The lead section of this article may need to be rewritten. The reason given is: The lead mentions a lot of myths not expanded on/mentioned in the body. They can be removed, moved or expanded on. (May 2022)
A flood myth or deluge myth is a myth in which a great flood, usually sent by a deity or deities, destroys civilization, often in an act of divine retribution. Parallels are often drawn between the flood waters of these myths and the primaeval waters which appear in certain creation myths, as the flood waters are described as a measure for the cleansing of humanity, in preparation for rebirth. Most flood myths also contain a culture hero, who "represents the human craving for life".
The flood-myth motif occurs in many cultures as seen in: the Mesopotamian flood stories, the Genesis flood narrative, Nuh (Noah) in Islam, manvantara-sandhya in Hinduism, the Gun-Yu in Chinese mythology, Deucalion and Pyrrha in Greek mythology, Bergelmir in Norse mythology, the arrival of the first inhabitants of Ireland with Cessair in Irish mythology, in parts of Polynesia such as Hawaii, the lore of the K'iche' and Maya peoples in Mesoamerica, the Lac Courte Oreilles Ojibwa tribe of Native Americans in North America, the lore of Unu Pachakuti (Inca mythology), the Muisca and Cañari Confederation in South America, Africa, and some Aboriginal tribes in Australia.
One example of a flood myth is the Epic of Gilgamesh. Many scholars believe that this account was copied from the Akkadian Atra-Hasis,[a] which dates to the 18th century BCE.[b] In the Gilgamesh flood myth, the highest god, Enlil, decides to destroy the world with a flood because humans have become too noisy. The god Ea, who had created humans out of clay and divine blood, secretly warns the hero Utnapishtim of the impending flood and gives him detailed instructions for building a boat so that life may survive. Both the Epic of Gilgamesh and Atra-Hasis are preceded by the similar Sumerian creation myth (c. 1600 BCE)—the oldest surviving example of such a flood-myth narrative, known from tablets found in the ruins of Nippur in the late 1890s and translated by Arno Poebel.
Yi Samuel Chen analyzed various texts from the Early Dynastic III Period through to the Old Babylonian Period, and argues that the flood narrative was only added in texts written during the Old Babylonian Period. When it comes to the Sumerian King List, observations by experts have always indicated that the portion of the Sumerian King List talking about before the flood is stylistically different from the King List Proper. Essentially Old Babylonian copies tend to represent a tradition of before the flood apart from the actual King List, whereas the Ur III copy of the King List and the duplicate from the Brockmon collection indicate that the King List Proper once existed independent of mention to the flood and the tradition of before the flood. Essentially, Chen gives evidence to prove that the section of before the flood and references to the flood in the Sumerian King List were all later additions added in during the Old Babylonian Period, as the Sumerian King List went through updates and edits. The Flood as a watershed in early History of the world was probably a new historiographical concept emerging in the Mesopotamian literary traditions during the Old Babylonian Period, as evident by the fact that the flood motif didn't show up in the Ur III copy and that earliest chronographical sources related to the flood show up in the Old Babylonian Period. Chen also concludes that the name of Ziusudra as a flood hero and the idea of the flood hinted by that name in the Old Babylonian Version of "Instructions of Shuruppak" are only developments during that Old Babylonian Period, when also the didactic text was updated with information from the burgeoning Antediluvian Tradition
In Hindu mythology, texts such as the Satapatha Brahmana (c. 6th century BCE) and the Puranas contain the story of a great flood, "manvantara-sandhya", wherein the Matsya Avatar of the Vishnu warns the first man, Manu, of the impending flood, and also advises him to build a giant boat. In Zoroastrian Mazdaism, Ahriman tries to destroy the world with a drought, which Mithra ends by shooting an arrow into a rock, from which a flood springs; one man survives in an ark with his cattle. Norbert Oettinger[who?] argues that the story of Yima and the Vara[clarification needed] was originally a flood myth, and the harsh winter was added in due to the dry nature of Eastern Iran, as flood myths didn't have as much of an effect as harsh winters. He has argued that the Videvdad 2.24's mention of melted water flowing is a remnant of the flood myth, and mentions that the Indian Flood Myths originally had their protagonist as Yama, but it was changed to Manu later.
In Plato's Timaeus, written c. 360 BCE, Timaeus describes a flood myth similar to the earlier versions. In it, the Bronze race of humans angers the high god Zeus with their constant warring. Zeus decides to punish humanity with a flood. The Titan Prometheus, who had created humans from clay, tells the secret plan to Deucalion, advising him to build an ark in order to be saved. After nine nights and days, the water starts receding and the ark lands on a mountain.
Like many other folk-tale elements from around the world, the story of flood survival and human restart (motif A 1021.0.2 and associated elements) appears in Stith Thompson's Motif-Index of Folk-Literature.
Floods in the wake of the Last Glacial Period are speculated to have inspired myths that survive to this day. Plato's allegory of Atlantis is set over 9,000 years before his day, leading some scholars to suggest that a Stone Age society of the Mediterranean could have been wiped out by the increasing sea level and served as the basis of the story.
Mesopotamia, like other early sites of riverine civilisation, was flood-prone; and for those experiencing valley-wide inundations, flooding could destroy the whole of their known world. According to the excavation report of the 1930s excavation at Shuruppak (modern Tell Fara, Iraq), the Jemdet Nasr and Early Dynastic layers at the site were separated by a layer of sand and silt that was interpreted as a flood layer. However, more recently it has been suggested that the nature of this deposit is more like that being created by river avulsion, a process that was very common in the Tigris–Euphrates river system. Similar layers have been recorded at other sites as well, all dating to different periods, which would be consistent with the nature of river avulsions.
The geography of the Mesopotamian area changed considerably with the filling of the Persian Gulf after sea waters rose following the last glacial period. Global sea levels were about 120 m (390 ft) lower around 18,000 BP and rose until 8,000 BP when they reached current levels, which are now an average 40 m (130 ft) above the floor of the Gulf, which was a huge (800 km × 200 km, 500 mi × 120 mi) low-lying and fertile region in Mesopotamia, in which human habitation is thought to have been strong around the Gulf Oasis for 100,000 years. A sudden increase in settlements above the present-day water level is recorded at around 7,500 BP.
One hypothesis suggests that a meteor or comet crashed into the Indian Ocean around 3000–2800 BCE, creating the 30-kilometre (19 mi) undersea Burckle Crater, and generating a giant tsunami that flooded coastal lands.
Historian Adrienne Mayor theorizes that global flood stories may have been inspired by ancient observations of seashells and fish fossils in inland and mountain areas. The ancient Greeks, Egyptians, and Romans all documented the discovery of such remains in such locations; the Greeks hypothesized that Earth had been covered by water on several occasions, citing the seashells and fish fossils found on mountain tops as evidence of this idea.
Speculation regarding the Deucalion myth has postulated a large tsunami in the Mediterranean Sea, caused by the Thera eruption (with an approximate geological date of 1630–1600 BCE), as the myth's historical basis. Although the tsunami hit the South Aegean Sea and Crete, it did not affect cities in the mainland of Greece, such as Mycenae, Athens, and Thebes, which continued to prosper, indicating that it had a local rather than a region-wide effect.
The Black Sea deluge hypothesis offers a controversial account of long-term flooding; the hypothesis argues for a catastrophic irruption of water about 5600 BCE from the Mediterranean Sea into the Black Sea basin. This has become the subject of considerable discussion. The Younger Dryas impact hypothesis offers another proposed natural explanation for flood myths; this idea is similarly controversial.
Contrary to accepted archeology and Middle Eastern history, Yi Samuel Chen writes that the oldest versions of the Epic of Gilgamesh never mentioned the flood and simply narrated Gilgamesh's search for Utnapishtim and the secret of immortality. Chen theorizes that starting with the Old Babylonian Period, there were attempts to syncretize Utnapishtim with Ziusudra, even though they were previously seen as different figures. Gilgamesh meeting the flood hero Utnapishtim was first alluded to in the Old Babylonian Period in "The Death of Gilgamesh" and eventually was imported and standardized in the Epic of Gilgamesh probably in the Middle Babylonian Period.
- Leeming, David (2004). Flood | The Oxford Companion to World Mythology. Oxford University Press. ISBN 9780195156690. Retrieved 17 September 2010.
- George 2003, p. xxx.
- Tigay, Jeffrey H. (2002) . The Evolution of the Gilgamesh Epic. Bolchazy-Carducci Publishers. pp. 23, 218, 224, 238. ISBN 9780865165465.
- George 2003, pp. ii, xxiv–v.
- Finkel, Irving. The Ark Before Noah. Doubleday, 2014.
- Pritchard, James B. (ed.), Ancient Near Eastern Texts Relating to the Old Testament (Princeton, NJ: Princeton University Press, 1955, 1969). 1950 1st edition at Google Books. p.44: "...a flood [will sweep] over the cult-centers; to destroy the seed of mankind; is the decision, the word of the assembly [of the gods]."
Black, Jeremy A.; Cunningham, Graham; Robson, Eleanor; Zólyomi, Gábor, eds. (2004). "The Flood story". The Literature of Ancient Sumer. Oxford: Oxford University Press (published 2006). p. 212. ISBN 9780199296330. Retrieved 5 February 2021.
The Sumerian story of the universal Flood [...] resembles the longer version preserved in the Babylonian poems Atra-hasis and the Epic of Gilgamesh.
- Black, Jeremy, Cunningham, G. Robson, E. Zolyomi, G. The Literature of Ancient Sumer, Oxford University Press, 2004. ISBN 0-19-926311-6[full citation needed]
- Chen, Yi Samuel. The Primeval Flood Catastrophe: Origins and Early Development in Mesopotamian Traditions. Oxford University Press, 2013.
- Eggeling, Julius (1882). Satapatha Brahmana, Part 1. pp. 216–218 (1:8:1:1–6).
- Witzel, Michael (1995). "Early Indian history: Linguistic and textual parametres" (PDF). In George Erdosy (ed.). The Indo-Aryans of Ancient South Asia:Language, Material Culture, and Ethnicity. Boston: De Gruyter. p. 136.
- Gupta, S. V. (2010). "Ch. 1.2.4 Time Measurements". In Hull, Robert; Osgood, Jr., Richard M.; Parisi, Jurgen; Warlimont, Hans (eds.). Units of Measurement: Past, Present and Future. International System of Units. Springer Series in Materials Science: 122. Springer. pp. 7–8. ISBN 9783642007378.
Paraphrased: Mahayuga equals 12,000 Deva (divine) years (4,320,000 solar years). Manvantara equals 71 Mahayugas (306,720,000 solar years). Kalpa (day of Brahma) equals an Adi Sandhya, 14 Manvantaras, and 14 Sandhya Kalas, where 1st Manvantara preceded by Adi Sandhya and each Manvantara followed by Sandhya Kala, each Sandhya lasting same duration as Satya yuga (1,728,000 solar years), during which the entire earth is submerged in water. Day of Brahma equals 1,000 Mahayugas, the same length for a night of Brahma (Bhagavad-gita 8.17). Brahma lifespan (311.04 trillion solar years) equals 100 360-day years, each 12 months. Parardha is 50 Brahma years and we are in the 2nd half of his life. After 100 years of Brahma, the universe starts with a new Brahma. We are currently in the 28th Kali yuga of the first day of the 51st year of the second Parardha in the reign of the 7th (Vaivasvata) Manu.
- Krishnamurthy, V. (2019). "Ch. 20: The Cosmic Flow of Time as per Scriptures". Meet the Ancient Scriptures of Hinduism. Notion Press. ISBN 9781684669387.
Each manvantara is preceded and followed by a period of 1,728,000 (= 4K) years when the entire earthly universe (bhu-loka) will submerge under water. The period of this deluge is known as manvantara-sandhya (sandhya meaning, twilight).
- Matsya Britannica.com
- Klostermaier, Klaus K. (2007). A Survey of Hinduism. SUNY Press. p. 97. ISBN 978-0-7914-7082-4.
- Sehgal, Sunil (1999). Encyclopaedia of Hinduism: C–G, Volume 2. Sarup & Sons. pp. 401–402. ISBN 81-7625-064-3.
- Smith, Homer W. (1952). Man and His Gods. New York: Grosset & Dunlap. pp. 128–29.
- N. Oettinger, Before Noah: Possible Relics of the Flood myth in Proto-Indo-Iranian and Earlier, [in:] Proceedings of the 24th Annual UCLA Indo-European Conference, ed. S.W. Jamison, H.C. Melchert, B. Vine, Bremen 2013, p. 169–183
- Plato's Timaeus. Greek text: http://www.24grammata.com/wp-content/uploads/2011/01/Platon-Timaios.pdf
Lindell, Kristina; Swahn, Jan-Öjvind; Tayanin, Damrong (1988). "The Flood: Three Northern Kammu Versions of the Story of Creation". In Dundes, Alan (ed.). The Flood Myth. Berkeley: University of California Press. p. 279. ISBN 9780520063532. Retrieved 5 February 2021.
A 1021.0.2 [...] Escape from deluge in wooden cask (drum)
- Seger, John H. (1934). Early Days Among the Cheyenne and Arapahoe Indians. pp. 147–148.
- "Biblical-Type Floods Are Real, and They're Absolutely Enormous". DiscoverMagazine.com. 2012-08-29. Retrieved 2015-08-18.
- "Legends of Atlantis". Drain the Oceans. Season 1. Episode 5. 2018. 42–45 minutes in. National Geographic.
- Compare:Peloubet, Francis Nathan (1880). Select Notes on the International Sabbath School Lessons. Boston: W. A. Wilde and Company. p. 157. Retrieved 29 April 2021.
... the flood ... extended to all the then known world.
- Morozova, Galina S. (2005). "A review of Holocene avulsions of the Tigris and Euphrates rivers and possible effects on the evolution of civilizations in lower Mesopotamia". Geoarchaeology. 20 (4): 401–423. doi:10.1002/gea.20057. ISSN 1520-6548. S2CID 129452555.
- "Lost Civilization Under Persian Gulf?", Science Daily, December 8, 2010
- Rose, Jeffrey I. (December 2010), "New Light on Human Prehistory in the Arabo-Persian Gulf Oasis", Current Anthropology, 51 (6): 849–883, doi:10.1086/657397, S2CID 144935980
- Carney, Scott (November 7, 2007). "Did a comet cause the great flood?". Discover Magazine. Retrieved 17 September 2010.
- Mayor, Adrienne (2011). The First Fossil Hunters: Paleontology in Greek and Roman Times: with a new introduction by the author. Princeton: Princeton University Press. ISBN 978-0691058634.
- Castleden, Rodney (2001) "Atlantis Destroyed" (Routledge).
- "'Noah's Flood' Not Rooted in Reality, After All?" National Geographic News, February 6, 2009.
- Sarah Hoyle (November 18, 2007). "Noah's flood kick-started European farming". University of Exeter. Retrieved 17 September 2010.
|Wikimedia Commons has media related to Deluge (mythology).|
- Bailey, Lloyd R. Noah, the Person and the Story, University of South Carolina Press, 1989. ISBN 0-87249-637-6
- Best, Robert M. Noah's Ark and the Ziusudra Epic, Sumerian Origins of the Flood Myth, 1999, ISBN 0-9667840-1-4.
- Dundes, Alan (ed.) The Flood Myth, University of California Press, Berkeley, 1988. ISBN 0-520-05973-5
- Faulkes, Anthony (trans.) Edda (Snorri Sturluson). Everyman's Library, 1987. ISBN 0-460-87616-3.
- Greenway, John (ed.), The Primitive Reader, Folkways, 1965.[ISBN missing]
- Grey, G. Polynesian Mythology. Whitcombe and Tombs, Christchurch, 1956.[ISBN missing]
- Lambert, W. G. and Millard, A. R., Atra-hasis: The Babylonian Story of the Flood, Eisenbrauns, 1999. ISBN 1-57506-039-6.
- Masse, W. B. "The Archaeology and Anthropology of Quaternary Period Cosmic Impact", in Bobrowsky, P., and Rickman, H. (eds.) Comet/Asteroid Impacts and Human Society: An Interdisciplinary Approach Berlin, Springer Press, 2007. pp. 25–70.[ISBN missing]
- Reed, A. W. Treasury of Maori Folklore A.H. & A.W. Reed, Wellington, 1963.[ISBN missing]
- Reedy, Anaru (trans.), Nga Korero a Pita Kapiti: The Teachings of Pita Kapiti. Canterbury University Press, Christchurch, 1997.[ISBN missing]