THE See also:

• THE DELUGE (through the Fr. from Lat. diluvium, flood, diluere, to wash away)

DELUGE (through the Fr. from See also:

• LAT

Lat. See also:

• DILUVIUM (Lat. for " deluge," from diluere, to wash away)

diluvium, See also:

• FLOOD (in O. Eng. flod, a word common to Teutonic languages, cf. Ger. Flut, Dutch vloed, from the same root as is seen in " flow," " float ")
• FLOOD, HENRY (1732-1791)

flood, diluere, to See also:

• WASH, THE

wash away)  , a See also:

• GREAT

great See also:

• FLOOD (in O. Eng. flod, a word common to Teutonic languages, cf. Ger. Flut, Dutch vloed, from the same root as is seen in " flow," " float ")
• FLOOD, HENRY (1732-1791)

flood or submersion of the See also:

• EARTH
• EARTH (a word common to Teutonic languages, cf. Ger. Erde, Dutch aarde, Swed. and Dan. jord; outside Teutonic it appears only in the Gr. 'pq'e, on the ground; it has been connected by some etymologists with the Aryan root ar-, to plough, which is seen in
• EARTH, FIGURE OF
• EARTH, FIGURE OF THE

earth (so far as the earth was known to the narrators), or of See also:

• HEAVEN (0. Eng. hefen, heofon, heofone; this word appears in O.S. hevan; the High. Ger. word appears in Ger. Himmel, Dutch hemel; there does not seem to be any connexion between the two words, and the ultimate derivation of the word is unknown; the sugges

heaven and earth, or simply of heaven, by which, according to See also:

• PRIMITIVE

primitive and semi-primitive races, See also:

• CHAOS

chaos was restored . It is, of course, not meant that all the current flood stories, as they stand, See also:

• ANSWER (derived from and, against, and the same root as swear)

answer to this description . There are flood stories which, at first sight, may plausibly be held to be only exaggerated accounts of some See also:

• ANCIENT
• ANCIENT (also spelt ANTIENT; derived, through the Fr. ancien, old, from the late Lat. antianum, from ante, before)

ancient See also:

• HISTORICAL

historical occurrences . The See also:

• PROBABILITY (Lat. probabilis, probable or credible)

probability of such traditions being handed down is, however, extremely slight . If some flood stories are apparently See also:

• LOCAL

local, and almost or quite without mythical colouring, it may be because the See also:

• ORIGINAL

original myth-makers had a very narrow conception of the earth, and because in the See also:

• LAPSE (Lat. lapses, a slip or departure)

lapse of See also:

• TIME (0. Eng. Lima, cf. Icel. timi, Swed. timme, hour, Dan. time; from the root also seen in " tide," properly the time of between the flow and ebb of the sea, cf. O. Eng. getidan, to happen, " even-tide," &c.; it is not directly related to Lat. tempus)
• TIME, MEASUREMENT OF
• TIME, STANDARD

time the original mythic elements had dwindled or even disappeared . The See also:

• RELICS (Lat, reliquiae, the equivalent of the English " remains " in the sense of a dead body)

relics of the traditional See also:

• STORY, JOHN (c. 1510-1571)
• STORY, JOSEPH (1779-1845)
• STORY, ROBERT HERBERT (1835-1907)
• STORY, WILLIAM WETMORE (1819—1895)

story may then have been adapted by See also:

• SCRIBES

scribes and priests to a new theory . Many See also:

• DELUGE, THE (through the Fr. from Lat. diluvium, flood, diluere, to wash away)

deluge stories may in this way have degenerated . It is at any See also:

• RATE

rate undeniable that flood stories of the type described above, and even with similar See also:

• MINOR
• MINOR (Lat. for smaller, lesser)
• MINOR, ROBERT CRANNELL (1839-1904)

minor details, are fairly See also:

• COMMON

common . A conspectus of illustrative flood stories from different parts of the See also:

• WORLD

world would throw great See also:

• LIGHT

light on the problems before us; see the See also:

• ARTICLE (from Lat. articulus, a joint)

article See also:

• COSMOGONY (from Gr. K6Qµos, world and yiyvevGay to be born)

COSMOGONY, especially for the See also:

• NORTH
• NORTH, BARONS
• NORTH, MARIANNE (1830—1890)
• NORTH, ROGER (1653-1734)
• NORTH, SIR THOMAS (1535?-16o1?)

North See also:

• AMERICAN

American tales, which show clearly enough that the deluge is properly a second creation, and that the See also:

• SERPENT (Lat. serpens, creeping, from serpere; cf. "reptile " from repere, Gr.4 ml-eta)

serpent is as truly connected with the second chaos as with the first . One of them, too, gives a striking parallel to the Babylonian name Ijasis-andra (the Very See also:

• WISE, HENRY ALEXANDER (1806-1876)
• WISE, ISAAC MAYER (1819-1900)

Wise), whence comes the corrupt See also:

• FORM (Lat. forma)

form Xisuthrus;the deluge See also:

• HERO (Gr. open)
• HERO, THE YOUNGER

hero of the See also:

• HARE
• HARE, SIR JOHN (1844– )

Hare See also:

• INDIANS, NORTH AMERICAN

Indians is called Runyan, " the intelligent." See also:

• POLYNESIA, (Gr. iroXi,, many, and vnno-os, island)
• POLYNESIA, MELANESIA, MICRONESIA (q.v.)

Polynesia also gives us most welcome assistance, for its flood stories still See also:

• PRESENT

present clear traces of the primitive See also:

• IMAGINATION

imagination that the See also:

• SKY (M. Eng. skie, cloud; O. Eng. skua, shade; connected with an Indo-European root sku, cover, whence " scum," Lat. obscurus, dark, &c.)

sky was a great See also:

• BLUE (common in different forms to most European languages)

blue See also:

• SEA (in O. Eng. sae, a common Teutonic word; cf. Ger. See, Dutch Zee, &c.; the ultimate source is uncertain)
• SEA, COMMAND OF THE

sea, on which the See also:

• SUN
• SUN (0. Eng. sonne, Ger. sonne. Fr. soleil, Lat. sol, Gr. ijXior, from which comes helio- in various English compounds)

sun, See also:

• MOON (a common Teutonic word, cf. Ger. Mond, Du. maan, Dan. maane, &c., and cognate with such Indo-Germanic forms as Gr. µlip, Sans. ma's, Irish mi, &c.; Lat. uses luna, i.e. lucna, the shining one, lucere, to shine, for the moon, but preserves the word i
• MOON, SIR RICHARD, 1ST BARONET (1814-1899)

moon and stars (or constellations) were voyagers . See also:

• GREECE

Greece too supplies some stimulus to thought, nor are See also:

• IRAN

Iran and See also:

• EGYPT

Egypt as unproductive as some have supposed . But the only pauses that we can allow ourselves are in Hindustan, Babylonia and See also:

• CANAAN, CANAANITES

Canaan .

The peoples of these three countries, which are religiously so prominent in antiquity, have naturally connected their name equally with thoughts about earth See also:

• PRODUCTION (Lat. productionem, from producere, to pro-duce)

production and earth destruction . The See also:

• INDIAN

Indian tradition exists in several forms.' The earliest is preserved in the Satapatha See also:

• BRAHMANA

Brahmana . It is there related that Manu, the first See also:

• MAN
• MAN, ISLE OF (anc. Mona)

man, the son of the sun-See also:

• GOD

god Vivasvat, found, in bathing, a small See also:

• FISH (O. Eng. fist, a word common to Teutonic languages, cf. Dutch visch, Ger. Fisch, Goth. fisks, cognate with the Lat. piscis)
• FISH, HAMILTON (1808-1893)

fish, which asked to be :.aaZ lradltion. tended, and in See also:

• REWARD

reward promised to See also:

• SAVE, or SAVA (Ger. Sau; Hungarian Szdva; Lat. Savus)

save him in the coming flood . The fish See also:

• GREW, NEHEMIAH (1641-1712)

grew, and at last had to be carried to the sea, where it revealed to Manu the time of the flood, and bade him construct a See also:

• SHIP

ship for his deliverance . When the time came, Manu, unaccompanied, went on See also:

• BOARD (O. Eng. bord)

board; the grateful fish towed the ship through the See also:

• WATER

water to the See also:

• SUMMIT

summit of the See also:

• NORTHERN

northern See also:

• MOUNTAIN (0. Fr. montaigne; popular Lat. montanea, an adjectival form from the classical mons, montis, whence Eng. " mount," a form usually used along with the name of an individual mountain, e.g. Mt Everest)
• MOUNTAIN, THE (La Montagne)

mountain, where it bade Manu bind the See also:

• VESSEL (O. Fr. vaissel, from a rare Lat. vascellum, dim. of vas, vase, urn)

vessel to a See also:

• TREE (0. Eng. treo, treow, cf. Dan. tree, Swed. Odd, tree, trd, timber; allied forms are found in Russ. drevo, Gr. opus, oak, and 36pv, spear, Welsh derw, Irish darog, oak, and Skr. dare, wood)
• TREE, SIR HERBERT BEERBOHM (1853- )

tree . Gradually, as the See also:

• WATERS, TERRITORIAL

waters See also:

• FELL
• FELL, JOHN (1625-1686)

fell, Manu descended the mountain; he then sacrificed and prayed . In a See also:

• YEAR

year's time his See also:

• PRAYER (from Lat. precari, entreat; Ital. pregaria, Fr. priere)
• PRAYER, BOOK OF COMMON

prayer was granted . A woman appeared, who called herself his daughter See also:

• IDA (d. 559)

Ida (goddess of fertility) . It is neither stated, nor even hinted, that See also:

• SIN
• SIN (O. Eng. syn: a common Teutonic word, cf. Dutch zonde, Ger. Siinde)

sin was the cause of the flood . Another version occurs in the great epic, the Mahabharata . The lacunae of the earlier story are here supplied . Manu, for instance, embarks with the seven " rishis " or wise men, and takes with him all kinds of See also:

• SEED (from the root seen in Lat. serere, to sow)

seed .

The fish announces himself as the God See also:

• BRAHMAN

Brahman, and enables Manu to create both gods and 1 See See also:

• MUIR, JOHN (1810-1882)
• MUIR, SIR WILLIAM (1819-1905)

Muir, Sanscrit Texts, i . 182, 206 if . men . A third .See also:

• ACCOUNT
• ACCOUNT (through O. Fr. acont, Late Lat. comptum, cornputare, to calculate)

account is given in the Bhagavata Purana: It contains the details of the ,announcement of the flood seven days beforehand (cf . Gen. vii . 4) and of the taking of pairs of all kinds of animals . (cf . Gen. vi . 19), besides the seeds of See also:

• PLANTS

plants (as the epic; cf . Gen. vi . 21) . This story, however, is a See also:

• LATE

late See also:

• COMPOSITION
• COMPOSITION (Lat. compositio, from componere, to put together)

composition, not earlier than the 12th See also:

• CENTURY (from Lat. centuria, a division of a hundred men)

century A.D, A first glance at these stories is somewhat bewildering .

We shall return, however, to this problem later with a See also:

• GOOD, JOHN MASON (1764-1827)

good• See also:

• HOPE, ANTHONY
• HOPE, THOMAS (c. 1770-1831)

hope of mastering it . The Israelite (Biblical) and the, Babylonian deluge-stories remain to be considered . Neither need be described here in Israelite detail; for the former see Gen. vi . 5-ix: 17, and for the . and latter GILGAMESH . As most students are aware, the Baby- Biblical deluge-story is composite, being made up of Ionian. two narratives, the few lacunae in. which are due to the ancient redactor who worked them together.' The narrators are conventionally known as J . (=the Yahwist, from the divine' name Yahweh) and P . (= the Priestly Writer) respectively . It is important to See also:

• NOTICE

notice that P., though chronologically later than J., reproduces certain elements which must be archaic . For instance, while J. speaks only of a See also:

• RAIN (O.E. regn; the word is common to Teutonic languages, cf. Ger. Regen, Swed. and Dan. regn; it has been connected with Lat. rigare, to wet, Gr. 13pixeav)

rain-See also:

• STORM (in O. Eng..storm, and so in Du. and Low Ger.; in O. H. Ger. and mod. Ger. Sturm; the root is probably that seen in " stir," to rouse, move, disturb, cf. Ger. storen)
• STORM, THEODOR WOLDSEN (1817-1888)

storm, P. states that " all the fountains of the great ocean were broken up, and the windows of heaven opened " (Gen. vii . II), i.e. the See also:

• LOWER

lower and the upper waters met together and produced the deluge . It is also P. who tells the story of the See also:

• APPOINTMENT, POWER OF

appointment of the See also:

• RAINBOW

rainbow (Gen, ix .

12-17), which is evidently ancient, though only paralleled in a Lithuanian' flood-story, and near it we find the divine See also:

• DECLARATION (from Lat. declarare, to make fully clear, clams)

declaration (Geri. ix . 2-6) that the See also:

• GOLDEN

golden See also:

• AGE (Fr. age, through late Lat. aetaticum, from aetas)

age of universal See also:

• PEACE
• PEACE, BREACH OF THE

peace (cf . Gen. i . 29, 30), already sadly tarnished, is over.2 Surely this too has a See also:

• TOUCH (derived through Fr. toucher from a common Teutonic and Indo-Germanic root, cf. " tug," " tuck," O. H. Ger. zucchen, to twitch or draw)

touch of the archaic; nor can we err in connecting it with the tradition of man's first See also:

• HOME
• HOME, DANIEL DUNGLAS (1833-1886)
• HOME, EARLS OF

home in See also:

• PARADISE (Gr. lrap6BEwos)

Paradise, where no enemy could come, because, in the original form of the tradition, Paradise was the See also:

• ABODE (from " abide," to dwell, properly " to wait for ," to bide)

abode of God . (See PARADISE.) The Babylonian tradition exists in two See also:

• MAIN (from the Aryan root which appears in " may " and " might," and Lat. magnus, great)
• MAIN (Lat. Moenus)

main forms,3 nor can we affirm that the shorter form, due to See also:

• BEROSSUS

Berossus, is superseded by the larger one in the Gilgamesh epic, for it communi- Berossus: cates four important points: (I) Xisuthrus, the hero four points, of the deluge, was also the tenth Babylonian See also:

• KING
• KING (O. Eng. cyning, abbreviated into cyng, cing; cf. O. H. G. chun- kuning, chun- kunig, M.H.G. kiinic, kiinec, kiinc, Mod. Ger. Konig, O. Norse konungr, kongr, Swed. konung, kung)
• KING [OF OCKHAM], PETER KING, 1ST BARON (1669-1734)
• KING, CHARLES WILLIAM (1818-1888)
• KING, CLARENCE (1842–1901)
• KING, EDWARD (1612–1637)
• KING, EDWARD (1829–1910)
• KING, HENRY (1591-1669)
• KING, RUFUS (1755–1827)
• KING, THOMAS (1730–1805)
• KING, WILLIAM (1650-1729)
• KING, WILLIAM (1663–1712)

king; cf . See also:

• NOAH (ni, rest; Septuagint, New Testament, Philo, Josephus, Na*, N&i os, Nweos: Vulg. Noe)

Noah, in P., the tenth See also:

• PATRIARCH (M.E. and O. Fr. patriarche, Lat. patriarcha, Gr. aarpuipxtis, from srarptu., clan, and apxil, rule)

patriarch as well as the survivor from the deluge; (2) the destination of Xisuthrus is said to be " to the gods," a statement which virtually records his divine' See also:

• CHARACTER (Gr. xapareri7p, from xap&crew, to scratch)

character . In accordance with this, the final reward of the hero is declared to be " living with the gods." This suggests that Noah (?) may originally have been represented as a supernatural man, a demigod . True, Gen. ix . \20, 21 is not consistent with this, but it is very possible that Noah was substituted by a See also:

• SCRIBE, AUGUSTIN EUGENE (1791-1860, French dramatist, was born in Paris on the 24th of December 1791. His father was a silk merchant, and he was well educated, being destined for the bar. But, having a real gift for the theatre, a gift which unfortunately

scribe's See also:

• ERROR (Lat. error, from errare, to wander, to err)

error for See also:

• ENOCH, BOOK OF

Enoch,* who, like Xisuthrus, " walked with God (learning the heavenly See also:

• WISDOM, BOOK OF, or WISDOM OF SOLOMON (Sept. Io4ia IaXwµwvos; Lat. Vulg. Liber sapientiae)

wisdom) and disappeared, for God' had taken him " (Gen. v . 22, 24); (3) the birds, when sent out by Xisuthrus the second time, return with mud on their feet . This detail reminds us of points in some archaic North American myths which probably See also:

• SUPPLY (through Fr. from Lat. supplere, to fill up)

supply the See also:

• KEY
• KEY (in O. Eng. tang; the ultimate origin of the word is unknown; it appears only in Old Frisian kei of other Teutonic languages; until the end of the 17th century the pronunciation was kay, as in other words in O. Eng. ending in aeg; cf. daeg, day; clang
• KEY (the phraseograms being indicated by hyphens)
• KEY, SIR ASTLEY COOPER (1821-1888)
• KEY, THOMAS HEWITT (1799-1875)

key to its meaning; 5 (4) in the time of Berossus the mountain on which the See also:

• ARK (a word common to Teutonic languages, cf. Ger. Arche, adapted from the Lat. area, chest, cf. arcere, to shut up, enclose)„ a chest, basket or box. The Hebrew word tebah, translated in the' A.V. by " ark," is used in the Old Testament (1)

ark grounded was considered to be in See also:

• ARMENIA (old Persian Armina, Armenian Hayasdan, or Hayq)

Armenia . We pass on to the relation of J. and P. to the Babylonian story .

(I) The polytheistic colouring of the latter contrasts strongly with the far simpler religious views of J. and P . See also:

• NOTE
• NOTE (Lat. nota, mark, sign, from noscere, to know)

Note the capricious character of the god See also:

• BEL

Bel who sends the deluge, while at the end of the story the See also:

• CATASTROPHE (Gr. Karaurpoch, from KaraQrp4ecv, to over-turn)

catastrophe is represented as a See also:

• JUDGMENT

judgment upon human sins . It is the latter view which is adopted by J. and P . We cannot, however, infer from this that the narratives which doubtless underlie J. and P. were directly taken from some such ' Cf . See also:

• CARPENTER, LANT (1780-1840)
• CARPENTER, MIRY (1807-1877)
• CARPENTER, WILLIAM BENJAMIN (1813-1885)

Carpenter and Harford-Battersby, The See also:

• HEXATEUCH

Hexateuch, ii . 9, where the documents are printed separately in a See also:

• TABULAR

tabular form . 2 Isa. xi . 6-8 prophesies that one See also:

• DAY (O. Eng. dreg, Ger. Tag; according to the New English Dictionary, " in no way related to the Lat. dies")
• DAY, JOHN (1574-1640?)
• DAY, THOMAS (1748-1789)

day this idyllic See also:

• STATE
• STATE, GREAT OFFICERS OF

state shall be restored . 3 For a discussion of the Babylonian version of the Deluge See also:

• LEGEND (through the French from the med. Lat. legenda, things to be read, from legere, to read)

Legend, recently discovered among the tablets from See also:

• NIPPUR

Nippur, see NIPPUR . * The See also:

• GENEALOGY (from the Gr. yivos, family, and Vryos, theory)

genealogy in Gen. v. is hardly in its original form . Enoch is probably misplaced, and Noah inserted in error . 5 Cf .

COSMOGONY, and See also:

• CHEYNE, THOMAS KELLY (1841— )

Cheyne's Traditions and Beliefs of Ancient See also:

• ISRAEL (Hebrew for " God strives " or " rules "; see Gen. xxxii. 28; and the allusion in Hosea xii. 4)

Israel (on deluge-story).story as that in the Gilgamesh epic . The theory of an indirect and unconscious borrowing on the See also:

• PART

part of the Israelitish compilers will satisfy all the conditions of the See also:

• CASE
• CASE, JOHN (d. 1600)

case . (2) In the See also:

• GENERAL
• GENERAL (Lat. generalis, of or relating to a genus, kind or class)

general See also:

• SCHEME (Lat. schema, Gr. oxfjya, figure, form, from the root axe, seen in exeiv, to have, hold, to be of such shape, form, &c.)

scheme the three accounts very nearly agree, for J. must origin-ally have contained directions as to the See also:

• BUILDING

building of the vessel, and a notice that the ark grounded on a certain mountain . P.'s omission of the See also:

• SACRIFICE (from Lat. sacrificium; sacer, holy, and facere, to make)

sacrifice at the See also:

• CLOSE
• CLOSE (from Lat. clausum, shut)
• CLOSE, MAXWELL HENRY (1822-1903)

close seems to be arbitrary . His theory of religious See also:

• HISTORY

history forbade a reference to an See also:

• ALTAR (Lat. altare, from alias, high; some ancient etymological guesses are recorded by St Isidore of Seville in Etymologiae xv. 4)

altar so See also:

• EARLY
• EARLY, JUBAL ANDERSON (1816-1894)

early, but his document must have contained it . J. expressly mentions it (Gen. viii . 20, 21), though not in such an original way as the See also:

• CUNEIFORM (from Lat. cuneus, a wedge)

cuneiform See also:

• TEXT (Lat. textum, woven fabric, from texere, to weave)

text . (3) As to the directions for building the ship (epic) or See also:

• CHEST (Gr. Kiarl, Lat. cista, O. Eng. cist, test, &c.)

chest (J. and P.) . Here the Babylonian story and P. have a strong general resemblance; note, e.g., the mention of See also:

• BITUMEN

bitumen in both . Whether the See also:

• HEBREW

Hebrew reference to a chest (tebah) is, or is not, more archaic than the Babylonian reference to a ship (elippu) is a question which admits of different answers . (4) As to the material cause of the deluge . According to P .

(see above) the water came both from above and from below; J. only speaks of continuous rain . The Gilgamesh epic, however, mentions besides See also:

• THUNDER

thunder, See also:

• LIGHTNING

lightning and rain, a See also:

• HURRICANE

hurricane which drove the sea upon the See also:

• LAND

land . We can hardly regard this as more original than P.'s See also:

• REPRESENTATION

representation . (5) As to the extent of the flood . From the opening of the story in the epic we should naturally infer that only a single S . Babylonian See also:

• CITY (through Fr. cite, from Lat. civitas)

city was affected . The sequel, however, implies that the flood extended all over Babylonia and the region of Nisir . More than this can hardly be claimed . Similarly the earlier story which underlies J. and P. need only have referred to the region of the myth-framers, i.e. either Canaan or N . See also:

• ARABIA

Arabia . (6) As to the duration of the flood the traditions differ . P. reckons it at 365 days, i.e. a See also:

• SOLAR, SOLLER (Lat. solarium, Fr.• galetas, Ital. solaio)

solar year, which is parallel to the 365 years of the See also:

• LIFE

life of Enoch (who, as we have seen, may have been the original hero of the flood) .

It is probable (see below) that P.'s ultimate authority, far back in the centuries, represented the deluge as a See also:

• CELESTIAL, OR STELLAR

celestial occurrence . The origin of J.'s story is not quite so clear, owing to the lacunae in the narrative . If the text may be followed, this narrator made the flood last See also:

• FORTY

forty days and nights, after which two periods of seven days elapse, and then the patriarch leaves the ark . The epic shortens the duration of the flood to seven days, after which the ship remains another seven days (more strictly six full days) on the mountain of the land of Nisir (P., the mountains of See also:

• ARARAT
• ARARAT (Armen. Massis, Turk. Egri Dagh, i.e. " Painful Mountain," Pers. Koh-i-Nuh, i.e. " Mountain of Noah,")

Ararat; J., unrecorded) . (7) As to the despatch of the birds . J. begins, the epic closes, with the See also:

• RAVEN (O.E. hrafn, ,Icel. hrafn, Dan. ravn, Du. raaf, Ger. Rabe)

raven . Clearly the epic is more original . Besides, one of the two See also:

• MISSIONS (Lat. missio, a sending)

missions of the See also:

• DOVE
• DOVE (Dutch duyve, Dan. due, Ice. dufa, Ger. Taube)

dove is evidently superfluous . Dove, See also:

• SWALLOW (A. S. swalewe, Icel. svala, Du. zwaluw, Ger. Schwalbe)

swallow, raven, as in the epic, must be more primitive than raven, dove, dove . That the Hebrew deluge-story in both its forms has been at least indirectly influenced by the Babylonian is obvious . We cannot indeed reconstruct the form either of the Canaanitish (or N . Arabian) story, which was recast partly at least under the See also:

• INFLUENCE (Late Lat. influentia, from influere, to flow in)

influence of a recast Babylonian myth, nor can we conjecture where the See also:

• SANCTUARY (from the late Lat. sanctuarium, a sacred place)

sanctuary was, the priests of which, yielding to a popular impulse, adopted and modified the fascinating story .

But the fact of the ultimate Babylonian origin of the Israelitish narratives cannot seriously be questioned . The Canaanites or the N . Arabians handed on at least a portion of their myths to the Israelites, and the creation and deluge stories were among these . That the Israelitish priests gradually recast them is an easy and altogether satisfactory conjecture . It remains to ask, What is the history and significance of the deluge-myth ? The question carries us into far-off times . We have no version of the Babylonian myth which goes History back, to about 2100 B.C., while its text was apparently and sign]. derived from a still older tablet . But even this is not flcance of primitive; behind it there must have been a much m yth deluge-myths. shorter and simpler myth . The recast represented by the existing versions of the myth must have been produced partly by the insertion, partly by the omission or modification, of mythic details, and by the application to the story thus produced of a particular mythic theory respecting the celestial world . The shorter myth referred to may—if we take hints from the very primitive myths of N . See also:

• AMERICA

America—have run somewhat thus, Details on relation of Israelite story to Babylonian . omitting minor details: " The earth (a small enough earth, doubtless) and its inhabitants proved so imperfect that the beneficent superhuman Being, who had created it, or perhaps another such Being, determined to remake it .

He, therefore, summoned the serpent or See also:

• DRAGON (Fr. dragon, through Lat. draco, from the Greek; connected with SEpeoµay " see," and interpreted as " sharp-sighted "; O.H. Ger. tracho, dracho, M.H.G. trache, Mod. Ger. Drachen; A.S. draca, hence the equivalent English form " drake," " fire-drake,

dragon who controlled the See also:

• COSMIC (from Gr. Kovµos, order or universe)

cosmic ocean, and had been subjugated at creation, to overwhelm the earth, after which the creator remade it better,l and the survivor and his See also:

• FAMILY

family became the ancestors of a new human See also:

• RACE

race." This, however, is only one possible representation . It may have been said that the serpent of his own See also:

• ACCORD (from Fr. accorder, to agree)

accord, not having been killed by the creator, maliciously flooded the earth (cf. the Algonquian myth), but was again overcome in See also:

• BATTLE

battle, or that the serpent, after filling the earth with violence and wrong, was at length slain by the Good Being, and that his See also:

• BLOOD

blood, streaming, out, produced a deluge .2 In any case it is unnatural to hold that the first flood (that which preceded creation) had a dragon, but not the second . An old cuneiform text, recopied late, how-ever, appears to See also:

• CALL (from Anglo-Saxon ceallian, a common Teutonic word, cf. Dutch kallen, to talk or chatter)

call the year of the deluge (i.e. of what we here call the second flood) . " the year of the raging (or red-shining) serpent," 3 and certainly the N . American myths distinctly connect serpents with the deluges . Among the probable minor details (omitted above) of the presumed shorter and older myth we may include: (I) the warning of " Very-Wise,"' either by friendly animals or by a See also:

• DREAM (from a root dreug, connected with Germ. trugen, to deceive)

dream; (2) the construction of a chest to contain " Very-Wise," his wife and his sons, together with animals; 6 (3) the despatch of three birds with a See also:

• SPECIAL

special See also:

• OBJECT

object (see below); (4) the landing of the survivors on a mountain . As to (I), Berossus suggests that the notice came to Xisuthrus in a dream; in the Indian myth it is the sacred fish which warns Manu . In the archaic N . American myths, however, it is some See also:

• ANIMAL
• ANIMAL (Lat. animalis, from anima, breath, soul)

animal which gives the notice—an See also:

• EAGLE (Fr. aigle, from the Lat. aquila)

eagle or a See also:

• COYOTE

coyote (a See also:

• KIND (O. E. ge-cynde, from the same root as is seen in " kin," supra)

kind of See also:

• WOLF
• WOLF (Canis lupus)
• WOLF, FRIEDRICH AUGUST (1759-1824)
• WOLF, HUGO (1860-1903)
• WOLF, JOSEPH (1820-1899)

wolf) . As to (2), nothing is more common than the story of a divine See also:

• CHILD
• CHILD, FRANCIS JAMES (1825-1896)
• CHILD, L
• CHILD, LYDIA MARIA (1802-1880)
• CHILD, SIR FRANCIS (1642-1713)
• CHILD, SIR JOHN (d. 1690)
• CHILD, SIR JOSIAH (163o - 1699)

child See also:

• CAST (from the verb meaning " to throw "; the word is Scand. in origin, cf. Dan. kaste, and Swed. kasta; " cast " in Middle Eng. took the place of the A.S. weor pan, cf. Ger. werf en)

cast into the sea in a See also:

• BOX
• BOX (Gr. irl or, Lat. buxus, box-wood; cf. 2r6Eir, a pyx)

box.s The ship-See also:

• MOTIVE (from Lat. movere, to move)

motive is also found,7 but it is not too rash to assume that the box-motive is the earlier, and, in accordance with the See also:

• PARALLELS

parallels, that the hero of the deluge was originally a god or a demigod . The See also:

• TRANSLATION

translation of the hero to be with the gods is a transparent modification of the original tradition . As to (3), the original object of sending out the birds was probably not to find out where dry land was, but to use them as helpers in the See also:

• WORK

work of re-creation .

Take the story of the Tlatlasik Indians, where the diving-See also:

• BIRD

bird (one of three sent out) comes back with a See also:

• BRANCH (from the Fr. branche, late Lat. branca, an animal's paw)

branch of a See also:

• FIR

fir-tree, out of which O'meatl made mountains, earth and heaven; 8 so, too, the Caingangs relate 9 that those who escaped from the flood, as they tarried on a mountain, heard the See also:

• SONG

song of the saracura birds, who came carrying earth in baskets, and threw it into the waters, which slowly subsided . As to (4), the mountain would naturally be thought of as a See also:

• PLACE (through Fr. from Lat. platea, street; Gr. IrAar6s, wide)

place of See also:

• REFUGE

refuge even in the old, See also:

• SIMPLE

simple flood-story . But when Babylonian See also:

• MYTHOLOGY

mythology effected an entrance, the mountain would receive a new and much grander significance . It would then come to re-present the summit of that great and most See also:

• HOLY

holy mountain, which, save by the special favour of the gods, no human See also:

• EYE
• EYE (O. Eng. edge, Ger. Auge; derived from an Indo-European root also seen in Lat. oc-ulus, the organ of vision (q.v.)

eye has seen . That a didactic See also:

• ELEMENT (Lat. elementum)

element entered the deluge-tradition but slowly, may be surmised, not only from the genuinely old N . American stories, but from the inconsistent statements, to which Jastrow has already referred, in the Babylonian story . We may imagine that between the creation and the deluge some great and wise Being had initiated the early men, not only in the necessary arts of life, but in the " ways " that were pleasing to the heavenly See also:

• POWERS, HIRAM (1805-1873)

powers . The Babylonians apparently think of neglected sacrifices, the Australians of a desecrated See also:

• MYSTERY (Gr. µw(Trilpcov, from tcuvrm, an initiate, µfew, to shut the mouth)

mystery as the cause of the flood . Some such violation of a sacred See also:

• RULE

rule is the origin that naturally occurs to an adapter or expander of primitive myths . 1 Cf. the myths of the Pawnees and the Quiches of See also:

• GUATEMALA (sometimes incorrectly written GUATIMALA)
• GUATEMALA, or GUATEMALA LA NUEVA (i.e. " New Guatemala," sometimes written Nueva Guatemala, and formerly Santiago de los Caballeros de Guatemala)

Guatemala . P See the cuneiform text described in KAT3, pp . 498-499 .

• Zimmern, KAT3, p . 554 . ' i.e . Atrahasts (Xisuthrus) . ' To have omitted the animals would have been an offence against primitive views of kinship . ' Usener, See also:

• DIE
• DIE (Fr. de, from Lat. datum, given)

Die Sintflutsagen, pp . 8o-Io8, 115=127 . 7 lb. p . 254 . e Stucken, Astralmythen, pp . 233-234 . 9 Amer .

Journ. of See also:

• FOLKLORE

Folklore, xviii . 223 if . And now as to the application of the celestial mythic theory to the early deluge-story . In the agricultural See also:

• STAGE (Fr. 6/age; from Lat. stare, to stand)

stage it was natural that men should take a deeper See also:

• INTEREST

interest than before in the See also:

• APPEARANCE (from Lat. apparere, to appear)

appearance of the sky, and especially of the sun Celestial and moon, and of the constellations, even though an theory, astrological See also:

• SCIENCE (Lat. scientia, from scire; to learn, know)

science or quasi-science would very slowly, if at all, grow up . That the Polynesian myths (which show no vestige of science) originally referred to. the supposed celestial ocean, seems to be See also:

• PLAIN (O. Fr. plain, from Lat. plenum)

plain . Schirren 10 regarded the New See also:

• ZEALAND (also SEALAND Or SEELAND; Danish Sjaelland)

Zealand cosmogonies as myths of sunrise, and the deluge-stories as myths of sunset . We may at any rate plausibly hold, with the article " Deluge" (by Cheyne) in the ninth edition of this work 11 (1877), that the deluge-stories of Polynesia and early Babylonia (we may now probably add See also:

• INDIA
• INDIA, FRENCH

India) were accommodated to an imaginative conception of the sub. and moon as voyagers on the celestial ocean . " When this story had been told and retold a See also:

• LONG, GEORGE (1800-1879)
• LONG, JOHN DAVIS (1838– )

long time, See also:

• RATIONALISM (from Lat. rationalis, pertaining to reason, ratio)

rationalism suggested that the sea was not in heaven but on earth, and observation of the damage wrought in See also:

• WINTER, JOHN STRANGE
• WINTER, PETER (c. 1755-1825)

winter by excessive rains and the inundations of great See also:

• RIVERS
• RIVERS, ANTHONY WOODVILLE, or WYDEVILLE, 2ND EARL (c. 1442—1483)
• RIVERS, EARL
• RIVERS, RICHARD SAVAGE, 4TH EARL (c. 1660—1712)

rivers suggested the introduction of corresponding details into the new earthly deluge-myth." " This accounts for the strongly mythological character of See also:

• PAR (Lat. par, equal)

Par-napishti (Ut-napishti) in Babylonia and Maui in New Zealand, who are in fact solar personages . Enoch, too, must be classed in this See also:

• CATEGORY (Gr. Karrlyopia, " accusation ")

category, his perfect righteousness and super-human wisdom now first become intelligible . Moreover, we now comprehend how the goddess Sabitu (the See also:

• GUARDIAN

guardian of the entrance to the sea) can say to Gilgamesh (himself a solar personage), `See also:

• SHAMASH, or AMAS

Shamash the mighty (i.e. the sun-god) has crossed the sea; besides (?) Shamash, who can See also:

• CROSS

cross it?' For though the sea in the epic is no doubt the earth-circling ocean, it was hardly this in the myth from which the words were taken." 12 And, what is still more important, we can understand better how, in the Gilgamesh epic (lines 115-116), the gods, after cowering like See also:

• DOGS, ISLE OF

dogs, go up to the " heaven of See also:

• ANA

Ana." They, too, fear the deluge, and only in the highest heaven can they feel themselves secure . Such an explanation seems indispensable if the wide influence of the Babylonian form of the deluge-myth is to be accounted for . As Gunkel well remarks,13 neither the tenacity and self-propagating character of this myth, nor the See also:

• SOLEMN (Lat. sollemnis, sollemnis, less correctly solennis, yearly, annual; from sollus = totus, whole, entire, Gr. Mos., and annus, year)

solemn utterance of Yahweh (who corresponds to the Babylonian See also:

• MARDUK (Bib'. MERODACH2)

Marduk) in Gen. viii .

21b (J.) and ix . 8-17 (P.) can be Ifnderstood, if the deluge-story is nothing more than an exaggerated account of a historical, earthly occurrence . We, therefore, venture to hold that it is an insufficient account to give of the story in the Gilgamesh epic that it is a See also:

• COMBINATION (Lat. combinare, to combine)

combination of a local tradition of the destruction of a single city with a myth of the destruction of mankind—a myth exaggerated in its present form, but based on accurate knowledge of the yearly recurring phenomenon of the overflow of the See also:

• EUPHRATES (Babylon. Purattu, Heb. Perath, Arab. Frdt or Furst, Old Pers. Ufratu, Gr. Eb4 parrls)

Euphrates.'4 There are no doubt points in the story as it now stands which indicate a composite origin, but it is probable that even the tradition which apparently limits the destruction to a single city, equally with many other local flood-stories, has a basis in what we may fairly call a celestial myth . We can now return with some confidence to the Indian deluge-story . It is unlikely that so richly gifted a race as the See also:

• ARYANS

Aryans of India should not have produced their own flood-story Indian out of the same primeval germs which grew up into the myth earliest Babylonian flood-story," and almost inconceiv- sluered. able that in its second form the Indian story should not have become adapted to what may be called the celestial mythic I° Schirren, Wandersagen der Neuseeldnder (1856), p . 193 . 11 Referring for Polynesia to Gerland in See also:

• WAITZ, GEORG (1813-1886)
• WAITZ, THEODOR (1821-1864)

Waitz-Gerland, Anthropologie der Naturvolker, vi . 270-273 (1872) . After a long See also:

• INTERVAL

interval, this theory has been taken up by Zimmern, KAT3, p . 355, and by See also:

• JENSEN, WILHELM (1837- )

Jensen, Das Gilgamesch-Epos (1906), p . 120; Winckler (AOF, 3rd See also:

• SERIES (a Latin word from serere, to join)

series, i . 96) also speaks of the deluge as a " celestial occurrence." For other forms of this view see Jeremias, ATAO, pp .

134-136; Usener, p . 239 . 12 Cheyne, Ency . Bib. cols . Io63-1064 . 13 See also:

• GENESIS
• GENESIS (Gr. 'ybeo-es, becoming; the term being used in English as a synonym for origin or process of coming into being)

Genesis, p . 67 . Jastrow, See also:

• RELIGION
• RELIGION, FOLKLORE, CUSTOM

Religion of Babylonia and See also:

• ASSYRIA

Assyria (1898), pp . 502, 506 . 11 The view here adopted is that of Lindner and Usener . On the opposite See also:

• SIDE
• SIDE (mod. Eski Adalia)

side are Zimmern, See also:

• TIELE, CORNELIS PETRUS (1830-1902)

Tiele, Jensen, Oldenberg, See also:

• NOLDEKE
• NOLDEKE, THEODOR (1836— )

Noldeke, Stucken, See also:

• LENORMANT, FRANCOIS (1837–1883)

Lenormant . theory .

The phrase " the northern mountain " for the place where the ship grounded may quite well be the name of an earthly substitute (the epic has " the highest summit of the See also:

• HIMALAYA

Himalaya ") for the mythic mountain of heaven . Nor is it unimportant that See also:

• MANN, HORACE (1796-1859)

Mann is the son of the sun-god, and that the phrase " the seven rishis " in classical See also:

• SANSKRIT

Sanskrit is a designation of the seven stars of the Great See also:

• BEAR
• BEAR, BLACK
• BEAR, BROWN
• BEAR, GRIZZLY
• BEAR, ISABELLINE
• BEAR, WHITE

Bear . For such problems all that we can hope for is a probable See also:

• SOLUTION (from Lat. solvere, to loosen, dissolve)

solution . The opposite view 1 that the deluge is a historical occurrence implies a self-propagating See also:

• POWER [WILLIAM GRATTAN] TYRONE (1797-1841)

power in early tradition which is not justified by See also:

• CRITICAL (in alphabetical order of authors)

critical See also:

• RESEARCH (O. Fr. recerche, from recercher, re- and cercer, mod. chercher, to search; Late Lat. circare, to go round in a circle, to explore)

research, and leaves out of sight many important facts revealed by See also:

• COMPARATIVE

comparative study . For a conspectus of deluge-stories see See also:

• ANDREE, KARL (1808-1875)
• ANDREE, SALOMON AUGUST (1854-1897 ?)

Andree, Die Flutsagen, ethnographisch betrachtet (1891), by a competent anthropologist; E . See also:

• SUESS, EDUARD (1831– )

Suess, See also:

• FACE (from Lat. fades, derived either from facere, to make, or from a root fa-, meaning " appear "; cf. Gr. cbatvstv)

Face of the Earth, i . 17 (190) ; also See also:

• ELWOOD

Elwood See also:

• WORCESTER
• WORCESTER, EARLS AND MARQUESSES OF
• WORCESTER, JOHN TIPTOFT, EARL OF (1427—1470)
• WORCESTER, WILLIAM (c. 1415-c. 1482)

Worcester, Genesis in the Light of See also:

• MODERN

Modern Knowledge (New See also:

• YORK
• YORK (HOUSE OF)
• YORK, EDMUND OF LANGLEY, DUKE OF (1341-1402)
• YORK, EDWARD
• YORK, FREDERICK AUGUSTUS, DUKE OF (1763-1827)
• YORK, RICHARD, DUKE

York, 19oI), Appendix ii., in tabular form, from See also:

• SCHWARZ (or SCHWARTZ), CHRISTIAN FRIEDRICH (1726-1798)
• SCHWARZ, KARL (1812–1885)

Schwarz's Sintfluth and Volkerwanderungen . Dr Worcester's work is popular, but based on well-chosen authorities . The article " Flood " in See also:

• HASTINGS
• HASTINGS, FRANCIS
• HASTINGS, FRANK ABNEY (1794-1828)
• HASTINGS, WARREN (1732-1818)

Hastings' D . B. is comprehensive; it represents the difficult view that flood-stories, &c., are generally highly-coloured traditions of genuine facts . (T . K .