BEING FORTY-EIGHT THOUSAND YEARS, AND ALSO INCLUDING THE SUB-CYCLE OF A THOUSAND YEARS OF DARKNESS; COVERING A PERIOD FROM THE CREATION OF MAN DOWN TO THE SUBMERSION OF THE CONTINENT OF PAN, CALLED BY THE ANCIENTS THE FLOOD, OR DELUGE, WHICH WAS TWENTY-FOUR THOUSAND YEARS B.K., SELECTED FROM THE RECORDS IN THE LIBRARIES OF HEAVEN.
Enki: Lord of Earth, associated with creating humanity (Adam) and saving mankind from the flood.
Enlil: Lord of Air, responsible for the flood in Sumerian texts.
The Flood: In Sumerian accounts, Enki saved humanity, while Enlil caused the flood.
In the Philippines, the natives of Mindanao have a group known as the "Atas," who also have a flood myth similar to that of the Aztecs.
Al-Atlal means ruins or remains, and this can include remains left by water, such as ruins after a flood or sunken cities.
The overlap grows stronger if the Atlantis story was shaped by tales of catastrophic floods, like those in many ancient flood myths.
If Plato's Atlantis story came from Egypt, and the Nahuatl "atl" from Mesoamerica, both may draw independently on universal myths of destruction by water, such as floods and deluges.
The fallen angels (Watchers) bring chaos and war, spilling blood and causing humanity's suffering, which contributes to God's decision to send the flood.
The creation of humanity involves a cataclysmic flood of blood during the fifth sun.
The fires and floods went on for three years.
Ancient astronaut theorists link these tunnels to the Great Flood, which is described in various mythologies.
These findings support the notion that the structures could predate recorded history and be remnants of a pre-flood era.
The video discusses theories of an ancient cataclysm, such as a great flood, that could have caused the collapse of megalithic structures globally.
Kronos also turns up in the Babylonian flood story told by Berossus, a Babylonian priest who wrote in Greek.
There, "Cronos" is the Greek name for the god who warns the flood hero Xisuthrus.
In Berossus, Kronos warns Xisuthrus of the coming flood.
In his time happened a great Deluge, the history of which is thus described: The Deity, Cronos, appeared to him in a vision, and warned him that upon the fifteenth day of the month Daesius, there would be a flood, by which mankind would be destroyed.
Plato used the Atlantis narrative to explore ideas about the ideal society, contrasting the hubris of Atlantis with the utopian vision of pre-flood Athens.
Demise: Psychic abilities were misused, leading to societal collapse and environmental disasters, including floods and earthquakes.
After the Flood, idol worship re-emerged in various regions, sometimes with preserved names or attributes.
In Islamic tradition the worship went on after the Flood through the descendants of the survivors.
In the story of Nuh, this ends in the Flood.
The story of Prophet Nuh (Noah) in the Quran centers around themes of faith, guidance, rejection, and divine punishment through the Flood.
This Ark would serve as a refuge for the believers and animals during the impending Flood.
They fail to recognize the significance of his actions and remain in denial about the coming Flood.
Allah tells Nuh that the Flood will begin when the tannur (oven) overflows with water.
Once the Ark is loaded, torrential rain and springs from beneath the earth unleash the Flood.
"Indeed, We sent Nuh to his people, and he remained among them a thousand years minus fifty years; and the flood seized them while they were wrongdoers."— Surah Al-Ankabut (29:14)
This event is portrayed as a significant turning point that led to the corruption of humanity and eventually to the flood.
He cites various ancient sources, including Sumerian texts, which describe events such as the Great Flood around 9600 BCE.
Silva addresses lesser-known historical connections, including the origins of certain Japanese spiritual practices like Shintoism, which he links to ancient teachings brought by survivors of the Great Flood around 9700 BCE.
Freddy Silva continues his conversation by exploring the survival of ancient knowledge after a global flood, believed to have nearly eradicated civilization.
This situation, according to Silva, necessitated extreme measures, culminating in the Great Flood.
Silva also references ancient Egyptian texts that recount how the "Shining Ones," or "followers of Horus," governed Egypt after the flood but sought to appoint human rulers to the throne.
He notes that the Ethiopian Bible, which includes the Book of Enoch, preserves accounts of the flood and other global events, such as the Egyptians’ presence in South America.
Silva believes these were island civilizations that migrated knowledge after floods or cataclysms, preserving their teachings in new regions, particularly Egypt, Japan, and the Americas.
Silva links global myths about the Great Flood and Younger Dryas impact to scientific events, such as the Taurid meteor shower and solar cycles, which may have caused massive climate shifts.
Rob references a study suggesting an increase in radioactive decay during the flood year, potentially leading to increased mutations in Noah’s lineage.
Natural Disasters: They foresee natural events that will catalyze transformation, including a potential earthquake on the western side of the United States and a flood in southern California during the third week of November 2024.
One day, without warning, a great flood came.
Further away, the Maya drown a race of wooden people, the Inca shut a man and a woman in a box, and a Hawaiian hero named Nuu rides out the flood in a vessel with a house on its deck.
These stories do not agree on when the flood happened, why it came, how long it lasted, or who survived.
Some floods drown the whole world.
It gives us the oldest written flood stories we have.
The gods decided to destroy humanity with a flood.
What sets this version apart is that the gods regret the flood out loud.
The flood is a decision made in a divine council, and the council argues about it.
The Atrahasis epic is an older Babylonian poem, copied around 1700 BC, that tells the same flood in a longer frame.
Enlil finally sends the flood.
The flood is about population and noise, not about sin.
After the flood the gods introduce limits on human life, such as childbirth that sometimes fails, so the problem will not return.
A single broken tablet from Nippur names the flood hero Ziusudra, "life of long days".
God promises never again to destroy all life by a flood, and sets the rainbow as the sign of that promise.
In Genesis the flood ends with a written contract between God and every living creature, not just with a gift to one hero.
I read the chapter verse by verse in Genesis 7: Noah and the Flood, and the landing place in Mount Ararat.
Greek myth has several floods.
Greek tradition also remembers older floods, under the kings Ogyges and Dardanus.
That passage is why flood myths and the Atlantis story sit side by side on this site.
India's flood hero is Manu, the ancestor of humankind in Hindu tradition.
It explains that a flood will carry away all creatures.
When the flood rises, the fish arrives, Manu ties the ship's rope to the fish's horn, and the fish tows him to a northern mountain.
The Americas hold hundreds of flood traditions.
In Lewis Spence's 1908 summary-translation: "the waters were swollen, and a great flood came upon the mannikins of wood." (Lewis Spence, The Popol Vuh, 1908)
This is the clearest case of a flood as a failed experiment.
The flood story is also a map of where every people's ancestors emerged.
Two brothers fled the flood to a mountain called Huaca-ynan.
After the flood the brothers find food cooked for them every day by two macaws with the faces of women.
The Anishinaabe, or Ojibwe, of the Great Lakes tell of a flood sent after Nanabozho, a culture hero and trickster, fights the underwater spirits.
This telling differs because the flood comes first and creation comes second.
I tell the Ojibwe version in Waynaboozhoo and the Great Flood.
China's flood tradition is not about a boat.
The flood is a long disaster that a ruler must solve with labour and planning.
In many of them a brother and sister ride out the flood in a gourd or a drum.
Flood stories are much rarer there than on other continents.
The Scottish folklorist James George Frazer collected flood traditions from everywhere he could in 1918.
He wrote that "it may be doubted whether throughout that vast continent a single genuinely native tradition of a great flood has been recorded." (J.
Later collectors found local floods in many African traditions.
Still, a world-ending flood with one surviving family is not a common African theme.
A local flood that swallows one village is the more typical African shape.
More on this site: African Flood Stories.
Northern Europe has flood stories, but they sit inside creation and settlement myths rather than standing alone.
The flood saves the line of the giants, the enemies of the gods.
It begins Irish history before the biblical flood.
The flood drowns them all except one man, Fintan mac Bóchra.
The Pacific Islands hold rich flood traditions.
Abraham Fornander, a nineteenth-century judge and historian in Hawaii, recorded the flood of Nuu, called Kai-a-Kahinalii, "the sea of Kahinalii".
The flood is tied to a real place in the landscape.
The Fijian flood began with a bird.
A god's lost sleep floods the world.
More on this site: Oceania Flood Stories.
A shared motif can come from a shared memory, but it can also come from borrowing, from missionaries, or from the simple fact that people everywhere live near water that floods.
The Shujing describes a flood that a government can drain.
The Mesopotamian tablets point to floods in the cities of southern Iraq around 2900 BC.
It is the one where the flood is a decision taken by a council of named gods who argue, regret and break ranks to save a favoured human.
Genesis 7: Noah and the Flood
The stories disagree on the date, the cause, the size of the flood and who survived.
The oldest written flood stories are the Sumerian tale of Ziusudra and the Babylonian Atrahasis epic.
The Gilgamesh flood tablet that George Smith read in 1872 was copied around 650 BC from older originals.
Many African traditions do have local floods, often tied to one lake or village.
The idea of one world-ending flood with a single surviving family is rare there, and several of the examples that do exist seem to have been borrowed from the Bible.
Some researchers link flood myths to rising seas after the last Ice Age, about 12,000 to 8,000 years ago.
Others point to local river floods, tsunamis or lake bursts.
Part I, chapter 4, on the Great Flood.
Another significant aspect of historical understanding involves the concept of a great flood that occurred around 10,800 BCE.
Coastal Aboriginal groups have legends that recount a time when the coastline was further back and describe a great flood that caused permanent changes, submerging parts of the land.
Goon giji of Cape Grafton, Queensland: They tell of a land that became the Great Barrier Reef, once dry and inhabited, until a flood was sent by gods when a man named Gona ate a forbidden fish.
Cape Cham Legend: Speaks of a plain submerged by a great flood, with two women transformed into rocks as they drowned.
Patrick Nunn and Nicholas Reid's 2016 research identified 21 flood stories consistent with historical events.
The legends tell of a catastrophic event—a great flood or series of earthquakes—that caused Hiva to sink beneath the sea, compelling its people to migrate and seek new homes on islands like those of the Marquesas and beyond.
Flood of Souls and Abundance: Two metaphorical floods are anticipated—a flood of souls seeking healing and an influx of financial resources.
In Yoruba mythology, the Great Flood is a significant event that marks a divine intervention by the Orishas, the gods of Yoruba culture.
Here is a detailed account of the Great Flood and the events that led to it.
With Olorun's blessing, Olokun gathered her waters and sent a mighty flood across the land.
It is said that the flood lasted for many days, and only those who sought refuge with the Orishas survived.
After the flood subsided, Olorun decided to give humanity another chance.
The flood became a symbol of divine retribution but also of renewal and the chance to start afresh.
Could the cultivation of Cucurbita go back even further, to before the Great Flood, about 12,800 years ago?
That would be before the climate shifts of the Younger Dryas period and the Great Flood.
Flood Narratives and Ancient Agriculture: Many cultures tell of a Great Flood.
This suggests a long history of cultivation that may reach back into the time before the Flood.
Humans before the Flood, taking up early farming, may have grown Cucurbita in small plots.
After a great flood, the gods are said to have used the remains of a giant gourd to make the first land.
If early humans grew Cucurbita before the Flood, it may have helped them survive.
For more on early squash, see Cucurbita: cultivation Before the Great Flood.
The occupation of caves in the years after the Great Flood might indicate harsh or unpredictable weather conditions and survival mode.
He connects these giants to the Nephilim, suggesting that their presence continued after the flood.
Skiba posits that the Nephilim returned before the flood, not just after, as is commonly believed.
By comparing Genesis with other ancient texts like Enoch, Jasher, and Jubilees, Skiba finds evidence of the Nephilim’s influence before the flood.
Skiba challenges the notion of multiple angelic incursions after the flood.
The size of the Nephilim diminished over time, with post-flood giants like Og of Bashan being much smaller than their pre-flood counterparts.
Rob Skiba presents a detailed defense of the Book of Enoch, supporting the idea that fallen angels mated with humans to produce the Nephilim both before and after the flood.
Skiba proposes that the wives of Noah's sons may have carried corrupted genetics, which could explain the continuation of Nephilim after the flood.
He references Numbers 13:27–33, which describes the Nephilim descendants of Anak, and argues that the post-Flood Nephilim came from Nephilim before the flood, through a genetic inheritance rather than new fallen angelic incursions.
He cites the example of the pre-Flood patriarchs, whose names, when translated, form a coherent sentence that encapsulates a biblical message.
Skiba challenges the idea of multiple angelic incursions after the flood, arguing instead that the Nephilim reappeared due to the corrupted genetics passed through the wives of Noah’s sons.
This view contrasts with the idea that fallen angels continued to create Nephilim after the flood, suggesting that the genetic corruption present in Noah’s time was enough to account for the post-Flood giants.
Rob Skiba begins by discussing the period after the Great Flood, focusing on the character of Nimrod, whom he refers to as "the post-flood man of many names." He traces the genealogies and timelines of people from the post-flood era, including the overlapping lives of Nimrod and Abraham, which he interprets as a cosmic rivalry.
Moses, writing over 850 years after the flood, used olam to emphasize that the Nephilim were from a time long before, not recently seen in the land of Canaan.
Rob suggests that genetic corruption was central to God's decision to flood the Earth, with Noah and his family being spared due to their genetic purity.
After the flood, the spirits of the Nephilim, who had died in a great pre-flood war, became demons or "wandering spirits." Skiba asserts that these disembodied Nephilim spirits sought host bodies to reinhabit, which led to further genetic experimentation and manipulation.
Skiba argues against the idea of multiple angelic incursions after the flood.
He believes the Nephilim returned through the post-flood genetic manipulation described in Genesis 6:3 and reflected in the cultures of the Canaanites.
In conclusion, Skiba asserts that the return of the Nephilim after the flood was facilitated by genetic manipulation and the actions of Ham’s descendants, particularly the Canaanites.