1.93
Now all the writers of barbarian histories make mention of this flood,
and of this ark; among whom is Berosus the Chaldean. For when he is describing
the circumstances of the flood, he goes on thus: "It is said there
is still some part of this ship in Armenia, at the mountain of the Cordyaeans;
and that some people carry off pieces of the bitumen, which they take away,
and use chiefly as amulets for the averting of mischiefs." Hieronymus
the Egyptian also, who wrote the Phoenician Antiquities, and Mnaseas, and
a great many more, make mention of the same. Nay, Nicolaus of Damascus,
in his ninety-sixth book, hath a particular relation about them; where
he speaks thus: "There is a great mountain in Armenia,
over Minyas, called Baris, upon which it is reported that many who fled
at the time of the Deluge were saved; and that one who was carried in an
ark came on shore upon the top of it; and that the remains of the timber
were a great while preserved. This might be the man about whom Moses the
legislator of the Jews wrote."
1.96
But as for Noah, he was afraid, since God had determined to destroy
mankind, lest he should drown the earth every year; so he offered burnt-offerings,
and besought God that nature might hereafter go on in its former orderly
course, and that he would not bring on so great a judgment any more, by
which the whole race of creatures might be in danger of destruction: but
that, having now punished the wicked, he would of his goodness spare the
remainder, and such as he had hitherto judged fit to be delivered from
so severe a calamity; for that otherwise these last must be more miserable
than the first, and that they must be condemned to a worse condition than
the others, unless they be suffered to escape entirely; that is, if they
be reserved for another deluge; while they must be afflicted with the terror
and sight of the first deluge, and must also be destroyed by a second.
He also entreated God to accept of his sacrifice, and to grant that the
earth might never again undergo the like effects of 'his wrath; that men
might be permitted to go on cheerfully in cultivating the same; to build
cities, and live happily in them; and that they might not be deprived of
any of those good things which they enjoyed before the Flood; but might
attain to the like length of days, and old age, which the ancient people
had arrived at before.
1.99
When Noah had made these supplications, God, who loved the man for
his righteousness, granted entire success to his prayers, and said, that
it was not he who brought the destruction on a polluted world, but that
they underwent that vengeance on account of their own wickedness; and that
he had not brought men into the world if he had himself determined to destroy
them, it being an instance of greater wisdom not to have granted them life
at all, than, after it was granted, to procure their destruction; "But
the injuries," said he, "they offered to my holiness and virtue,
forced me to bring this punishment upon them. But I will leave off for
the time to come to require such punishments, the effects of so great wrath,
for their future wicked actions, and especially on account of thy prayers.
But if I shall at any time send tempests of rain, in an extraordinary manner,
be not affrighted at the largeness of the showers; for the water shall
no more overspread the earth. However, I require you to abstain from shedding
the blood of men, and to keep yourselves pure from murder; and to punish
those that commit any such thing. I permit you to make use of all the other
living creatures at your pleasure, and as your appetites lead you; for
I have made you lords of them all, both of those that walk on the land,
and those that swim in the waters, and of those that fly in the regions
of the air on high, excepting their blood, for therein is the life. But
I will give you a sign that I have left off my anger by my bow [whereby
is meant the rainbow, for they determined that the rainbow was the bow
of God]. And when God had said and promised thus, he went away.
1.104
Now when Noah had lived three hundred and fifty years after the Flood,
and that all that time happily, he died, having lived the number of nine
hundred and fifty years. But let no one, upon comparing the lives of the
ancients with our lives, and with the few years which we now live, think
that what we have said of them is false; or make the shortness of our lives
at present an argument, that neither did they attain to so long a duration
of life, for those ancients were beloved of God, and [lately] made by God
himself; and because their food was then fitter for the prolongation of
life, might well live so great a number of years: and besides, God afforded
them a longer time of life on account of their virtue, and the good use
they made of it in astronomical and geometrical discoveries, which would
not have afforded the time of foretelling [the periods of the stars] unless
they had lived six hundred years; for the great year is completed in that
interval. Now I have for witnesses to what I have said, all those that
have written Antiquities, both among the Greeks and barbarians; for even
Manetho, who wrote the Egyptian History, and Berosus, who collected the
Chaldean Monuments, and Mochus, and Hestieus, and, besides these, Hieronymus
the Egyptian, and those who composed the Phoenician History, agree to what
I here say: Hesiod also, and Hecatseus, Hellanicus, and Acusilaus; and,
besides these, Ephorus and Nicolaus relate that the ancients lived a thousand
years. But as to these matters, let every one look upon them as he thinks
fit.
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