"Samizdat: Publishing the Forbidden."

Category: Hindu

Sumerian Sacred Stories, c. 3500 BCE

” … it is quite as obvious that for the history of the progress of our civilization as we see and know it today, it is the tone and temper, the word and spirit of the ancient mythologies, those of the Greeks and Hebrews, of the Hindus and Iranians, of the Babylonians and Egyptians, which are of prime significance. It is the spiritual and religious concepts revealed in these ancient literatures which permeate the modern civilized world.

Still almost entirely unknown to this very moment is Sumerian mythology, the sacred stories of the non-Semitic, non-Indo-European people which in historical times, from approximately 3500 to 2000 B.C., inhabited Sumer, the relatively small land situated between the Tigris and Euphrates Rivers and stretching from the Persian Gulf northward approximately as far as modern Bagdad; a land that may be aptly described as the culture cradle of the entire Near East.

Should the reader turn, for example, to Hastings’ Encyclopedia of Religion and Ethics29 and examine the very long article on the cosmogonic or creation myths of the world, he will find a large and relatively exhaustive list of peoples, ancient and modern, cultured and primitive, whose cosmogonic concepts are described and analyzed. But he will look in vain for Sumerian cosmogony.

Similarly, the collection entitled Mythology of All the Races 30 devotes thirteen volumes to an analysis of the more important mythologies in the world; here, too, however, there will be found few traces of Sumerian mythology. Whatever little is known of Sumerian mythology is largely surmised from the modified, redacted, and in a sense, garbled versions of the Babylonians who conquered the Sumerians toward the very end of the third millennium B.C., and who used the Sumerian stories and legends as a basis and nucleus for the development of their own myths.

But it is a known fact that in the long stretch of time between approximately 3500 and 2000 B.C. it was the Sumerians who represented the dominant cultural group of the entire Near East. It was the Sumerians who developed and probably invented the cuneiform system of writing; who developed a well integrated pantheon together with spiritual and religious concepts which influenced profoundly all the peoples of the Near East; who, finally, created and developed a literature rich in content and effective in form.

Moreover, the following significant fact must be borne in mind. By the end of the third millennium B.C. Sumer had already ceased to exist as a political entity and Sumerian had already become a dead language, for by that time Sumer had been overrun and conquered by the Semites, and it is the Semitic Accadian language which gradually became the living, spoken tongue of the land.

Nevertheless Sumerian continued to be used as the literary and religious language of the Semitic conquerors for many centuries to come, like Greek in the Roman period and like Latin in the Middle Ages. Indeed for many centuries the study of the Sumerian language and literature remained the basic pursuit of the scribal schools and intellectual and spiritual centers not only of the Babylonians and Assyrians, but also of the many surrounding peoples such as the Elamites, Hurrians, Hittites, and Canaanites.

Obviously, then, both because of their content as well as because of their age, the Sumerian mythological tales and concepts must have penetrated and permeated those of the entire Near East. A knowledge of the Sumerian myths and legends is therefore a prime and basic essential for a proper approach to a scientific study of the mythologies current in the ancient Near East, for it illuminates and clarifies to no small extent the background behind their origin and development.” i

Samuel Noah Kramer, Sumerian Mythology, 1944, pp. 27-9.

On the Literature of Ancient Sumer

” … Now let us compare this date with that of the various ancient literatures known to us at present.

In Egypt, for example, one might have expected an ancient written literature commensurate with its high cultural development. And, indeed, to judge from the pyramid inscriptions, the Egyptians in all probability did have a well developed written literature in the third millennium B. C.

Unfortunately it must have been written largely on papyrus, a readily perishable material, and there is little hope that enough of it will ever be recovered to give a reasonably adequate cross-section of the Egyptian literature of that ancient period.

Then, too, there is the hitherto unknown ancient Canaanite literature which has been found inscribed on tablets excavated in the past decade by the French at Rash-esh-Shamra in northern Syria.

These tablets, relatively few in number, indicate that the Canaanites, too, had a highly developed literature at one time. They are dated approximately 1400 B. C., that is, they were inscribed over half a millennium later than our Sumerian literary tablets. 21

As for the Semitic Babylonian literature as exemplified by such works as the Epic of Creation, the Epic of Gilgamesh, etc., it is not only considerably later than our Sumerian literature, but also includes much that is borrowed directly from it. 22

We turn now to the ancient literatures which have exercised the most profound influence on the more spiritual aspects of our civilization. These are the Bible, which contains the literary creations of the Hebrews; the Iliad and Odyssey, which are filled with the epic and mythic lore of the Greeks; the Rig-veda, which contains the literary products of ancient India; and the Avesta, which contains those of ancient Iran.

None of these literary collections were written down in their present form before the first half of the first millennium B. C.

Our Sumerian literature, inscribed on tablets dating from approximately 2000 B.C., therefore antedates these literatures by more than a millennium. Moreover, there is another vital difference.


"To judge from the script, the Nippur cylinder illustrated on this plate 
(8383 in the Nippur collection of the University Museum) may date as early 
as 2500 B. C. Although copied and published by the late George Barton as 
early as 1918, its contents, which center about the Sumerian air-god Enlil 
and the goddess Ninhursag, are still largely unintelligible. Nevertheless, 
much that was unknown or misunderstood at the time of its publication is now 
gradually becoming clarified, and there is good reason to hope that the not 
too distant future will see the better part of its contents ready for 

-Samuel Noah Kramer, Sumerian Mythology, 1944, p. 18.

The texts of the Bible, of the Iliad and Odyssey, and of the Rig-veda and Avesta, as we have them, have been modified, edited, and redacted by compilers and redactors with varied motives and diverse points of view.

Not so our Sumerian literature; it has come down to us as actually inscribed by the ancient scribes of four thousand years ago, unmodified and uncodified by later compilers and commentators.”

Samuel Noah Kramer, Sumerian Mythology, 1944, pp. 19-20.

I.P Cory on the Tower of Babel

” … Mankind appear to have dwelt some time in Armenia, and the Patriarch allotted to his descendants the different regions of the earth, with commands to separate into distinct communities.

His injunctions, however, were disobeyed, and great numbers, perhaps all the human race, started from Armenia in a body, and, according to the Scriptures, journied westward, but according to Berossus, travelled by a circuitous route to the plains of Shinar.

By combining the two narratives, we may conclude that they followed the winding course of the Euphrates, till they halted upon those celebrated plains, where the enterprising spirit of Nimrod tempted him to aspire to the dominion of the world, and to found the Tower and City of Babel as the metropolis of his future universal empire.

Upon the Tower of Babel and the events connected with it, will be found some very interesting fragments from Abydenus, from Hestiæus, a very ancient Greek writer, from the Babylonian Sibyl, and from Eupolemus. I have added also a curious extract from the Sibylline oracles.

In these fragments are detailed the erection of the Tower, the dispersion of its contrivers, and the confusion of the languages; with the additional circumstances of the violent destruction of the building,3 and the Titanian war, which forms so remarkable an event in all traditions of the heathens.

Previously to the erection of the Tower, men appear very generally to have apostatized from the patriarchal worship. About this time a further deviation from the truth took place; and upon the first and more simple corruption was engrafted an elaborate system of idolatry.

Some account of these deviations will be found in the extracts from Epiphanius, Cedrenus, and the Paschal chronicle. What is mentioned under the name of Barbarism, was probably the primeval patriarchal worship. lt was succeeded by a corrupted form of superstition which is known among the ancients under the name of Scuthism, or Scythism, which was most prevalent from the flood to the building of the Tower.

The new corruption, at that time introduced by Nimrod, was denominated Ionism,4 or Hellenism: and both are still flourishing in the East under the well-known appellations of Brahmenism and Buddhism; whose priests appear to have continued in an uninterrupted succession from the Brahmanes and Germanes, the philosophical sects of India mentioned by Megasthenes and Clitarchus.

By the introduction of a more degenerate superstition, Nimrod appears to have aimed at the establishment of an universal monarchy in himself and his descendants, of which Babylon was to have been the metropolis, and the Tower, the central temple of their idolatries.

All who attended him seem to have entered into the project, so far as he might have thought proper to divulge it, and to have assisted in the erection of the tower and city. But subsequent events shew that the proposed form of government and system of theology, though asquiesced in by the majority, did not command universal approbation. And the whole project was marred by the miraculous interposition of the Almighty.

What concurring circumstances might have operated to the dispersion, we have no clue to in the narrative of Moses. He mentions the miraculous confusion of the languages, and that the Lord scattered the people abroad from thence upon the face of all the earth; and they left off to build the city.

But if we may credit the heathen accounts above referred to, with which the Hindoo, and indeed almost every remnant of traditionary lore concur; a schism, most probably both of a political and religious nature, was the result; a bitter war was carried on, or at least a bloody field was fought; from which the Scuths, defeated and excommunicated by their brethren, betook themselves, in haughty independence, to the mountains of Cashgar and the north:5 whilst some violent and supernatural catastrophe, by the overthrow of the Tower, completed the dispersion.”

I.P. Cory, Ancient Fragments, 1832, Introduction.

The Comte de St. Germain

“Nothing is known concerning the source of the Comte de St. Germain’s occult knowledge. Most certainly he not only intimated his possession of a vast amount of wisdom but he also gave many examples in support of his claims. When asked once about himself, he replied that his father was the Secret Doctrine and his mother the Mysteries.

St. Germain was thoroughly conversant with the principles of Oriental esotericism. He practiced the Eastern system of meditation and concentration, upon several occasions having been seen seated with his feet crossed and hands folded in the posture of a Hindu Buddha. He had a retreat in the heart of the Himalayas to which he retired periodically from the world. On one occasion he declared that he would remain in India for eighty-five years and then return to the scene of his European labors.

At various times he admitted that he was obeying the orders of a power higher and greater than himself. What he did not say was that this superior power was the Mystery School which had sent him into the world to accomplish a definite mission. The Comte de St.-Germain and Sir Francis Bacon are the two greatest emissaries sent into the world by the Secret Brotherhood in the last thousand years.”

–Count St. Germain, Most Holy Trinosophia, 1933, pg. 22.

Mystical Traditions and Secrecy.

“Significantly, it is in mystical traditions that secrecy is used most extensively.

Mystic traditions ranging from the Hindu and Buddhist guarded Tantric texts, the supposed secret teachings of Sakyamuni, the poetry of the Sufis, to the teachings of kabbalists and Christian mystics all have in common that their doctrines are restricted to initiates, and that their discourses are veiled in a symbolic language, which for uninitiated is often difficult to fully comprehend.

In the gnosticism of late antiquity the very notion of gnosis itself was regarded as a closely guarded secret.”

—-Henrik Bogdan, Western Esotericism and Rituals of Initiation, 2007, pp. 45-6.

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