Aymaran myth (South America, Bolivia/Peru): Humans, made from clay by the creator god Pachacamac, emerge as various tribes from different openings in the Earth after a flood destroys a previous race.
But he has no special knowledge of 'the days before the flood'; and when he approaches more historical times, in preparing the way for his own theory of mixed government, he argues partially and erroneously.
Again, there is the case of those who have been thrown down precipices and lost their arms; and of those who at sea, and in stormy places, have been suddenly overwhelmed by floods of water; and there are numberless things of this kind which one might adduce by way of extenuation, and with the view of justifying a misfortune which is easily misrepresented.
In Genesis 9:1, after the flood, God tells Noah and his sons: "Multiply and replenish the earth." "Replenish" implies doing it again, suggesting a prior civilization destroyed by the flood.
For example, these changes could resolve inconsistencies, like Methuselah's survival past the flood in some versions.
Genesis 5 parallels the Sumerian King List—a Mesopotamian text with pre-flood rulers having exaggerated reigns in base-60 multiples—suggesting adaptation of earlier traditions.
The Sumerian King List gives eight kings before the flood a combined reign of 241,200 years.
Antediluvian means "before the flood".
Then the prism says: "Then the flood swept over."
It ends with Ziusudra of Shuruppak, the survivor in the Sumerian flood story.
In the reign of Xisuthros the flood came.
In it, 1,656 years pass from the creation of Adam to the Flood.
Noah's 600 years at the Flood close it (Genesis 7:6).
The present one, Vaivasvata, the seventh, survives the flood with the help of Matsya, the fish form of Vishnu.
A fish that saves the survivor of the flood.
Berossus has fish-sages who teach before the flood.
In the chapter 'Tablet I: The History of Thoth the Atlantean', Thoth describes Atlantis's decline into darkness, prompting divine intervention that triggers a global flood.
This text differs from the singular Emerald Tablet, an ancient Hermetic work on alchemy attributed to Hermes Trismegistus, which lacks narratives of Atlantis or floods.
(Which he equates with the Biblical Flood), and its utter and most infamous destruction – that alluded to by Plato – near the end of the last Ice Age, in the centuries after 10,500B.C.
In chapter IX, the authors wrote about Atlantis that “explosions of gas, floods, and earthquakes” razed Ruta and Daitya, the great islands left from the cataclysm of 200,000 B.C., and only the island of Poseidonis remained, the last vestige of the once grand continent of Atlantis.
The big flood (less than 50 years)
Explosions of gas, floods and earthquakes destroyed Ruta and Daitya, and only Poseidonis remained.
These islands were destroyed in a cataclysmic flood or upheaval, after which survivors migrated to the Nile Valley.
The parallel is drawn with Plato’s Atlantis: a group of islands beyond the Pillars of Heracles (Gibraltar), destroyed by floods and earthquakes.
3rd (final) destruction (~10,000 BC): Final sinking of the remaining islands (Poseidia etc.); massive inundations/flooding; often linked by Cayce to the time of the Biblical Flood/Noah.
"But afterwards there occurred violent earthquakes and floods; and in a single day and night of misfortune all your warlike men in a body sank into the earth, and the island of Atlantis in like manner disappeared in the depths of the sea.
The continent sinks amid “earthquakes, floods, and a darkening of the skies”, a triple cataclysm evoking volcanic eruption or divine wrath.
Explosions of gas, floods and earthquakes destroyed Ruta and Daitya, and only Poseidonis remained.
In relation to the history of Atlantis as presented, at what period did the flood as recorded in the Bible in which Noah took part, occur?
The Cain line, however, survived and carried forward until the great Flood.
Genesis 5 details the lineage from Adam through Seth to Noah, recording each patriarch's age at the birth of his firstborn son and total lifespan, which highlights the continuity of the human line before the flood.
In Genesis 6:4 there is another clue of the type of humans that lived before and and after the flood; the Nephilim (often translated as giants):
Grand Canyon (Flood history)
A greater chunk of the comet eventually struck the Atlantic Ocean, causing massive tsunamis and the final obliteration of Atlantean culture on the eastern seaboards of the Americas, Europe, and Africa. This event is the basis of the legendary flood of Noah.
After the flood, Utnapishtim becomes immortal, existing in a remote realm unreachable by mortals—echoes of Noah’s post-flood disappearance.
The flood = destruction of a frequency band; ark = carrier of memory, form, and law.
Withdraws after flood, suggesting he crossed the veil and remained between worlds.
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).
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.
Their wars and materialism drive spiritual imbalances, as seen before Noe’s flood (~4,000 BCE) (Book of the Arc of Bon, Chapter I).
Druks represent humanity’s baser tendencies in Oahspe, driving cycles of spiritual decline that require divine intervention (e.g., floods, prophets).
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 Fragapatti).
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 Fragapatti).
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).
The comparison rests 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.
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.
A significant number of cultures—Hebrew, Babylonian, Armenian, Filipino, and others—carry stories of cataclysmic floods.
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.
2900 BCE), indicating separate historical floods.
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:
Kish: Evidence of floods around 3000–2900 BCE and 2600 BCE, with thinner silt layers, discovered by Stephen Langdon and L.
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.
While no ancient text explicitly describes two floods, the archaeological evidence points to several historical flooding events.
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).
Watelin discovered evidence of multiple floods.
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.
Given Kryon’s effects (rainfall, floods, loss of life, new lakes, societal impact, axial tilt shift), the following events from the list and searches align, considering a flexible date range (3150–2800 BCE):
Abrupt climate change (~3200 BCE, Hancock’s site): Multi-regional effects could include rainfall and floods, fitting Kryon’s description, though dated slightly earlier.
Burckle impact (~2800 BCE): Hypothesized megatsunamis and climatic effects align with rainfall, floods, and loss of life, close to 3,000 BCE, though debated.
Events around 3150–2800 BCE, such as narrow tree rings, sulphate spikes, sedimentation changes, moister conditions, Mesopotamian Dark Age, volcanic eruptions, abrupt climate changes, and the Burckle impact, align with Kryon’s meteor strike description, suggesting climatic disruptions, floods, and societal impacts.
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
Heavy rains and floods may also be implied, though these are more clearly linked to the fourth world's destruction.
Science can see it in the strata, and it has even been associated with the mythology of a great worldwide flood and an ark.