First, according to the Hindu account, vast clouds gathered which “overshadowed the entire world.”
“These ominous clouds . . . rumbling and shooting lightning, overspread the sky.” They were “as vast as mountains.” “Some were dusky, some
crimson, some white, some brilliant (in hue). Other sources describe them as yellow, or azure, or red. “Loud in roar and mighty in size they fill
the entire sky.” They were “fringed with lightning, meteors and thunderbolts.” Then, “rumbling aloud with lightning [they] poured torrential
streams thick like chariot wheels.” They “rained with a sullen roar, inundating the three worlds with ceaseless downpour of torrents. . . .”
“And then there were seen on all sides the four oceans engulfing with tempestuous waves the whole surface of the earth.” All creation was
“smitten by the luminous dense floods.”
In the beginning of the deluge the nova in the sky shone through the splendor of the illuminated skies and through the sheets of rain, ever increasing
in intensity.The Biblical expression “the Lord sitteth upon the flood” was an apt description of the blazing nova above the waters of the Deluge.
It has a Babylonian counterpart in the title of Tammuz as bel girsu: “lord of the flood.” The nova blazed terrifically, but soon the light became
diffused, the shadows grew ever dimmer, the world that was all splendor and light turned gloomier and gloomier; the outpouring waters grew ever
thicker; the clouds of dust darkened ever more the sky, and finally the drama of what was taking place on earth went on in darkness.
The Deluge was not a peaceful though abundant rain filling the earth with water, rising ever higher. Ancient sources give a description of the Deluge
that differs greatly from the pageant of showers pouring from above on a peaceful land and peaceful sea.
Most of these texts are from ancient cultures, Mesopotamian, Babylon, some mythologies of aboriginals and Japanese. There is also the underwater
pyramid formation that needs more recognitions as well. All these things cannot be dismissed. Perhaps Atlantis was real?
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Refrences:
A. Loisy, Les mythes babyloniens et les premiers chapitres de la genese (Paris, 1901).
R. Andree, Die Flutsagen (1891); Sir J.G. Frazer, Folk-lore in the Old Testament (London, 1918); M. Winternitz, Die Flutsagen des Alterthums und des
Natuervoelker
E.g., the Malaya story in Andree, Die Flutsagen, p. 29. s
[Cf. the Vatican Codex, first published by Humboldt, and the accounts of Ixtlilxochitl and Veytia among others.]
[Cf. A. C. Caillot, Mythes, legendes, et traditions des Polynesiens (Paris, 1914); H. H. Howorth, The Mammoth and the Flood (London, 1887), pp.
455ff.]
Berosus’ story of the Deluge is quoted in Eusebius’ Praeparatio Evangelica Bk. IX, ch. 12, and in Cyril’s Contra Julianum, Bk. I.
Skanda Purana in S. Shastri, The Flood Legend in Sanscrit Literature (Delhi, 1950), p. 87.
Agneya Purana in ibid., p. 50.
Kalika Purana in ibid., p. 103.
Vishnu Purana in ibid., p. 50.
Skanda Purana in ibid., p. 88.
Bhagavata Purana in ibid., p. 61.
Kalika Purana in ibid., p. 103.
Bhagavata Purana in ibid., p. 61.
Ibid., loc. cit.
Cf. the Babylonian expression in the wailings for Tammuz: “The shining ocean to thy perditions has taken thee.” (S. Langdon, Tammuz and Ishtar
[Oxford, 1914], p. 15).
Psalm 29.
S. Langdon, Babylonian Liturgies (Paris, 1913), p. 96.
The Visuddhi-Magga, transl. by H. C. Warren in Buddhism in Translations (Cambridge, Mass., 1896), Chap. xiii, p. 327.
[The knowledge that the water of the oceans came from the most part from Saturn and that the waters were salty was combined by the Greeks into a
metaphor which has the sea being the “tear of Kronos.” This tradition originated with the Pythagorean school and may derive ultimately from Egypt.
(Plutarch, De Iside et Osiride, ch. 32: “According to what the Pythagoreans say, the sea is the tear of Kronos.” Clement of Alexandria, Stromata,
V. 8, 20f.: “This the Pythagoreans believed . . . comparing the sea to a tear of Kronos.” The same is found in a fragment of Aristotle in the
edition of V. Rose (Teubner, 1886), no. 196. Cf. Porphyry’s Life of Pythagoras (Nauck ed., p. 39). Cf. also E. Lefebure, Etudes Egyptologiques, Vol.
III: Le Mythe osirien (Paris, 1874), p. 125: . . . et il faut sans doute regarder comme égyptienne cette croyance des Pythagoriciens rapportée par
Plutarch, que la mer était une larme de Kronos. . . .” ].