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1passage withheldWithheld: "Moses added... the descendants of that Negro race which preceded the white race in the path of civilization" + Moses/Ethiopian framing. Identical to the excised papus:1:176:001. Originally reviewed and kept (papus2-flags.md batch 29); reversed 2026-08-25 for consistency with the already-excised papus:1 twin, found via cross-book leak sweep.
2passage withheldWithheld: etymological "evidence" (Egyptian/Copt from Ethiopian roots, "nations belonging to the same race") supporting the 144:001 racial-succession claim. Identical to the excised papus:1:176:002-177:001. Originally reviewed and kept (papus2-flags.md batch 29); reversed 2026-08-25 for consistency with the already-excised papus:1 twin.
3— 429 — Synthétisant donc les traditions des deux races, Moïse se servit des manuscrits qu’il put trouver, entre autres, d’après Fabre d’Olivet (que nous nous contentons de résumer dans cet historique), du Livre des Générations d’Adam , du Livre des Guerres de 10 A H et du Livre des Prophéties. « Moïse créait en copiant : voilà ce que fait le vrai génie. Est-ce qu’on pense que l’auteur de l’Apollon Pythien n’avait point de modèles? Est-ce qu’on a imaginé, par hasard, qu’ Homère n’a rien imité? Le premier vers de X Iliade est copié de la Démétréide d’Orphée. L’histoire d’Hélène et de la guerre de Troie était conservée dans les archives sacerdotales deTyr, où le poète la prit. On assure même qu’il la changea tellement, que d’un simulacre de la Lune il fit une femme et des Éons ou Esprits célestes qui s’en disputaient la possession, des hommes qu’il appela Grecs et Troyens1. » « Je crois avoir assez fortement exposé mon opinion touchant l’origine du Sepher: ce livre est, selon les preuves que j’en ai données dans une dissertation introductive, un des livres géniques des Egyptiens , sorti, quant à sa première partie appelée Beræschit , du fond des temples de Memphis ou de Thèbes : Moïse, qui en reçut les extraits dans le cours de ses initiations, ne fit que les lier entre eux et y ajouter, selon la volonté providentielle qui le guidait, les lumières de sa propre inspiration, afin d’en confier le dépôt au peuple dont il était reconnu pour le prophète et le législateur théocrate2. » C’est ainsi que fut établi le Sepher quant à ses sources. Par rapport au travail lui-même, le Sepher fut écrit en hiéroglyphes (chaque lettre hébraïque ayant trois sens), d’après la méthode toujours suivie par les initiés. Si l’on se F. Beausobre, Hist. de Manich, t. II, p. 328, cité par Fabre d’Olivet. 2. Fabre d’Olivet, Lang. héb. restituée, t. IF, p. tl.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
1passage withheldWithheld: "Moses added... the descendants of that Negro race which preceded the white race in the path of civilization" + Moses/Ethiopian framing. Identical to the excised papus:1:176:001. Originally reviewed and kept (papus2-flags.md batch 29); reversed 2026-08-25 for consistency with the already-excised papus:1 twin, found via cross-book leak sweep.
2passage withheldWithheld: etymological "evidence" (Egyptian/Copt from Ethiopian roots, "nations belonging to the same race") supporting the 144:001 racial-succession claim. Identical to the excised papus:1:176:002-177:001. Originally reviewed and kept (papus2-flags.md batch 29); reversed 2026-08-25 for consistency with the already-excised papus:1 twin.
3— 429 — Synthesizing then the traditions of the two races, Moses made use of the manuscripts he was able to find, among others, according to Fabre d'Olivet (whom we content ourselves with summarizing in this historical account), the Book of the Generations of Adam, the Book of the Wars of 10 A H and the Book of Prophecies. 'Moses created by copying: that is what true genius does. Does one think that the author of the Pythian Apollo had no models? Has one imagined, by chance, that Homer imitated nothing? The first verse of the Iliad is copied from the Demetreid of Orpheus. The story of Helen and the war of Troy was preserved in the sacerdotal archives of Tyre, where the poet took it. It is even claimed that he changed it so much, that from a simulacrum of the Moon he made a woman, and from Aeons or celestial Spirits who disputed its possession, men whom he called Greeks and Trojans1.' 'I believe I have expounded my opinion strongly enough concerning the origin of the Sepher: this book is, according to the proofs I have given in an introductory dissertation, one of the genic books of the Egyptians, having come forth, as to its first part called Beræschit, from the depths of the temples of Memphis or of Thebes: Moses, who received the extracts in the course of his initiations, only linked them together and added, according to the providential will that guided him, the lights of his own inspiration, so as to entrust the deposit to the people among whom he was recognized as the prophet and theocratic lawgiver2.' Thus was established the Sepher as to its sources. As for the work itself, the Sepher was written in hieroglyphs (each Hebrew letter having three meanings), following the method always followed by the initiates. If one refers F. Beausobre, Hist. de Manich, t. II, p. 328, cited by Fabre d'Olivet. 2. Fabre d'Olivet, Lang. héb. restituée, t. IF, p. tl.
Our translation, period-faithful. Citable as our translation, never as the source.
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