Noah

Now Tekthah was the son of Lamech and brother of Noah the Righteous, remembering also the children of Seth the son of Adam, by his wife Lilith, (which was also his sister)[^11] and the children of all the sons of Adam, spread abroad and multiplied into nations very great and powerful.

For of all that godless land Noah was the only just man, being also governor of the province of Tek-Ra, under Huitza, his lord.

And it was shown to me that I should uphold Huitza and cause him to become the Tzan, whereby Noah, who was much entrusted by him, would come into great power.

There was also Ham, the tall son of Noah, governor of the province of Tek-Ra, which former was kept by Tekthah secretly as an hostage, and because he feared his father, being under Huitza, Lord of Tek-Ra.

There was that just man, Noah, governor of Tek-Ra, whom I knew beforetimes was beloved of God and of Us; but what was one among so many?

A careful watch was kept over Ham, the son of Noah, to hold in check Tek-Ra, but Huitza went not thither, and this was a certain relief to Tekthah, for there still stood at Chuza, which was the chiefest of the cities there, the great pallo that was built there first, which of itself was impregnable even should" the stout walls of the city fall ; and the sallies of such troops as Huitza's from such a position would render an entrenchment around impossible.

It was that Noah, the governor of Tek-Ra under Huitza, who with his wife Talasse, and his sons, great men and godly, and their wives and families, lived in holiness and rectitude, each man cherishing but one wife, and each woman owning but one lord.

And Noah, who was a judge over the people, was just and upright in his judgments, not striving by the quarrels of others to seize things for himself, nor treating his servants harshly or improperly, striving to live in honourable relations and preventing his sons from inquiring into the hidden things which Kasyade the Angel, taught concerning demons.

The firstborn of Noah was a great man, as tall as Ham, which was among the goodliest men of Zul, and his hair was long and black.

There followed him Gomer, the son of Japheth, which was the third son of Noah, bearing a tool for hewing wood ; for he and Misraim, the son of Ham, with their workmen were building an engine of wood on the bank of a river that ran before the walls.

Bad feeling was aroused and in places resistance was offered, but Noah advised submission when his son angrily stated the grievance.

Concerning the meaning of the names of the sons of Noah there is much

For here Huitza could rule and make it the chief city of the land, counselled by Noah, whom he loved, and convertible to the old faith.

In Tek-Ra Noah and his family rejoiced greatly that things were thus, for Huitza was a friend to Ham, who was held as hostage in Tekthah's palace.

For as much as possible Noah prevented their evil doings, by which he raised against him a bitter annoyance.

But Azta, with all a mother's love, anxious for her baby, determined to send away Toltiah to Tek-Ra, and place him under the protection of Noah until such time as she should send for him, yet in sorrow, for she loved not such parting.

And to farther increase his uneasiness, the body of Ham, the son of Noah, could not be found, nor was any member of his family to be discovered ; for they had fled under cover of the murderous attack and had gone to Chuza with the evil tidings.

Which, hearing, and knowing that now Huitza was dead the people, who hated him, would rise against him, Noah fled with speed, taking all his family and the boy Toltiah ; and no man knew whither he had gone.

And I perceived that Shar-Jatal was not displeased at Noah's flight, for he had ever been a menace to such as worked evil, and under the power of Huitza would have risen in great might ; and so it puzzled me that Huitza had not therefore by the grace of Heaven come to power without my aid.

And concerning Shar-Jatal's fear of Noah, it was spread abroad that the patriarch had worshipped demons, for outside the walls of Tek-Ra lay a great machine, complete to what extent they did not know, with vast beams and cross-beams, bound with ropes of twisted gut.

Now Noah had fled with his family afar from Tek-Ra to the mountains beyond Talascan, and hid himself so that none ever chanced on him ; to where also I conveyed Azta.

To Talascan occasionally went messengers from Noah, to strengthen the report that Huitza should return, and to perceive how the feelings of the people ran.

There were many mighty men there, for Rhadaman, after the dreadful raid spoken of by Noah to avenge resistance to his tax-collectors, had made great concessions to induce many to go there.

By reason of my virtue he had great knowledge of hidden things, pondering deeply over all the instruction of Noah.

He grew tall and strong and greatly excelled in the use of arms, being instructed by Nahuasco therein; while the sons of Noah taught him many things in hunting and arts, so that he became greatly accomplished, and far more than they, becoming also taller than Ham, which was the tallest of them, at the appointed time that was spoken.

Often messengers arrived from Acoa, declaring that the gods would aid Huitza, who might shortly be expected ; and at length came one who asserted that he had seen the prince himself This one was sent by Noah, for the time appointed had arrived that Toltiah, being now grown, should appear.

And in this manner the youth came to Talascan : Noah and his family, with Azta and Nahuasco and the guards, arrived before the walls and were admitted, causing no small comment, for all knew Azta and many recognised the Tzantan Nahuasco and most of the family of the aforetime governor of Tek-Ra.

Noah vowed that he would next day produce Huitza in the flesh before all, sent to them by the Lord Jehovah to avenge his forgotten and insulted name, being also Father of Zul before whom other gods were preferred.

The populace was in a state of wild enthusiasm; Chanoc gave a palace for Azta and Noah and their people to dwell in, and that night the city flared with bonfires.

Thus the next day Noah came down to the Market-place attended by Chanoc and his guards, with Nahuasco's troop, his servants and his family, among whom was Azta.

Noah began to speak, rousing the people's anger against the usurper, Shar-Jatal, and all the evil lords of Zul.

Now Toltiah lay in the midst of his people, hidden and as yet unsuspected ; but after a prayer of exhortation from Noah this one stepped forth and mounted on to the block which the patriarch surrendered in his favour.

Noah preached a holy war, greatly enthusing all by his frenzy and his zeal, and Azta's gracious words to the Tzantans rendered them eager to commence already a rush on the capital, regardless of the warships and the approaching army of Izta.

Yet Nahuasco, and Noah, and such as had followed Tekthah in the old wars, advised caution concerning such a move ; for here they would face men of their own race behind impregnable walls, which would have to be surrounded by an encircling trench that would forbid any desperate sallies and bring a long starvation.

A body of the rabble suddenly attacked the camp of the Amazons, where was Azta with the wives and mistresses of Chanoc, Noah, and other chiefs, and this resulted in a furious and determined battle on both sides, which might have ended with dire results, for the rabble was largely reinforced continuously.

To all these things he listened, and was also greatly advised by Noah, who was as a father to him, and his sons as brothers.

By her stood Toltiah and the family of Noah, Chanoc, Nezca, Nahuasco and many Tzantans, and to such as were ignorant of the walls she pointed out where the great ports lay, and where the larger buildings.

In their encampment Susi prays by the side of Noah, wildly and entreatingly ; Asta passionately invokes her spirits, and all cry to their different divinities.

So also advised Noah and Chanoc and Nahuasco, nor were wanting the voices of Japheth and Marisa.

All through the night that bloody work went on, regardless of the flying terror of the kites, and Noah cursed the evil-doers, and particularly Shar-Jatal and Acoa, by Heaven and Hell and all that was upon the Earth, but Azta, with a little bitter laugh, threatened them with like treatment when she should hold them in her power.

Toltiah answered her laugh with one as menacing, for the teachings of Noah affected him not.

All the women gathered round Azta and Noah, with their hands raised in supplication to the Heavens.

Now they were among the baggage and the women, and these, retreating in weeping terror as the frenzied multitude approached ever nearer, gather round Azta and Noah ; the patriarch exhorting them to prayer, Azta commanding them to arm themselves with whatsoever they might and aid their warriors, who, heavily pressed by the Imperial troops, gather round the hill.

Bodies of men, not all still, lay in masses along that terrible path leading from the gate of Zul, and cumber the slope of the hill on whose summit the women weep for joy and Noah and his family pray over Shem and bathe the wounds of the others, praising Heaven for the victory.

In the red palace were now Toltiah and Azta, some of the great Tzantans, and Noah, whose family were given palaces of nobles to live in.

Between the great beasts that guarded the entrance they passed, stepping carefully to find themselves in such awe-inspiring precincts and terrified by the enclosed space and the gleam of armour all around the hall, from which, but for the strenuous exhortations of Noah and Nezca, they had never emerged alive.

She perceived them to be Susi and Noah, and a gleam of haughty anger swept over her heart at such interference, the anger of the evil-doer whose fault is discovered, and an impetuous resentment of restraint.

Noah pointed to the far horizon where the sky darkened, and the woman appeared to wildly implore mercy, her arms embracing the warrior's knees.

In the cleared Market-place the idols had heen reset up by their various worshippers, whom Azta supported, for Toltiah owned no restraining superstition of any sort at all, worshipping Zul alone to the oblivion of all Noah's teachings.

The sons of Noah felt no little annoyance that no province had been given to them or their sire, but Toltiah smiled upon them, saying that his love for them was such that he wished them to remain always by his side.

Yet nevertheless, embracing Noah, he conferred upon him the governorship of the city of Zul and gave him a palace and estates; and likewise embracing his mortified foster-brothers, to Shem he gave control over all the economy of the Empire, to Japheth the post of Chief of Armies, and to Ham the management of all walls and public buildings; likewise giving to each, a mansion, and certain apartments in the Imperial palace.

Below were Nezca and the Tzantans of the palace, Marisa, Amaziel, Iztli and the family of Noah, and all around I perceived many great men, among them reclining ladies of high rank, haughty queens and elegant.

Lying flat on their bellies they gorged themselves, and Noah and Shem, with their women, went out to their apartments, not liking the licentious doings of many.

Noah and his family were looked upon with disfavour in Zul because that they held themselves apart from evil.

All in vain were the exhortations and rebukes of Noah, who perceived his charge, from whom he had hoped so much, leading the nation still farther astray.

The sons of Noah looked with a mixture of feelings on the conduct of Toltiah, who had ever been as a younger brother to them, instructed by them in everything from the time he was a small child; and now they had to bow before him and suffer condescension and hard words and sneers, which became unendurable.

Shem, which one, studious and thoughtful, bent long over with Noah, scrutinising and hazarding guesses as to their origin.

Reclining in all the bravery of gold and gems, dreadful by reason of his appearance and the blue stones in his teeth, at the evening meal, in the midst of his favorites and voluptuous queens with their heavy hips and great eyes like antelopes', he bethought him of Noah and of the wisdom that he had, and sent him an urgent message to appear before him.

A sudden great gloom fell over all, and when it had passed Noah had gone, and likewise his sons with him ; neither could they be found by the swift ones sent after them, nor was any vestige of them to be found.

Now, securely hidden near Axatlan, among the mountains, was a small village of huts where abode the patriarch Noah and his three sons with their wives and families and servants, apart from all human inter-course.

This, taken at eighteen inches, would make the ark of Noah four hundred and fifty feet long by seventy-five broad and forty-five feet high.

With a sad pleasure I looked upon the family of Noah the Righteous, gathered around their frowning wooden palace and raising their regards to Heaven, pure-minded because that their hearts ever dwelt upon the Beautiful and were pleased with the contemplation of it.

Toltiah associated these things with the curse of Noah, and, mad with a feminine terror and fury, caused the guards of the gates to be massacred to a man, supposing them to have slept while he passed forth.

"Thou rememberest Susi, of the family of Noah ?" asked Azta.

" Yet." she said, slowly, as one who would persuade her conscience, " yet has he been in the companionship of righteous Noah and of his people, and thou, his father, art holy.

It was Ham, the son of Noah.

Even Huitza is moved and Azta is distressed, and there are those who would fain lay hands upon Noah and you, his sons, because of a rumour that 'tis Susi who caused these things on account of a foolish act of Huitza." "Let Huitza beware!" cried Ham: "let the shade of Maxo the Archer whisper in the ear of the foolish one." For Maxo had secretly disappeared when the army marched upon Zul and lay inactive upon the banks of the Hilen, being slain by Ham for an insult.

Yet did not the old Noah say he was not Huitza as all believe?" The giant laughed grimly, shaking his spear in the air.

And among the godly family of Noah was much unrest concerning Ham and his waywardness, and his espoused wife especially was distressed by his absences and coldness towards her.

Now upon a certain day, (the ship being completed,) Noah built within it a temple wherein to worship fitly the Lord God Jehovah, and made within it an altar, upon which he sacrificed in the presence of all his family and the two strangers.

Up to the distant mountains, where dwelt in sojourning the tribe of Noah, spread the waters, the pouring torrents of rain which the people could perceive upon the horizon increasing their volume, and long tidal waves carrying their flood up to the heights from which it never receded to its former level.

Within the Mexiah the family of Noah prostrated themselves before their altar.

Brown, Poseidon: a Link between Semite, Hamite, and Aryan (Longmans, 1872), who traces the worship from Chaldaea through Phoenicia, Philistia, Libya, and Greece, and identifies Poseidon with Noah in Libyan mythology.

Brown's line, from Chaldaea to Greece, ends in Noah.

He has collated Noah, in Tradition and elsewhere, with Chronos, Poseidon, Saturn, and Hoa.

Donnelly, he says, uses that tradition to send the legendary heroes out as survivors of Atlantis and civilisers of the countries they reach, rather than as memories of Noah.

A further festival, kept almost throughout Greece except by the Eretrians, honoured Ceres as the first who taught the use of laws, which he reads as law commencing again with Noah.

He thinks the closing immorality of the Mandan ceremony recalls the Bacchanalia, and that the "big canoe" in the centre of the village, shaped like a hogshead, shows a confusion of wine-butt and canoe, if Bacchus carries a later tradition of Noah, or possibly of Cham and the scene in Genesis.

If flesh-meat was first permitted to Noah, he expects an indirect memory, and he finds it in festivals of Bacchus as eater of raw flesh.

The Mandan opening, a great white man from the west at sunrise, addressed as Nuh-mohk-muck-a-nah, the first or only man, who landed on a high mountain in the west in his canoe and still resides there, he sets beside Athenaeus on the Peloria.

He wants the older theory recognised: Bacchus or Dionysus as a memory of Noah, or Cham, or Nimrod, any of whom might be a nucleus.

Because antediluvian tradition meets in Noah and passes through him, Adam is reduplicated in Noah, and "first-born" applies.

He thinks the cumulative evidence points to Noah, or to some progenitor immediately in contact with him, if Noah is assumed.

Those who believe Genesis can still say Noah or Cham was deified in connection with the sun after the deluge, and that the mythology then absorbed that event.

There is a tradition that Noah entered the ark when the sun was in the sign of the Bull in the Zodiac.

Three or seven brothers and sisters answer to the three sons of Noah, or to the seven persons saved if counted apart from the patriarch.

He then says he cannot at that moment recall where he first met the tradition that Noah entered the ark in the sign of the Bull.

11) tells us that Noah entered the ark on the 17th of the second month.

It will be observed that while he locates Paradise in the East, he places the scene of the Deluge in the West, and he supposes that Noah came from the Scene of the Deluge to Europe." In Dr.

Epiphanius writes, ' The wood of the Ark of Noah is shown to this day in the KardKan [Koord] country'" [Adv.

Noah, as handed down in Libyan mythology, following in this the lines of tradition.* And looking to the diffusion of this worship ofPoseidon in Africa, including Egypt, Carthage, Ethiopia, Mauri-tania, and throughout the Phoenician colonisation, we seem to understand Plato's statement that Atlantis once "had an extent greater than Libya and Asia." "For many centuries," says Lenormant, " the Pelasgi of the Archipelago, Greece, and Italy, the Philistines of Crete, the Sicilians, the Sardinians, the Libyans, the Maxyans of Africa, in spite of the distance of sea separating them, united in a close confederation, maintaining a constant intercourse, and thus explaining the Libyan element, hitherto inexplicable, in the most ancient religious traditions of Greece, the worship of the Athenian Tritonis and of the Libyan Poseidon." Atlantis takes its name from Atlas—" the king." We hear of Atlas first in Hesiod, as son of Japetus ; his brother was Mencetius ("Mnesius," Plato; "Menu," Lenormant), and, according to ApoUodorus, his mother's name was Asia.

: "I read the two names—the cuneiform writing cannot be transfeiTed to your columua—doubtfully as Sisi-ron add Naha (Noah) That the god in question represents the Greek Neptune is, at any rate, almost certain ; he was worshipped on the seashore, and ships of gold were dedicated to him.

probably 'god of the ship or ark.' Other titles I cannot explain ; but they seem to be all connected with traditions of the biblical Noah."

^ In Tradition and elsewhere I have endeavoured to collate, though very imperfectly, the various traditions of the patriarch Noah in Chronos, Poseidon, Saturn, Hoa, &c.

He skilfully seizes hold of the tradition to which I have just referred, in order to despatch the various legendary heroes, no longer as representatives of the patriarch Noah, but, so to speak, on their own account to the various nations as the survivors of the catastrophe, and as the civilisers and legislators of the countries to which they came.

" because she was the first w^o taught mankind the use of laws ;" which may mean that the festival went back to the time when law commenced or recommenced—to Noah and the Deluge.

Assuming the fact that Bacchus- represents the later traditions of the patriarch Noah, or possibly the tradition of Cham, embodying traditions of the episode recorded in the Bible, the substitution of wine-sacks for vrater-sacks in the following narratives would correspond to the confusion of tradition we have just seen in the combination of the wine-butt and the canoe.* * The late Colooel George Macdonell, C.B., related that certain Jesuit miBsionaries went in search of an Indian tribe whom Sir Jojjn

If Dionysus (or Bacchus) embodies a tradition of Noah, and if (Gen.

soon made their appearance in a body at the picket, and recognised the visitor as an old acquaintance whom they addressed as ' Nuh-mohk-miick-a-nah ' (the first or only man).

I think we might have expected some recognition of the theory originally held that Bacchus or Dionysos embodied traditions of the patriarch Noah or Cham or Nimrod (for either might have formed a " nucleus " round which the traditions or niyths might have collected); at any rate, we should have expected some advertence to the facts.

The three last epithets exactly apply to Noah.

As I have elsewhere remarked, since all antediluvian traditions meet in Noah, and are transmitted through him, there is an a priori probability that we shall find all the antediluvian traditions confused in the tradition of Noah, and accordingly the reduplication ofAdam in Noah has not escaped observation.

49), " the first or only man." The cumulative force of the evidence appears to me very strong, and assuming the existence of Noah, I think it must be admitted that the tradition points to the patriarch, or to some original progenitor immediately in contact with him.

If by the former, I reply that whenever mythology commenced, Noah or Cham .may

The number three corresponds with the sons of Noah, the number seven with the persons saved in the ark, if referred to separately from the Patriarch.

It may be asked whether, beyond the indirect, I have any direct testimony to this tradition, that Noah entered the ark when the sun was in the sign of Taurus or the Bull.

11) tells us that Noah entered the ark on the 17th of the second month.

When the planet Saturn (compare analogy between Saturn and Noah, Tradition, &c., p.

Noah's ark, he says, rested on mountains of Armenia that were already there.

Noah could not have named a mountain that was not there before the flood.

He throws out the Arabic story of the giant Og, enemy of Noah, and the tale that a beard Og tore out became a cedar forest from which Noah built the ark (Tomus II, p.

One account he records derives the name of alchemy from Cham, first king of the Egyptians, son of Noah.

Kircher also says the art was practiced by the first men before the flood, while Adam was still alive, and notably by Tubalcain, and that Noah and his sons received it from their fathers and spread it, after the flood, into all parts of the world (Tomus II, p.

When the sacred letters, in the cited place of Genesis, expressly say that the ark rested on the mountains of Armenia, above Ararat, the ark could not have rested above a thing which at first did not exist, nor could Noah afterwards have named a mountain which he had not known to exist before the flood.

Og the giant, survivor both before and after the flood, was engaged in a notable and irreconcilable enmity with Noah, and continually sought him for slaughter.

Noah could not resist so great a vastness, and hid himself in the caves of the mountains, which the huge mass of the giant's body could not enter.

Once, when the giant could not catch Noah as he fled, he threw after him a beard he had torn out.

It at once filled the whole plain like a cedar wood, as many hairs as cedars, and from those cedars, they say, by a ridiculous fiction, Noah built the ark.

They fable him of so immense a size that when he sought Noah's ark in the flood, the waters reached only to his knees.

Those who derive the name from the Egyptian word of Cham think that it was written down by Cham, the first king of the Egyptians, the son of Noah, kept in the ark, and carried into Egypt, and that posterity ever afterwards cultivated it as handed on by Mesraim, son of Cham, and by Hermes his counsellor.

The posterity of Adam, Noah and his sons, received it by ancestral tradition and, after the flood, spread it into all the parts of the world.

He is putting a metal art in the world before the flood, preserving it through Noah, and carrying it into Egypt by Cham.

The remnants on the Eastern Continent were dispersed by migrating peoples who pre-historically passed eastward (see our migra- tions) ; hence the great antiquity of viticulture over the Eastern Continent, which now figures in Portugal, Spain, France, Austria, Hungary, Germany, Italy, Southern Russia and Greece, Armenia, Eastern Pontus, and other parts of Asia, whose wine product was utilized in the lands of the Levant from the earliest memory of civilization, and was even more remotely used by the Egyptians in honor of their god Osiris ; by the Greeks, in honor of their god Dionysus ; by the Hebrews, to the Patriarch Noah, and was an accompaniment to the repast of corn and oil, as re-corded in the Old Testament, all of which have their remote con-io6

Prior to the occurrence of the Biblical flood, in which Noah was the chief figure, it had become very plentiful in Egypt, and was then known as the Cas'to-rix (see our account of the flood), and subsequent to that cataclysm, it was changed to Diifret, and so remained until the time of the mythical, or so-called Biblical writings, when it was changed to Barley-Cora.

Prior to the time of the great flood, or Biblical narrative, in which Noah figured, a great flood passed through the central portion of the now known United States of America, that had place through central British America and passed out into the southern waters of the globe, through the region now drained by the great rivers and their tributaries, of the central States.

In the main field of the ceiling of the Sistine Chapel, which is divided into four larger, alternating with five smaller fields, he depicted a number of subjects in the following order: (i) the dividing of the light from the darkness; (2) the creation of sun, moon, and stars, and of the herbage; (3) the creation of the water; (4) the creation of man; (5) the creation of woman; (6) the temptation and expulsion; (7) an enigmatical scene, said to represent the sacrifice of Cain and Abel, but rather resembling the sacrifice of Noah; (8) the deluge; (9) the drunkenness of Noah.

First Dome, "Creation of the World and the Fall of Man;" in the following arch, "The Deluge;" in the Second Dome, in the second arch, "Noah," and the "Tower of Babel ;" in the Third Dome, the "History of Abraham;" in the Fourth Dome, "Joseph's Dream," "Joseph Sold by his Brethren," and "Jacob's Lament;" in the Fifth and Sixth Domes, "Joseph in Egypt ;" and in the Seventh Dome, the "History of Moses." The interior reached, one is charmed and inspired with the beauty of the main lines of art ; the grandeur and nobility of the perspective; the magnificence of the decorative spirit manifested through the assemblage of embodiments and re-embodiments, embraced in the mosaics on the walls and other elevated positions.

Therezy and Kashela were the paternal and maternal ancestors of one son by the name of Mar-re'za, who subsequently begat a son by the name of Ge-lin'get, which latter was the pre-historic personage represented in th'e Biblic narrative as Noah, who figured in the great Deluge.

He took to himself a wife by the name of Mel-etish, and to them was born a son whose name was Ge-lin'get, the ultimate life conditions of whomi, furnished the theme for the Biblical myth, or narrative of Noah and the Flood.

As was the case with parts of the ethnographich myths, being founded on facts, so it was with that of Noah and the Flood.

Just previous to the time of the great flood in which the Biblical narration pictures Noah as the principal character, that portion of the country lying south, and southwest of Judea and Idutnea, was a great low marshy section, then known as Ge-ron'- de-ze (the term meaning uninhabited country).

Noah is one man who loaded a ship, and he sets beside him Belgamer to Sweden, Xisuthrus to Chaldea, Vaivasata to India, Peirum to China, and the Atlantic priest Deukalion to Greece (p.

Who was Noah, of what race, and how did one family produce such different races?

So the saga of Noah with the ark is explained without strain.

The biblical tale of the rescue of one family, Noah, is found in all the old sagas, also in the Greek, and so long before the Bible arose.

Ge-lin'get is the man the Biblical narrative represents as Noah.

Marreza's son is Ge-lin'get, the person the Biblical narrative represents as Noah.

Noah's Flood, one account, B.C.

The greatest recent heat at the poles was not less than 22,000 years ago, and the melting of the ice on that occasion may have caused Noah's Flood, which he says has no date inside the truly historical and monumental periods.

One account tells us that Noah's Flood took place, B.

The melting of the ice on that occasion may have been the cause of Noah's Flood.

109 (Atlantis 9,000 years before Plato, Noah 2,348 B.C., Deucalion 1,503 B.C., Xisuthrus at least 10,000 years before the Christian era, China 63,000, Japan 17,462 years back to 700 B.C.), p.

Noah, one account, 2,348 B.C.

Noah, 2,348 B.C.

Zisudra and Atrahasis, three thousand years before the biblical Noah.

The Noah flood myth from the bible was attributed to Zisudra and Atrahasis in Sumerian/Mesopotamian culture three thousand years earlier.

A quotation at the foot, which continues on the next page, says more than five hundred legends, one man and his family spared, the Western name Noah, the Aztec name Nene, and in the Near East the names that open file page 288: Atra-Hasis, Utnapishtim, or Ziusudra.

Noah is warned, and the people of the immovable race hide in a luminous cloud, which the text sets against Moses's ark.

In the Apocalypse of Adam the same Noah is the man later generations call Deucalion.

Foreknowledge informs Noah.

They hid in a place, Noah and many others of the immovable race, in a luminous cloud.

Noah, also called Deucalion.

God gives power to Noah's sons and their wives by means of the ark, with animals and birds.

The generations will call Noah Deucalion.

Noah will divide the whole earth among Ham, Japheth, and Shem.

The greatness of the light of the foreknowledge informed Noah, and Noah proclaimed it to all the offspring who are the sons of men.

It is not as Moses said, "They hid themselves in an ark" (Gn 7:7), but they hid themselves in a place, not only Noah but also many other people from the immovable race.

Noah recognized his authority.

Then he addresses Noah.

God says he has protected Noah in the ark along with his wife and his sons and their wives and their animals and the birds of heaven.

He will give the earth to Noah and his sons.

No seed will come from Noah of the men who will not stand in God's presence in another glory.

Those men, cast forth from the knowledge of the great aeons and the angels, will stand before Noah and the aeons.

God asks Noah why he has departed from what he was told, and says Noah has created another generation so that he might scorn God's power.

Then Noah will divide the whole earth among his sons, Ham and Japheth and Shem.

The seed of Noah through his sons has done all Sakla's will, and holds the powers in the aeons.

It gives Noah two pictures.

In the Apocryphon of John the chief archon brings a flood, Noah is warned, and the immovable race hides in a luminous cloud.

In the Apocalypse of Adam the flesh is left in the waters, Noah is sheltered in an ark with his wife, sons, their wives, animals, and birds, and later generations call him Deucalion.

Noah's family: Ham, Japheth, and Shem on this site.

Tomas reads the biblical Noah as a later version of that account.

In Chapter 13 he treats Noah's ark as a spacecraft, and he collects reports of buried arks whose makers he ties to those same seeder races.

Noah's ark, in a conclusion he prints from Dr.

Noah's ark as a spacecraft.

On the next file page he writes that the Noah story in the Christian, Hebrew, and Islamic canons is very similar to, or derives from, the story of Utnapishtim in the Epic of Gilgamesh, and he asks whether the Elohim who commanded Noah were the Seeders or Guardians of his Chapter 5.

For the flood hero he names beside Noah, see the Epic of Gilgamesh, tablet I and Zénaïde A.

Brown says there was a great flood, an ark filled with animals, a Noah, and a subject Noah thought was God, and that the story then diverges from the ancient texts.

Noah, in Brown's epigraph, as the man whose ark was a submerged spacecraft.

Salla's Chapter 13 sets Noah beside Utnapishtim and then makes the ark a spacecraft.

Noah's family: the biblical names.

His Noah is the figure in Brown's epigraph, and his Hebrews are Hoova's.

Noah's Family: the biblical landing.

What she claims: The plain of Shinar was already occupied when the descendants of Noah arrived.

She says they belonged to none of the races classed in the Bible as descended from Noah, and probably to one far older, which had not been included in the Flood.

"They" are descendants of Noah, long after the Flood.

One thing appears clear: they belonged to none of the races classed in the Bible as descended from Noah, but probably to one far older, which had not been included in the Flood.

The next sentence is the one I would set beside any writer who treats Noah's flood as the drowning of the whole earth.

Seth's line ends in Noah.

129 (a people older than Noah's descent, and a flood that may not have been universal), p.

She does not print a year for Noah.

Flood not necessarily universal, and a people in Shinar older than Noah's descent (p.