From the Introduction of the First volume  Page XVII to XVIII

    So that, with the exception of these more than doubtful fragments, the entire Chaldean sacred literature has disappeared from the eyes of the profane as completely as the lost Atlantis. A few facts that were contained in the Berosian History are given in Part II. of Vol. II., and may throw a great light on the true origin of the Fallen Angels, personified by Bel and the Dragon. 

    Turning now to the oldest Aryan literature, the Rig-Veda, the student will find, following strictly in this the data furnished by the said Orientalists themselves, that, although the Rig-Veda contains only “about 10,580 verses, or 1,028 hymns,” in spite of the Brâhmanas and the mass of glosses and commentaries, it is not understood correctly to this day. Why is this so? Evidently because the Brâhmanas, “the scholastic and oldest treatises on the primitive hymns,” themselves require a key, which the Orientalists have failed to secure.

    What do the scholars say of Buddhist literature? Have they got it in its completeness? Assuredly not. Notwithstanding the 325 volumes of the Kanjur and the Tanjur of the Northern Buddhists, each volume we are told, “weighing from four to five pounds,” nothing, in truth, is known of Lamaism. Yet, the sacred canon of the Southern Church is said to contain 29,368,000 letters in the Saddharma alankâra,* or, exclusive of treatises and commentaries, “five or six times the amount of the matter contained in the Bible,” the latter, in the words of Professor Max Müller, rejoicing only in 3,567,180 letters. Notwithstanding, then, these “325 volumes” (in reality there are 333, Kanjur comprising 108, and Tanjur 225 volumes), “the translators, instead of supplying us with correct versions, have interwoven them with their own commentaries, for the purpose of justifying the dogmas of their several schools.” Moreover, “according to a tradition preserved by the Buddhist schools, both of the South and of the North, the sacred Buddhist Canon comprised originally 80,000 or 84,000 tracts, but most of them were lost, so that there remained but 6,000,” the professor tells his audiences. “Lost” as usual for Europeans. But who can be quite sure that they are likewise lost for Buddhists and Brahmins?

    Considering the sacredness for the Buddhists of every line written
* Spence Hardy, “The Legends and Theories of the Buddhists,” p. 66. 

 “Buddhism in Tibet,” p. 78.

xxviii                                                                                                                    INTRODUCTORY.

upon Buddha or his “Good Law,” the loss of nearly 76,000 tracts does seem miraculous. Had it been vice versâ, every one acquainted with the natural course of events would subscribe to the statement that, of these 76,000, five or six thousand treatises might have been destroyed during the persecutions in, and emigrations from, India. But as it is well ascertained that Buddhist Arhats began their religious exodus, for the purpose of propagating the new faith beyond Kashmir and the Himalayas, as early as the year 300 before our era,* and reached China in the year 61 A.D.  when Kashyapa, at the invitation of the Emperor Ming-ti, went there to acquaint the “Son of Heaven” with the tenets of Buddhism, it does seem strange to hear the Orientalists speaking of such a loss as though it were really possible. They do not seem to allow for one moment the possibility that the texts may be lost only for West and for themselves or, that the Asiatic people should have the unparalleled boldness to keep their most sacred records out of the reach of foreigners, thus refusing to deliver them to the profanation and misuse of races even so “vastly superior” to themselves.

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The Tibetan diaspora has surely brought a lot of interest for Theosophy - so that has to be considered a major development - fascination to watch the Tibetan Buddhists mingling with Western society - Amazingly, the Jonangpa tradition has been rediscovered recently - I wonder if HPB could have contact with one of their monasteries when her father was stationed near Siberia, that could partly maybe explain how she had such an unusual substantialist understanding of Buddhism, just a guess...


Casady;  It is my  understanding that HPB traveled to Tibet alone and studied (practiced) under the lamas for some time directly.


Right - for about seven years over various periods, I think - but I was thinking when she was a teenager when her dad was stationed in SIberia, she mentioned something about having encountered Buddhists monasteries, I think, and the Jonangpa monasteries were also near Siberia, but I haven't really even looked at a map or anything...


I don't remember much of anything being taught about the entire Chaldean civilization in World History in school.

In other countries or other educational systems are the Chaldeans given their due?


I think Ancient Near Eastern courses are given in most parts - Sumer, Assyrian, Akkadian, Hittite, Babylonian cultures -  I think the Enuma Elish, the Descent of Ishtar and the Epic of Gilgamesh are considered classics of ancient literature or world mythology - here's a kind of cool archaeological project - the restoration of the ancient Babylonian Gate of Ishtar: