" The fragments of Berosus, preserved by Eusebius and Josephus, and to be found in Scaliger (De Emen- dat. Temp.\ and more fully in Fabricius (Btb, Gr, xiv, 175), aflbrd some information on the subject of Chal- dsean philosophy. Berosus was a priest of the god Baal, at Babylon, in the time of Alexander the Great. The Talmud and other works of the Jewish Rabbins may also be advantageously consulted, together with the following authorities : Euseb. Prop. Evang. ix, 10 ; Philo, De Mig. Mun, ; Selden, De Dm SyrU, Prolog. 8 ; Stanley's History of Oriental Philotopkg; Rosenroth, Cabbala denudata (t. 1, Solisb. 1677, t. 2) ; * Liber Jo- han. restitutus' (Francof. 1684) ; Kleuker, EmanatioM- lehre bei dm KahbaUsUn (Riga, 1786) ; Molitor, Phi- loaophie der Geschichte (1827-8) ; Hartmann, Verbindung desA.T.mk dan Neuen. (1831); Fritz, Ketzer-Lexikon (1838) ; Brucker, Hist. Crit, Phil; Nork, Vergleichende Mgthologie (Lpz. 1836).'* See Maoi.
Chaldeans, or CHALDiGAN Christians, a name by which the Nestorians (q. v.) call themselves. More commonly it is used to designate that portion of the Nestorians who have acknowledged the supremacy of the Pope.
The writings of Ibas, bishop of Odessa, and the ac- tivity of the school of Odessa, disseminated the Nesto- rian doctrines in Mesopotamia, Assyria, Persia, and other Eastern countries in the 5th century. The ad- herents of these doctrines received from the orthodox party the name of Nestorians, while they chose for themselves that of Chaldean Christians. Thus separ- ated from co-operation with the Western Church, and the breach being subsequently widened by the schism of the Greek Church, they formed a separate organiza- tion, and established an ecclesiastical system of their own, having at its head Ctesiphon, patriarch of Selcu- , cla. After the Council of Florence (q. v.) had to some I
extent reunited the Greek and Latin Churdten, a lai^ number of Nestorians returned to them. TimothevB, archbishop of the Nestorians of C3rprus, among otben, abjured Nestorianism, and was received into the Bo- man Church in virtue of a bull of Pope Eugene IT (1445), which bull also decided that the name of Nes- torians should no longer be lipplied to the ChaldeaB Christians. After this, partial accessions of Nestori- ans to the Roman Catholic Church took place from time to time ; a number of them joined it during the reign of Pope Julius III (1552), when Sind, patriarch of the Nestorians of Mosul, asked and obtained the rat- ification of his election by the Pope. This union was continued by the patriarch Elias, who, in 1616, assem- bled a synod at Amid, where the patriarch, together with five archbishops and one bishop, endorsed the Bo- man Catholic Confession of Faith, and declared in fa- vor of union with Rome. Yet separations occurred from time to time. Under Pope Innocent IX a lai^ number of Nestorians joined the Roman Church, and he gave them, as well as to all Chaldaan Christiana, a patriarch in the person of Joseph I, who made his resi- dence at Amid, usually called Diarbekir. From this time forward the Roman Catholics of Chaldsea ha^e had a patriarch of their own, bearing the title of patri- arch of Babylon, and residing at Bagdad. They also preserve a ritual of their own in the Chaldaic lan- gusge. Besides the patriarch, the Chaldeans have archbbfaops sCt Amadie and Seleuda in Asiatic Turkey, four bishops in Turkey, and two in Persia. **Tbi« sect is accessible through the missions of the A. B. C. F. M. at Oroomiah and Diarbekir, but principally through the station at Mosul, where some of the mem- bers of the Protestant Church are converted Chaldeans. Recently, through papal intrigues with the pasha, tbe large Chaldean village of Telkeif has been closed to missionary efforts, and even Protestants who own prop- erty there have been forbidden to visit it. But sudi a state of things cannot last, and we may hope soon to hear that such measures have redounded, as they al- ways do, to the furtherance of the truth" (Newcomh, Cyclop, of Missions, 248).— Wetzer und Welte, Kirdkm- lexikon ; Schem, Year-book for 1859, p. 83 ; AsaemanI, Biblioth, Orient, t. i, p. 20a-251, 543-549; ii, p. 467; iii, part ii, p. 412 ; Guriel (a Chaldaean priest), Elemes^ ta lingua Chaldaica quibus accedit series Patriardusimm Chaldceorum (Rome, 1860); Annals of the Propagaikm of the Faith (1845) ; Perkins, Eight Tears among the JVea> torian Christians (N. Y. 1843). See Nestorians.
Chaldee Language is the name by which tlie elder or Eastern form of the Aramaic idiom is general- ly distinguished (see the Introd. to Winer's Chald. Gramm. 2d ed. tr. by Prof. Hackett, N. Y. 1851, p. 9 sq.). Whether there is any authority in the Old Tes- tament for applying thu designation to the Aramaie language is a question which depends on the sense in which the expression *' tongue of the Chaldees," in Dan. i, 4, is to be taken, and which involves such important historical points that it does not come within the scope of this article (see Hengstenberg, AvtAentie des Daniel, p. 810). Another preliminary question Is, whether there is any propriety in the common defini- tion of the Chaldee languafre as the Eastern, and eq>e- cially as the BabyUmictn dialect— or, indeed, even as a diakd at all — of the Aramaic. Hupfeld strenuously maintains the negative of all these propositions in the Theologische Studien for 1830, p. 290 sq. Avoiding these debatable points, however, we apply the name Chaldee language to that Aramaic idiom which, in our present text of the Old Testament, is employed in the passages of Daniel, from ii, 4, to vii, 28; in Ezra, from iv, 8, to vi, 18, and vii, fh>m 12 to 26; in Gen. xxxi, 47 ; and in Jer. x, 11 ; as also to that in which several translations and paraphrases of portions of the Old Testament, the so-called Tai^ums, are writ- ten. The language is thus distinguished, as to tlie nature of the documents in which it is employed, into