If one turns to the ancient literature of the Semitic
religions, to the Chaldean Scriptures, the elder sister and
instructress, if not the fountainhead of the Mosaic Bible,
the basis and starting-point of Christianity, what do the
scholars find? To perpetuate the memory of the ancient
religions of Babylon; to record the vast cycle of
astronomical observations of the Chaldean Magi; to justify
the tradition of their splendid and eminently occult
literature, what now remains?—only a few fragments, said to
be by Berosus.
These, however, are almost valueless, even as a clue to the
character of what has disappeared. For they passed through
the hands of his Reverence the Bishop of Cæsarea—that
self-constituted censor and editor of the sacred records of
other men’s religions—and they doubtless bear to this day
the mark of his eminently veracious and trustworthy hand.
For what is the history of this treatise on the once grand
religion of Babylon?
Written in Greek by Berosus, a priest of the temple of Belus,
for Alexander the Great, from the astronomical and
chronological records preserved by the priests of that
temple, and covering a period of 200,000 years, it is now
lost. In the first century B.C. Alexander Polyhistor made a
series of extracts from it—also lost. Eusebius used these
extracts in writing his Chronicon (270—340 A.D.). The points
of resemblance—almost of identity—between the Jewish and the
the latter most dangerous to Eusebius, in his rôle of
defender and champion of the new faith which had adopted the
Jewish Scriptures, and with them an absurd chronology. It is
pretty certain that Eusebius did not spare the Egyptian
Synchronistic tables of Manetho—so much so that Bunsen†charges
him with mutilating history most unscrupulously. And
Socrates, a historian of the fifth century, and Syncellus,
vice-patriarch of Constantinople (eighth century), both
denounce him as the most daring and desperate forger.
Is it likely, then, that he dealt more tenderly with the
Chaldean records, which were already menacing the new
religion, so rashly accepted?
and proven only now, through the discoveries made by George
Smith (vide his “Chaldean account of Genesis”), and which,
thanks to this Armenian forger, have misled all the
civilized nations for over 1,500 years into accepting Jewish
derivations for direct Divine Revelation!
“Egypt’s Place in History,” vol. i. p. 200
there's a lot of stuff, now - a lot of rich material - I
think the Berosus bits check out fairly OK - although
Eusebius is quite unreliable to be sure - now the problem is
funding the translations, preservations, etc... a lot of
untranslated material - I think there's a lot work being
done in Scandanavia,...
I think this illustrates something of importance. While
there are many cases of the masters themselves purposefully
withdrawing works (as in the previous SD group discussion),
there are also many cases of works that were purposefully
mutilated by others, usually by one or more dogmatic
religious institution with narrow self-interests to protect.
Underlying this seems to be the "battle" between the
Brotherhood and the dugpas/mammons/etc.. Every effort of the
Brotherhood to shed light is counterbalanced by an effort by
their counterparts to create shadows. So we have works
removed for beneficent reasons (because too much knowledge
with low moral development is dangerous, etc.) and we have
works removed or altered for negative reasons (in efforts to
purposely warp and restrict human thinking).
The brahmins stripping down the Upanishads is an example of
the latter (their response to Gautama Buddha's teachings).
The withdrawal of Lao-Tse's teachings would seem to be an
example of the former. The christian church's purposeful
burning of works and re-writing of others is an example of
the latter. The holding back of the Chaldean Book of Numbers
would seem to be an example of the former. Etc.