Atrahasis Part 3 – The Flood — The Logical Atheist

Hello and welcome to the conclusion of the Akkadian epic of Atrahasis. In the first two posts we examined the first and second tablets that detail the creation of humankind and the gods attempt to control the population by torturing mankind with disease, starvation, and thirst. In this post we will look at the conclusion […]

Atrahasis Part 3 – The Flood — The Logical Atheist

Was The Genesis Flood Global? — Canon Of Reason

This is something that is very controversial among Christians in particular. Scientifically, it is generally accepted that there has never been a global flood. Does this mean that there was no global flood? Of course not, it simply means that the existing physical evidence, as interpreted by the majority of scientists, indicates that there has not been one. This is something that could easily change with time. Some new evidence may be discovered which changes everything, but until then Christians will need to be able to defend the idea of a Genesis flood without scientific confirmation.

Was The Genesis Flood Global? — Canon Of Reason

Flooding events in the Aegean (c. 9,300yBP – 7,600yBP); the Myth confirmed by Modern Science – Direct and indirect implications — Novo Scriptorium

In this post we present and discuss an excerpt from Diodorus Siculus‘ ‘Library of History‘. Diodorus Siculus, “Library of History”, Book V, 47. Ancient Greek: “Περὶ δὲ τῶν κατὰ τὴν Ἑλλάδα καὶ τὸ Αἰγαῖον πέλαγος κειμένων νῦν διέξιμεν, τὴν ἀρχὴν ἀπὸ τῆς Σαμοθρᾴκης ποιησάμενοι. ταύτην γὰρ τὴν νῆσον ἔνιοι μέν φασι τὸ παλαιὸν Σάμον ὀνομασθῆναι, […]

Flooding events in the Aegean (c. 9,300yBP – 7,600yBP); the Myth confirmed by Modern Science – Direct and indirect implications — Novo Scriptorium

Jiroft flood vase

Wednesday, 16 September 2020

This is the chlorite carved flask discussed in the paper entitled „Searching for mythological themes on the ‚jiroft‘ chlorite artefacts“ by Massimo Vidale of the University of Padua. The Flask dated to the 3rd millennium BC, is kept in the Bagh-e Harandi Museum, Kerman.

In the paper we read: „The scene can be coherently read from the bottom to the top. In the foreground, we see a long-haired personage in kneeling position who grabs from the throat two massive humped bulls facing each other in a heraldic position. Below the neck of the animals runs a strip simiilar to a rope…The bulls (probably sky creatures) emanate heavy water flows, causing a major flood. At the end, the first mountain (or mountains) emerges from the flooded world, as water retires. Then another long-haired personage, accompanied by two heavenly signs (moon and star), puts in the sky an imposing rainbow, and signals that the flood is finished. Beyond the rainbow, a renovated world has finally emerged from the deadly waters.

So the paper interprets the scene from the vase as „a representation of a destructive flood, ending when a divinity lifts a rainbow in the sky at which point the first mountain emerges from the flood waters“. And it then goes on to compare these images with Old Babylonian and later cuneiform versions of flood myths.

I would have to strongly disagree with this interpretation.

I don’t think that the scene depicts a destructive flood and certainly not „The Flood“. Instead it depicts the annual flood, the snowmelt flood, which was the main source of water, and life, for the people of the Jiroft culture.

The rivers in the mountain areas of Iran, including the Halil river, around which the Jiroft culture was based, are fed by rainfall during the winter, but mostly by snowmelt during spring and summer. The snowmelt starts in late Feb early Mar, and peaks in late Apr, early May.

Pic: the flow of Iranian rivers, which have a spike between Mar and Aug with peak in late Apr early May…