Jehovih forms Jaffeth as a new continent after Pan’s flood.
Oahspe presents Jaffeth as a post-flood continent, home to I’hins and I’huans, where Faithism thrives despite false gods like Te-in.
Jehovih creates Ham as a new continent after Pan’s flood.
Oahspe portrays Ham as a post-flood continent, home to I’hins and Druks, where Faithism takes root despite druj influence.
Jehovih creates Shem as a new continent after Pan’s flood.
Oahspe portrays Shem as a post-flood continent, home to I’hins and I’huans, where Faithism flourishes despite false gods.
Oahspe details Pan’s creation, its role as the cradle of humanity, its submersion in a great flood, and its lasting spiritual significance.
In addition, Pan faces a great flood under Aph’s cycle (~24,000 BCE).
“Jehovih sent a flood upon Whaga.
Jehovih submerges it in a flood, but its legacy shapes global worship.
Citation: Book of Aph, Chapter III (approximate):“And after the flood, the Asu were no more upon the earth, for they had perished, save where they had mingled with the I’hins, and their offspring were of the Druks.”
Extinction Post-Flood: The Asu largely disappear after Aph’s flood (~24,000 BCE), either dying out or being absorbed into the Druks through earlier mingling, leaving no direct role in later cycles (Oahspe: Book of Aph, Chapter III).
Oahspe: Book of Thor, Chapter IV (context of post-flood races)
Thor’s Cycle (~21,000 BCE): Continue collecting souls to counter druj influence post-Aph’s flood (Book of Thor, Chapter III).
Oahspe: Book of Aph, Chapter II–V (asaphs post-flood, druj prevention)
Thor’s Cycle (~21,000 BCE): Thor reorganizes the heavens and promotes Jehovih’s worship among mortals to counteract drujas lingering from Aph’s flood (~24,000 BCE), which disrupted spiritual order (Book of Thor, Chapter IV).
Oahspe: Book of Aph, Chapter V (druj influence post-flood)
Survivors of Cataclysms: I’hins are divinely protected during major floods, such as Aph’s submersion of Pan (24,000 BCE) and Noe’s flood (4,000 BCE), relocating to regions like Shem, Ham, Jaffeth, and Arabin’ya (Book of Aph, Chapter III; Book of the Arc of Bon, Chapter IV).
Creation: The I’huans emerge as a race resulting from the intermingling of I’hins with Druks or other human groups, beginning around the post-flood cycles (~15,000–12,000 BCE) under Etherean Gods like Osire and Fragapatti (Book of Knowledge, Chapter III; Book of Sapha, Chapter V).
Civilization Builders: I’huans lead the development of post-flood societies, establishing kingdoms and cultural advancements in regions like Vind’yu, Jaffeth, and Arabin’ya (Book of Sapha, Chapter IV).
Their wars and materialism drive spiritual imbalances, as seen before Noe’s flood (~4,000 BCE) (Book of the Arc of Bon, Chapter I).
Without a direct reference, Baksa likely represents an early progenitor in the Faithist genealogy, possibly linked to the I’hins who settled in Arabin’ya after Noe’s flood (~4,000 BCE) (Book of the Arc of Bon, Chapter IV).
Oahspe: Book of Aph, Son of Jehovih (Aph’s flood, Atavia’s statement)
Legacy for Future Cycles: Zarathustra’s teachings influence subsequent prophets like Capilya and Chine (1,000 BCE), and his cycle bridges the gap between Noe’s flood (4,000 BCE) and later divine interventions (Book of God’s Word, Chapter VII).
Zarathustra’s role as a mortal prophet bridges the flood of Noe (4,000 BCE) and later interventions by Cpenta-armij (~2,400 BCE), influencing early Vedic and Zoroastrian traditions.
Oahspe: Book of Aph, Son of Jehovih (Aph’s flood, Atavia’s statement)
In Oahspe: A New Bible, Noe (Noah) is associated with a major cataclysmic event: the submersion of the continent of Pan (also called Whaga), commonly referred to as the Deluge or Flood of Waters.
The flood was not solely punitive but part of Jehovih's cosmic plan to clear spiritual darkness, drujas (evil spirits), and the influence of false gods.
The Great Flood (~24,000 B.K.): Submersion of much of Pan due to the Earth's position in the arc of Noe and accumulated spiritual darkness.
The arc of Noe and the associated flood mark a pivotal cleansing and renewal in Oahspe’s cosmology, one of several cycles involving deluges and etherean deliverances (e.g., earlier and later arcs).
Similarities: Both feature a righteous figure named Noe/Noah, divine warning, construction of an ark/arc to survive a flood caused by human corruption, and the restart of civilization with preserved divine teachings.
Oahspe’s flood is regional (submersion of Pan), tied to cosmic cycles (vortexya, arcs in etherea), and mediated by etherean Gods like Aph, rather than a single global punitive act by Yahweh.
This makes Noe a reinterpreted, cosmic-spiritual version of the biblical flood hero, drawing on shared ancient motifs while emphasizing angelic hierarchies and universal salvation.
Book of Aph, Son of Jehovih (core account of the flood in the arc of Noe).
Fragapatti’s cycle is critical for restoring spiritual order after the cataclysmic flood of Pan and preparing humanity for subsequent challenges, including the rise of false gods like Anuhasaj.
As a “Son of Jehovih,” Fragapatti holds immense authority, tasked with reforming the spiritual and material realms in the aftermath of earlier cycles, particularly the flood orchestrated by Aph (24,000 BCE) and the interventions of Thor (21,000 BCE) and Osire (~18,000 BCE).
Fragapatti’s primary mission is to address the post-flood chaos caused by the intermingling of the I’hins (Jehovih’s chosen, spiritually pure race) with the druks (less spiritual humans), which leads to societal hierarchies and spiritual decline (Book of Sapha, Chapter III).
Reorganization of the Heavens: Fragapatti arrives to find Earth’s heavens in disarray due to post-flood chaos and the intermingling of I’hins and druks (Book of Sapha, Chapter II).
Fragapatti’s cycle (15,000–12,000 BCE) is a critical bridge between the early post-flood restoration efforts of Aph, Thor, and Osire and the later spiritual decline under Anuhasaj.
Fragapatti, as an Etherean God in Oahspe, plays a crucial role around 15,000–12,000 BCE by establishing Haraiti, restoring spiritual order, and guiding humanity through a post-flood transition.
He also rescues the I’hins from the flood, guiding them to new lands (Shem, Ham, Jaffeth) to preserve their Faithist traditions.
This flood, dated at 24,000 BCE, reshapes Earth’s landmasses and destroys corrupt societies, allowing for a fresh start.
by Aph, in the Arc of Noe, twenty four thousand years ago”) refers to this event, though the “Arc of Noe” is a misattribution, as Noe’s flood occurs later (4,000 BCE).
Wisdom and Resolve: Aph is portrayed as a wise and resolute leader, capable of making difficult decisions like initiating the flood to restore spiritual order (Book of Aph, Chapter II).
Compassion and Justice: Despite the severity of the flood, Aph’s actions are driven by compassion for the I’hins and a desire to save humanity from spiritual bondage.
This is distinct from Aph’s cycle (~24,000 BCE), which involves an earlier flood.
Noe leads the I’hins through a second flood, building on the foundation laid by Aph and others.
by Aph, in the Arc of Noe, twenty four thousand years ago”) correctly ties the flood to Aph’s cycle (~24,000 B.K.), as detailed in Book of Aph, Chapter II, verses 10–12.
The reference to the “Arc of Noe” is a poetic or conflated term, likely linking Aph’s flood to the later Noe narrative due to their thematic similarity (both involve floods and divine salvation).
Following your previous requests for comparisons to figures from other traditions, I’ll compare Aph to a relevant figure based on his role as an Etherean God who initiates a cataclysmic flood and guides humanity’s spiritual renewal.
Similarities: Poseidon, the Greek god of the sea, earthquakes, and storms, is a fitting parallel to Aph due to his association with a great flood and his role in reshaping the Earth.
In Greek mythology, Poseidon is linked to the flooding of regions (e.g., the myth of Deucalion’s flood, where he unleashes waters to punish humanity), similar to Aph’s submersion of Pan to cleanse spiritual corruption.
Poseidon’s floods are punitive, while Aph’s flood is a corrective act aimed at spiritual restoration.
Why This Comparison?: The shared motif of a divinely ordained flood that reshapes the Earth makes Poseidon a strong parallel, especially given Oahspe’s reinterpretation of mythological figures (e.g., Osire/Osiris, Thor).
Aph’s cycle, occurring in regions like Jaffeth and Shem, aligns with areas where flood myths (like Deucalion’s) were prevalent, and Oahspe’s use of names like “Aph” may evoke Poseidon’s mythological resonance.
Enki (Mesopotamian Mythology): Enki, the Sumerian god of water and wisdom, who warns Utnapishtim of the flood in the Epic of Gilgamesh, shares Aph’s role as a protector of humanity during a deluge.
Noah (Biblical Tradition): Noah, as a flood survivor, could parallel Aph’s role in guiding the I’hins, but Noah is a mortal prophet, not a divine figure like Aph, and his flood is later (~4,000 BCE).
Vishnu (Hindu Mythology): Vishnu, in his Matsya avatar, guides Manu through a flood, resembling Aph’s role in saving the I’hins.
My Opinion on the Best Comparison: Poseidon is the most fitting comparison due to his association with a cataclysmic flood and his role in reshaping the Earth, mirroring Aph’s submersion of Pan.
The parallel is strengthened by Oahspe’s tendency to reinterpret mythological figures in a spiritual context, and the flood motif aligns closely with Aph’s central act.
Atavia’s reference to Aph’s flood as the “Arc of Noe” is a poetic conflation, as Noe’s flood occurs later.
Comparing Aph to Poseidon captures his flood-related role, though his monotheistic devotion is unique to Oahspe.
It necessitates interventions like Noe's cycle (around 4,000 BCE, linked to flood-like purifications in the Book of the Arc of Bon, Chapter I) and later prophets.
The burning bush, for instance, was a metaphor for the time when the veil came down, and we lost much of our knowledge after the flood.
Causes the submersion of the continent of Pan (Whaga) in the Pacific due to spiritual imbalances, a cataclysmic flood that reshapes Earth’s landmasses (referenced by Atavia as “her side was crushed”).
Significance: Aph’s cycle is critical for cleansing Earth of early spiritual corruption, with the flood marking a major reset.
Thor establishes a new heavenly kingdom, Hored, to reorganize the spiritual realms post-Aph’s flood.
Fragapatti reforms the heavens post-Osire, establishing new spiritual kingdoms to address post-flood chaos.
Sign Significance: Fragapatti’s cycle bridges the early post-flood era with later spiritual decline, attempting to maintain Jehovih’s order amidst growing human divisions.
Noe, guided by Jehovih’s angels, leads the I’hins through a second major flood, the submersion of Pan, caused by spiritual imbalances from Anuhasaj’s influence.
Significance: Noe’s cycle is a pivotal moment of preservation, ensuring the survival of Faithist teachings and the I’hin race amidst a second flood, distinct from Aph’s earlier cataclysm.
And Jehovih sent His angels to Noe, an I’hin prophet, to deliver His chosen from the flood that was to come upon the earth.” Also supported by Book of Cosmogony and Prophecy, Chapter III, verse 4 and Book of Wars Against Jehovih, Chapter XLVIII, verse 5.
The speaker notes that these narratives often identify the region of Ararat in modern Turkey as the site of humanity’s post-flood recovery.
Research suggests ancient Mesopotamian texts focus on one flood, not two, in narratives like the Epic of Gilgamesh.
Archaeological evidence shows multiple flood deposits at Ur (c.
No single text explicitly mentions two floods, but findings suggest local flooding events inspired flood myths.
Ancient Mesopotamian and Babylonian cultures, known for their rich literary traditions, often reference a great flood in texts like the Epic of Atrahasis and the Epic of Gilgamesh.
These narratives typically describe one catastrophic flood, not two distinct events.
However, archaeological discoveries reveal multiple flood layers at different sites, suggesting historical flooding influenced these stories.
Excavations in southern Mesopotamia have uncovered flood deposits at several key locations:
Shuruppak: A flood stratum dated to 2950–2850 BCE, about 15 inches thick, excavated by Eric Schmidt, linked to the Sumerian flood hero Ziusudra.
These findings indicate multiple local flooding events over centuries, not a single flood, which may have inspired the mythological accounts.
This suggests the flood myths likely combined memories of various local floods into a single narrative.
This section provides a comprehensive examination of the archaeological evidence for flood deposits at Ur, Kish, and Shuruppak, focusing on the work of key archaeologists like Leonard Woolley and Eric Schmidt.
The analysis aims to clarify the historical context of these findings and their relation to Mesopotamian flood narratives, ensuring clarity for non-native readers.
Mesopotamian and Babylonian cultures, dating back to the late third millennium BCE, are renowned for their flood myths, such as the Epic of Atrahasis (c.
These texts, including the Sumerian Eridu Genesis, consistently describe a single, divine-initiated flood, with heroes like Atrahasis, Utnapishtim, and Ziusudra surviving by building boats.
The Sumerian King List also references "the flood" as a singular event dividing antediluvian and postdiluvian kings, with no mention of multiple floods.
This discrepancy between literary and archaeological evidence forms the basis for exploring whether multiple flood events might have influenced the myths.
The following table summarizes the key flood deposits at Ur, Kish, and Shuruppak, including dates, thicknesses, and the archaeologists involved:
Leonard Woolley's excavations at Ur (1928–1929) revealed a significant flood deposit dated to approximately 3500 BCE, with a thickness of up to 11 feet.
Woolley initially suggested this could correspond to the biblical Flood, but later scholarship, such as that by Max Mallowan, has rejected this, noting the date is too early compared to the literary flood (estimated 2900–2800 BCE).
These findings, predating Woolley's work at Ur, align more closely with the chronological context of Mesopotamian flood stories, particularly the flood at the end of the Jemdet Nasr period (c.
Eric Schmidt's 1931 excavation at Shuruppak uncovered a flood stratum dated to 2950–2850 BCE, with a thickness of about 15 inches, separating the late Protoliterate and Early Dynastic I periods.
This site is significant as it is mentioned in the Sumerian King List as the home of Ziusudra, the Sumerian equivalent of Noah, linking it directly to flood mythology.
The deposit, resembling those caused by river avulsions, is contemporaneous with the literary flood estimates, making it a key piece of evidence.
The floods at Kish and Shuruppak, dated around 2900–2850 BCE, align with the Mesopotamian literary timeline, suggesting these events inspired the flood myths.
In contrast, the earlier flood at Ur (3500 BCE) is considered a separate, earlier event, not directly related to the narratives.
Scholars like Max Mallowan conclude that the Mesopotamian flood stories, including the biblical account, likely draw from these real, catastrophic but localized disasters around 3000 BCE, as evidenced at Kish, Shuruppak, and potentially other sites yet to be discovered.
While no Mesopotamian or Babylonian text explicitly describes two floods, the archaeological findings of multiple flood layers suggest that oral traditions may have combined memories of various floods into a single narrative.
For instance, the Epic of Atrahasis mentions divine attempts to control human overpopulation through plagues and famine before a flood, but these are not described as additional floods.
The Epic of Gilgamesh and Eridu Genesis focus solely on one flood, with no reference to a second event.
Later texts, like Berossus's Babylonian History (3rd century BCE), also describe a single flood, reinforcing the literary focus on one event.
Recent discussions, such as those in Local Mesopotamian Flood: An Apologia (2021), continue to explore these local floods around 2900 BCE, emphasizing their scientific and historical consistency.
While ancient texts focus on a single flood, the findings suggest these myths likely combined memories of various local floods, particularly those around 2900–2850 BCE at Kish and Shuruppak, into a unified narrative.
The Flood: Mesopotamian Archaeological Evidence
Reflections on the Mesopotamian Flood
Local Mesopotamian Flood: An Apologia
Science can see it in the strata, and it has even been associated with the mythology of a great worldwide flood and an ark.
As with the biblical flood narrative, he believed there was a kernel of truth to Plato’s account.
A tree embedded in lava on Iceland, carbondated to this period, made him believe that enormous flood waves, caused by plate tectonics, had reached the Atlantic and Mediterranean coasts, forcing maritime cultures to relocate.
Maya – End of 4th World (Flood) at August 11, 3114 BCE
According to their cosmology, the current world era began on a specific sacred date known as 13.0.0.0.0, which marked the recreation of the world after a great flood.
The current world is believed to be the fourth or fifth creation, following previous worlds that ended in destruction, including by flood.
A rebirth following catastrophe (such as the Flood)
Fourth world: destroyed by a flood
Science can see it in the strata, and it has even been associated with the mythology of a great worldwide flood and an ark.It's interesting, is it not?
However, biblical chronologies (e.g., Ussher’s) place Sodom’s destruction around 1900 BC, and the tablet’s 3123 BC date precedes the biblical Flood, complicating this link.
An old English proverb states, “Fire and water have no mercy.” Myths and legends worldwide describe periodic global destructions by flood (cataclysmos in Greek) and fire (ekpyrosis, from pyro meaning fire).
Mexicans, Egyptians, and Jews, who associated this time with flood myths, particularly tied to the Pleiades constellation.
Many cultures associate the Festival of the Dead with flood myths.
Mexican traditions link the Pleiades’ culmination to a world-destroying flood.
Peruvian stories describe a flood accompanied by a five-day solar eclipse, with llamas warning of six stars (the Pleiades) signaling destruction.
The myth of Phaeton, who lost control of the Sun’s chariot and set Earth ablaze, parallels flood and fire narratives, often depicted with Taurus imagery.
Warning of God’s Judgment:Noah directly tells the people: if they do not repent, “God will bring a flood of waters upon you, and destroy you all from under heaven” (Jasher 6:5).
In Jasher 6:16, God protects the Ark with animals and angels during the final seven days before the Flood, preventing people from harming it.
In Hebrew Scriptures, Noah's flood is depicted as divine response to human moral disorder (raʿ).
The Corruption of the HeartGenesis 6:5 states: "The Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually." The Hebrew term raʿ (Strong's H7451) appears twice in this verse: first as raʿat (wickedness) in "the wickedness of man was great in the earth," and second as raʿ (evil) in "every intention of the thoughts of his heart was only evil continually." This aligns with the verse's portrayal of humanity's inherent corruption before the flood.
The Deluge: Divine Restraint ReimposedThe flood in Genesis cleanses moral chaos to restore order, preserving the righteous like Noah for alignment with the divine.
Usage: Pre-Flood and post-Flood
Ancient texts and legends: Plato's accounts, Theopompus, Diodorus Siculus, flood myths in many cultures (Popul Vuh, Troano MS.), and migrations from the east (Quetzalcoatl, Zamna).
These findings showcase the development of burial practices among some of the Americas' earliest inhabitants, potentially linked to survivors adapting after a catastrophic flood event.
Clavigero describes how the Chiapenese people claimed that Votan came to their lands after a great flood, which wiped out previous civilizations.