Afghanistan, Western Syria, and Ireland. Indeed I cannot doubt that there has been really one grand empire, or one Universal, one Pandæan, or one Catholic religion, with one language, which has extended over the whole of the world; uniting or governing at the same time...[8]

Higgins leaves clues, however, that there may be additional layers of meaning in his word choice, stating in the preface to Vol. I of 'Anacalypsis':

I think it right to warn my reader, that there are more passages than one in the book, which are of that nature, which will be perfectly understood by my Masonic friends, but which my engagements prevent me explaining to the world at large.[9]

Decades later, John Ballou Newbrough cited extensively to Higgins' use of Pandeism in the notes to Newbrough's 1882 Oahspe Bible.[10]

Similar, possibly related coinings of Pandeism have occurred elsewhere. One author writes of a contemporary religious group in Bali (which is within the geographic realm of Pandeism described by Higgins):

The empu uses a typical pedanda ketu, "crown" which is tall and red, and a ball. Another man leads Pande ceremonies on the island. He represents a curious mix of Buddhism, Hinduism, and, if it can be called this, "Pandeism".[11]

[edit] Notes

  1. ^ Godfrey Higgins, Anacalypsis: An Attempt to Draw Aside the Veil of the Saitic Isis: Or an Inquiry into the Origin of Languages, Nations and Religions (1833), ISBN 1-56459-273-1.
  2. ^ Anacalypsis, pg. 439.
  3. ^ Anacalypsis, pg. 440.
  4. ^ Anacalypsis, pg. 787.
  5. ^ The person Higgins refers to as "Pandion" here is more commonly known as Aegeas - the husband of Medea and father of Medus; Aegeas was himself the son of Pandion II, and Higgins reference clearly equated Aegeas with the lineage of his father.
  6. ^ Anacalypsis, pg. 439.
  7. ^ Anacalypsis, pg. 439.
  8. ^ Anacalypsis, pg. 443.
  9. ^ Anacalypsis, xx.
  10. ^ John Ballou Newbrough, Oahspe Bible, pg. 874.
  11. ^ Fred B. Eiseman, Jr., Bali: Sekala and Niskala: Essays on Religion, Ritual, and Art (1989) p. 89. ISBN 0-945971-03-6

[edit] See also

[edit] External links

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