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THE SCRIPTURE THEORY Egyptian, in his Phænician antiquities, Mnaseas, and a great many others, say somewhat of this matter too: But Nicolaus of Damascus, in the 96th book of his history, speaks to this purpose. In the province of Minyas in Armenia, there is a high mountain, called Baris; to which place there fled a great many people, as the story goes, in the time of the deluge, for fanctuary. There is a tradition also, of a certain man in a vessel, that struck upon the top of this mountain; and that several pieces of the timber were to be seen there a long time after. This, says he, probably was the man that Moses makes mention of *.”
* Joseph. Antiq. Book i. ch. 4. Eng. þy L'estrange. Josephus quotes Berosus again, in his book against Apion. “ This Berosus, says he, after the manner of the most antient historians," who it seems in general recorded this event, “ wrote the history of the d-luge, just as Moses relates it. He mentions the ark likewise, in which the first father of our race was preserved, and carried to the mountains of Armenia. He runs through the genealogy of the sons of Noah likewife; their names and ages.” Jof. contra Apion, lib.i.
Eufebius Eufebius adds, from the monuments of the Medes and Asyrians, a passage out of Abydenus, to the following effect - That Sifithrus, `a name probably of the fame import with Noah, having been forewarned by Saturn of an approaching deluge, set fail for Armenia; where he was soon convinced of the truth of the divine prediction-That, on the third day after he found the rain abated, he sent birds, once and again, to try if they could discover land, but without success-That, on their being sent a third time, they returned with their wings bedaubed with mudThat Sifithrus, after this, was taken by the gods from among men—And that the ship in which he failed, arrivirig in Armenia, furnished the inhabitants with amulets made of the wood of it which they hung round their necks, and carried about with them *
* Euseb. Præp. Evang. lib. ix. cap. 12. Vide etiam Cyrill. I. adv. Julianum. Vide Syncellum, p. 30, 31.
Alexander Polyhistor's testimony agrees with that of Abydenus, as it is preserved by Cyril.—That in the times of this Xisuthrus, there happened a great deluge That he himself was saved, having been forewarned of it by Saturn, and admonished by him to build a vessel for the purpose, which he betook himself into, taking with him birds, reptiles, and cattle; and rode upon the waters in itt.
Plutarch, likewise, in his treatise con. cerning the sagacity of animals, mentions Deucalion's ark, who is often by heathen writers confounded with Noah; together with the fending out of the dove; which, by her return, indicated the continuance of the flood; and at last, by not returning, signified the abatement of it I.
et Euseb. Chron. Hieronymi opera de locis Hebraicis init. tom. i. p. 412.
Arcis et diluvii omnes qui barbaras fcripfère historias recordantur.
+ Cyril. ib.
# Plutarch. de Solert. Animalium. Plutarch ellewhere tells us, that Orɔsis went into the ark, on the
Melo, who wrote a book against the Fews, makes mention of a man, who, at the time of the deluge, had escaped it with his children, and had been deprived of his substance, and driven out of Armenia by the inhabitants ; and that, after traversing the interjacent parts, he came into the hill-country of Syria, which he found unoccupied ll. Here is the testimony of
of, an adversary, to the truth of the Mosaic history of the deluge.
But the most remarkable, as well as the fullest; the most exact and circumstantial of any, is that of Lucian; a bitter
17th of Athyr, which month is the second after the autumnal equinox, the fun then passing through Scorpius; which agrees exactly with the day assigned by Moses for the beginning of the deluge. This is a very remarkable attestation to the truth and precision of the Mofaic account of it. Plut. de Ifide et Ofirid. p. 356. Univ. Hift. vol. i. p. 226.
Eufeb. Præp. Evang. lib. ix. cap. 19. This is justly reckoned a jumbled account, in which Noah's preservation from the deluge is confounded with Terah's migration from Chaldea to Haran, and AbraLam's settlement in Canaan.
to christianity; and therefore no friend to Moses, or his writings, had he been aware that he was bearing witness to them. He profeffes he had his information in Greece, and from the Greeks, concerning that Deucalion, in whose time a great inundation happened. The passage is long; but it well deserves a place here, for the sake of the English reader; as it exhibits an instance of the least corrupted tradition, and the most agreeable to the Mofaical writings, of any that I remember to have met with: And it contains a curious ac. count, not only of the flood, but likewise of the character of the antediluvians, beyond what I think is any where else to be found. The passage is as follows—“ The present race of men, says he, are not descended from those that originally existed : For that generation all perished.
These are of a second original, who sprang from Deucalion, and in process of time increased to a great multitude. The former race of men are thus reported of: