in the course of ages the spring equinox must traverse the watery (southern) region of the Zodiac: this, on their system, signified a submergence of the whole universe in water; and the Deluge-myth symbolises the safe passage of the vernal sun-god through that part of the ecliptic.—Whatever truth there may be in these theories, it is certain that they do not account for the concrete features of the Chaldean legend; and if (as can hardly be denied) mythical motives are present, it seems just as likely that they were grafted on to a historic tradition as that the history is merely the garb in which a solar or astral myth arrayed itself. The most natural explanation of the Babylonian narrative is after all that it is based on the vague reminiscence of some memorable and devastating flood in the Euphrates valley, as to the physical possibility of which, it may suffice to quote the (perhaps too literal) description of an eminent geologist: "In the course of a seismic period of some duration the water of the Persian Gulf was repeatedly driven by earthquake shocks over the plain at the mouth of the Euphrates. Warned by these floods, a prudent man, Ḥasîs-adra, i.e. the god-fearing philosopher, builds a ship for the rescue of his family, and caulks it with pitch, as is still the custom on the Euphrates. The movements of the earth increase; he flees with his family to the ship; the subterranean water bursts forth from the fissured plain; a great diminution in atmospheric pressure, indicated by fearful storm and rain, probably a true cyclone, approaches from the Persian Gulf, and accompanies the most violent manifestations of the seismic force. The sea sweeps in a devastating flood over the plain, raises the rescuing vessel, washes it far inland, and leaves it stranded on one of those Miocene foot-hills which bound the plain of the Tigris on the north and north-east below the confluence of the Little Zab" (Eduard Suess, The Face of the Earth, i. 72). See, however, the criticism of Sollas, The Age of the Earth, 316.
IX. 18-27.—Noah as Vine-grower: His Curse and Blessing (J).
Noah is here introduced in an entirely new character, as the discoverer of the culture of the vine; and the first victim to immoderate indulgence in its fruit. This leads on to an account of the shameless behaviour of his youngest son, and the modesty and filial feeling of the two elder; in consequence of which Noah pronounces a curse on Canaan and blessings on Shem and Japheth.—The Noah of vv.20-27 almost certainly comes from a different cycle of tradition from the righteous and blameless patriarch who is the hero of the Flood. The incident, indeed, cannot, without violating all probability, be harmonised with the Flood-
