BOOK III. Argha or Argo; and by the Syrians she was denominated Theba, which properly signifies an ark. The cow therefore of Prithu the husbandman, the ninth in descent from Adim, when stationed on the top of Meru, is the Ark of Noah, mystically united with the Earth, when resting on the summit of Ararat.'

I am inclined to believe, that the precise number of the Hindoo Avatars of Vishnou has been determined to be ten in reference to the same ten antediluvian generations. They doubtless indeed commence with the deluge, and the last is believed to be yet future: but, when we recollect how strongly the doctrine of a succession of similar worlds is maintained by the Brahmenical philosophers, we shall not find in this circumstance any argument to disprove such an opinion. The tenth Avatar, in fact, is a complete diluvian symbol. Vishnou, arrayed with the attributes of the destroying regenerator Siva, appears, as an armed warrior, to sweep away the incorrigible inhabitants of the earth. The white horse, which accompanies him, is one of the most common hieroglyphics of the great father, as the mare is of the great mother; for this mode of representation has prevailed from Japan in the east to Britain in the west. And, though the mundane dissolution, which he is to accomplish, is ostensibly future; it must no less, according to a favourite dogma of the Hindoos, be considered as long since past: for they believe, as I have had occasion so frequently to observe, that every world is succeeded, as it has been preceded, by a perfectly similar world; that the great father is manifested as a destroyer at the close, and as a regenerator at the commencement, of each system; and that world af ter world, in endless series, is overwhelmed by a deluge, from which a Menu with seven Rishis is preserved in an ark.

2

A recollection of the ten antediluvian generations was equally preserved among the ancient Atlantians. Plato informs us, that a marine hero-god, to whom he gives the Greek appellation of Posidon or Neptune, divided the

'Asiat. Res. vol. v. p. 244–255. vol. ii. p. 346. vol. viii. p. 286, 334, 335, Instit. of Menu. chap. i. p. 5.

2 Asiat. Res. vol. i. p. 236. Maurice's Hist. of Hind. vol. ii. p. 503. Kæmpfer's Japan. p. 247. Davies's Mythol. of Brit. Druids. p. 257, 258. See my Dissert, on the Cabiri, chap. vii.

island Atlantis among his ten sons; just as Brahma or Adima similarly di- CHAP. II. vided the earth among his children. The first inhabitants of that island were remarkable for their piety: but, afterwards degenerating and becoming guilty of all sorts of violence and impurity, they were overwhelmed, together with their country, by the waves of the ocean. Atlantis then, like the earth which Adima divided among his offspring, must have been the antediluvian world: and, if so, the ten sons of Neptune, who inhabited it previous to its submersion, must be viewed as shadowing out the ten antediluvian generations. The opinion is confirmed, both by the gradual deterioration of manners ascribed to its inhabitants, and by an old tradition preserved by Cosmas Indico-Pleustes, that it was formerly tenanted by Noah, and that, when it sank, he sailed in an ark to the continent."

A very distinct remembrance of the same ten antediluvian generations prevailed also among the ancient Chaldèans: for Berosus, Abydenus, and Alexander Polyhistor, all agree in reckoning ten inclusive descents from the first man Alorus to the pious Xisuthrus, who was saved with his family in an ark when the earth was inundated by the waters of an universal flood.*

See my Dissert. on the Cab. vol. ii. p. 283-288. I shall have occasion hereafter to discuss the fable of the island Atlantis more at large. Vide infra book iii. c. 6. §. I. 1. Syncell. Chronog. p. 30, 38, 39.

Pag. Idol.

VOL. II.

G

CHAPTER III.

On the antediluvian and diluvian history as exhibited in the Zend-Avesta.

BUT perhaps the most generally consistent detail of antediluvian history, terminating with the catastrophe of the flood and the manifestation of the second great father of mankind, has been preserved in the Zend-Avesta of the ancient Persians.

I. I have already had occasion to notice their dividing the period of the creation into six different intervals, analogous to the Mosaical division of it into six days and I then intimated my intention of offering some additional observations on this curious legend, when a suitable opportunity should occur.' I now proceed to fulfil my engagement.

Where the cosmogony of the Persians terminates, their narrative of antediluvian transactions is properly made to commence. In the sixth and last interval, as we have seen, man alone was created: but he is supposed to have been mysteriously divided into two characters, distinguished from each other as the man and the man-bull. These were the first of beings, and did not spring from the union of male and female, but were formed immediately by the hand of God. The man was called Kaiomorts or Key

' Vide supra book I. chap. 5. § V.

1

Umursh;' and the bull, Aboudad or Ab-Boud-Tat. The man lived, and spoke the bull died, and did not speak. That man was the beginning of all generations. But the man and the bull were compounded together, constituting jointly one being; so that the man was the pure and holy soul of the man bull. For some time after the creation of this intelligent being, there was a season of great happiness: and the man-bull resided in an elevated region, which the Deity had assigned to him. At last an evil one, denominated Ahriman, corrupted the world. After having dared to visit heaven, he descended to the earth, assumed the form of a serpent, and introduced a number of wicked demons called Karfesters. The man-bull was poisoned by his venom, and died in consequence of it. It was said, that the Dews of Maz ndran fought against the fixed stars, and that Ahriman, independently of his machinations against Kaiomorts, had formed the design of destroying the whole world. But the celestial Izeds, during twenty four days and as many nights, fought against Ahriman and all the Dews; until at length they defeated and precipitated them into Douzakh. From the middle of Douzakh, Ahriman went upon the earth. There he threw the whole world into confusion. For that enemy of good mingled himself with every thing, appeared every where, and sought to do mischief both above

and below.

The man-bull was now dead, but out of his left arm proceeded a being named Goschoroun. He is said to have raised a cry louder than the shout of a thousand men. Approaching Ormuzd the Creator, he thus addressed him. What chief have you established in the world? Ahriman is employed in rapidly destroying the earth, in hurting the trees, and in drying up their juices by the agency of scalding water. Where is the man, of whom you have spoken? Let him now prepare to engage himself to make good the evil that has been done. Ormuzd replied to him. The bull, O Goschoroun, has fallen sick of the malady, with which Ahriman has infected him. But that man is reserved for an earth, for a time, when Ahriman will not be able to exercise his violence. Goschoroun was now full of joy: he consented to

M. Anquetil writes the word Kaiomorts: but the appellation is a compound one.
This name is also a compound.

CHAP. III.

BOOK III. that, which Ormuzd demanded of him: and he said, I will take care of all the creatures in the world.

After this it was resolved to put Ahriman to flight, and to destroy all those wicked persons whom he had introduced upon the earth; for there was now an universal opposition to the supreme God Ormuzd. At this time a second man-bull appeared, who bore the name of Taschter.

He is spoken of,

both as a star, and as the sun: yet he is also mentioned, as a person who existed upon earth under three forms. To Taschter was committed the charge of bringing on the deluge.

I go

to

Meanwhile Ahriman went on in his rebellion, and was joined by the wicked race of the Darvands. The chief of them accosted the evil spirit in the following words. O Ahriman, raise yourself up with me. fight and bind Ormuzd and the Amschaspands. Then he, the origin of evil, twice counted the Dews separately, and was not content. Ahriman wished to quit that abject state, to which the sight of the pure man had reduced him. The Darvand Dje said to him. Raise yourself with me to enter into this war. What evils will I bring upon the pure man and upon the bull! After they have suffered what I shall inflict upon them, they will no longer be able to live, I will corrupt their light: I will be in the water: I will be in the trees: I will be in the fire of Ormuzd: I will be in every thing that Ormuzd has made. He, whose every action is evil, then proceeded twice

to review his troops. But the daring rebellion was speedily crushed; Ahriman was put to flight; and the victory remained with Ormuzd.

On this it was thought necessary to bring over the face of the earth an universal deluge of waters, that all impurity might be washed away: and, as the second man-bull Taschter was the person appointed to effect this great work, he forthwith set about it. Taschter was seconded by Bahman, by Hom-Ized, and by Beni-Barzo-Ized. The pure souls watched with care over his safety. On this occasion, he had, as it were, three bodies; the body of a man, the body of a horse, and the body of a bull. His light shone on high during thirty days and thirty nights, and he caused rain to descend under each body for the space of ten days. Every drop of that rain was like a large salver. The earth was wholly covered with water to the height of a man: and, the streams penetrating to its very inmost re