Motif

Flood And Renewal

flood_and_renewal

A motif of the Flood, Fire, and Cosmic Renewal family, within the sub-family Floodwaters, Deluge, and Flood Damage. Every row below is a tagged passage; each rests on a quote in its source text.

972 occurrences

82 traditions

islamic

The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1301-1350 confidence: high

God, displeased by pride and insolence, resolved to humble and disperse the people, sending a mighty flood that broke the mound by night while inhabitants slept and carried away the city, nearby towns, and people.

The passage explicitly links God’s displeasure at pride and insolence with the sending of a flood that destroys the city and disperses the people.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1301-1350 confidence: high

The inundation of Aram is called a first great calamity in Yaman; eight tribes abandoned their dwellings, and some later gave rise to Ghassan and Hira.

The inundation forces eight tribes to abandon their dwellings, and some are said to give rise to Ghassan and Hira.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1301-1350 confidence: high

Eight tribes had to abandon their dwellings because of the inundation, and some gave rise to the kingdoms of Ghassan and Hira.

The passage says God was displeased by pride and sent a mighty flood that broke the dam, destroyed the city, and dispersed the people.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1353-1403 confidence: low

Jorham son of Kahtan ruled Hejaz; after Ismael married the daughter of Modad and had twelve sons, Kidar received the crown in one account, while another says Ismael's descendants expelled the Jorhamites, who later were destroyed by inundation.

One account says the expelled Jorhamites retired to Johainah and were eventually destroyed by an inundation.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1353-1403 confidence: low

Jorham son of Kahtan rules Hejaz; his posterity rules until Ismael. After Ismael's marriage and sons, one account has Kidar receive the crown from Jorhamite uncles, while another has Ismael's descendants expel the Jorhamites, who later are destroyed by inundation.

One account says the expelled Jorhamites were eventually destroyed by an inundation.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1406-1456 confidence: low

The Arabs are said to have preserved liberty with little interruption from the Deluge despite large armies sent against them.

The passage uses the Deluge as a point from which Arab liberty is said to extend with little interruption.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1406-1456 confidence: low

“the Arabs preserved their liberty... from the very Deluge”; attempts to subdue them failed, and Assyrian or Median empires gained no footing.

The passage dates Arab liberty as extending from 'the very Deluge.'
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1673-1723 confidence: medium

Saw is described as woman-shaped; after the Deluge the idol lay under water, was discovered by the devil, and received pilgrimages from Hodhail.

Saw is said to have lain under water after the Deluge and later to have been discovered by the devil.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1673-1723 confidence: medium

Saw is described as adored in female shape; after the Deluge the idol lay under water, was discovered by the devil, and was worshipped by Hodhail, who instituted pilgrimages to it.

Saw is said to have lain under water after the Deluge, been discovered by the devil, and become an object of worship and pilgrimage.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 931-1023 confidence: low

Arabia in an extended sense is mapped by seas, river, and gulf; the Arabs are said to have possessed much of it almost from the Flood and expanded by settlements or incursions.

The passage says the Arabs possessed much of Arabia almost from the Flood.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 931-1023 confidence: low

Arabia in a broad sense is bounded by rivers and seas; Arabia properly so called is said to have been possessed by Arabs almost from the Flood.

Arab possession of Arabia properly so called is dated as almost from the Flood.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16058-16128 confidence: high

"we delivered him and those who were with him in the ark ... we drowned those who charged our signs with falsehood"

Noah and those with him are delivered in the ark, while those who reject the signs are drowned.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16058-16128 confidence: high

A note says Noah was a preacher of righteousness and reports an eastern Christian tradition that he struck a wooden instrument daily to call workers and warn his people of the impending Deluge if they did not repent.

The passage says Noah and those with him are delivered in the ark, while those who denied the signs are drowned; the note also frames the Deluge as an impending danger.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16130-16184 confidence: medium

A note says believers entered a vessel with a male figure and reports traditions that eight, six, ten, twelve, seventy-eight, or eighty persons were saved in the ark.

The passage note speaks of believers entering a vessel and traditions about the number saved in the ark.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16587-16682 confidence: medium

“Wherefore we took vengeance on them, and drowned them in the Red Sea”; the stated reason is their false treatment and neglect of the signs.

The children of Israel pass through the sea, while the hostile deniers are drowned in the Red Sea; afterward Israel inherits blessed lands.
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The Koran (Al-Qur'an) CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17480-17545 confidence: medium

"we drowned the people of Pharaoh; for they were all unjust persons."

The people of Pharaoh are said to have been drowned because they were unjust.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19469-19571 confidence: medium

It is revealed to Noah that no further people will believe except those already believing; he is told not to grieve, to make an ark according to revealed form and dimensions, and that the unjust are doomed to be drowned.

The unjust are described as doomed to be drowned in the context of Noah’s ark construction.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19469-19571 confidence: medium

It is revealed to Noah that no more of his people will believe; he is commanded to make an ark according to revealed form and dimensions, and the unjust are doomed to be drowned.

The unjust are declared doomed to be drowned in the context of Noah's commanded ark, and a shameful and lasting punishment is announced.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19573-19653 confidence: high

The sentence is executed; the oven pours forth water; Noah is commanded to carry animal pairs, his family except one already condemned, and believers into the ark; few believe with him.

The passage presents divine execution of a destructive flood, an ark carrying Noah, believers, family members, and animal pairs, and drowning for the son who remains outside.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19573-19653 confidence: medium

The sentence is executed; the oven pours forth water; Noah is commanded to carry animal pairs, his family except one already condemned, and believers into the ark; few believe with him.

The flood begins or is signaled when the oven pours forth water; the note gives alternate interpretations of the oven as a place where water springs or breaks forth.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19573-19653 confidence: high

“the oven poured forth water” and God tells Noah to carry into the ark animal pairs, family except one under sentence, and believers; few believed with him.

Water erupts, the ark carries selected humans and animal pairs, and the unbelieving son is drowned while only a few believe with Noah.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19655-19741 confidence: high

“O earth, swallow up thy waters, and thou, O heaven, withhold thy rain”; the water abates, the decree is fulfilled, and the ark rests on Mount al-Judi; the ungodly people are dismissed.

The passage describes the waters abating after commands to earth and heaven, followed by the ark resting and Noah descending into a renewed post-flood condition.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19655-19741 confidence: medium

“O earth, swallow up thy waters, and thou, O heaven, withhold thy rain”; the water abates, the decree is fulfilled, and the ark rests on Mount al-Judi; the ungodly people are dismissed.

Noah is commanded to leave the ark with peace and blessings after the waters have abated.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19655-19741 confidence: high

The earth is told to swallow its waters and heaven to withhold rain; the water abates, the decree is fulfilled, the ark rests on Al Judi, and the ungodly people are dismissed.

The passage describes the waters abating after divine command and the ark resting on Al Judi.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19655-19741 confidence: high

Noah is told to come down from the ark with peace and blessings on him and part of those with him; another part will enjoy worldly provision and later receive grievous punishment.

Noah is commanded to come down from the ark with peace and blessings upon him and part of those with him.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19655-19741 confidence: medium

Sale's note locates Al Judi among mountains dividing Armenia from Mesopotamia and Assyria, connects Thamanin with the number eighty saved in the ark, and mentions a temple reportedly built with remains of the vessel.

Sale's note links Al Judi/Gordyan mountains with traditions of the ark's resting place and reports relics or materials from the ark treated as amuletic or healing objects.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20884-20904 confidence: low

Egyptians dispute over Joseph’s burial, agree to place his body in a marble coffin and sink it in the Nile, believing it may help the river’s regular increase and prevent famine.

Egyptians sink Joseph’s coffin in the Nile from a belief that it might help the regular increase of the river and deliver them from famine.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24046-24144 confidence: low

The prophets are linked to the posterity of Adam, those carried in the ark with Noah, and the posterity of Abraham and Israel; when the signs of the Merciful are read, they fall down worshipping and weep.

The chosen prophets are linked to those whom God carried in the ark with Noah.
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The Koran (Al-Qur'an) CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25159-25240 confidence: medium

"we protected him from the people who accused our signs of falsehood; ... we drowned them all."

God protects a figure from people who deny divine signs and drowns those wicked people.
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The Koran (Al-Qur'an) CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28542-28629 confidence: high

Noah is sent to his people and remains one thousand years minus fifty; the deluge takes away the unjust, while Noah and those in the ark are delivered, and the ark is made a sign.

Noah and those in the ark are delivered, while the deluge takes away unjust people; the ark becomes a sign.
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The Koran (Al-Qur'an) CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28542-28629 confidence: medium

Noah is sent to his people, remains one thousand years save fifty, the deluge takes the unjust people away, and Noah and those in the ark are delivered; the ark is made a sign to all creatures.

The Noah section recounts a deluge taking away unjust people while Noah and those in the ark are delivered, and the ark becomes a sign.
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The Koran (Al-Qur'an) CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30244-30332 confidence: high

Because the people turn aside, the inundation of al Arem is sent against them, and their two gardens are changed into gardens of bitter fruit, tamarisks, and some lote-tree fruit as reward for ingratitude.

The inundation of al Arem is sent after Saba's disobedience; the note identifies al Arem with dams or a reservoir broken by a mighty flood.
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The Koran (Al-Qur'an) CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30244-30332 confidence: high

Because they turn aside, God sends the inundation of al Arem and changes the two gardens into gardens with bitter fruit, tamarisks, and some lote-tree fruit, as reward for ingratitude.

Saba turns aside and is punished by the inundation of al Arem; Sale's note describes a dam or reservoir broken by a mighty flood because of impiety and pride.
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The Koran (Al-Qur'an) ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27321-27391 confidence: medium

Noah asks God to judge and deliver him and the true believers; “we delivered him, and those who were with him, in the ark filled with men and animals; and afterwards we drowned the rest.”

The narrative places rescue in an ark before the rest are drowned.
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The Koran (Al-Qur'an) ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27321-27391 confidence: medium

God delivers Noah and those with him in an ark filled with men and animals, then drowns the rest; this is called a sign.

The delivered group is preserved in an ark while the rest are drowned.
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The Koran (Al-Qur'an) ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31094-31213 confidence: high

Noah calls on God and is heard; he and his family are delivered from great distress; his offspring survive to people the earth; peace is bestowed on Noah; afterward the others are drowned.

Noah is heard and delivered with his family, his offspring survive to people the earth, and the others are drowned.
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The Koran (Al-Qur'an) ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31094-31213 confidence: high

Noah calls on God and is heard; he and his family are delivered, his offspring survive to people the earth, Noah is saluted, and the others are drowned.

Noah and his family are delivered from great distress, his offspring survive to people the earth, and the others are drowned.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19146-19242 confidence: high

Noah's people accuse him of imposture; God delivers Noah and those with him in the ark, makes them survive the flood, and drowns those who charge God's signs with falsehood.

Noah and those with him are delivered in the ark and survive the flood while rejecters are drowned.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19146-19242 confidence: high

Noah tells his people he trusts in God, warns of God's signs, invites them to assemble their false gods against him, and asks no reward from them.

Noah is rejected, then delivered with companions in the ark; they survive the flood while those who deny the signs are drowned.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIV. / ENTITLED, THE MOON; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34760-34864 confidence: high

The gates of heaven are opened with pouring water, the earth breaks forth into springs, and the waters of heaven and earth meet according to an established decree.

Water descends from heaven and bursts from the earth, while Noah is borne on a vessel of planks and nails that is left as a sign.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIV. / ENTITLED, THE MOON; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34760-34864 confidence: high

The people of Noah accuse their prophet/servant of imposture, call him a madman, reject him with reproach, and Noah asks his LORD to avenge him because he is overpowered.

Noah appeals for aid, waters descend from heaven and burst from earth, and he is carried on a vessel of planks and nails left as a sign.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXIX. / ENTITLED, THE INFALLIBLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36754-36875 confidence: high

"When the water of the deluge arose, we carried you in the ark which swam thereon"

Risen deluge water and carrying in an ark are explicitly stated, with the event made a memorial.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXIX. / ENTITLED, THE INFALLIBLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36754-36875 confidence: high

When the water of the deluge rose, the speaker says the addressed people were carried in an ark that swam on it, so the event would be a memorial.

The deluge rises and the addressed people are carried in an ark that swims on the water, with the event made a memorial.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXI. / ENTITLED, NOAH; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36977-37065 confidence: medium

When Noah calls them to the true faith, the people put fingers in their ears, cover themselves with garments, persist in infidelity, and proudly disdain his counsel.

The people are drowned because of their sins after rejecting Noah's warnings.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXI. / ENTITLED, NOAH; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36977-37065 confidence: high

Because of their sins, they are drowned, cast into the fire of hell, and find none to protect them against God.

The sinful people are said to have been drowned and to have found no protector against God.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIII. / ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25890-26000 confidence: high

Noah is commanded to make the ark; when the oven pours forth water, he must take one pair of every animal species and his family except those sentenced to destruction; the unjust will be drowned.

Noah is ordered to build an ark, take animal pairs and family members into it, and the unjust are drowned when water pours forth.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIII. / ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25890-26000 confidence: medium

God orders Noah to make the ark; when the oven boils and pours water, he is to carry one pair of every animal species and his family except those under destruction, while the unjust are to be drowned.

Water pours forth, the unjust are to be drowned, and animal pairs plus permitted family members are preserved in the ark before a blessed descent.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXV. / ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26901-26959 confidence: medium

Noah’s people accuse the apostles of imposture; they are drowned, made a sign to mankind, and painful torment is prepared for the unjust.

Noah’s people are drowned, and another city is described as having been rained on by a fatal rain.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39628-39754 confidence: low

"Al Arem, the inundation of"; "Canaan, an unbelieving son of Noah".

Al Arem is listed as an inundation.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39628-39754 confidence: low

"Al Arem, the inundation of"

The passage records the inundation of Al Arem.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39757-39845 confidence: low

The index entry for Flood directs the reader to Noah.

The index cross-references 'Flood' to Noah.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39927-39986 confidence: high

Al Judi is the mountain where Noah's ark rested.

Al Judi is identified as the mountain where Noah's ark rested.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40156-40260 confidence: high

An oven is identified as the place from which the first waters of the deluge poured forth.

The passage says the first waters of the deluge poured forth from an oven.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40156-40260 confidence: medium

Noah's story and prayer are indexed, along with the infidelity of Noah's wife.

The index lists Noah's story and separately identifies an oven as the source from which the first waters of the deluge poured forth.
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The Koran (Al-Qur'an) MY LORD, / A SKETCH / OF THE / LIFE OF GEORGE SALE.; lines 158-239 confidence: low

Sale was chosen for the Universal History with named collaborators; he supplied the introduction on cosmogony or creation and the following chapter from creation to the flood; the passage rejects an accusation that this cosmogony promoted heretical views.

The passage states that Sale supplied a Universal History introduction on cosmogony or creation of the world and a chapter tracing events from creation to the flood.
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The Koran (Al-Qur'an) MY LORD, / A SKETCH / OF THE / LIFE OF GEORGE SALE.; lines 158-239 confidence: low

Sale's Universal History portion is described as including “The Introduction, containing the Cosmogony, or Creation of the World,” and a succeeding chapter tracing events “from the creation to the flood”; his coadjutors are also named.

The passage says the succeeding chapter traced events from creation to the flood.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12642-12768 confidence: high

Noah is told by revelation that no more will believe except current believers; he is commanded to build the Ark under divine oversight and not plead for those to be drowned.

Evildoers are said to be destined for drowning, the earth’s surface boils up, waves surround the Ark, and Noah’s son is drowned after refusing to embark.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12642-12768 confidence: medium

When the sentence comes and the earth’s surface boils up, Noah is told to carry into the Ark one pair of every kind, his family with an exception, and the few who believed.

Noah is commanded to carry one pair of every kind into the Ark at the onset of the flood.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12642-12768 confidence: high

The passage returns to an accusation that the Koran is devised, then states that Noah is told no more of his people will believe and is commanded to build the Ark under divine oversight; evildoers are to be drowned.

Noah is commanded to build the Ark; evildoers are to be drowned; pairs, family, and believers are carried into the vessel; the Ark moves amid great waves.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12770-12897 confidence: high

“O Earth! swallow up thy water”; the water abates, the decree is fulfilled, and the Ark rests upon Al-Djoudi.

The water abates and the Ark rests upon Al-Djoudi before Noah is told to disembark with blessings for future peoples.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12770-12897 confidence: high

"O Earth! swallow up thy water"; "cease, O Heaven"; the water abated and the Ark rested upon Al-Djoudi.

The waters are ordered to abate, the Ark rests, and Noah is told to debark with peace and blessings on peoples to be born from those with him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13030-13160 confidence: medium

A note cites rabbinic sources where Noah teaches severe words, is mocked, and is asked what purpose the ark serves.

A translator note says Noah taught severe words, was scorned, and was asked about the ark.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13030-13160 confidence: medium

A note gives 'oven' or 'reservoir' as alternatives and relates an oven boiling up to the rabbinic idea that the Deluge generation was punished by hot water.

A translator note explains an oven or reservoir boiling up in connection with a rabbinic idea that the Deluge generation was punished by hot water.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14942-15074 confidence: high

Noah is sent to his people; after a long tarrying, the flood overtakes them, while Noah and those in the vessel are rescued and made a sign.

Noah's people are overtaken by a flood, while Noah and those in the vessel are rescued and made a sign.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14942-15074 confidence: high

Noah is sent to his people, remains among them for a thousand years less fifty, the flood overtakes wrongdoers, and Noah with those in the vessel is rescued and made a sign to all people.

Noah’s people are overtaken by the flood, while Noah and those in the vessel are rescued and made a sign.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15892-16024 confidence: medium

Noah’s people treat him as a liar; God rescues Noah and those with him in the ark, makes them survive, and drowns those who reject the signs.

Those who reject the signs in Noah’s story are drowned, and Pharaoh is overtaken by drowning after hostile pursuit.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15892-16024 confidence: high

Noah's people treat him as a liar; God rescues Noah and those with him in the ark, makes them survive, and drowns those who denied the signs.

Noah and those with him are rescued in the ark, made to survive, while deniers of signs are drowned.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16026-16159 confidence: medium

Saba has two gardens, one on the right and one on the left, and is told to eat from the Lord's supplies and give thanks.

Saba's turning aside is followed by the flood of Irem, the transformation of its gardens, and explicit retribution for ingratitude.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16026-16159 confidence: medium

When Saba turns aside, the flood of Irem is sent and their gardens are changed into gardens of bitter fruit, tamarisk, and a few jujube trees.

A flood is sent upon Saba, and their fertile gardens are transformed into gardens of bitter fruit, tamarisk, and a few jujube trees.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16684-16805 confidence: high

Noah tells his people to worship God alone and warns of chastisement; they accuse him of error and treat him as a liar; he and those with him are delivered in the ark, while the deniers are drowned.

Noah and those with him are delivered in the ark, while those who deny the signs are drowned.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16684-16805 confidence: medium

Noah’s people treat him as a liar; Noah and those with him are delivered in the ark, and those who charge the signs with falsehood are drowned.

Noah and those with him are delivered in the ark, while those who charged the signs with falsehood are drowned.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16949-17067 confidence: medium

Flood, locusts, lice, frogs, and blood are sent as clear signs; during plagues the people ask Moses for prayer and promise belief and release, but after relief they break the promise.

Flood is sent among the signs; Pharaoh's people are drowned in the sea; the children of Israel are brought across the sea and receive a new heritage.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3457-3676 confidence: medium

When the Flood rises high, people are borne in the Ark so the event may be a warning that the retaining ear retains.

The Flood rises high and people are borne in the Ark so that the event may become a warning retained by listeners.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3457-3676 confidence: high

"When the Flood rose high, we bare you in the Ark" so that the event might be a warning retained by the ear.

The passage says that when the Flood rose high, the addressed group was borne in the Ark so that the event would be a warning.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4762-4955 confidence: high

Noah is rejected and asks for succour; heaven sends torrents, earth springs meet them, and Noah is carried on a planked vessel with nails, left as a sign.

Noah is rejected, waters are released from heaven and earth, and he is carried on a vessel made with planks and nails.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4762-4955 confidence: high

Noah is rejected and cries for aid; heaven opens with torrents, earth breaks forth with springs, waters meet by decree, and Noah is borne on a vessel of planks and nails as a sign.

Noah's rejection is followed by heavenly and earthly waters meeting and Noah being carried on a vessel of planks and nails.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4957-5183 confidence: high

Noah calls on God and is heard; he and his family are saved from great distress, his offspring are made survivors, peace is left for him among posterity, and the rest are drowned.

Noah and his family are saved, his offspring are made survivors, and the rest are drowned.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5403-5596 confidence: medium

Noah says his people rebel against him, follow ruinous possessors of riches and children, and plot a great plot.

Noah's rebellious opponents are described as drowned because of their sins and then made to go into the Fire.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5403-5596 confidence: medium

Noah says his people rebel, follow ruinous leaders, plot greatly, and say not to forsake Wadd, Sowah, Yaghuth, Yahuk, and Nesr; the text also addresses Muhammad in relation to error among the wicked.

Noah's opponents rebel, follow named gods, and are drowned because of their sins before being made to go into the Fire.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6440-6654 confidence: high

God saves Noah and those with him "in the fully-laden ark," and afterwards drowns the rest.

Noah and those with him are saved in a fully laden ark, while the rest are drowned.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6440-6654 confidence: high

Noah's people gainsay the apostles; Noah calls himself a faithful apostle, asks obedience without reward, refuses to thrust away believers, and is threatened with stoning.

Noah and those with him are saved in the fully laden ark, and the rest are drowned after Noah's people reject him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8862-9028 confidence: high

God reveals to Noah to make the ark under divine eye and teaching when doom comes and the earth's surface boils up.

Noah is commanded to build the ark, carry pairs and family, and the wicked are to be drowned while ark occupants are rescued.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8862-9028 confidence: high

Noah asks his Lord for help against the charge of imposture; revelation tells him to make the ark under divine oversight and teaching.

Noah is instructed to build the ark, carry pairs and family into it, and the wicked are to be drowned when doom comes and the earth’s surface boils up.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9358-9506 confidence: medium

Noah cries to God and is heard; he and his family are delivered from a great calamity, and the people who reject signs are drowned.

Noah and his family are delivered from a great calamity while the people who treated signs as impostures are drowned.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9358-9506 confidence: medium

Noah cries to God, is heard, and is delivered with his family from the great calamity.

Noah is heard and delivered with his family from a great calamity, while the opposing people are drowned.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9793-9936 confidence: medium

The people of Noah treated their apostles as impostors; “we drowned them” and made them “a sign to mankind.”

The people of Noah are drowned after treating apostles as impostors and are made a sign to mankind.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9793-9936 confidence: medium

The people of Noah treated their apostles as impostors; they were drowned, made a sign to mankind, and a grievous chastisement is prepared for the wicked.

Water appears in drowning the people of Noah, fatal rain, pure heavenly water that revives dead land and gives drink, the two seas, and the creation of man from water.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5568-5619 confidence: medium

At Medina, Mohammed finds Jews fasting on Ashra; they explain that Pharaoh and his people were drowned on that day while Moses and those with him escaped.

The passage reports a fast explained by the drowning of Pharaoh and his people while Moses and his companions escaped.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5622-5672 confidence: low

A footnote says some hold that the Beit al Mmr itself was Adam's Caaba, let down from heaven and taken up again into heaven at the Flood.

A footnote reports that some say the Beit al Mmr was let down from heaven as Adam's Caaba and was taken back into heaven at the Flood.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5675-5730 confidence: medium

Adam is directed to turn toward and compass the place; Seth builds a house in the same form after Adam's death; the Deluge destroys it; Abraham and Ismael rebuild it at God's command on the former site and model by revelation.

The earlier house is destroyed by the Deluge, and Abraham and Ismael rebuild the sacred structure afterward; the black stone is also said to be preserved through or after the Deluge.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5675-5730 confidence: high

A patriarch is directed toward the edifice; after Adam's death Seth builds a stone-and-clay house in the same form; the Deluge destroys it; Abraham and Ismael rebuild it at God's command in the former place and model by revelation.

Seth's house is destroyed by the Deluge and then rebuilt by Abraham and Ismael at God's command in the same place and model.
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7939-7987 confidence: low

The passage says Jews are accused of assimilating God to men and describes God as weeping for Noah's flood until his eyes were sore.

The passage says Jewish descriptions include God weeping for Noah's flood until his eyes were sore.
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hindu

Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2149-2281 confidence: medium

The passage lists legends of Nala and Damayanti, Agastya draining the ocean, Parasu-Rama killing Kshatriyas, Bhagiratha bringing the Ganges from the skies, Manu and the universal deluge, Vishnu and other gods, and Rama's deeds known from the Ramayana.

The passage lists 'Manu and the universal deluge' among legends interwoven in the forest-life account.
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Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 confidence: medium

At Dwarka, the Vrishnis and Andhakas become irreligious, addicted to drinking, and subject to internal dissensions.

After the Vrishnis and Andhakas become irreligious and divided, Valadeva and Krishna die and the Yadava city is swallowed by the ocean.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 92.) THE RIQGVEDA, 119 / HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151; lines 10311-10352 confidence: medium

The Asvins come to Bhujyu in the flood, bear him with flying self-yoked birds to his sires, go to the far-distant home, and are praised for aid to Divodasa.

The Asvins come to Bhujyu while he struggles in a flood and bear him away with flying self-yoked birds to his sires.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 92.) THE RIQGVEDA, 119 / HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151; lines 9772-9951 confidence: medium

Tugra leaves Bhujyu in a cloud of waters; the Asvins bring him back in animated vessels traversing the air and not wetted by billows.

Bhujyu is abandoned in a cloud of waters and carried across the ocean by air-traversing vessels, cars, horses, and a hundred-oared ship.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 27747-27935 confidence: low

Indra causes a castaway son to share the lauds, brings Turvasa and Yadu safely over a flood, conducts the blind and lame, overthrows a hundred stone fortresses for Divodasa, and sends Dasas to slumber for Dabhiti.

Indra brings Turvasa and Yadu, who feared the flood, safely over.
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The Hymns of the Rigveda, Complete 2 Volumes HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183; lines 11411-11602 confidence: medium

Indra lets floods run freely down to the sea like chariots; they are also compared to cows pouring forth all things for mankind.

Indra lets loose the floods so they run freely to the sea, and the passage compares the flowing abundance to chariots and cows pouring forth for mankind.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR / BOOK THE SECOND.; lines 17342-17501 confidence: high

"Who slew the Dragon, freed the Seven Rivers, and drove the kine forth from the cave of Vala, / Begat the fire between two stones"

The passage repeatedly links Indra's slaying of the Dragon or Ahi with release of the Seven Rivers, Seven Floods, or river paths.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 304 HE RIGVEDA, 517 / AYMN 74.3 LHE RIGVEDA., 541 / HYMN 78.) THE RIGVEDA, B45 / HYMN 86.) ' DHE RIGVEDA, BAT; lines 35688-35770 confidence: medium

Parjanya has poured down the rain-flood, then withholds it; he makes desert places fit for travel and herbs grow for enjoyment.

Parjanya has poured down a rain-flood, then withholds it, makes desert places fit for travel, and causes herbs to grow.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XXXVI LAWS OF MANU. / INTRODUCTION. XXXV11 / XXXV111 LAWS OF MANU. / INTRODUCTION. XXXIX; lines 2581-2680 confidence: high

The Satapatha-Brahmana flood legend is summarized: Manu alone was saved by a fish's advice from a great flood that destroyed all created beings; he then desired offspring and undertook worship, austerities, and a Paka-yajna.

The passage reports a flood destroying all created beings, Manu's solitary survival through a fish's advice, and the later generation of the race of Manu through Ida/Ila.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX / SECTION CCLXX; lines 53352-53435 confidence: high

Sesha is described as a thousand-hooded serpent of great splendour, and Narayana sleeps on the deep in darkness before awakening for creation.

The universe is blank or reduced to one vast sea of water before Narayana/Vishnu initiates re-creation and raises Earth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX / SECTION CCLXX; lines 53352-53435 confidence: high

When the world is one vast sea of water, the Lord takes the shape of a radiant sacrificial boar, plunges into the waters, lifts the Earth with one tusk, and restores it to its sphere.

The Lord takes boar form, enters the waters, lifts the submerged Earth with a tusk, and restores it.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLIX / SECTION CC / SECTION CCI / SECTION CCII; lines 47847-47929 confidence: medium

Markandeya says that the world became water, creatures were destroyed, creation ended, and Vishnu lay in Yoga sleep on the wide hood of Sesha encircling the Earth.

The passage describes the world becoming water, all creatures being destroyed, creation ending, and then the presence of Vishnu, the navel-born lotus, and Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXVIII / SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI; lines 45246-45288 confidence: low

Rain alters the landscape: lightning replaces visible sunlight, the earth is grassy and wet, waters cover all visible distinctions, and rivers flow forcefully with a serpent-like hissing sound.

Waters cover the landscape so that ground, rivers, trees, and hills cannot be distinguished, followed later by a pleasant autumnal landscape with clear waters.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI; lines 45753-45832 confidence: high

In the sea, the fish tells Manu that “the dissolution of all this mobile and immobile world is nigh at hand” and that the time for purging the world is ripe.

The passage says a fearful flood and world-dissolution are imminent; Manu is instructed to build an ark, board it with the seven Rishis, preserve seeds, and is towed through the flood waters.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI; lines 45753-45832 confidence: medium

In the sea, the fish tells Manu that “the dissolution of all this mobile and immobile world is nigh at hand” and that the time for purging the world is ripe.

The fish instructs Manu to take all different seeds enumerated by Brahmanas and preserve them carefully in the ark during the impending dissolution.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI; lines 45834-45861 confidence: high

Water covers heaven and the firmament; when the world is flooded, only Manu, the seven Rishis, and the fish can be seen.

The world is flooded; Manu, the seven Rishis, and the fish survive; Brahma says Manu will create beings again; and Manu later creates all beings in order.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 45864-45898 confidence: high

Markandeya is said to worship Brahma at the great dissolution when the world is without sky, gods, and Danavas; after the cataclysm ceases, Brahma awakens, re-creates four orders of beings, fills the cardinal points with air, and assigns the waters to their place.

The passage pairs world-destruction, annihilation of beings, and an ocean-like state with Brahma's later awakening and re-creation of beings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 46064-46147 confidence: medium

The universe has become a dead expanse of water; all creatures, gods, Asuras, Yakshas, Rakshasas, humans, trees, beasts, and the firmament have ceased, and the narrator wanders alone, afflicted and unable to find rest.

The passage presents a universal destruction in which all beings and even the firmament cease, leaving a single expanse of water over which Markandeya wanders.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII; lines 46182-46266 confidence: medium

The Deity says he is worshipped in sacrifices; as Sesha he supports the earth bounded by seas and decked by Meru and Mandara; as boar he raised earth from water; as Equine-mouth fire he drinks and recreates waters; social classes and Vedas arise from him.

The Deity says he supports the earth in Sesha form, raised the earth sunk in water as a boar, and drinks and recreates ocean waters as fire from the Equine mouth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII; lines 46267-46322 confidence: high

The speaker recalls Markandeya seeing one vast expanse of water and destroyed creatures; he says he showed Markandeya the universe within his stomach/body and brought him out through his mouth.

Markandeya sees one vast expanse of water and destroyed creatures; the deity later speaks of recreating creatures and the elements, and Markandeya says creation starts into life at the end of the Yuga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCIX / SECTION C / SECTION CI / SECTION CII; lines 38607-38666 confidence: medium

The gods recall Narayana raising the sunken earth from the sea as a boar, slaying Hiranyakasipu as half-man and half-lion, exiling Vali as a dwarf, and slaying Jambha who obstructed sacrifices.

The gods say Narayana, in boar form, raised the sunken earth from the sea for the benefit of all creatures.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 3533-3557 confidence: medium

Indra commands the clouds: "Pour ye, your vivifying and blessed drops!"

Indra commands the clouds to pour, and the resulting water fills the Earth all around with countless waves.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 VANA PARVA / SECTION I / SECTION II / SECTION III; lines 29379-29460 confidence: medium

At universal dissolution, Samvartaka fire born of the Sun's wrath consumes the three worlds; clouds born of the Sun's rays bring deluges; the Sun divides into twelve parts and drinks up the ocean.

The hymn mentions appointed deluges brought by clouds and the Sun dividing into twelve suns to drink up the ocean.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 71734-71853 confidence: medium

Meghakala is the cloud-time of universal deluge; Samvartaka and Valahaka are clouds appearing at universal destruction.

Meghakala is glossed as the time of universal deluge, and Samvartaka and Valahaka clouds appear on the occasion of universal destruction.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII; lines 62527-62610 confidence: medium

“When in days of yore the Earth became submerged in the waters and lost to the view, I found her out and raised her from the depths of the Ocean.”

The speaker says Earth had become submerged in waters and that he found and raised her from the Ocean.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII; lines 62611-62689 confidence: medium

The speaker says he assumed a boar form with a single tusk, raised the submerged Earth from the ocean bottom, and was called Ekasringa and Trikakud because of the single tusk and three humps.

The speaker assumes a boar form and raises the submerged Earth from the ocean.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLIII / SECTION CCCXLIV / SECTION CCCXLV / SECTION CCCXLVI; lines 63031-63091 confidence: medium

Earth with her belt of seas disappears from view; Govinda assumes a gigantic boar form, raises her with his tusk, restores her, and is smeared with water and mud.

Earth disappears from view with her belt of seas, and Govinda as a gigantic boar raises and restores her.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLV / SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII; lines 63201-63238 confidence: medium

Janamejaya says he has heard of the Supreme Soul, the birth of the Supreme Deity as Nara and Narayana in the house of Dharma, the Baraha or Boar form connected with raising the submerged Earth, and deities and Rishis associated with Pravritti and Nivritti.

Janamejaya refers to the Baraha or Boar form that the Supreme Deity assumed for raising the submerged Earth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVII / SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL; lines 61368-61452 confidence: high

The speaker says he will assume boar form to restore Earth when submerged in water and slay Hiranyaksha; he will assume Man-lion form to slay Hiranyakasipu, a destroyer of sacrifices.

The speaker says he will assume boar form, bring Earth back when she is submerged in water, and restore her for the good of creatures.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 53027-53066 confidence: medium

"lies in the waters when universal destruction comes" as "the potential Seed of all things"

At universal destruction, the Root-being lies in waters as the potential Seed of all things, implying preservation through dissolution toward future creation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXX / SECTION CCXXXI / SECTION CCXXXII / SECTION CCXXXIII; lines 47994-48049 confidence: medium

Water takes earth's scent; water prevails, surges in billows, roars, and fills space.

After earth loses its principal attribute, water prevails, roars in billows, and fills space; the passage later states that creation and destruction recur.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 28484-28567 confidence: medium

The figure assumes a sacrifice-bodied boar form and raises the submerged earth for the three worlds.

The passage says the addressed figure assumes a boar form and raises the submerged earth for the benefit of the three worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 28484-28567 confidence: high

At the end of a thousand Yugas, the figure becomes blazing fire and consumes all creatures; afterward the universe becomes water and the figure sleeps on the waters as a child.

At the end of a thousand Yugas the deity becomes blazing fire and consumes all creatures, then makes the universe a vast expanse of water.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLV / SECTION CLVI / SECTION CLVII / SECTION CLVIII; lines 22818-22901 confidence: medium

Krishna is said to have created earth, sky, heavens, directions, mountains, and the ancient universe; Earth springs from his body; he becomes the mighty Boar and raises the submerged Earth.

Krishna is said to become the mighty Boar and raise the submerged Earth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 24544-24669 confidence: medium

At universal destruction all becomes a vast expanse of water; a banyan tree appears, and immortal Markandeya sees a boy who is Mahavishnu under it.

At universal destruction all becomes water; a banyan appears, and Markandeya sees boy Mahavishnu beneath it.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21262-21345 confidence: medium

The praised figure assumes the form of a mighty Boar and raises or rescues the submerged Earth.

The central figure in Boar form raises or rescues the Earth from submersion.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21262-21345 confidence: high

The figure assumes the form of a mighty Fish, moves through waters covering the Earth at universal dissolution, drags a boat tied to his horns, and leads Manu and others to safety.

The Fish form drags a boat tied to his horns across waters covering the Earth and leads Manu and others to safety.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21599-21682 confidence: high

“large horns ... the piscatory form in which He saved Manu on the occasion of the universal deluge ... Manu's boat tied to His horns”

The passage explicitly alludes to a universal deluge in which Manu's boat is tied to the horns of the deity's fish form and Manu is saved.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3361-3444 confidence: medium

When the universe after dissolution becomes an infinite expanse of water, the deity sleeps on a leaf.

After dissolution, the universe becomes an infinite expanse of water, and the deity sleeps on a leaf.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38830-38907 confidence: medium

Krishna’s reported instructions: Arjuna will come to Dwaravati, care for women and children, perform funeral rites, and after his departure Dwaravati will be swallowed by the ocean; Krishna will retire with Rama to a sacred place.

Krishna’s reported words and Arjuna’s order both state that Dwaravati will be swallowed or engulfed by ocean/sea after Arjuna departs with the surviving people.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38973-39053 confidence: medium

After the people set out, the ocean floods wealthy Dwaraka; inhabitants hurry and say, "Wonderful is the course of fate!"

The ocean floods Dwaraka after the people depart, and the surviving remnant is later resettled elsewhere.
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The Markandeya Purana CANTO JLXXn. / Canto LXXIII. / CANTO LXXIY: / Canto LXXIY.; lines 23817-23924 confidence: medium

The headnote says Svarashtra is driven from his kingdom, becomes an ascetic, meets his deceased queen in the shape of a doe during a great flood, begets a son by her who becomes Manu Tamasa, and then lists figures of that manvantara.

The flood displaces the ascetic king, brings him into contact with the doe/queen, and the headnote connects the encounter to the birth of Manu Tamasa.
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The Markandeya Purana CANTO XLTI. / THE COMPUTATION OP BRAHMANS LIFE. / CANTO XLvrr. / Canto XLYII.; lines 12460-12540 confidence: high

After the dissolution following the Padma Maha-kalpa, Brahma wakes from his night of sleep and looks on the empty world.

The passage begins after a dissolution, with Brahma awakening to an empty world and then refashioning earth, mountains, dvipas, and worlds.
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The Markandeya Purana CANTO XLTI. / THE COMPUTATION OP BRAHMANS LIFE. / CANTO XLvrr. / Canto XLYII.; lines 12460-12540 confidence: high

He knows the earth has disappeared in the water, desires to deliver it, and assumes bodies such as fish, tortoise, and especially boar.

The earth has disappeared in the water; the lord assumes a boar body, enters the water, and raises the earth from the lower regions.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5908-6061 confidence: high

Gangá, Himálaya’s child, hears the command, grows wrathful, and rushes down from the sky, intending to sweep Śiva into the deepest hell.

Gangá descends with overwhelming force and wrath, but Śiva restrains and later releases her in a beneficial form.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5908-6061 confidence: high

From the Himalayan height, Gangá descends from the sky in anger and says she will sweep Śiva to hell; Śiva holds her on his head in the tangles of his hair, and Bhagírath begins penance again.

Gangá descends in wrath with destructive intent, but Śiva holds her in his hair until she is released in controlled streams.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 6063-6131 confidence: medium

Brahma tells Bhagirath that he has earned success, won fame, and caused heavenly Ganga to flow on earth.

The passage states that heavenly Ganga flows on earth through Bhagirath and frames the episode as the story of the flood's descent, bringing purification and benefit.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 6063-6131 confidence: medium

“Gangá thine eldest child shall be, / Called from thy name Bhágirathí; / Named also—for her waters fell / From heaven and flow through earth and hell— / Tripathagá”

Ganga is described as a heavenly flood or water descending from heaven to earth, purifying through bathing, and linked with prosperity and blessings.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57936-58038 confidence: high

In the fish avatar Vishnu saves King Satyavrata, the seven Rishis, and their wives in an ark from a deluge that destroys the earth.

Vishnu as fish saves Satyavrata, the seven Rishis, and their wives in an ark during a deluge that destroys the earth.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57936-58038 confidence: high

In the fish avatar, Vishnu saves pious King Satyavrata, the seven Rishis, and their wives, who have taken refuge in an ark to escape the deluge that destroys the earth.

The fish avatar saves Satyavrata, the seven Rishis, and their wives in an ark from a deluge that destroys the earth.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58112-58192 confidence: medium

The note describes avatár examples: a gigantic tortoise sustaining Mount Mandar in the ocean, a fish recovering the lost Veda from the sea and saving mankind from waters, and an avatár effected through a mysterious vase and magic liquor.

The passage describes a fish form that saves mankind from the waters.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58112-58192 confidence: medium

Examples include a gigantic tortoise sustaining Mount Mandar in the ocean and a fish raising the lost Veda from the sea and saving mankind from waters.

A fish form raises the lost Veda from the sea and saves mankind from the waters.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63848-64027 confidence: low

A note refers to “the great deluge.”

A note refers to the great deluge.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63848-64027 confidence: low

“In the great deluge.”

A note refers to the great deluge.
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The Rámáyan of Válmíki, translated into English verse Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46430-46571 confidence: medium

Royal Lanká reels and falls with gate, tower, and citadel; all life within is drowned and ocean waves roll over its golden streets.

The dream shows Lanká falling, all life within its walls drowned, and ocean waves covering its golden streets.
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The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57934-58036 confidence: high

In the fish avatar, Vishnu saves Satyavrata, the seven Rishis, and their wives in an ark from a deluge destroying the earth.

The fish avatar saves a pious king, seven Rishis, and their wives in an ark during a deluge destroying the earth.
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The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58110-58190 confidence: medium

The note gives examples of avatárs: a gigantic tortoise sustaining Mount Mandar in the ocean, a fish raising the lost Veda from the bottom of the sea and saving mankind from waters, protections for men or gods, and the use of a mysterious vase and magic liquor; it lists tortoise, boar, and fish forms.

The passage describes the fish form as saving mankind from the waters.
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The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63846-64025 confidence: low

The notes identify Lanká as Rávaṇ’s capital, Kuvera as God of gold, an event as the great deluge, Indra’s elephant, Bhogavatí in Pātāla as the serpent race’s capital under Vásuki, Indra’s grove, and Pulastya as ancestor of the Rakshases.

A note refers to an event as occurring in the great deluge.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAP / KRSHNA-YAJURVEDA / YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195; lines 8732-8814 confidence: low

Dharana in the ether region grants levitation in ether; the yogin enjoys supreme bliss, becomes strong, does not know death, and does not die even during Brahma’s deluge.

The final result of the five dharanas includes not dying even during the deluge of Brahma.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) VARIOUS ORIENTAL SCHOLARS / AND EDITED BY / FIRST SERIES. / EDITED BY F, MAX MULLER. 3; lines 40809-40933 confidence: medium

The Satapatha-Brahmana is described as a minute account of Vedic sacrificial ceremonies and as containing the earliest account of the Deluge in India.

The catalogue description says the Satapatha-Brahmana contains the earliest account of the Deluge in India.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) SACRED BOOKS OF THE EAST / TRANSLATED BY / VARIOUS ORIENTAL SCHOLARS / AND EDITED BY; lines 31680-31749 confidence: medium

The Satapatha-Brahmana entry says it gives a minute account of Vedic sacrificial ceremonies and that it “contains the earliest account of the Deluge in India.”

The Satapatha-Brahmana entry explicitly states that it contains the earliest account of the Deluge in India.
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mesopotamian

An Old Babylonian Version of the Gilgamesh Epic An Old Babylonian Version of the Gilgamesh Epic / Part III / PREFATORY NOTE / INTRODUCTION.; lines 124-211 confidence: medium

The passage identifies Atra-hasis as a name of the survivor of the deluge, notes a deluge story on the eleventh tablet of the Gilgamesh Epic, and says related early tablets introduce an episode incorporated into the Epic.

The introduction identifies Atra-hasis as a survivor of the deluge and connects the deluge story with the eleventh tablet of the Gilgamesh Epic.
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An Old Babylonian Version of the Gilgamesh Epic An Old Babylonian Version of the Gilgamesh Epic / Part III / PREFATORY NOTE / INTRODUCTION.; lines 214-306 confidence: medium

Teachings are compared to Ecclesiastes and described as didactic; the Assyrian Deluge story is said to carry a lesson that immortality is limited to those singled out by the gods.

The passage says a lesson attached to the Assyrian Deluge story limits immortality to those singled out by the gods as exceptions.
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An Old Babylonian Version of the Gilgamesh Epic An Old Babylonian Version of the Gilgamesh Epic / Part III / PREFATORY NOTE / INTRODUCTION.; lines 821-884 confidence: medium

The passage says the artificial combination conveys original hero or father of heroes; Gish and Gish-bil/bl-ga-mesh are substantially identical; it lists heroic epithets and cites Atra-hasis as the very wise deluge hero.

Atra-hasis is cited as meaning the very wise one and as an epithet for the hero of the deluge story.
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An Old Babylonian Version of the Gilgamesh Epic Part III / PREFATORY NOTE / INTRODUCTION. / VIII.; lines 1575-1646 confidence: high

A favorite of the gods escapes a destructive deluge in which mankind perishes; Gilgamesh hears of him and seeks the secret of eternal life; the deluge is interpreted as a rainy-season nature myth.

A favorite of the gods survives a destructive deluge in which mankind perishes, and Utnapishtim is described as living immortally among the gods.
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An Old Babylonian Version of the Gilgamesh Epic Part III / PREFATORY NOTE / INTRODUCTION. / VIII.; lines 1649-1735 confidence: medium

The passage lists six episodes: nature myth, killing of the divine bull, punishment of Gilgamesh and death of Enkidu, Gilgamesh's wanderings, the Deluge, and the search for immortality.

The passage lists the Deluge among major episodes and discusses whether an independently attested deluge tale had already been woven into the Epic.
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An Old Babylonian Version of the Gilgamesh Epic YALE TABLET. / TRANSLITERATION. / TRANSLATION. / NOTES; lines 4466-4588 confidence: high

The survivor of the Deluge is usually called Ut-napishtim in the Epic, but in one passage is called Atra-hasis, “the very wise one.”

The notes identify Ut-napishtim and Atra-hasis as names connected with the survivor of the Deluge and state that the two names point to two versions merged into one.
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An Old Babylonian Version of the Gilgamesh Epic YALE TABLET. / TRANSLITERATION. / TRANSLATION. / NOTES; lines 4466-4588 confidence: medium

The survivor of the Deluge is usually called Ut-napishtim in the Epic, but in one passage is called Atra-hasis, “the very wise one.”

The notes say that in one passage the Deluge survivor is called Atra-hasis, meaning “the very wise one.”
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An Old Babylonian Version of the Gilgamesh Epic YALE TABLET. / TRANSLITERATION. / TRANSLATION. / NOTES; lines 4893-5022 confidence: high

The Deluge is interpreted as a nature myth marking the dry-to-rainy seasonal change and annual Euphrates overflow; in contrast, the Assyrian creation story dries primeval waters so earth appears at the rainy-to-dry change, with Akkadian spring creation reflected in the Biblical P creation story.

The Deluge is called a nature myth marking the change from dry to rainy season and is linked to annual Euphrates overflow.
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Assyrian and Babylonian Literature: Selected Translations FEB 18 1901 / SECOND COPY / INTRODUCTION / INTRODUCTION V; lines 438-474 confidence: medium

In 1872 George Smith discovered "some tablets containing the Chaldean account of the Deluge," and the results were laid before the Society of Biblical Archaeology on December 3, 1872.

The passage explicitly states that Smith discovered tablets containing a Chaldean account of the Deluge.
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Assyrian and Babylonian Literature: Selected Translations HANIGALBAT / CYLINDER A OF ESARHADDON 83 / CYLINDER A OF ESARHADDON 85 / CYLINDER A OF ESARHADDON 87; lines 8056-8138 confidence: medium

Marduk becomes enraged and plans to overthrow the country and destroy the people; the Arahtu river or canal, described as a mighty flood like a storm-flood, is brought against the city, its habitations, and temples, making it resemble a ruin.

Arahtu is described as a mighty flood like a storm-flood brought against Babylon; after a decreed period of ruin, Marduk is appeased and Esarhaddon orders reinhabitation.
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Assyrian and Babylonian Literature: Selected Translations INTRODUCTION XV / XX ASSYRIAN AND BABYLONIAN LITERATURE / INTRODUCTION XXV / XXX ASSYRIAN AND BABYLONIAN LITERATURE; lines 2301-2399 confidence: high

The Account of the Creation and the Story of the Deluge are identified as the two best-known Babylonian legends; the Deluge is incorporated in the Poem of Gilgamesh.

The passage names the Story of the Deluge and says Pernapishtim and his family were saved from the deluge.
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Assyrian and Babylonian Literature: Selected Translations INTRODUCTION XXV / XXX ASSYRIAN AND BABYLONIAN LITERATURE / THE TOWER OF BABEL. / I I; lines 2947-3058 confidence: medium

Religion is formative; each city has a central temple with a ruling and protecting deity; priests guard culture; creation, deluge, and the Sabbath, "a day of rest for the heart," are mentioned.

The passage mentions a narrative of the deluge forming an episode in an epic poem.
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Assyrian and Babylonian Literature: Selected Translations INTRODUCTION XXV / XXX ASSYRIAN AND BABYLONIAN LITERATURE / THE TOWER OF BABEL. / I I; lines 3060-3167 confidence: medium

The great epic of Babylonia, including a deluge story, is thought to come from the king’s time; he is called founder of Semitic national culture with later influence.

The passage explicitly says the great epic of Babylonia includes a deluge story.
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Assyrian and Babylonian Literature: Selected Translations SOME OTHER ACCOUNTS OF THE DELUGE 371 / THE MAGICAL TEXTS / THE MAQLU SERIES / FIRST TABLET; lines 23015-23068 confidence: low

A deluge-related section says Column VIII alludes to a god, a benefactor of the human race, and closes with a formula in which Adram-chasis speaks to his lord; bibliographic notes follow.

The passage heading places the initial fragment among other accounts of the deluge, and the fragment alludes to a god benefactor of humanity and a formula involving Adram-chasis.
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Assyrian and Babylonian Literature: Selected Translations TABLET X / THE GILGAMESH NARRATIVE 347 / THE GILGAMESH NARRATIVE / TABLET XI; lines 21794-21830 confidence: medium

"TABLET XI contains the famous account of the deluge."

The passage explicitly says Tablet XI contains the famous account of the deluge and refers to translations of the deluge story.
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Assyrian and Babylonian Literature: Selected Translations TABLET XI / THE GILGAMESH NARRATIVE 351 / THE GILGAMESH NARRATIVE / THE GILGAMESH NARRATIVE 355; lines 22080-22206 confidence: high

Light becomes darkness; flood and violent storm overwhelm the land, rise above the mountains, and rush upon the people like battle; brother cannot look after brother.

The passage describes a flood-storm overwhelming the land and mankind, then moderating as the sea quiets and land appears.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 363 / TABLET XII / THE GILGAMESH NARRATIVE 365 / THE GILGAMESH NARRATIVE 367; lines 22833-22986 confidence: medium

The poem ends with the colophon of Tablet XII; the editor reports disagreement over whether plates 16-19 belong to Tablet XII or another recension and notes multiple deluge recensions.

The editorial section reports several recensions of the deluge account, a tablet from before the deluge, a probable deluge account, and a distinct Babylonian deluge story.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 363 / TABLET XII / THE GILGAMESH NARRATIVE 365 / THE GILGAMESH NARRATIVE 367; lines 22833-22986 confidence: medium

A fragmentary map text depicts Babylon at the deluge, names Per-napishtim as a pre-flood king, surrounds Babylon with ocean and seven islands, locates the deluge mountain northward, and designates the time as the year of the great serpent.

A mythological map places Babylon within an enclosing ocean, surrounded by seven islands, with the deluge mountain to the north and the flood time designated as the year of the great serpent.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 363 / TABLET XII / THE GILGAMESH NARRATIVE 365 / THE GILGAMESH NARRATIVE 367; lines 22833-22986 confidence: medium

The fragment's preserved remnants mention killing, destroying, raining down extermination and inundation, Adad's action in the city, overturning land, and Ea speaking.

The fragmentary deluge account preserves statements about killing, destroying, raining down extermination and inundation, Adad's action, and Ea speaking.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 363 / TABLET XII / THE GILGAMESH NARRATIVE 365 / THE GILGAMESH NARRATIVE 367; lines 22988-23012 confidence: medium

“Why wilt thou make men to die”; “I will reach out my hand to men”; “The deluge of which thou speakest”

The passage links men dying with an explicitly mentioned deluge.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE / TABLET XI / THE GILGAMESH NARRATIVE 351 / THE GILGAMESH NARRATIVE; lines 21938-22077 confidence: medium

Shamash appoints the time when rulers of darkness will send destructive rain at eventide; the speaker then enters the ship, shuts the door, and entrusts guidance to Purur-bel the boatman.

The destructive rain, black cloud, thunder, overflowing banks, and named divine agents form a flood-storm sequence.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 351 / THE GILGAMESH NARRATIVE / THE GILGAMESH NARRATIVE 355 / THE GILGAMESH NARRATIVE 357; lines 22209-22341 confidence: high

Ishtar lifts precious ornaments made by Anu, vows by her necklace not to forget the days, invites the gods to the offering, and excludes Bel because he caused the flood-storm and destruction of her people.

Bel sees the ship after the flood-storm and complains that no man should have survived; Per-napishtim and his wife are led out and blessed.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 347 / THE GILGAMESH NARRATIVE / TABLET XI / THE GILGAMESH NARRATIVE 351; lines 21833-21935 confidence: medium

Shurippak is on the Euphrates; it is corrupt; the gods decide to bring a deluge; named figures include Anu, Bel, Ninib, and En-nu-gi.

The city is described as corrupt; the gods decide to bring about a deluge; Ea instructs preservation of living seed in a ship.
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Assyrian and Babylonian Literature: Selected Translations VI. OMENS FROM HALOS / REPORTS OF THE MAGICIANS AND ASTROLOGERS 455 / REPORTS OF THE MAGICIANS AND ASTROLOGERS 457 / IX. OMENS FROM STARS; lines 27741-27807 confidence: medium

Mercury in Iyyar predicts a flood benefiting fields and meadow lands; Jupiter reaching Mars predicts rain; a Moon-Sun and god-with-god sequence predicts the King of Subarti having no rival; the report says it was heard from the sender's father and is from Bel-ahi-eriba.

Mercury in Iyyar predicts a flood that benefits fields and meadow lands; Mercury with Mars predicts rains and floods, and Jupiter at the beginning of the year predicts prosperous crops.
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Assyrian and Babylonian Literature: Selected Translations XXX ASSYRIAN AND BABYLONIAN LITERATURE / THE TOWER OF BABEL. / I I / CONTENTS; lines 4114-4170 confidence: medium

"Some Other Accounts of and References to the Deluge"

The contents entry explicitly names accounts of and references to the Deluge.
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Cuneiform Parallels to the Old Testament A GENIAL AND KINDLY MAN / AND MY DEAR FRIEND / TABLE OF CONTENTS / MYTHOLOGICAL TEXTS 1; lines 109-198 confidence: high

The contents list The Gilgamesh Epic and the Story of the Deluge, the Babylonian Flood Story, several deluge fragments or recensions, the Babylonian Deluge according to Berossos, and Destruction by Fire.

The contents include The Gilgamesh Epic and the Story of the Deluge, The Babylonian Flood Story, another deluge recension, ancient Babylonian deluge fragments, and a Berossos deluge entry.
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Cuneiform Parallels to the Old Testament CHRONOLOGICAL MATERIALS 199 / HISTORICAL TEXTS 241 / B. C.) 327 / LEGAL TEXTS 385; lines 460-554 confidence: high

Plates 9-12 are titled as the Story of the Deluge, with obverse and reverse images.

The passage lists the Story of the Deluge and a figure titled Ut-napishtim in the Ark.
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Cuneiform Parallels to the Old Testament EIGHTH TABLET / NINTH TABLET / TENTH TABLET / ELEVENTH TABLET; lines 6444-6678 confidence: high

Ut-napishtim says he will reveal a hidden word and the decision of the gods. He names Shurippak on the Euphrates and says the gods' heart drove them to send a flood; Anu, Ellil, Ninib, Ennugi, and Ea are named in the divine council context.

The gods decide to send a flood, while Ea instructs the selected human to build a ship and bring living seed of every kind into it.
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Cuneiform Parallels to the Old Testament EIGHTH TABLET / NINTH TABLET / TENTH TABLET / ELEVENTH TABLET; lines 6680-6921 confidence: high

A black cloud rises; Adad thunders; Nebo and Sharru go before; Nergal tears away foundations; Ninib makes the storm descend; the Anunnaki lift torches; light is turned into darkness and the land is flooded.

The passage describes heavy rain, storm, and flood overwhelming the land for six days and nights, destroying humankind, and then ceasing.
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Cuneiform Parallels to the Old Testament EIGHTH TABLET / NINTH TABLET / TENTH TABLET / ELEVENTH TABLET; lines 6923-7164 confidence: high

The speaker sends out a swallow, which returns because there is no resting place; he then sends out a raven, which sees the abatement of the waters and does not come back.

The passage occurs after a deluge: waters abate, a survivor remains in a ship, divine anger focuses on escaped life, and the human pair is preserved and relocated.
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Cuneiform Parallels to the Old Testament IV. SHALMANESER III (859-825 B. C.) / VI. TIGLATHPILESER IV (745-727 B. C.) / VII. SARGON II (722-705 B. C.)1 / VIII. SENNACHERIB (704-682); lines 20303-20409 confidence: medium

“The city of Ukku, with all its dwellings I destroyed like the mound of a deluge.”

Ukku is said to be destroyed like the mound of a deluge, and Khilakki’s cities are burned with fire.
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Cuneiform Parallels to the Old Testament IV. THE CODE OF HAMMURAPI / LITERATURE / PROLOGUE1 / INDEX; lines 25884-26026 confidence: medium

on the Deluge, 109

Berosso8 is indexed as writing or being cited on the Deluge.
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Cuneiform Parallels to the Old Testament LITERATURE / PROLOGUE1 / INDEX / INDEX; lines 26029-26149 confidence: medium

Entries include 'Deluge, according to Berossos,' named fragments, 'See Flood Story, another recension,' and 'Flood story, Babylonian.'

The index lists Deluge and Flood story entries, including Babylonian flood story and another recension.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7224-7452 confidence: high

The passage says the eleventh-tablet Gilgamesh deluge story was not the only Babylonian form; this recension belonged to Ashurbanipal's library and elaborates Ea's conversation with Ut-napishtim. It also compares pre-canonization variation with Hebrew narratives.

Ea instructs Atra-khasis to enter a ship, close its door, and bring living beings, household, property, and craft workers inside.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7224-7452 confidence: medium

The broken text mentions sending lightning in the land, rain, cries, Adad slaying, clouds raining, and the field with its produce.

The broken fragment refers to slaying, destroying, rain, pestilence, cries, and the flood being brought.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7454-7687 confidence: high

"[a deluge I shall make, and] it shall sweep away all mankind at once, / [but seek thou li]fe before the deluge come forth"

The Nippur fragment says a deluge will sweep away mankind and bring destruction over living beings, while Berossos says mankind will be destroyed by a cataclysm and that a great flood occurred.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7454-7687 confidence: high

The fragment commands building a great ship, describes its total height, and calls it a ship carrying what has been saved of life.

The Nippur fragment commands building a great ship that carries saved life and animals; Berossos has Xisuthros build a boat, add provisions and animals, and embark family and friends.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7454-7687 confidence: high

When the cataclysm came and immediately ceased, Xisuthros let birds fly; finding neither food nor a resting place, they returned into the ship.

After the cataclysm ceases, Xisuthros releases birds; they return because they find neither food nor a resting place, and later return again.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7689-7799 confidence: high

Birds released from the ship first return, later return with clay on their feet, and the third time do not return; Xisuthros understands that land has appeared.

The passage describes the aftermath of a flood, the reappearance of land, survivors leaving the ship, and the repopulation of Babylonia.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7689-7799 confidence: medium

Berosus is reported as saying that the event happens through the course of the stars and as assigning times for conflagration and flood.

Berosus is reported as saying that conflagration and flood occur through the course of the stars and have assigned times.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7802-7824 confidence: medium

A flood is said to occur when the same stars come together in Capricorn; the former and latter signs are associated with summer and winter solstice points and chief changes of the year.

The passage states that a flood or inundation will occur when the same celestial bodies gather in Capricorn.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7802-7824 confidence: medium

“he appoints times for the conflagration / and for the deluge”

The passage treats conflagration and deluge as paired catastrophes, each assigned to a different zodiacal alignment and seasonal turning point.
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Cuneiform Parallels to the Old Testament SEVENTH TABLET / EIGHTH TABLET / NINTH TABLET / TENTH TABLET; lines 6404-6442 confidence: medium

After greetings, Gilgamesh asks Utnapishtim how he attained endless life, and Utnapishtim replies with the story of the Flood as the great hero who survived its terrors.

Utnapishtim is called the great hero who survived the Flood's terrors, and he answers Gilgamesh's question about endless life with the Flood story.
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Cuneiform Parallels to the Old Testament TABLET NO. 2 / IV. PRIMITIVE REVELATION AND THE / EARLY KINGS1 / FIRST TABLET 4; lines 6063-6154 confidence: medium

The poem is described as containing the great deeds and adventures of Gilgamesh, ruler of Uruk; the Deluge episode is said to be given in full, after a synopsis of the epic.

The passage says the Deluge episode is given in full and that the hero brings tidings from the time before the Deluge.
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Cuneiform Parallels to the Old Testament TABLET NO. 3 / TABLET NO. 2 / IV. PRIMITIVE REVELATION AND THE / EARLY KINGS1; lines 5949-6061 confidence: high

Otiartes, corrected in a note to Opartes / Ubara-Tutu, ruled; when he died, his son Xisuthros reigned eighteen sars.

The passage states that the great flood occurred under Xisuthros/Atra-khasis, after a sequence of early kings.
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Cuneiform Parallels to the Old Testament TABLET NO. 3 / TABLET NO. 2 / IV. PRIMITIVE REVELATION AND THE / EARLY KINGS1; lines 5949-6061 confidence: medium

“Under him occurred the great flood”; note 5 identifies the Babylonian form as Atra-khasis, “the very wise.”

A note identifies Xisuthros with Atra-khasis, glossed as “the very wise,” and the passage says the great flood occurred under him.
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Cuneiform Parallels to the Old Testament TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET / VI. EA AND ATRAKHASIS1; lines 7826-7953 confidence: medium

The editor explains the series as Ellil trying different punishments and finally sending a flood; the text was used as an incantation over women about to bear children.

The editor states that Ellil tries differing punishments and, when these fail, resorts at last to sending a flood.
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The Babylonian Legends of the Creation AND THE / FIGHT BETWEEN BEL AND THE DRAGON / TOLD BY ASSYRIAN TABLETS FROM NINEVEH / DISCOVERY OF THE TABLETS.; lines 71-123 confidence: low

Smith discovered fragments of versions of the Babylonian Legend of the Deluge and texts on the beginning of things and Creation; Rawlinson and Smith noted Creation allusions in K.63, though the fragments were too fragmentary to sequence.

Smith is said to have discovered fragments of various versions of the Babylonian Legend of the Deluge.
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The Babylonian Legends of the Creation THE OBJECT OF THE BABYLONIAN LEGEND OF THE CREATION. / VARIANT FORMS OF THE BABYLONIAN LEGEND OF THE CREATION. / THE LEGEND OF THE CREATION ACCORDING TO BEROSUS AND DAMASCIUS. / THE SEVEN TABLETS OF CREATION. DESCRIPTION OF THEIR CONTENTS.; lines 844-948 confidence: medium

The passage says the Seven Tablets derive from ancient sources; the Sumerian account of the hero ZIUSUDU begins with creation and then describes a flood, and some passages are likely originals of the Babylonian version.

The Sumerian account of ZIUSUDU is described as beginning with creation and then describing a flood, and the Gilgamish legends are said to include a Deluge account.
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The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 2916-3119 confidence: high

Shurippak is described as an old city on the Euphrates; the great gods purpose to bring a deluge, with Anu, Enlil, Ninurta, Ennugi, and Ea named in the divine setting.

The great gods plan a deluge; the storm devastates the land, mortals cannot be seen, and Ishtar laments that her people have been blotted out and given to the sea.
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The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 3122-3288 confidence: high

The storm, deluge, and tempest last six days and cease on the seventh; the sea is stilled and humans are described as returned to clay.

The deluge ends after six days, an Ark survives and grounds on a mountain, birds test whether waters have abated, and the survivor performs a post-flood sacrifice.
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The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 3122-3288 confidence: high

On the seventh day the narrator releases a dove, a swallow, and a raven; the first two return for lack of a resting-place, while the raven sees the abating waters and does not return.

A dove and swallow return because no resting-place is available, while a raven sees the abating waters and does not return.
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The Epic of Gilgamish The Epic of Gilgamish / EPIC OF GILGAMISH / OF ORIENTAL STORIES. / PREFACE.; lines 174-212 confidence: low

George Smith is credited with early arrangement and translations; the Deluge Tablet's discovery led to renewed excavations at Kouyunjik/Nineveh, during which Smith died in 1876.

The passage names the discovery of the Deluge Tablet as an important event in the text's modern recovery.
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The Epic of Gilgamish The Epic of Gilgamish / EPIC OF GILGAMISH / OF ORIENTAL STORIES. / PREFACE.; lines 73-171 confidence: high

Gilgamish meets Uta-Napishtim, identified parenthetically as Noah, who tells the Flood story and how the gods gave him, the one man saved, eternal life; Uta-Napishtim cannot give the same to Gilgamish, who is overcome by sleep.

Uta-Napishtim tells the story of the Flood and how the gods gave him, the one man saved, eternal life.
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native american plains

Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 548-604 confidence: medium

The origin myth describes earlier people as wild; Nix'a"t dislikes their way of living, says he will make a new world, has the chief pipe, hangs it on three sticks, and places four buffalo-chips.

Nix'a"t says he will make a new world because he dislikes the earlier people, then causes water and heavy rain to cover all the earth.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 651-696 confidence: high

Nix'a't tells people that good conduct will mean no more water or fire; the passage says the world had previously been burned before water rose and that this is the third life. Nix'a't shows the rainbow as the sign that earth will not again be covered with water and says another world will follow.

Nix'a't shows the rainbow and says it is the sign that the earth will not be covered with water again.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 651-696 confidence: high

Nix'a't tells people that good conduct will mean no more water or fire; the passage says the world had previously been burned before water rose and that this is the third life. Nix'a't shows the rainbow as the sign that earth will not again be covered with water and says another world will follow.

The passage says an earlier world was burned before the water rose, that this is the third life, and that another world will follow.
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Mythology of the Blackfoot Indians ANTHROPOLOGICAL PAPERS / OF THE / THE NORTHERN SHOSHONE. / CONTENTS.; lines 8228-8409 confidence: low

The Mythology section begins and lists titles 1-16, including The Creation of the Shoshone, Wolf and Coyote, The Theft of Fire, The Theft of Pine-nuts, The Flood, Coyote and his daughters, Dzoavits titles, and Coyote and the Rock.

A mythology title is The Flood.
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Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1098-1213 confidence: high

During the flood, Old Man sits on the highest mountain with all the beasts; the flood is caused by above-people after a baby or fungus of the woman who married a star is torn by an Indian child.

The flood scene places Old Man and all the beasts on the highest mountain and is followed by earth retrieval, rain, and renewed growth.
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Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1098-1213 confidence: high

Old Man sends Otter, Beaver, Muskrat, and Duck to get earth; Otter, Beaver, and Muskrat return drowned without earth, while Duck returns drowned holding earth in its paw.

Old Man sends several animals underwater for earth; Duck dies but holds earth, enabling Old Man to place it on the water.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12487-12614 confidence: high

At the summit of a high mountain, they see water below moving and hold a council debating whether to wash the whole world; they decide to do so.

The water is raised until low parts of the earth are filled, drowning everyone except Coyote and his companions.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12487-12614 confidence: medium

After the drying, the survivors put sticks on mountain slopes, explaining mountain trees, and make little creeks, lakes, fish, and other animals for the Indians.

After the flood dries, the survivors account for trees on mountains, make creeks and lakes, and create fish and other animals for the Indians.
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Mythology of the Blackfoot Indians VARIOUS CUSTOMS. / DANCES. / RELIGION. / CONCEPTIONS OF THE UNIVERSE.; lines 11595-11657 confidence: medium

In Powell's more elaborate account, attributed to Ute and Shoshone sources, the Sun roams irregularly, scorches people when too close, hides in a cave and chills the earth, singes the Hare, and is shattered by the Hare's magical weapon, producing a world-fire.

The Hare shatters the Sun into fragments that produce a world-fire, and tears from the Hare's eyes quench the conflagration.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 855-970 confidence: high

Old-Man-Coyote makes a boat; rain continues until all mountains are covered, and when the waters go down the boat is aground on a high mountain.

One version has Old-Man-Coyote make a boat, rain cover the mountains, the boat ground on a high mountain when waters recede, and ducks bring mud for renewed earth-making.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 920-1035 confidence: high

Old-Man-Coyote makes a boat; rain covers all mountains, the boat rests on a high mountain after waters recede, and ducks are sent for earth or mud, which is obtained on the fourth trial.

A boat made by Old-Man-Coyote survives rain that covers the mountains, comes to rest on a high mountain, and is followed by mud retrieval and renewed earth-making.
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The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13498-13636 confidence: high

The earth is flooded; Sitcon'ski makes Muskrat dive for mud, fashions the earth from it, and makes Muskrat and Beaver change tails.

The first two abstracts describe a flooded earth or mud brought by Muskrat, from which Sitcon'ski or Pkton'mi shapes the earth.
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The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13498-13636 confidence: high

Sitcon'ski abuses a chicken, falls into water when frightened, tricks two fish into killing each other, loses the meat to Mink, calls on Thunder, causes a flood in which all unwinged animals perish, and later revives them after Thunder stops the rain.

Thunder causes a flood in which all unwinged animals perish; Thunder stops the rain, and Sitcon'ski revives the animals.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 5954-6065 confidence: high

Muskrat shows mud held in its paws; Sitcon'ski says he will make earth from it, rubs it between his palms, breathes on it, and makes the earth.

The passage twice describes earth being made from mud or dirt obtained by Muskrat in a flooded-world context.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6483-6594 confidence: high

Sitcon'ski asks Thunder how to kill all people; Thunder causes long rain and a flood. Sitcon'ski makes himself a wing and climbs a high tree; wingless animals perish, birds survive, and Sitcon'ski invites Eagle to a mountain-top.

Thunder causes a flood at Sitcon'ski's request; Sitcon'ski survives by making a wing and ascending a high tree, birds survive, and wingless animals perish.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6483-6594 confidence: high

After four days Sitcon'ski is hungry and asks Eagle to get Thunder to stop the rain. Thunder stops it; Sitcon'ski kicks the bones of dead animals and bids them wake. The animals live again, while one dead buffalo is kept as dried meat.

After the flood, Sitcon'ski kicks the bones of dead animals and bids them wake up, and the animals arise.
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The Omaha Tribe ADOPTION' CEREMONY / LEGENDARY ACCOUNTS / THE PRESENT TRIBAL ORGANIZATION / WAZHA'ZHE GROUP; lines 4168-4230 confidence: medium

The people reach a water-covered earth, cannot return, receive no answer from gods, appeal to the elk, and the elk calls winds from east, north, west, and south, which meet at a central point and carry water upward.

Both accounts describe people descending or coming down to an earth covered with water; the elk and winds make waters rise away, exposing rocks and land.
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The Omaha Tribe CONTACT WITH THE ARIKARA / SEPARATION OF PONCA FROM OMAHA; FINDING OF HORSES / MEETING WITH THE WHITE MEN6 / INFLUENCE OF TRADERS; lines 5357-5448 confidence: medium

Big Elk says there is “a coming flood” that will soon reach the people; the animals given by Wakon'da for sustenance will disappear beneath it, and he advises preparation, independent thought, kindness, and mutual help.

Big Elk warns of a coming flood that will reach the people and make sustaining animals disappear; during allotment an old Indian declares that the flood has come.
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The Omaha Tribe SOCIETIES / SOCIETIES / SOCIETIES / OPENING RITUAL; lines 37742-37969 confidence: medium

The spirits find earth covered with water, search north, east, south, and west, find no dry land, and grieve.

The earth is covered with water and lacks dry land until a rock rises, flames, the waters become clouds, and dry land appears with vegetation.
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The Pawnee - Mythology (Part I) ABSTRACTS. 509 / ABSTRACTS. 51I / ABSTRACTS. 513 / ABSTRACTS. JIS; lines 25545-25596 confidence: high

A pre-ordinary race of giants can carry buffalo, fears neither wild animals nor heavenly gods, reviles sun and thunder, and is destroyed when Tirawa sends rain, buffalo move in the west, water covers the earth, and giants are washed away to high places and sink into soft earth under lightning and clouds.

The giants revile heavenly powers; Tirawa decides to destroy them, sends rain, and water covers the earth and washes them away.
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The Pawnee - Mythology (Part I) THE BOY WHO PREFERRED WOMAN TO POWER. / WIND. / ABSTRACTS. 487 / ABSTRACTS. 489; lines 24158-24206 confidence: high

The first race, giants, is destroyed by flood. Tirawa places a buffalo bull in the northwest to prevent a second recurrence. The bull sheds one hair each year; when the last hair is shed, another flood and final destruction of human beings will follow.

The first race of giants is destroyed by flood; Tirawa’s buffalo bull delays another flood until its last hair is shed, after which human beings will be destroyed.
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The Pawnee - Mythology (Part I) THE STONE-MAN MBDICINE-LODGE. 891- / THE STONE-MAN MEDICINE-LODGE. 293 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE FOSSIL GIANT MEDICINE-LODGE. 295; lines 14684-14768 confidence: medium

Tirawa says he will destroy the giants because they mock him and his minor gods; he says the earth will receive them and they will become big roots for later smaller people to use for sickness.

Rain and waters cover everything and destroy or bury the giants, whose remains later become medicine roots and curative bones for smaller people.
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The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. 13! / THE TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. I33; lines 6609-6631 confidence: medium

Tirawa placed wonderful human beings, known as wonderful beings or large people, on earth before the speaker's people lived there; they lived at the Swimming Mound in Kansas, where their bones were found on the hill.

An earlier race of wonderful or large people is killed when rain and water from the northwest become deep over the earth.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21462-21535 confidence: high

Flood abstract continuation: the previous wife drowns the girl; her brother mourns while carrying her child; a water monster raises her, a monster-hunter spears it, and she is revivified in the sweat-house; she drowns the older wife; waters rise, people go to a high peak, and the painted brother causes the water to recede, leaving springs and bodies of water where water animals remain.

After waters rise and people retreat to a high peak, the girl's brother paints himself, stretches out his hands and feet, and causes the water to recede; springs and bodies of water remain where water animals are left.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21462-21535 confidence: high

Flood abstract continuation: the previous wife drowns the girl; her brother mourns while carrying her child; a water monster raises her, a monster-hunter spears it, and she is revivified in the sweat-house; she drowns the older wife; waters rise, people go to a high peak, and the painted brother causes the water to recede, leaving springs and bodies of water where water animals remain.

When the waters rise, the people go to the top of a high peak before the water is made to recede.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21537-21628 confidence: high

Bluebird is restored by Magpie; they and Nih'anqan join Rock; water rises, people go to a mountain peak, and Rock makes the water recede four times with turtle moccasins.

Water rises, people retreat to a mountain and a boat, a diving attempt is made, a turtle brings up mud, and Rock makes the world from the mud.
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Traditions of the Arapaho MUSEUM OF NATURAL HISTORY / TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS.; lines 155-458 confidence: medium

Entries 5-15 include The Flood, The Flood and Origin of the Ceremonial Lodges, several ceremonial lodge origin titles, Kit-fox and Star Lodges, Buffalo Lodge, Sacred Bundle, and Seineniinahawaa"t.

The titles include The Flood and The Flood and Origin of the Ceremonial Lodges.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1049-1095 confidence: low

The note says the rear eye indicates that the man was a hiintcabiit, or horned water monster, and connects the larger myth with water names, water monsters, a flood, and an explanation of why waters are on earth.

A source note identifies the man as a horned water monster and states that the larger myth includes water names, water monsters, a flood, and an explanation of why waters are on earth.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1144-1194 confidence: high

The man reports that waters are rising; Beaver-foot sends the others to the highest mountain, asks for black, yellow, white, and red paint, and causes the tent to reach the peak before them.

The waters rise, the group is sent to the highest mountain, the tent stands on the peak, Beaver-foot makes the waters retreat, and land appears again.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1144-1194 confidence: high

Beaver-foot stretches limbs in the four directions; the water retreats, land appears again, animals are left behind, and he says those places will become springs, rivers, streams, and lakes.

Aquatic animals are left as the waters recede, and Beaver-foot states that those places will become springs, rivers, streams, and lakes, explaining present bodies of water.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1343-1426 confidence: high

Water comes up four times; the turtle-moccasin figure makes it go back, warns that his power works only four times, and Crow, Magpie, and Blue-bird make a raft from mushrooms and cobwebs.

The water rises and remains high; people survive on a raft, and land, sky, and corn are made after mud and other objects are brought up.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1343-1426 confidence: high

A council decides that most people will change languages from original Arapaho; Nih’angan gives the Arapaho the middle of the earth; another flood is tied to whether any Arapaho remain at the end of the fourth generation.

The passage states that if all Arapaho have died by the end of the fourth generation there will be another flood, but if any live the world will be well.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1581-1662 confidence: high

A note states that diving for earth during a flood or primeval water is very common in North America and lists multiple traditions and citations.

The commentary explicitly describes diving for earth during a flood or primeval water as very common in North America.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 919-999 confidence: low

The section titled “The Flood” begins with an old man, wife, daughter, and little son living alone near a river; the old man is sick, the girl goes for water, finds a dead rabbit, and cooks it for him.

The section is titled “The Flood,” and its opening places a family near a river where the daughter finds a dead rabbit and a dead antelope on successive mornings.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8325-8433 confidence: high

Large ancient people are destroyed by a flood sent by Nesaru; people turn into corn and are put in a cave with animals; Nesaru changes an ear of corn into a woman sent to bring people from the earth.

Large earlier people are destroyed by flood, after which people preserved as corn are brought from the earth and resume life under Mother-Corn’s guidance.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8435-8543 confidence: medium

In abstract 6, Nesaru creates giants and people, is displeased, turns giants to stones, and plans rising water; animals take people underground and later dig upward. A corn woman, water crossing, transformations into fish and owls, ritual bundles, animal skins and skulls, Pawnee ceremonies, and a woman who becomes an ear of corn are summarized.

Nesaru is displeased with people and says he is going to make water rise from the earth; animals take people underground before later emergence.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1166-1270 confidence: medium

Nesaru makes small wonderful people; when they displease him, he warns animals to hide because he will make water rise from the earth. Animals council and take most people underground with Badger, Mole, and long-nosed Mouse; Fox is runner and errand man.

After the second people displease Nesaru, he warns animals he will make water rise from the earth; animals take most of the people under the ground, where they live for many years.
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Traditions of the Arikara FOOTNOTES: / TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES:; lines 554-647 confidence: high

Large ancient people are strong, lack good judgment, mock the gods, and Nesaru decides to destroy them while preserving smaller favored people.

The large people are killed by flood, while Nesaru's favored people are preserved underground as corn and later emerge onto the earth.
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Traditions of the Caddo I06 TRADITIONS OP THS CADDO. / I08 TRADITIONS OP THE CADDO. / ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS.; lines 5316-5412 confidence: high

Waters dry up; a sky man with a green leaf descends, rebukes the people, moves the leaf in four directions, and causes a flood. A few survive on a rising mountain and later descend when green things return; many others have become water animals.

Water falls from the sky man’s leaf and rises over the world; a few people survive on a mountain that rises with the flood and descend when green things return.
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Traditions of the Caddo THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5 / THE FI.OOD. 19; lines 914-1005 confidence: high

A powerful man leads a chosen few to a high mountain for four days, raises the mountain as waters rise, then leads them down after waters recede and green things return; people left in the flood become alligators and other water animals.

Flood waters rise, chosen people survive on a high mountain, the waters recede, and green things appear again.
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Traditions of the Caddo Traditions of the Caddo / CURATOR OF ANTHROPOLOGY, FIELD COLUMBIAN MUSEUM / WASHINGTON, D. C: / CONTENTS.; lines 130-305 confidence: low

'The Second Man who came out of the Earth'; 'Snake-Woman distributes Seeds'; 'The Flood.'

A contents entry is titled 'The Flood.'
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Traditions of the Caddo TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5; lines 821-911 confidence: medium

A long hot dry season dries all waters; the people wander for water, become crazed, find dead water animals in dry riverbeds, cut them up, and blame them for the water disappearing.

After drought and human misconduct, a man from the sky causes water to fall from a leaf and rise all over the world to tree-tops and nearly all highest mountains.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16426-16545 confidence: medium

A note attributes a tale to Well-Fed-Captured-Woman and says early earth was peopled by irreverent monsters; the engulfing deluge is well known and compared to Wichita and Arapaho examples; a presumed bluebird is usually a messenger of Tirawa.

The note states that early earth was peopled by monsters lacking reverence toward heavenly gods and links this with the well-known idea of an engulfing deluge.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16547-16647 confidence: medium

The note states that similar Spider-Woman attributes occur in many American tribal mythologies; in Wichita origin myth Spider-Woman saves favored individuals and seeds from a flood by reeds, while in Cheyenne and Blackfeet traditions a Witch-Woman by a great under-world spring guards buffalo.

The comparative Wichita note says Spider-Woman draws favored individuals and seeds onto reeds and saves them from destruction during a flood.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16751-16855 confidence: medium

At the time of the flood the giants were turned into stone; people of those days are considered ancestors of peoples on earth and gods in the heavens and are called grandfathers.

The note states that at the time of the flood the giants were turned into stone and identifies people of that time as ancestral grandfathers.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5159-5268 confidence: medium

The poor boy becomes a great warrior; Thunder-Man dies of old age after saying the Thunders declared there would never again be a flood on earth.

Thunder-Man states that there will never again be a flood on earth because the Thunders said so.
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native american southwest

Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona / AW-AW-TAM INDIAN NIGHTS / THE STORY OF THESE STORIES; lines 382-477 confidence: medium

The commentator theorizes that the flood was real but local and that the greater part of the people were destroyed by it.

The commentator proposes a local flood that destroyed most people and left survivor remnants who followed different paths after the catastrophe.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona / AW-AW-TAM INDIAN NIGHTS / THE STORY OF THESE STORIES; lines 382-477 confidence: medium

One minority escaped into the desert or through a hole in the earth; another remnant survived by floating on objects and climbing mountains, then remained in the Gila country as settled agricultural pueblo builders.

A remnant is described as surviving by floating on various objects and climbing mountains.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona EE-EE-TOY'S RESURRECTION AND SPEECH TO JUHWERTA MAHKAI / NOTES ON EE-EE-TOY'S RESURRECTION / STORIES OF THE THIRD NIGHT / THE STORY OF EE-EE-TOY'S ARMY; lines 3682-3818 confidence: medium

Juhwerta Mahkai promises Ee-ee-toy help, says he will lead his people who sank before the flood back to earth to fight Ee-ee-toy's enemies, and the people gather portable property.

Juhwerta Mahkai promises to lead to earth again his people who had sunk down before the flood.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona HOW NOOEE KILLED EE-EE-TOY / THE SONG OF NOOEE WHEN HE WENT TO THE SUN / NOTES ON HOW NOOEE KILLED EE-EE-TOY / EE-EE-TOY'S RESURRECTION AND SPEECH TO JUHWERTA MAHKAI; lines 3414-3483 confidence: low

Ee-ee-toy goes to where the Sun goes down, then to Juhwerta Mahkai and the people living with him, described as those who sank through the earth before the flood.

Juhwerta Mahkai lives with people described as those who sank through the earth before the flood.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona JUHWERTA MAHKAI'S SONG BEFORE THE FLOOD / THE SONG OF SUPERSTITION MOUNTAINS / EE-EE-TOY'S SONG WHEN HE MADE THE WORLD SERPENTS / NOTES ON THE STORY OF THE FLOOD; lines 1236-1352 confidence: high

Juhwerta Mahkai's song before the flood addresses poor people and asks who will see the water that will moisten the earth.

The passage is explicitly framed as notes on a flood story; songs and notes refer to flood water, moving water both ways, serpents pushing back waters, and birds subduing angry waters.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE CREATION / JUHWERTA MAHKAI'S SONG OF CREATION / NOTES ON STORY OF CREATION / THE STORY OF THE FLOOD; lines 1104-1222 confidence: high

Ee-ee-toy makes two snakes from hairs of his head; one pushes waters south and lies head west, tail east, while the other pushes waters north and lies head east, tail west.

The earth is still wet, waters remain in valleys, some of Juhwerta Mahkai’s people had escaped the flood through a hole in the earth, and new dolls or peoples are made afterward.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE CREATION / JUHWERTA MAHKAI'S SONG OF CREATION / NOTES ON STORY OF CREATION / THE STORY OF THE FLOOD; lines 845-975 confidence: high

The narrator summarizes that the young man marries many wives, abandons each previous one, has children with uncanny swiftness, and that Juhwerta Mahkai and Ee-ee-toy foresee nature convulsed and a great flood covering the world.

The passage explicitly states that Juhwerta Mahkai and Ee-ee-toy foresee a great flood coming to cover the world, and later discusses survival plans for that flood.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE CREATION / JUHWERTA MAHKAI'S SONG OF CREATION / NOTES ON STORY OF CREATION / THE STORY OF THE FLOOD; lines 845-975 confidence: high

Ee-ee-toy says he will escape the flood by getting into his grease-bush gum vessel.

Different beings propose different survival methods: a gum vessel, a staff, a cane-tube, flight to the sky, and breaking through the sky.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE CREATION / JUHWERTA MAHKAI'S SONG OF CREATION / NOTES ON STORY OF CREATION / THE STORY OF THE FLOOD; lines 977-1102 confidence: high

The baby cries; the young man-woman and baby become birds; water gushes everywhere, and Juhwerta Mahkai opens an earth-hole with his staff for those who come to him while others drown.

The passage describes a flood that drowns many people, selected survivors using refuges, birds singing the waters down, and figures emerging when land appears.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE CREATION / JUHWERTA MAHKAI'S SONG OF CREATION / NOTES ON STORY OF CREATION / THE STORY OF THE FLOOD; lines 977-1102 confidence: medium

Juhwerta Mahkai floats in his walking stick, Toehahvs in a cane tube, and Ee-ee-toy's heavy vessel later floats; excluded people flee to mountains.

People flee to mountains as the flood rises; a mahkai marks water levels and raises the mountain, but finally strikes the Stone-of-Light and the people become stone.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE CREATION / JUHWERTA MAHKAI'S SONG OF CREATION / NOTES ON STORY OF CREATION / THE STORY OF THE FLOOD; lines 977-1102 confidence: high

Named little birds fly to the sky and hang by their bills, Nooee floats in the air, the main figures drift on the water, the flood reaches the woodpecker's tail, and birds build Quotaveech a feather nest.

The little birds survive in the sky and are explicitly said to have power to make the water go down by singing.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE GAMBLER'S WAR / NOTES ON THE STORY OF THE GAMBLER'S WAR / THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF NAHVAHCHOO; lines 5749-5868 confidence: medium

Corn tells the Doctor that the earth is burning, mountains are crumbling, trees are burning, people have forgotten how to shout and walk, and birds have forgotten how to fly and sing.

The earth, mountains, and trees burn, while people and birds lose ordinary abilities; the Doctor raises feathers, clouds and thunder come, waters spread over the earth, and planting resumes.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 63-165 confidence: medium

Four ladders are made and placed, colored black, blue, yellow, and variegated; Whirlwind goes to the world above and reports much water.

The upper world initially has much water; the water dries or recedes, Beaver tries to retain some, and exposed land is reported before the people ascend.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 123-250 confidence: medium

After finishing the earth, the makers create coyotes and winged birds like human beings; because these people are not good, water covers the whole earth.

After the first earth inhabitants are made, water covers the whole earth because these people are not good.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1273-1366 confidence: medium

Those who went to the sky gather at the chief's house, smoke a pipe together, and decide to use water because the earth lacks mountains. Rain is to fall for thirty-two days, and hummingbird is sent to warn the two below that water will cover the earth.

A council decision orders rain for thirty-two days, and the earth is covered with water that rises close to the sky.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1368-1462 confidence: medium

The old woman strikes the tree, hears a changed sound, judges the water gone, removes pitch and a black stone stopper, emerges, and sees only sand.

The woman emerges after the water is gone, sees only sand, and later receives food when seeds are planted for the world below.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 252-342 confidence: high

Ests’unnadlehi enters a turquoise vessel, puts in seeds and two grinding stones, seals it with clay, and floats on top of the water.

Ests’unnadlehi seals herself in a turquoise vessel with provisions, floats on water, and emerges when the water has gone down.
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The Pima Indians AGENTS / SCHOOLS / THE PIMA CALENDAR / NATURE OF THE EVENTS; lines 1290-1416 confidence: medium

A meteoric shower is followed by heavy rains and Salt and Gila river floods; falling stars are regarded as an augury of disaster and floods as punishment for unknown sins, possibly caused by an offended medicine-man.

The falling stars are described as an augury of disaster, and the following floods are treated as punishment for unknown sins.
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The Pima Indians AGENTS / SCHOOLS / THE PIMA CALENDAR / NATURE OF THE EVENTS; lines 1290-1416 confidence: high

Others say the flood was caused by Takwa-artam's two sons; she tells them to give back her milk before drowning her people, and because they cannot return the milk of infancy, they stop the flood from rising and make it recede.

Takwa-artam tells her sons to return her milk before drowning her people; because they cannot return the milk that nourished them, they stop the flood from rising and make it go down.
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The Pima Indians AGENTS / SCHOOLS / THE PIMA CALENDAR / NATURE OF THE EVENTS; lines 2519-2669 confidence: low

The spring 1891 Gila flood swept away the Maricopa and Phoenix Railroad bridge, changed Gila and Salt river channels, destroyed cultivated lands, and led Salt River Pimas to move from low bottoms to mesas.

The 1891 flood is described as disastrous, sweeping away a railroad bridge, changing the Gila and Salt river channels, destroying cultivated lands, and leading Salt River Pimas to move from low bottoms to mesas.
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The Pima Indians COYOTE AND THE QUAILS / THE WOMAN AND COYOTE / THE PIMA BOY AND THE APACHES / THE BIRDS AND THE FLOOD; lines 12305-12325 confidence: high

Waters cover all the earth; two birds hang onto the sky with their beaks. The larger bird cries, and the smaller bird encourages it not to cry and to trust in God.

The passage states that waters covered all the earth and later went down, with birds and other things having come safely through the flood.
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The Pima Indians SCHOOLS / THE PIMA CALENDAR / NATURE OF THE EVENTS / THE FOOD SUPPLY; lines 2935-2978 confidence: low

The passage says abundant water could be disastrous: floods destroyed canals and swept away crops.

The passage describes abundant water producing floods that destroy canals and crops and cause substitution in food offerings.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10310-10409 confidence: high

The youth's successive wives bear children in ever shorter intervals, until a child is born from the young man at the time of marriage.

The final rapidly born child is identified as the one that caused the flood destroying the people.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10310-10409 confidence: medium

At the start of the strange events, Elder Brother begins making a jar or olla of bush or gum material; when it is finished, the flood will come.

Elder Brother makes an olla, and the passage states that when it is finished the flood will come.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10411-10556 confidence: high

Songs state that waters will overwhelm or dissolve the land and mountains.

The passage repeatedly states that waters overwhelm or dissolve land and mountains and threaten to destroy the earth and all things on it.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10411-10556 confidence: high

Five birds are said to be saved; they cling by beaks to the sky, the flicker’s tail is washed, Vikdrskam gives them power to make floating nests of down, and harm to Vipisimal may bring the flood again.

Five birds survive by clinging to the sky and then by floating on down nests granted by Vikdrskam.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10411-10556 confidence: medium

Earth Doctor says the people are too late for the earlier rescue, says there is still hope if they climb Crooked mountain, and gives power to South Doctor to help them.

Earth Doctor sends people to Crooked mountain, and South Doctor sings the mountain higher above the waters four times.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10559-10638 confidence: high

El Bebedor becomes angry, sends water that covers all the land, and goes to the Ridge of Foam with a little dog and a coyote; the ridge’s white crest is said to mark the height of the flood foam.

The passage describes water covering all land, multiple figures surviving by different means, and post-flood emergence and reordering.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10640-10733 confidence: high

Lice dropped from a scratched head become ants, and the ants dry a wet, muddy spot of earth.

The passage explicitly refers to animals that had lived before the flood and then describes renewed making of animals, human-like beings, and named peoples after wet, muddy earth conditions.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 11029-11131 confidence: high

A cited tale says the Gila Pimas were created on the riverbanks; a great flood destroyed the tribe except for one man, Ci-ho, who became ancestor of the present Pimas as the tribe grew again.

The cited tale says a great flood destroyed the tribe except for Ci-ho, who became ancestor of the present Pimas as the tribe grew again.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 11133-11228 confidence: high

The people kill Elder Brother a third time by burning his body to ashes, but he appears the next day; a council then calls on Vulture, who survived the flood with Elder Brother, in hope of magical help.

Vulture is described as a man who transforms into a bird, passes through openings in the sky, and survives the flood.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 11230-11378 confidence: medium

After Elder Brother's death his skeleton is exposed; boys hear a thunder-like earth-shaking noise without clouds, see Elder Brother regaining life and power, tell the people, and armed people surround him before he sinks into the earth and disappears.

Elder Brother sinks through the earth and finds people whom Earth Doctor had helped reach that side to escape the flood.
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The Pima Indians THE BIRDS AND THE FLOOD / THE BLUEBIRD AND COYOTE / THE BOT AND THE BEAST / THE NAUGHTY GRANDCHILDREN; lines 12405-12474 confidence: high

Because there is no death and the earth is overpopulated, Earth Doctor pulls down the sky and crushes everything, then makes a new creation. Later, a child's tears cause a flood; Elder Brother survives in an olla, Coyote on a log, a father and child as birds, Earth Doctor in his staff, and some people in an earth-hole.

A flood caused by an abandoned child's tears overwhelms the earth, several figures survive by special means, and post-flood creation follows.
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The Pima Indians The Pima Indians / INTRODUCTION / HISTORY / VILLAGES; lines 573-635 confidence: high

The Pimas are reported as claiming creation where they now reside; after a disastrous flood only one man, CI-h5, was saved; they then grew and multiplied on the south bank of the Gila.

The Pimas are said to claim local creation, a disastrous flood, survival of only one man, and subsequent growth and multiplication on the Gila.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1055-1148 confidence: low

For eight years after the fight the people are happy and all things flourish; in the ninth year the whole earth is filled with water.

After eight happy and flourishing years, the ninth year is bad and the whole earth is filled with water.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1150-1240 confidence: high

Waters come in as rivers between mesas and rise from all sides; people and animals flee to a mesa, while the creator asks where the roads in the four directions are and sees waters everywhere.

Waters rise from all sides, people and animals flee to the mesa, and a reed passage is used to ascend toward the world above.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2244-2352 confidence: high

Waters rise until the earth becomes a vast river; the people ascend a mesa. Plume and precious-object offerings do not stop the waters, but after a dressed and beaded youth and maiden are cast from the mesa top, the waters recede.

Rising waters cover the earth; after plume and valuable offerings fail, the ti'iimoni has a youth and maiden adorned and cast from the mesa top, and the waters immediately recede.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2244-2352 confidence: medium

After the flood, the earth is very soft and angry, and animals sink to their shoulders. The ti'iimoni calls the Ka'pina Society; its theurgist works over the earth and reports that it is now hardened.

After the flood, the earth is too soft and angry for safe travel until the Ka'pina theurgist works over it and reports that it has been hardened.
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The Sia TURNER. 1 / HUNTING DEER. 251 / MISCELLANEOUS IMPLEMENTS. / THE HUDSON HAY ESKIMO.; lines 12623-12741 confidence: medium

Before a time when water covered the earth, people had prepared food and knew no animals; after the water went away, seaweeds became trees, shrubs, bushes, and grass, with grass later placed by a walrus.

Another account says water covered the earth, went away, and seaweeds then became land vegetation.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH; lines 4379-4575 confidence: high

A note says Ko'loowisi came from the waters of the west when the A'shiwi went to To'wa yallane to escape a great flood, left a head impression on a mountain side, and became seed-bearer of the gods to the A'shiwi.

Ko'loowisi, the Plumed Serpent, is said to have come from western waters when the A'shiwi escaped a great flood that swept over the earth, and later to have become seed-bearer of the gods to the A'shiwi.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ORIGIN OF THE ZUNI SALT LAKE / TWENTY-THIRD ANNUAL REPORT PL. XII / VIEWS OF MOTHER ROCK, WEST SIDE OF TO'WA YAL'LANNE 'CORN MOUNTAIN) / TO THE VALLEY; lines 2671-2725 confidence: high

The A'shiwi flee a great flood to the mesa To'wa Yal'lanne, named from the corn carried there; a cave in the southwest wall takes the place of He'patina in symbolizing the Middle of the world, and Zunis claim sacred objects were hidden there during the Spanish conquest.

A great flood forces the A'shiwi to take refuge on a high mesa; after the waters recede, they return to the valley and rebuild villages.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. CXXXVI / SCALP CUSTODIAN / THE ZUNI INDIAKS / ROAD OK DAY; lines 32867-33179 confidence: medium

A place is named because the face and head of Ko'loowisi, the Plumed Serpent, were seen above the waters by the A'shiwi, who were on To'wa yal'lanne to escape the great flood.

The note states that the A'shiwi were on To'wa yal'lanne to escape the great flood and saw Ko'loowisi, the Plumed Serpent, above the waters.
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oceanic

Oceanic Mythology I. ABBREVIATIONS / TEPRSV / II. BIBLIOGRAPHY / BIBLIOGRAPHY , 349; lines 16759-16968 confidence: low

"Eine samoanische Fluthsage"

A cited title is a Samoan flood tale.
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Oceanic Mythology MISCELLANEOUS TALES 139 / MISCELLANEOUS TALES 141 / MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147; lines 7612-7704 confidence: medium

Northern Luzon mountain tribes are described as lacking myths of the universe's origin; the world and upper or sky-world have always existed, little is said of creation of earth or beings, and all these tribes possess deluge myths.

Northern Luzon mountain tribes are said to possess deluge myths despite lacking or nearly lacking origin-of-universe myths; the same combined trait is noted for Mon-Hkmer peoples.
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Oceanic Mythology MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147 / MYTHS OF ORIGINS AND THE DELUGE 159 / MYTHS OF ORIGINS AND THE DELUGE 161; lines 7995-8078 confidence: high

The serpent dislikes the weight on its head, turns over, and the newly made world is engulfed by the sea.

The serpent turns over under the weight of earth, causing the new world to be engulfed by the sea; the sea is dried and the earth is refounded.
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Oceanic Mythology MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223 / MISCELLANEOUS TALES 237; lines 11456-11550 confidence: medium

On the scanty evidence, Dixon says Indonesian tribal myths appear distinguished by absence of strict cosmogonic and human-origin tales and by considerable development of flood-legends.

Dixon states that the material shows considerable development of flood-legends and that limited Mon-Hkmér scraps also show more or less elaborate flood-myths.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 11 / MYTHS OF ORIGINS AND THE DELUGE 13 / MYTHS OF ORIGINS AND THE DELUGE 15 / MYTHS OF ORIGINS AND THE DELUGE 17; lines 1712-1838 confidence: high

A Samoan origin version begins with rocks or cliffs, then the octopus, whose children are fire and water; their descendants fight, water wins, the world is destroyed by flood, and Tangaloa recreates it.

In the Samoan version, water wins the conflict, the world is destroyed by a flood, and Tangaloa recreates it.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 115 / PLATE AI / MYTHS OF ORIGINS AND THE DELUGE 117 / MYTHS OF ORIGINS AND THE DELUGE 119; lines 6249-6331 confidence: high

A British New Guinea story says a great flood occurs; the sea overflows the earth, covers the hills, and people and animals hurry to Tauaga, the highest mountain.

During a great flood, Raudalo, king of snakes, touches the waters with his forked tongue and forces the flood to recede to the shore.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 115 / PLATE AI / MYTHS OF ORIGINS AND THE DELUGE 117 / MYTHS OF ORIGINS AND THE DELUGE 119; lines 6249-6331 confidence: high

A man discovers a fish-filled lake where the magic eel Abaia lives; villagers catch fish, and a woman seizes Abaia, who escapes.

Abaia, a magic eel, becomes angry after people take fish and seize him, then causes rain and rising waters that drown nearly everyone.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 163 / MYTHS OF ORIGINS AND THE DELUGE 165 / MYTHS OF ORIGINS AND THE DELUGE 167 / MYTHS OF ORIGINS AND THE DELUGE 169; lines 8332-8509 confidence: medium

The passage states that direct origin of humanity from brother-sister or mother-son marriages is especially characteristic of the Philippine area, where it follows a flood episode.

The passage states that human origin from brother-sister or mother-son marriages is especially characteristic of Philippine flood-episode traditions, and then begins an Ifugao example with surviving siblings Wigan and Bugan.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 167 / MYTHS OF ORIGINS AND THE DELUGE 169 / PLATE XVII / MYTHS OF ORIGINS AND THE DELUGE 171; lines 8512-8602 confidence: high

Wigan is on Mt. Amuyao and Bugan on Mt. Kalauitan; Bugan's fire lights the peak at night, showing Wigan that someone else is alive.

Wigan and Bugan survive on separate mountains, and Wigan seeks Bugan once the earth is dry.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 167 / MYTHS OF ORIGINS AND THE DELUGE 169 / PLATE XVII / MYTHS OF ORIGINS AND THE DELUGE 171; lines 8512-8602 confidence: high

Wigan searches for other people for three days and concludes that only he and Bugan remain, so the world must be repopulated through them.

Wigan concludes repopulation must come through himself and Bugan; Maknongan blesses and sanctions their marriage and says the world must be repeopled through them.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 171 / MYTHS OF ORIGINS AND THE DELUGE 173 / MYTHS OF ORIGINS AND THE DELUGE 175 / MYTHS OF ORIGINS AND THE DELUGE 179; lines 8853-8935 confidence: high

Kabigat remarks that the earth is completely flat because dogs' barking produces no echo, returns to the Sky World, then descends with a large cloth and closes the outlet of the river waters to the sea.

The Ifugao accounts describe waters covering or altering the earth, then receding and leaving mountains, valleys, or a dried earth.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 171 / MYTHS OF ORIGINS AND THE DELUGE 173 / MYTHS OF ORIGINS AND THE DELUGE 175 / MYTHS OF ORIGINS AND THE DELUGE 179; lines 8853-8935 confidence: medium

Kabigat remarks that the earth is completely flat because dogs' barking produces no echo, returns to the Sky World, then descends with a large cloth and closes the outlet of the river waters to the sea.

Kabigat closes the outlet of river waters with a cloth and later removes the stopper, after which the waters recede and landforms arise.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 171 / MYTHS OF ORIGINS AND THE DELUGE 173 / MYTHS OF ORIGINS AND THE DELUGE 175 / MYTHS OF ORIGINS AND THE DELUGE 179; lines 8853-8935 confidence: medium

In the central Ifugao version, rain fails, the river disappears, people begin to die, and the old men advise digging into the river's grave to find its soul; after three days, a spring gushes out and drowns some diggers.

The central Ifugao version moves from failed rains and a vanished river to digging for water, a spring gushing forth, and then a flood.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 173 / MYTHS OF ORIGINS AND THE DELUGE 175 / MYTHS OF ORIGINS AND THE DELUGE 179 / MYTHS OF ORIGINS AND THE DELUGE 181; lines 8938-9036 confidence: medium

A snake comes from the sky to eat rice; a watcher beheads it, cooks and eats some flesh, after which clouds, a rainstorm, and flood occur, sparing only those who reach the highest hills.

The excerpt places flood, hurricane, or dispersal after humans kill, eat, or make a drum from a great snake.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 173 / MYTHS OF ORIGINS AND THE DELUGE 175 / MYTHS OF ORIGINS AND THE DELUGE 179 / MYTHS OF ORIGINS AND THE DELUGE 181; lines 8938-9036 confidence: high

A snake comes from the sky to eat rice; a watcher beheads it, cooks and eats some flesh, after which clouds, a rainstorm, and flood occur, sparing only those who reach the highest hills.

Flood survivors escape by reaching the highest hills, and in the Nias account people and animals are saved on three uncovered mountains.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 173 / MYTHS OF ORIGINS AND THE DELUGE 175 / MYTHS OF ORIGINS AND THE DELUGE 179 / MYTHS OF ORIGINS AND THE DELUGE 181; lines 8938-9036 confidence: medium

In a Nias flood account, rival mountains anger a deity; he throws a golden comb into the ocean where it becomes a crab blocking the sea, rain and water rise, only three mountains remain uncovered, and those fleeing there with animals survive.

In the Nias account, a deity angered by competing mountains says he will cover them and acts in a way that leads to rising waters.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 181 / PLATE XVIII / RPL RLE LET BEE LEAD / MYTHS OF ORIGINS AND THE DELUGE 183; lines 9100-9182 confidence: high

Igorot account: after the flood, only a brother and sister survive by taking refuge on Mt. Pokis; Lumawig descends and hears that they are freezing.

The Igorot account has only two flood survivors, a brother and sister, who take refuge on Mt. Pokis.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 249 / MYTHS OF ORIGINS AND THE DELUGE 251 / MYTHS OF ORIGINS AND THE DELUGE 253 / MYTHS OF ORIGINS AND THE DELUGE 255; lines 12063-12147 confidence: medium

Flood-myths are reported from western Micronesia, from the Pelews and western Carolines; in the latter, the flood forms the conclusion to a long tale.

The passage explicitly introduces flood-myths reported from the Pelews and western Carolines and states that the western Caroline version concludes a long tale.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 251 / MYTHS OF ORIGINS AND THE DELUGE 253 / MYTHS OF ORIGINS AND THE DELUGE 255 / MYTHS OF ORIGINS AND THE DELUGE 257; lines 12150-12267 confidence: high

Magigi warns Kitimil that a storm and sea-flood will drown Yap's people and says they must climb the highest mountain and build a seven-storey pile-dwelling; they take leaves, oil, and dead mouse teeth and blood there.

The Yap story describes a storm and sea-flood covering all Yap, survivors taking refuge on a mountain structure, the flood abating, dry land returning, and children later spreading over the land.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 251 / MYTHS OF ORIGINS AND THE DELUGE 253 / MYTHS OF ORIGINS AND THE DELUGE 255 / MYTHS OF ORIGINS AND THE DELUGE 257; lines 12150-12267 confidence: medium

On the seventh day, rain and wind come, the sea covers Yap, Kitimil and his wife ascend the storeys as waters rise, and Magigi lays oil on a leaf on the water, after which the flood abates and the storm ceases.

Kitimil and Magigi survive together and Magigi bears seven children who scatter over the land.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 251 / MYTHS OF ORIGINS AND THE DELUGE 253 / MYTHS OF ORIGINS AND THE DELUGE 255 / MYTHS OF ORIGINS AND THE DELUGE 257; lines 12150-12267 confidence: high

After the land dries, Kitimil and Magigi say no one else is alive in Yap, but find another man who survived by lashing himself to a canoe outrigger anchored to a stone; Magigi later bears seven children who scatter over the land.

One man survives by lashing himself to a canoe outrigger anchored to a stone; in the Pelew version the old woman is advised to use a raft, though it fails.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 251 / MYTHS OF ORIGINS AND THE DELUGE 253 / MYTHS OF ORIGINS AND THE DELUGE 255 / MYTHS OF ORIGINS AND THE DELUGE 257; lines 12150-12267 confidence: medium

On the seventh day, rain and wind come, the sea covers Yap, Kitimil and his wife ascend the storeys as waters rise, and Magigi lays oil on a leaf on the water, after which the flood abates and the storm ceases.

Magigi puts oil on a leaf and lays it on the water, whereupon the flood begins to abate and the storm ceases.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 251 / MYTHS OF ORIGINS AND THE DELUGE 253 / MYTHS OF ORIGINS AND THE DELUGE 255 / MYTHS OF ORIGINS AND THE DELUGE 257; lines 12150-12267 confidence: medium

The Pelew version is described as simpler: friends of a killed minor deity cause a revenge flood and warn one old woman to take refuge on a raft, but the rope anchoring it is too short and she drowns.

The Pelew version states that the flood is caused in revenge by friends of a killed minor deity.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 251 / MYTHS OF ORIGINS AND THE DELUGE 253 / MYTHS OF ORIGINS AND THE DELUGE 255 / MYTHS OF ORIGINS AND THE DELUGE 257; lines 12150-12267 confidence: medium

The Pelew version is described as simpler: friends of a killed minor deity cause a revenge flood and warn one old woman to take refuge on a raft, but the rope anchoring it is too short and she drowns.

The warned old woman attempts to survive on a raft but drowns; her hair catches in a tree and she is turned to stone.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 253 / MYTHS OF ORIGINS AND THE DELUGE 255 / MYTHS OF ORIGINS AND THE DELUGE 257 / AUSTRALIA 269; lines 12505-12562 confidence: medium

For the Arunta of central Australia, an original sea is reported: the world was covered with salt water, the sea was gradually withdrawn by people to the north, and land appeared.

The Arunta account says the world was covered with salt water, the sea was withdrawn by northern people, and land appeared.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 273 / MYTHS OF ORIGINS AND THE DELUGE 275 / MYTHS OF ORIGINS AND THE DELUGE 277 / MYTHS OF ORIGINS AND THE DELUGE 279; lines 12915-12999 confidence: high

In an east-coast account, a great frog has swallowed all water; after unsuccessful animal dances, the eel makes the frog laugh, the waters burst forth, and many drown in the resulting flood.

A frog has swallowed all water; the eel makes it laugh, the waters burst out, and a flood drowns many.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 273 / MYTHS OF ORIGINS AND THE DELUGE 275 / MYTHS OF ORIGINS AND THE DELUGE 277 / MYTHS OF ORIGINS AND THE DELUGE 279; lines 12915-12999 confidence: medium

The few flood survivors take refuge on an island; a pelican in a canoe carries the men to shore, wants the woman as wife, and is tricked when she leaves a log wrapped in a skin rug and swims away.

After the flood, a few survivors on an island are carried toward the mainland by a pelican in a canoe.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 273 / MYTHS OF ORIGINS AND THE DELUGE 275 / MYTHS OF ORIGINS AND THE DELUGE 277 / MYTHS OF ORIGINS AND THE DELUGE 279; lines 12915-12999 confidence: high

A fishing party catches a young bunyip; despite warnings, one man carries it away, and the enraged mother bunyip makes the lake waters rise and pursue him until the country is flooded and people flee to a high hill.

A man refuses to release a young bunyip; its mother raises the lake waters until the country is flooded.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 31 / MYTHS OF ORIGINS AND THE DELUGE 33 / MYTHS OF ORIGINS AND. THE DELUGE 35 / PLATE VI; lines 2706-2799 confidence: medium

A Samoan myth fragment says the sea was originally concealed and shut up, later let out, and thereby caused a flood; the author notes more detailed versions widespread in Melanesia and probable derivation from there.

A Samoan myth fragment says the sea was concealed and later let out, causing a flood.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 31 / MYTHS OF ORIGINS AND THE DELUGE 33 / MYTHS OF ORIGINS AND. THE DELUGE 35 / PLATE VI; lines 2706-2799 confidence: medium

The passage says flood myths were apparently not very important in Polynesia and that deluge episodes occur as minor incidents in other stories.

The passage lists flood variants involving Tawhaki cracking heaven’s floor, his mother’s tears flooding earth, and Tawhaki asking gods to send a deluge for vengeance.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 33 / MYTHS OF ORIGINS AND. THE DELUGE 35 / PLATE VI / MYTHS OF ORIGINS AND THE DELUGE 39; lines 2802-2904 confidence: high

Hawaiian Sea of Kahinalii: Pele, a fire-goddess, is deserted by her husband, receives the sea from her parents to bear her canoes, pours the sea from her head, and the waters rise until only the highest mountain tops are visible before retiring.

Several summarized traditions describe a deity or powerful figure causing sea, rain, or floodwaters to rise over land and later subside or retire.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 33 / MYTHS OF ORIGINS AND. THE DELUGE 35 / PLATE VI / MYTHS OF ORIGINS AND THE DELUGE 39; lines 2802-2904 confidence: high

Raiatea story: a fisherman hooks the hair of Rua-haku, a sleeping sea-god; after mercy is granted, the god tells him to take refuge with a friend and animals on an islet, then the sea rises over the world and later retires.

Raiatea has a fisherman and friend on an islet; Mangaia has Rangi on a remaining dry fragment; Samoa has Pili and his wife on a rock and Seve with Pouniu rescued after swimming.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 33 / MYTHS OF ORIGINS AND. THE DELUGE 35 / PLATE VI / MYTHS OF ORIGINS AND THE DELUGE 39; lines 2802-2904 confidence: medium

Raiatea story: a fisherman hooks the hair of Rua-haku, a sleeping sea-god; after mercy is granted, the god tells him to take refuge with a friend and animals on an islet, then the sea rises over the world and later retires.

Rua-haku spares the fisherman but floods the rest of the world in revenge; Aokeu and Ake flood Mangaia while contesting who is more powerful.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 33 / MYTHS OF ORIGINS AND. THE DELUGE 35 / PLATE VI / MYTHS OF ORIGINS AND THE DELUGE 39; lines 2802-2904 confidence: medium

Hawaiian Sea of Kahinalii: Pele, a fire-goddess, is deserted by her husband, receives the sea from her parents to bear her canoes, pours the sea from her head, and the waters rise until only the highest mountain tops are visible before retiring.

Pele’s parents give her the sea, and she pours it from her head until waters rise over the land and later retire.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 33 / MYTHS OF ORIGINS AND. THE DELUGE 35 / PLATE VI / MYTHS OF ORIGINS AND THE DELUGE 39; lines 2802-2904 confidence: medium

The author says the flood tales summarized are probably aboriginal, while New Zealand, Marquesan, and Hawaiian versions with close Biblical names and details are best regarded as local adaptations of missionary teaching.

The author states that certain New Zealand, Marquesan, and Hawaiian flood versions have Biblical parallels too close to be treated as anything other than local adaptations of missionary teaching.
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Oceanic Mythology PLATE VII / THE MAUI CYCLE 51 / THE MAUI CYCLE 53 / THE MAUI CYCLE 55; lines 3617-3686 confidence: medium

Jealous kinsmen attack Tawhaki while bathing and leave him for dead; his wife nurses him back to health, and he avenges himself through a flood sent by the gods in answer to prayer.

Tawhaki’s prayers are answered by the gods with a flood that overwhelms the kinsmen who attacked him.
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Oceanic Mythology PLATE XII / MYTHS OF ORIGINS AND THE DELUGE 107 / MYTHS OF ORIGINS AND THE DELUGE 109 / MYTHS OF ORIGINS AND THE DELUGE 111; lines 5905-5985 confidence: medium

In the Baining account, the sea begins as a tiny salt-water hole owned by an old woman, concealed under tapa cloth, and kept secret from her two sons.

A small hidden salt-water hole is uncovered and enlarged until it becomes the sea, rising over the world except for a few rocks.
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Oceanic Mythology PLATE XVII / MYTHS OF ORIGINS AND THE DELUGE 171 / MYTHS OF ORIGINS AND THE DELUGE 173 / MYTHS OF ORIGINS AND THE DELUGE 175; lines 8796-8850 confidence: medium

The passage introduces Indonesian and Philippine deluge myths and begins an Ifugao Kiangan story in which Kabigat, first son of Wigan, travels from the sky-region Hudog to the Earth World to hunt with dogs on a level earth.

The passage states that Indonesian deluge myths are well developed and that Philippine origin legends often begin with such a tale, then opens an Ifugao Kiangan deluge story.
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Oceanic Mythology PLATE. XX / MISCELLANEOUS TALES 223 / MISCELLANEOUS TALES 237 / SUMMARY 243; lines 11590-11761 confidence: low

A chapter heading names “Myths of Origins and the Deluge,” followed by the statement that detailed creation or origin myths are largely lacking.

The chapter heading names myths of origins and the deluge, indicating that deluge material is part of the chapter topic.
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Oceanic Mythology PLATE. XXIII / MYTHS OF ORIGINS AND THE DELUGE 285 / MYTHS OF ORIGINS AND THE DELUGE 287 / ANIMAL AND MISCELLANEOUS TALES 289; lines 13316-13398 confidence: medium

Fish-hawk hides pheasant’s spears in a tree and later in a very tall tree; pheasant is too lazy to climb so high and causes a flood upstream that sweeps fish-hawk and fish out to sea.

Pheasant raises a flood that sweeps fish-hawk and fish to the sea, after which fish-hawk is said to be found along the shore.
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Oceanic Mythology TRICKSTER TALES ' 187 / TRICKSTER TALES 189 / TRICKSTER TALES I9I / TRICKSTER TALES 193; lines 9577-9650 confidence: medium

The crab, promised a ripe coconut by the tortoise, bites the buffalo's belly. The water flows out again, drowning all the apes except one who escapes into tree branches and later becomes ancestress of present apes.

After the crab opens the buffalo's belly, the sea water flows out again and drowns the apes except one who survives in a tree and becomes ancestress of present apes.
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inca

First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / EIGHTH BOOK OF THE ROYAL / CHAPTER XXII. / COMMENTARIES OP THE YNCAS.; lines 17886-17930 confidence: low

In 1555, abundant winter rains caused a piece of mountain with stones and earth to fall into the river and block the stream completely for three days until the pent-up river rose over it.

A mountain collapse blocks the river, causing water to be pent up and overflow for fourteen leagues above the stoppage.
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Narratives of the Rites and Laws of the Yncas AN ACCOUNT / THE FABLES AND RITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. 5; lines 840-918 confidence: high

Some nations say a deluge destroyed all people except a few who escaped on hills, in caves, or in trees; these survivors multiplied, and stone idols or huacas were named for them.

A deluge destroys almost all people, a few survive in refuges, and they later multiply.
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Narratives of the Rites and Laws of the Yncas CHAPTER IV. / OF THK INDIANS OF HUAROCHIRI. 133 / OF THE INDIANS OP HUAROCHIEI, 135 / CHAPTER V.; lines 6314-6392 confidence: medium

After the deluge, the people are said to descend from one man; in Purunpacha, a time without a king, each district chose the richest and most valiant man as leader.

The passage explicitly places the traditions after a deluge, says the people descended from one man, and describes a later time without a king.
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Narratives of the Rites and Laws of the Yncas CHAPTER V. / OF THE INDIANS OF HUAROCHIRI. 137 / OF THE INDIANS OF HUAROCHIRI. 139 / OP THE INDIANS OF HCJAROCHIRI. 141; lines 6558-6622 confidence: medium

A rich Indian who had pretended to be God perishes when Pariacaca and others raise a great storm and flood that carry him, his house, wife, and family into the sea.

A rich Indian who pretended to be God perishes when Pariacaca and others raise a storm and flood that carry him, his household, and landscape features into the sea.
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Narratives of the Rites and Laws of the Yncas CHAPTER V. / OF THE INDIANS OF HUAROCHIRI. 137 / OF THE INDIANS OF HUAROCHIRI. 139 / OP THE INDIANS OF HCJAROCHIRI. 141; lines 6558-6622 confidence: medium

The house site is between the lofty mountains Vicocha and Llantapa, with the Pachacamac river flowing between them and a pullao tree forming an arch between hills where birds passed; all this is swept away by the flood.

The passage lists mountains, river, a tree bridge, and birds around the house site and states that all were swept away by the flood.
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Narratives of the Rites and Laws of the Yncas CHAPTER IV. / OF THE INDIANS OP HUAROCHIRI. 133 / OF THE INDIANS OF HUAKOCHIRI. 135 / CHAPTER V.; lines 5671-5746 confidence: medium

After the deluge, the people are said to descend from one man; during Purunpacha, the time when there was no king, districts chose the richest and most valiant men as leaders.

The passage frames the setting after a deluge, says the people descended from one man, and describes a kingless period in which districts choose leaders.
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Narratives of the Rites and Laws of the Yncas CHAPTER V. / OF THE INDIANS OP HUAROCHIRI. 137 / OF THE INDIANS OF HUAROCHIRI. 139 / OF THE INDIANS OF HUAROCHIRI. 141; lines 5901-5961 confidence: medium

Pariacaca and the others raise a great storm and flood that carry the rich Indian, his house, wife, and family away into the sea.

Pariacaca and the others raise a storm and flood that destroy the rich man, his house, wife, family, and nearby features.
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Narratives of the Rites and Laws of the Yncas CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. 5 / FABLES AND RITES OF THE YNCAS. 7 / FABLES AND RITES OF THE YNCAS. 9; lines 1005-1082 confidence: high

In the Ancasmarca fable, sheep become sad before the flood, do not eat by day, watch the stars at night, and tell the shepherd that a stellar conjunction shows the world will be destroyed by water.

A flood is foretold; the shepherd’s family gathers food and sheep, survives on Mount Ancasmarca, and the six children return to people the province.
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Narratives of the Rites and Laws of the Yncas FABLES AND EITES OF THE YNCAS. 35 / FABLES AND EITES OP THE YNCAS. 37 / FABLES AND RITES OP THE YNCAS. 39 / FABLES AND RITES OP THE YNCA8. 41; lines 2475-2554 confidence: low

The next day the group goes to Quilli-yacolca, prepares staves with white wool and ychu, and proceeds to the hill and huaca of Anahuarqui; the passage says the huaca was traditionally known from the time of the deluge as running like a lion.

The passage says a tradition from the time of the deluge held that the huaca of Anahuarqui ran like a lion.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OF THE YNCAS. 9 / FABLES AND RITES OP THE YNCAS. 1 I / FABLES AND RITES OF THE YNCAS. 13 / FABLES AND RITES OP THE YNCAS. 15; lines 1253-1336 confidence: low

The passage reports that people before the flood, with all other things, were made by the Creator, but the order and manner of creation are unknown beyond prior material on Tiahuanaco; the narrator says this was learned from old men.

The passage states that people before the flood, with all other things, were made by the Creator.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OF THE YNCAS. 55 / FABLES AND RITES OF THE YNCAS. 57 / FABLES AND RITES OP THE YNCAS. 59 / CO AN ACCOUNT OF THE; lines 3267-3304 confidence: medium

The later belief says God and the Spaniards were conquered, all Spaniards killed, their cities destroyed, and the sea would rise to drink them up so they would be remembered no more.

The passage says the sea would rise to drink up the Spaniards after their defeat and the destruction of their cities, so that they would be remembered no more.
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Narratives of the Rites and Laws of the Yncas FABLES AND EITE8 OP THE YNCAS. 7 / FABLES AND RITES OP THE YNCAS. 1 I / FABLES AND RITES OP THE YNCAS. 13 / FABLES AND RITES OP THE YNCAS. 15; lines 1018-1096 confidence: medium

The passage reports that people before the flood, along with all other things, were made by the Creator, while the order and manner of creation remain unknown beyond what was said about Tiahuanaco.

The passage reports that people before the flood, with all other things, were made by the Creator.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OP THE YNCAS. 35 / FABLES AND RITES OP THE YNCAS. 37 / FABLES AND KITES OP THE YXCAS. 39 / FABLES AND KITES OP THE YNCAS. 41; lines 2157-2230 confidence: low

“The tradition had been handed down, from the time of the deluge, that this huaca ran like a lion.”

The passage reports a tradition handed down from the time of the deluge that the huaca Anahuarqui ran like a lion.
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Narratives of the Rites and Laws of the Yncas INDEX. 211 / INDEX. 213 / INDEX. 215 / INDEX. 217; lines 10440-10558 confidence: medium

The Manco Ccapac entry associates him with a deluge, a call from the Sun, issuing from Paccari-tampu, brotherhood with Huanacauri, birth, marriage, being enemy of Huaca, prayers, and a ceremony ordered by him.

The Manco Ccapac index entry explicitly includes a deluge.
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Narratives of the Rites and Laws of the Yncas OF THE INDIANS OF HUAROCHIRI. 129 / OF THE INDIANS OF HUAROCHIRI. 131 / CHAPTER III. / CHAPTER IV.; lines 6205-6230 confidence: medium

The chapter heading names a deluge, and the narrator says an Indian saying tells that there was nearly an end to the world.

The passage frames the account as a deluge and near end of the world, and the llama predicts that the sea will cover the whole earth and destroy all upon it.
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Narratives of the Rites and Laws of the Yncas OF THE INDIANS OF HUAROCHIRI. 131 / CHAPTER III. / CHAPTER IV. / OF THK INDIANS OF HUAROCHIRI. 133; lines 6233-6311 confidence: high

The man is instructed to go to Villca-coto with food for five days; he carries his load, leads the llama, and reaches the mountain summit.

A sea-rise covers valleys and hills except Villca-coto, where the man, llama, and animals are gathered; waters recede after five days.
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Narratives of the Rites and Laws of the Yncas OF THE INDIANS OF HUAROCHIRI. 131 / CHAPTER III. / CHAPTER IV. / OF THK INDIANS OF HUAROCHIRI. 133; lines 6233-6311 confidence: medium

"At the end of five days the waters began to abate" and the earth was without inhabitants except the solitary man, from whom present people were said to descend.

After the waters abate, the earth is said to be without inhabitants except one man, from whom present people descend.
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Narratives of the Rites and Laws of the Yncas OF THE INDIANS OF HUAROCHIRI. 137 / OF THE INDIANS OF HUAROCHIRI. 139 / OP THE INDIANS OF HCJAROCHIRI. 141 / CHAPTER VI.; lines 6625-6692 confidence: medium

Pariacaca told the girl that her act had gained his friendship; in five days the inhabitants would die because their neglect enraged him, but she should go to safety with her children and not reveal the secret.

After the villagers neglect Pariacaca, rain, hail, and stones carry the village into the sea so that no man escapes.
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Narratives of the Rites and Laws of the Yncas OF THE INDIANS OF HUAROCHIRI. 129 / OF THE INDIANS OF HUAROCHIRI. 131 / CHAPTER III. / CHAPTER IV.; lines 5572-5596 confidence: high

“Of a deluge which is said to have taken place”

The passage introduces a deluge and recounts a warning that the sea will rise to cover the whole earth and destroy all upon it.
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Narratives of the Rites and Laws of the Yncas OF THE INDIANS OF HUAROCHIRI. 131 / CHAPTER III. / CHAPTER IV. / OF THE INDIANS OP HUAROCHIRI. 133; lines 5599-5668 confidence: high

A man is told to go to Villca-coto with food for five days; he carries the load, leads a llama, and reaches the mountain summit.

The sea rises over valleys and hilltops while Villca-coto remains above the waters; the man, llama, and gathered animals survive there until the waters abate.
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Narratives of the Rites and Laws of the Yncas OF THE INDIANS OF HUAROCHIRI. 131 / CHAPTER III. / CHAPTER IV. / OF THE INDIANS OP HUAROCHIRI. 133; lines 5599-5668 confidence: medium

After five days the waters abate and the sea returns; the whole earth is said to be without inhabitants except the solitary man, from whom all existing people descend.

After the flood, the earth is said to be without inhabitants except one man from whom all existing people descend.
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Narratives of the Rites and Laws of the Yncas OF THE INDIANS OF HUAROCHIRI. 139 / OF THE INDIANS OF HUAROCHIRI. 141 / CHAPTER VI. / OF THE INDIANS OP HUAROCHIRI. 143; lines 5977-6025 confidence: medium

Pariacaca says the girl's deed has gained his friendship and is worth her life; he warns that in five days the inhabitants will die for neglecting him and tells her to flee with her children and keep the secret.

After a private warning and escape, rain and flood carry the village into the sea, and the event remains a local flood tradition.
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Narratives of the Rites and Laws of the Yncas POLO DE ONDEGARDO. / REPORT / POLO DE ONDEGAEDO, / REPORT BY POLO DE ONDEGARDO. 153; lines 6921-7004 confidence: high

The Yncas put forward a story that after the deluge seven men and women came out of the cave Paccari-tampu, near Cuzco, where an ancient masonry window was carved; they multiplied and spread over the world.

The passage reports a deluge followed by the emergence of seven men and women from Paccari-tampu, after which they multiply and spread over the world.
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Narratives of the Rites and Laws of the Yncas POLO DE ONDEGARDO. / REPORT / POLO DE ONDEGAEDO, / REPORT BY POLO DE ONDEGARDO. 153; lines 6243-6319 confidence: high

The Yncas put forward a story that after the deluge seven men and women came out of Paccari-tampu; every province had a similar worship place for emergence after universal destruction, explained by old men and wizards.

The passage states that after the deluge seven men and women came out of the cave Paccari-tampu and multiplied and spread over the world.
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Narratives of the Rites and Laws of the Yncas POLO DE ONDEGARDO. / REPORT / POLO DE ONDEGAEDO, / REPORT BY POLO DE ONDEGARDO. 153; lines 6243-6319 confidence: high

The Yncas put forward a story that after the deluge seven men and women came out of Paccari-tampu; every province had a similar worship place for emergence after universal destruction, explained by old men and wizards.

Every province is said to have had a like place of worship where people came forth after universal destruction, each with a different tale.
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Narratives of the Rites and Laws of the Yncas REPORT BY POLO DE ONDEGARDO. 169 / REPORT BY POLO DE ONDEGARDO. 171 / THE END. / INDEX; lines 7687-7793 confidence: medium

“Deluge. Traditions of” with page references.

The index explicitly lists “Deluge. Traditions of” with page references.
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Narratives of the Rites and Laws of the Yncas REPORT BY POLO DE ONDEGARDO. 171 / THE END. / INDEX / INDEX. 175; lines 7796-7908 confidence: low

"Traditions of earliest age... of Tonapa... of Huanacauri... of Coniraya and Cavillaca... of Huathiacuri... of Pariacaca... (see Creation, Deluge, Origin)"

The index lists origins of tribes and Yncas and cross-references traditions to creation, deluge, and origin.
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Narratives of the Rites and Laws of the Yncas REPORT / POLO DE ONDEGARDO. / REPORT / POLO DE ONDEGAEDO,; lines 6820-6918 confidence: low

The author says the Yncas appear to have been natives of the valley of Cuzco, while some claimed they came from other parts before the flood; he says no credit should be given to that claim.

The passage reports that some people claimed the Yncas came from elsewhere to settle at Cuzco before the flood.
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Narratives of the Rites and Laws of the Yncas REPORT / POLO DE ONDEGARDO. / REPORT / POLO DE ONDEGAEDO,; lines 6150-6240 confidence: low

The narrator says the Yncas appear to have been natives of the valley of Cuzco and rejects claims that they came from elsewhere before the flood.

The passage mentions a claim that the Yncas came from elsewhere before the flood.
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Narratives of the Rites and Laws of the Yncas THE FABLES AND RITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. 5 / FABLES AND RITES OF THE YNCAS. 7; lines 921-1002 confidence: high

The Canaris say that during the deluge two brothers escaped to Huaca-ynan; as the waters rose, the hill increased in height and the waters never reached them.

During the deluge, two brothers survive on Huaca-ynan, whose height increases as the waters rise.
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Narratives of the Rites and Laws of the Yncas THE FABLES AND KITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. O / FABLES AND EITE8 OP THE YNCAS. 7; lines 708-830 confidence: high

The Cañaris say that during the deluge two brothers escaped to Huaca-ynan, a very high mountain that rose as the waters rose; after the flood, their provisions ended.

Two brothers survive the deluge on Huaca-ynan, and the mountain rises as the flood waters rise.
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Narratives of the Rites and Laws of the Yncas THE FABLES AND KITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. O / FABLES AND EITE8 OP THE YNCAS. 7; lines 708-830 confidence: low

The Ancasmarca fable begins with sheep becoming sad a month before the flood, not eating by day, watching stars at night, and telling the shepherd that a conjunction of stars showed something about the world; the passage cuts off.

The Ancasmarca fable begins with sheep behaving strangely before the flood, watching stars, and speaking to their shepherd about a conjunction of stars.
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Narratives of the Rites and Laws of the Yncas THE FABLES AND KITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. O / FABLES AND EITE8 OP THE YNCAS. 7; lines 832-863 confidence: high

Destruction by water is reported; a shepherd consults his six children, gathers food and sheep, and goes to the top of the high mountain Ancasmarca.

The passage describes destruction by water, survival by taking refuge on a high mountain, and the return of the six children to people the province.
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Narratives of the Rites and Laws of the Yncas THE FABLES AND RITES OF / THE YNCAS. / THE FABLES AND KITES OF THE YNCAS, / CHRISTOVAL DE MOLINA,; lines 534-623 confidence: high

The fable says all people and created things perished, the water rose above the highest mountains, and 'No living things survived except a man and a woman who remained in a box.'

The passage describes a deluge in which all people and created things perish, followed by survival of a pair and subsequent creation and multiplication of nations.
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Narratives of the Rites and Laws of the Yncas THE YNCAS. / THE FABLES AND KITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. O; lines 626-705 confidence: high

Other nations say a deluge destroyed people except a few who escaped on hills, in caves, or in trees; these survivors multiplied, and stone huacas were made in their memory.

A deluge destroys people except for a few who escape on hills, in caves, or trees and then multiply.
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Narratives of the Rites and Laws of the Yncas XX INTRODUCTION. / AN ACCOUNT / THE FABLES AND RITES OF THE YNCAS, / CHRISTOVAL DE MOLINA,; lines 746-837 confidence: high

The deluge destroyed all people and created things, and the water rose above the highest mountains.

The passage says the deluge destroyed all people and created things, while later the Creator raises up peoples and nations at Tiahuanaco.
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native american northwest coast

Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 8170-8252 confidence: medium

Head-Winter-Dancer throws supernatural power on the floor; water wells up, floods the house, extinguishes the fire, recedes, and Waxaplalaso's side rebuilds the fire.

In both displays, water rises from the floor, extinguishes the central fire, recedes, and the fire is restored.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS / SOXGS; lines 11976-12168 confidence: low

A traditional feast song of the Yaex-agE.ne is ascribed to their ancestor Yix-a-Eme-', who sang it at i.KXNiwo' after his house at Fort Rupert had been flooded by Q!aufH,e'lak.

A traditional feast song is ascribed to an ancestor who sang it after his house at Fort Rupert had been flooded.
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Haida Texts and Myths: Skidegate Dialect FIGHTS BETWEEN THE TSIMSHIAN AND HAIDA AND AMONG THE NORTHERN HAIDA / WARS WITH THE NISKA AND TSIMSHIAN AND CONFLICTS BETWEEN HAIDA FAMILIES / WAR BETWEEN THE PEBBLE-TOWN PEOPLE AND THE SLAVES / WAR BETWEEN THE PEOPLE OF KLOO AND THE PEOPLE OF NINSTINTS; lines 18270-18320 confidence: medium

A note states that both were Ninstints Raven-clan families; one family was named from a Skincuttle inlet islet said to be first land above flood waters raised by Raven’s uncle, supporting their claim to be the oldest Haida family; Sand-town people are also cross-referenced to another story.

The note says a family name derives from an islet that was the first land to appear above flood waters raised by Raven’s uncle, and that this supported a claim to be the oldest Haida family.
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Haida Texts and Myths: Skidegate Dialect THE CANOE PEOPLE WHO WEAR HEADDRESSES / THE GIRL WHO FED A RAVEN / SOUNDING-GAMBLING-STICKS / STORY OF THE FOOD-GIVING-TOWN PEOPLE; lines 3581-3692 confidence: low

The people build a town house with a feather-covered front, call it Feather-house, and say that because of it they had almost had a flood when the tide rose to it and then fell.

The feather-covered Feather-house is followed by the tide rising to the house and the people saying they had almost had a flood because of it.
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Haida Texts and Myths: Skidegate Dialect THOSE WHO WERE FASTING TO BECOME SHAMANS / BIG-TAIL. / CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES; lines 14207-14321 confidence: high

The drowned people sit before Chief's house and ask for a flood; after the warriors camp in calm weather, two tidal waves arrive, wash away canoes and trees, kill half the warriors, and Burnt-forest escapes with the copper.

Drowned people ask Chief for a flood, and two tidal waves then destroy property, uproot trees, kill warriors, and expose shells later used in trade.
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Haida Texts and Myths: Skidegate Dialect THOSE WHO WERE FASTING TO BECOME SHAMANS / BIG-TAIL. / CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES; lines 14324-14432 confidence: high

After the deluge, Naēku′n emerges first from the waters; people deliberate about direction, and a two-faced man tells them which way to go.

The passage begins after a deluge with land emerging, people deciding where to go, Raven making towns and naming families, and a flood-subsided House-point account in which people increase and resume subsistence practices.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY; lines 6933-7039 confidence: medium

A stranger in a hair-seal canoe with a broad surf-bird hat and foamy wave is refused; water boils up and half covers the island; the town dresses ten servants as substitutes, but he refuses them all and demands only the chief's child.

Immediately after the stranger is refused, water boils up from the earth and half covers the island, frightening the town into surrendering the chief's child.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 5696-5792 confidence: medium

Seawater pours from a house corner; the figure carries his mother, enters a bufflehead skin, swims and dives, and floats out through the smoke hole as water reaches the roof.

Seawater rises to the house roof, but the main figure in raven form kicks the water, speaks to it, and it stops and melts downward.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6590-6678 confidence: medium

The boy grows angry and wishes the waters to rise. The waters rise to Qîng·'s throat; Qîng·'s sister and her ten children climb his hat, which has become a mountain.

The boy angrily wishes waters to rise; the waters rise to Qîng·'s throat, and Qîng·'s sister with ten children climb a hat that becomes a mountain.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6680-6770 confidence: medium

The boy returns, loves his uncle’s wife, and the jealous uncle raises waters to kill him; the waters come from Nenk·îlsʟas’s hat, the house fills, and the boy puts on waterfowl skin while carrying raven skin.

Waters are raised to kill the boy; he escapes upward, and after his fall to earth the waters begin to subside.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 89 / THE RAVEN. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 93 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 95; lines 5967-6065 confidence: high

Smai’yakila raises waters over the whole country except named mountains; Bella Coola, Bella Bella, Ki’mxkuitx, Talio’mx:, and people of Nusma’mt survive or travel by canoes tied to mountains, while some drift away.

Smai’yakila raises waters over the country except mountains, and groups survive by tying canoes to mountain tops; after waters subside, people descend and rebuild villages.
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The Mythology of the Bella Coola Indians OF NORTHERN BRITISH COLUMBIA. 17 / OF NORTHERN BRITISH COLUMBIA. 19 / OF NORTHERN BRITISH COLUMBIA. 21 / OF NORTHERN BRITISH COLUMBIA. 23; lines 2103-2186 confidence: medium

The artist-informant could not fully explain the beaver and sea-otter figures. The beaver design is used in mourning and includes tear lines; the sea-otter design is a Kunla’nas family tattoo connected with a post-Deluge landing.

The Kunla’nas family tattoo representing the sea-otter is said to have been obtained immediately after the Deluge when the family landed at Naéku’n.
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The Mythology of the Bella Coola Indians SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION, 437 / SMITH, ARCHZOLOGY OF THE THOMPSON RIVER REGION, 439 / SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION, 441 / A42 SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION.; lines 26029-26327 confidence: high

The index lists a Bella Coola legend of the origin of a deluge and a legend of Coyote’s escape from a deluge.

The index lists a Bella Coola legend of the origin of a deluge and an entry for Coyote’s escape from a deluge.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 329 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 331 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 333 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 335; lines 19796-19830 confidence: high

At the beginning there were no lakes and rivers; a deluge originated them, carried fish into ponds, and was survived only by Coyote and three men; fire and water were possessed by animals and had to be liberated for common property.

The passage says lakes and rivers originated after a deluge, fish were carried into ponds, and only Coyote and three men escaped.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA; lines 24484-24539 confidence: high

Raven places a woman under the world for tides, has waters rise to mountain tops, people load canoes, bears approach, dogs protect, and some survivors die or are turned to stone.

The waters rise to mountain tops, people load canoes, many are destroyed or transformed, and Raven later makes a new generation from leaves after the flood.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 11684-11757 confidence: medium

At the time of the flood, the Nanỵaāˊỵî climb Sēkuˊqłe-ca on the Stikine River; a grizzly bear and mountain goat accompany them and stop or move when they do.

The account explicitly places the Nanỵaāˊỵî on a mountain ascent during the flood, accompanied by a grizzly bear and mountain goat.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 21568-21699 confidence: high

The speech recalls the first-time flood of Raven-at-head-of-Nass; people suffered, uncles’ houses and poles drifted away, and Old-woman-underneath took pity and made the flood subside.

The speech says that in the first time the flood of Raven-at-head-of-Nass caused suffering and displacement, but Old-woman-underneath took pity and made it subside.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 21568-21699 confidence: high

The speech compares the mourner’s state to the flood: houses and memorial poles are flooded and drift away, grandfathers make it go down, ancestral dead gather the houses and poles, floor planks are put down, and a fire is made from the frog-hat emblem to warm the mourner.

The mourner is addressed as if flooded: houses, poles, and floor planks are displaced, then the flood goes down, objects are restored, warmth returns, and mourning ceases.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3513-3607 confidence: medium

The passage states that shamans’ visions were true; the shamans predict something will happen to a great town by the lake, and the people there mock the land otters as stuttering and unable to speak like humans.

The lake town mocks the land otters; two hunters later see a flood overwhelm the town, and they understand it as caused by the way the people spoke of the land otters.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 5955-6048 confidence: high

Nās-cᴀˊkî-yēł commands rain and starvation, causing storms, hunger, damaged canoes and houses; water pours from his jointed dance hat and rises in a house that is really part of the world with eight retaining timbers.

Nās-cᴀˊkî-yēł commands world rain and starvation; water rises through the world-house and up the mountains, while people climb hills and Raven and his mother survive by moving upward and taking bird skins.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 6050-6130 confidence: high

The ebb exposes salmon, whales, seals, and other sea creatures on sand flats for saved people to collect; when the tide rises, people fear another flood, move food back, and pray for it to stop.

The passage states that a flood was predicted, prepared people survived, others were destroyed, and the great ebb left sea animals available as long-term food.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL / FOOTNOTES:; lines 7792-7884 confidence: high

Afterward the husband raised a flood; one man heard of it, made a big canoe, others attached their canoes, and all went up together; he took two animals of each species, a detail called evidently a Christian addition; some say the jealous husband was Loon.

After the animals are freed, the husband raises a flood.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL / FOOTNOTES:; lines 7792-7884 confidence: high

Afterward the husband raised a flood; one man heard of it, made a big canoe, others attached their canoes, and all went up together; he took two animals of each species, a detail called evidently a Christian addition; some say the jealous husband was Loon.

One man hears of the flood, builds a big canoe, others attach their canoes to his, and all go up together.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 1024-1115 confidence: high

Raven makes a woman under the earth to control tides and has her raise the water slowly so he can go under the ocean while people load canoes.

Raven has the water raised so he can go under the ocean; people load canoes, are lifted between mountains, tie canoes on mountain tops, and experience a dangerous flood.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 1024-1115 confidence: high

When the tide falls, people lack firewood because trees are gone and are destroyed by cold; Raven returns and commands fish and persons to become stone where they are.

After the tide falls, trees are gone, people lack firewood, and they are destroyed by cold.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 1117-1217 confidence: high

After humans are destroyed, Raven makes new ones from leaves; the passage says first flood survivors must have been changed into stones and links leaf-made humans to rapid deaths when leaves and flowers fall.

The passage refers to a flood, destroyed human beings, survivors changed into stones, and a new generation made by Raven from leaves.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 10920-11016 confidence: medium

The new story is titled 'The Water Being Who Married the Princess' and is introduced as one of many stories of wonderful marriages in which a prince or princess was taken from old Metlakahtla, an origin place after the great Flood.

The introductory note says old Metlakahtla is where, after the great Flood, all villages of all tribes took their beginning.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 11123-11216 confidence: high

A dark bar appears at Crabapple-Tree Point, and the prince tells the people to flee into the woods and hills before floods of water and foam swamp the houses; a second flood will show that the visitors have left.

The chief warns the people to flee to the hills before water and foam cover the houses; after flood and storm subside and a second flood marks departure, the people return to find gifted carved houses.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 11541-11651 confidence: high

The story is set soon after the Deluge, when people are scattered over the world; Chief Dragging Along Shore and his family live on an island outside China Hat and go hunting sea otters, sea lions, and seals.

The later story is explicitly set soon after the Deluge, when people are described as scattered over the world.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 12140-12248 confidence: medium

The tale is introduced as after the great Deluge, when people were scattered and had villages at Metlakahtla; a great chief and wife have a beautiful only daughter whom they protect from suitors and accompany with ten maids.

The Tsauda and Halus tale is introduced as one of the tales after the great Deluge, when people were scattered over the earth.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 14638-14729 confidence: high

In 'The Deluge,' hunters from Prairie Town go to Lake Of The Beginning; the lake rises and floods Skeena River villages when a great whale surfaces, and the waters subside when it descends.

Lake Of The Beginning rises and floods the Skeena River because a great whale surfaces, then subsides when the whale goes down.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 15778-15894 confidence: high

After the Deluge covered the whole earth, people increased; later the Tlingit gained victories, subdued the Tsimshian, and pursued them as they hid on mountains, so the Tsimshian went up Skeena River and remembered its pre-Deluge ancestral connection.

The passage says the Deluge covered the whole earth, people increased afterward, and the Tsimshian remembered Skeena River as land of their ancestors before the Deluge.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 8739-8840 confidence: high

A new tale, The Princess and the Mouse, begins soon after the Deluge; a new town is built where the old town had stood, people become numerous at Prairie Town, and a great chief has a beautiful daughter whose suitors are refused because the chief wants a high prince.

The new tale is set soon after the Deluge, when a new town is built on the old site and the people become numerous.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 5414-5509 confidence: low

A new section is titled “The Otter Who Married the Princess” and introduces stories from the time since the Deluge at the old town of Metlakahtla.

The new story is introduced as one of many stories from the time since the Deluge at the old town of Metlakahtla.
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roman

On the Nature of Things THE PASSION OF LOVE / BOOK V / PROEM / THE WORLD IS NOT ETERNAL; lines 6877-7002 confidence: medium

The speaker explains fire’s victories by an increase of fiery particles from the infinite, and says water once overwhelmed human lives with billows before the water-force retired, rains stopped, and streams checked their fury.

The passage says water overwhelmed human lives with billows, then the water-force retired and rainstorms and streams ceased their fury.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: high

Medea mounts into the air with winged dragons and flies over Pelion, Othrys, Cerambus’s flood-escape site, Pitane, a stone image of a long Dragon, Ida where Bacchus hid a stolen bullock as a stag, and other places.

Cerambus is lifted on wings and escapes when the earth is covered by the flood of Deucalion; the note gives winged transformation variants.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: high

Cerambus, aided by Nymphs and lifted on wings, escapes when the earth is covered by the sea in the flood of Deucalion.

Cerambus is lifted into the air by Nymphs and escapes the Deucalion flood.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1224-1310 confidence: medium

The explanatory note says Ovid's tradition closely adheres to Scripture on divine punishment by deluge, describes a heavenly council over mankind's punishment, quotes Genesis on human wickedness and destruction, and compares Deucalion with Noah as the just man.

The explanatory note describes punishment of the earth by deluge and identifies one just man amid universal corruption, comparing Deucalion with Noah.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1224-1310 confidence: medium

The explanation says Ovid follows a prevailing tradition closely resembling Scripture concerning divine determination to punish the earth by a deluge because human wickedness was great.

The explanatory note discusses a deluge sent for universal corruption and a just figure, Deucalion, whose role is compared to Noah.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1313-1408 confidence: high

The fable introduction states that Jupiter, judging Lycaon's punishment insufficient, resolves because of universal corruption to extirpate mankind by a universal deluge.

Jupiter resolves to extirpate mankind because of universal corruption and does so by a universal deluge, while promising a later new generation.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1313-1408 confidence: high

Fable introduction and opening state that Jupiter resolves to destroy corrupt humankind by deluge; the gods approve or silently assent yet grieve and ask about the earth’s future; Jupiter promises a new generation from a wondrous source.

Jupiter resolves to extirpate corrupt humankind by universal deluge, and Neptune and the rivers help cover the world with water.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1313-1408 confidence: medium

Fable introduction and opening state that Jupiter resolves to destroy corrupt humankind by deluge; the gods approve or silently assent yet grieve and ask about the earth’s future; Jupiter promises a new generation from a wondrous source.

Jupiter promises that a generation unlike the preceding race will arise from a wondrous source after the planned destruction.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1410-1460 confidence: high

The Nereids wonder at groves, cities, and houses under water; dolphins enter woods and strike branches and oaks.

The passage describes water covering settlements, woods, hills, and mountain heights, carrying off animals and most living beings.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1410-1460 confidence: medium

The note identifies Iris as goddess of the rainbow and says her mention with Deucalion's flood recalls the bow in the cloud as a covenant token after Noah's flood.

A footnote compares Iris, goddess of the rainbow, in the Deucalion flood context to the Genesis bow in the cloud as a covenant token after Noah's flood.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1410-1460 confidence: high

Nereids wonder at submerged groves, cities, and houses; dolphins enter woods and strike branches and oaks.

The passage describes sea and waves overwhelming land, animals, settlements, hills, and mountains.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1410-1460 confidence: medium

The note compares Ovid’s expressions about the mouths of fountains with Genesis language about the fountains of the great deep.

A footnote compares Ovid’s language about fountains with Genesis language about the fountains of the great deep.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1463-1562 confidence: high

The fable heading says Neptune appeases the waves, commands Triton to sound his shell so sea and rivers retire, and that Deucalion and Pyrrha alone are saved from the deluge.

The passage describes a deluge covering the world or land, divine action to stop rain and recall waters, and the restored emergence of shores, rivers, hills, ground, and woods.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1463-1562 confidence: high

The explanation says Pausanias mentions five deluges, especially those of Ogyges and Deucalion; it states that Ovid adopted a universal deluge tradition in which sea waters joined waters from heaven and compares this wording with Genesis 7:11.

The passage describes the world overflowed by waters, the survival of Deucalion and Pyrrha, the divine withdrawal of the waters, and the restoration of land.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1622-1709 confidence: high

Fable heading: Deucalion and Pyrrha re-people the earth by casting stones behind them according to Themis' prescription.

The heading says Deucalion and Pyrrha re-people the earth, and the prayer asks how the loss of the race may be repaired; the pair's stones become men and women.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1622-1709 confidence: high

The fable introduction states that Deucalion and Pyrrha re-people the earth by casting stones behind them as prescribed by Themis; they resolve to pray to the deities and go to the waters of Cephisus.

The fable introduction says Deucalion and Pyrrha re-people the earth, and their prayer asks how the loss of their race may be repaired after ruined fortunes.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1712-1812 confidence: high

The Peneus is stopped, heavy rain overflows Thessaly, and Deucalion with some subjects flees to Mount Parnassus until the waters abate.

The passage describes a regional inundation, survival on Mount Parnassus, waters abating, preserved descendants, and renewed generation after the deluge.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1712-1812 confidence: high

The note says the Peneus was stopped, rain overflowed Thessaly, and Deucalion with some subjects fled to Mount Parnassus until the waters abated; it also explains the poet’s stones as children of the preserved and cites possible word meanings for stone, child, or people.

A flood covers Thessaly, Deucalion and some subjects survive on a mountain, and the preserved survivors are connected with later descendants.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1712-1812 confidence: high

The fable heading states that the sun-warmed Earth produces many monsters, including Python, whom Apollo kills with arrows, after which Apollo establishes the Pythian games and takes the surname Pythius.

After the deluge, mud and moisture heated by the sun generate animals, former forms, and new monsters.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1815-1899 confidence: medium

The explanation reads Python philosophically as noxious exhalations and reptiles from flood slime disappearing under the sun’s heat.

The philosophical explanation says reptiles arose from slime left by the flood and disappeared when the sun dispersed harmful exhalations from receding waters.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1815-1899 confidence: medium

The explanation interprets Python philosophically as the sun’s heat dispersing harmful exhalations from receding flood waters, causing reptiles born from flood-slime to disappear.

The explanation links reptiles to slime left by the flood and to receding waters whose exhalations are dispersed by the sun.
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The Metamorphoses of Ovid, Books I-VII The Metamorphoses of Ovid, Books I-VII / LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I.; lines 225-247 confidence: high

A race noted for impiety appears; Jupiter transforms Lycaon into a wolf and destroys men and animals by a Deluge, except Deucalion and Pyrrha.

A race noted for impiety is destroyed with men and animals by a Deluge, except Deucalion and Pyrrha.
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The Metamorphoses of Ovid, Books I-VII The Metamorphoses of Ovid, Books I-VII / LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I.; lines 225-247 confidence: high

When the waters abate, Deucalion and Pyrrha renew the human race by throwing stones behind them.

After the waters abate, Deucalion and Pyrrha renew the human race by throwing stones behind them.
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The Metamorphoses of Ovid, Books I-VII The Metamorphoses of Ovid, Books I-VII / LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I.; lines 225-247 confidence: high

The blood-born race becomes impious; Jupiter transforms Lycaon into a wolf and destroys humans and animals by deluge, except for Deucalion and Pyrrha, who renew humanity by throwing stones after the waters abate.

Jupiter transforms Lycaon, destroys humans and animals by a deluge, and leaves only Deucalion and Pyrrha as exceptions.
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The Metamorphoses of Ovid, Books I-VII The Metamorphoses of Ovid, Books I-VII / LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I.; lines 225-247 confidence: high

The blood-born race becomes impious; Jupiter transforms Lycaon into a wolf and destroys humans and animals by deluge, except for Deucalion and Pyrrha, who renew humanity by throwing stones after the waters abate.

Deucalion and Pyrrha survive the deluge and renew the human race by throwing stones behind them.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE ELEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6157-6253 confidence: medium

“The work is now finished; the king refuses the reward,” and Neptune drives his waters to Troy, making land like sea and overwhelming fields with waves.

Laomedon refuses the gods’ agreed reward and perjures himself; Neptune punishes Troy by overwhelming land and fields with waters.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2235-2321 confidence: medium

Acheloüs damages Acarnania and Ætolia by inundations and boundary confusion; Hercules raises banks, straightens the course, and establishes peace.

Hercules raises banks, straightens the river, creates peace, and the withdrawn river leaves fertile land.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1461-1546 confidence: medium

Fable V summary: Theseus, returning from the Calydonian boar hunt, is stopped by an inundation of Acheloüs and invited to the river god’s grotto; Acheloüs recounts five Naiads changed into the Echinades and Perimele, thrown into the sea by her father and transformed by Neptune into an island.

Acheloüs’ inundation stops Theseus’ travel, and the river god’s flood sweeps land and Naiads into the sea, dividing land into islands.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1676-1772 confidence: medium

The couple tries to kill their single cottage goose for the divine guests; the goose flees toward the gods, who forbid its death and announce punishment for the impious neighborhood while telling the couple to go to the mountain summit.

The couple is told to leave their home and go to the mountain summit; after they climb, the surrounding area sinks into a morass while their own abode remains.
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The Mysteries of Mithra INDEX / HISTORY OF RELIGION. / SELECTED WORKS. / FICTION.; lines 10242-10364 confidence: high

The Fairy-Tale Element in the Bible lists Babylonian cosmogony, cuneiform tablets of the Marduk myth, Yahveh's fight with the Dragon, two Hebrew creation stories, deluge legends, worship of the Queen of Heaven, and Song of the Well; the same paragraph mentions an article on the Resurrection of Christ.

The Fairy-Tale Element in the Bible listing includes Deluge Legends among its topics.
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The Mysteries of Mithra INDEX / INDEX / INDEX / INDEX; lines 9136-9276 confidence: low

“Flood... (See Deluge.)”

The index includes Flood and cross-references Deluge.
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The Mysteries of Mithra MITHRA1SM AND THE RELIGIONS OF THE EMPIRE 185 / MITHRAISM AND THE RELIGIONS OF THE EMPIRE 189 / IQO THE MYSTERIES OF MITHRA / MITHRAISM AND THE RELIGIONS OF THE EMPIRE IQI; lines 7417-7454 confidence: high

"They both placed a Flood at the beginning of history" and assigned traditions to "a primitive revelation."

Both religions are said to place a Flood at the beginning of history.
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The Mysteries of Mithra MITHRAIC ART 22? / INDEX / INDEX / INDEX; lines 8990-9133 confidence: low

“Deluge”

The index explicitly lists a deluge.
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The Mysteries of Mithra THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 135 / THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 137; lines 5536-5608 confidence: high

A universal deluge overwhelms the earth; one man, secretly advised by the gods, builds a boat or ark and saves himself with his cattle.

A universal deluge overwhelms the earth, but one divinely advised man builds an ark and saves himself with cattle.
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egyptian

Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9; lines 669-797 confidence: medium

Pyramid Texts incident: Horus recognizes his dead father Osiris as Fresh Water; Ramses IV addresses Osiris as the Nile whose moisture sustains gods and men.

The passage links Osiris with the Nile inundation, overflowed shores, filled lakes and canals, green fields, flourishing verdure, and the beginning of the seasons.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 1024-1081 confidence: medium

Ra makes generations flourish through the Nile-flood, causes gladness, strengthens his Ka with divine foods, makes his throne strong against evil fiends, and is glorious in the Sektet boat and mighty in the Atet boat.

Ra is said to make generations of men flourish through the Nile-flood and to cause gladness in lands, cities, and temples.
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Legends of the Gods: The Egyptian Texts, edited with Translations PLATE IX. / LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE.; lines 1478-1559 confidence: medium

When Tcheser restores Khnemu's offerings and re-endows his sanctuary and priesthood, Khnemu allows Hapi to pour streams from Cataract caverns, the Nile rises, crops return, and scarcity ceases.

Khnemu allows Hapi to pour streams from Cataract caverns, flooding the land with abundance and ending scarcity.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE HISTORY OF CREATION--B. / THE BOOK OF KNOWING THE EVOLUTIONS OF RA, AND OF OVERTHROWING APEP. / THE LEGEND OF THE DESTRUCTION OF MANKIND. / CHAPTER I.; lines 2258-2343 confidence: low

Ra comes with the gods to view the beer vessels, says he must protect men and women from the goddess, and orders the sleep-producing beer poured out at the slaughter site, filling the meadows of the Four Heavens with beer or water.

The poured beer or water floods the meadows of the Four Heavens and causes the goddess to stop paying attention to men and women.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK. / A HYMN TO OSIRIS AND A LEGEND OF THE ORIGIN OF HORUS. / A LEGEND OF PTAH NEFER-HETEP AND THE PRINCESS OF BEKHTEN. / A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE.; lines 4030-4151 confidence: medium

The divine first-person speaker claims self-creation, identifies with Nu, Hapi, Shu, and other high titles, and describes Hap/the Nile as water embracing field-land and providing life.

The divine speaker promises that Hap/the Nile will rise every year without failing, spreading over the land and producing crops, grain, filled storehouses, and relief from misery.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF MANKIND / III I / U ' AAAAAA / DESTRUCTION OF MANKIND; lines 19301-19504 confidence: medium

Ra causes vases of sleep-causing beer to be poured out at night; the fields of heaven, the four fields, are filled with water by the will of the god.

Sleep-causing beer is poured out, water fills the heavenly fields, and Sekhet finds the flood joyfully and drinks.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I / DIVINE ORIGIN OF KINGS 3 / INDIGENOUS BELIEFS 9; lines 423-498 confidence: medium

Spirits are distinguished as beneficial or harmful; the Nile spirit is friendly when waters ensure crops and harmful when excessive waters drown cattle and wash away houses.

The Nile's rise can ensure abundant crops but excessive waters drown cattle and wash away houses.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I / DIVINE ORIGIN OF KINGS 3; lines 151-233 confidence: low

Predynastic Egyptians are described as attributing natural operations to beings often unfriendly to humans; a destructive inundation and a beneficial river rise are explained through hostile, friendly, or pleased powers.

The passage contrasts an excessive inundation that destroys village, cattle, and grain with a properly rising river that irrigates prepared land.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II MAUIT / KHNEMU-RA 51 / KHNEMU-HAPI 53 / FORMS OF KHNEMU 55; lines 3160-3253 confidence: medium

Her name is linked to a root involving shooting, pouring, scattering, sowing seed, and sprinkling water; she is described as goddess of the inundation who pours out the life-giving waters of the Nile and as goddess of fertility.

Sati/Satet is described as pouring out and spreading over the land the life-giving waters of the Nile and as goddess of fertility.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II PRINCESS OF BEKHTEN 41 / CHAPTER II / THE NILE GOD 43 / THE NILE GOD 45; lines 2628-2672 confidence: high

Budge says the Nile's rise and fall were mysterious and deeply revered; the quoted hymn opens by addressing Hapi as appearing in the land and coming in peace to make Egypt live.

The passage frames the Nile's rise and fall and the Inundation as mysterious and life-giving; Hapi waters fields, gives life, creates barley, grows herbs, and fills granaries.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THE NILE GOD 45 / THE NILE GOD / I I / UATCH-URA AND MAUIT 47; lines 2769-2837 confidence: high

The annual rise of the Nile was celebrated throughout Egypt with solemnity; statues of the Nile-god were carried through towns and villages, and abundant inundation brought ceremonies, rejoicing, and holiday observance.

The annual Nile rise is celebrated solemnly; statues of the Nile-god are carried for honor and prayer, and abundant inundation leads to ceremonies, rejoicing, and holiday observance.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THE NILE GOD 45 / THE NILE GOD / I I / UATCH-URA AND MAUIT 47; lines 2769-2837 confidence: high

Lelet al-Nukta is called the Night of the Drop because 'a miraculous drop falls from heaven into the Nile and makes it to rise.'

The passage reports a belief that a miraculous drop falls from heaven into the Nile and makes it rise.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THE NILE GOD / I I / UATCH-URA AND MAUIT 47 / MAUIT; lines 2840-2961 confidence: medium

As a water-god Khnemu is shown with water flowing over outstretched hands and sometimes a jug above his horns; his name is connected with joining, uniting, building, and the sun-moon conjunction at stated seasons.

Khnemu is described as a water or river god, god of the Nile and annual Nile-flood, and as maintaining life.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II UATCH-URA AND MAUIT 47 / MAUIT / KHNEMU-RA 51 / KHNEMU-HAPI 53; lines 3067-3157 confidence: high

Mater says the Nile flood comes from Elephantine, first city; the Sun rose from it to give life; the river rises from the double cavern Qerti, likened to two breasts and called the couch of the Nile; the Nile-god waits and then rushes forth at inundation.

The Nile flood is held behind doors, released by Khnemu at the proper time, fills the country, and is promised to rise annually after famine.
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The Literature of the Ancient Egyptians THE DESTRUCTION OF MANKIND / THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK / THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE; lines 3081-3166 confidence: high

Khnemu promises that the Nile will rise without failing, spread over the lands, make plants, herbs, and trees bend under produce, place Rennet at the head of everything, end want, fill granaries, and make Egypt cultivated and grain-bearing.

Khnemu promises that the Nile will rise every year, cover lands, produce heavy growth, end want, fill granaries, and make Egypt cultivated.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 10663-10761 confidence: medium

Nippur’s terrors are ghosts and vampires beneath the ground; Eridu’s demons are raging winds and storm-clouds that lash Ea’s waters into chaos. The passage connects this setting with the great flood story and with the later struggle of Merodach against anarchy.

The passage states that the story of the great flood was perhaps first put into literary form on the shores of the Persian Gulf at Eridu.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11141-11224 confidence: medium

Babylonian epics are described as fragmentarily preserved and largely from the age after Khammurabi; the Epic of Gilgames incorporates older material, and its eleventh-book Deluge story combines more than one circulating Babylonian version.

The passage explicitly identifies a Deluge story in the eleventh book of the Epic of Gilgames and says it combines more than one Babylonian version.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11400-11488 confidence: medium

The epic is divided into twelve books with an astronomical/monthly basis; book six concerns Istar, book eleven the Deluge; Gilgames is read as solar, sickens after the summer solstice, and is healed after bathing in the world-encircling ocean in book twelve.

The Deluge episode is said to appear in the eleventh book, corresponding to Adar, described as the month of the curse of rain.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11491-11587 confidence: high

Gilgames decides to visit Xisuthros, hero of the Deluge, who dwells beyond the river of death and had been translated without dying, to learn the secret of immortality.

Xisuthros is identified as the hero of the Deluge, translated without dying, and the following book is said to recount the great Deluge.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11589-11664 confidence: high

The passage describes multiple Babylonian Deluge versions, early seals showing Xisuthros and his ship, and a chronological division before and after the Flood.

The passage describes a Flood that destroys mankind and a pious man, Xisuthros, saved by Ea; it also notes a chronological division before and after the Flood.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11666-11746 confidence: high

The ship is built by Ea's advice; provisions and seed of life are stored with animals and craftsmen's sons; Buzur-Sadi-rabi takes the helm and the ark door is closed as the storm begins.

A vessel is built, stocked with seed of life and living beings, closed before a seven-day storm, and survives when humans and their works are swept away.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11666-11746 confidence: high

The storm rages seven days and nights, sweeping away humans and their works; the ark survives and eventually the mountain of Nizir appears and the ship grounds there.

After the ship grounds on Nizir, Xisuthros sends a dove, a swallow, and a raven; the raven's failure to return indicates that the flood waters have subsided.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11666-11746 confidence: high

En-lil refuses reconciliation and is angry at Xisuthros's escape; Ea takes the blame, says the righteous must not suffer with the guilty, persuades Bel to promise no future flood, and Bel blesses Xisuthros and his wife and translates them to the other world.

Ea persuades Bel to promise that the earth will never again be visited by flood waters, although other disasters may still be sent.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11748-11833 confidence: high

The passage introduces the Deluge/Gilgames-Hêraklês comparison, states that the Babylonian and Hebrew flood stories are closely connected and that the Babylonian is older, and contrasts Xisuthros’ three birds with the Biblical two and the Babylonian ship with the Old Testament ark.

The passage compares Babylonian and Biblical flood narratives through a vessel, birds sent out, rainfall, and subsiding waters.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11748-11833 confidence: high

The passage describes a Greek deluge sent by Zeus as punishment for human impiety; Deukalion saves himself and his family in a ship; Parnassos corresponds to Nizir; and Deukalion’s stones becoming men are compared with Mami’s clay images becoming men and women.

The Greek deluge is described as sent by Zeus as punishment for the impiety of mankind.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11748-11833 confidence: medium

The passage introduces the Deluge/Gilgames-Hêraklês comparison, states that the Babylonian and Hebrew flood stories are closely connected and that the Babylonian is older, and contrasts Xisuthros’ three birds with the Biblical two and the Babylonian ship with the Old Testament ark.

The passage mentions Xisuthros in the Babylonian flood context and Deukalion saving himself and his family in a ship; it also contrasts a Babylonian ship with an Old Testament ark.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11748-11833 confidence: medium

The passage describes a Greek deluge sent by Zeus as punishment for human impiety; Deukalion saves himself and his family in a ship; Parnassos corresponds to Nizir; and Deukalion’s stones becoming men are compared with Mami’s clay images becoming men and women.

The peak of Parnassos is said to play the same part in the Greek legend that the mountain of Nizir plays in the Babylonian story.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11928-12008 confidence: medium

The passage links northern or eastern mountains with the Deluge ark on Nizir, divine birth and court in the mountain of the world in Arallu, a royal ascent speech, and several temple names using mountain imagery.

The passage refers to the Deluge story in which the ark rests on the summit of the mountain of Nizir.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 12974-13065 confidence: high

In the age of Khammurabi, the Deluge story is said to make the Flood punishment for mankind's misdeeds, while the Chaldaean Noah is rescued by Ea because of piety; penitential psalms and ritual texts further illustrate guilt and repentance.

The Deluge is described as divine punishment for misdeeds, and Xisuthros, called the Chaldaean Noah, is rescued by Ea because of piety.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 13157-13239 confidence: medium

Genesis cosmology is said to have roots in Eridu; Eden is placed in the Babylonian plain watered by Tigris and Euphrates; the Babylonian Deluge story is called the parent of the Hebrew account; dispersal of mankind is placed at Babylon.

The passage states that the Babylonian story of the Deluge is the parent of the Deluge account in the Hebrew Scriptures.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 9328-9408 confidence: medium

Nin-ip is associated with dawn and the rising sun, becomes a solar Baal and war-god, rises out of earth and night-darkness, carries destruction at the Deluge while Anunna-ki follow with blazing torches, and is sometimes linked with noonday and Merodach.

Nin-ip carries destruction over the earth at the Deluge, accompanied by Anunna-ki with blazing torches.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 16033-16148 confidence: medium

The note says Berossos gives the pronunciation of the hero of the Chaldean Deluge as Xisuthros; it also discusses uncertain analysis of the name and the title Adra-khasis, meaning very clever.

Xisuthros is named as the hero of the Chaldean Deluge; another tablet is probably connected with the Flood; the notes also discuss Surippak and the mountain of Nizir/Ararat context.
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The Religions of Ancient Egypt and Babylonia PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX.; lines 13242-13665 confidence: medium

Flood-related headings include ark, Ararat, the Babylonian story of the deluge, deluge in Genesis, and Deukalion.

The index includes entries for the Babylonian deluge story, deluge in Genesis, ark, Ararat, and Deukalion.
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jewish pseudepigrapha

The Book of Enoch INTRODUCTION / CHAPTERS / THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.) / THE DREAM-VISIONS. (LXXXIII-XC.); lines 3814-3919 confidence: medium

The prayer says the angels of heaven are guilty of trespass, wrath abides on human flesh until the great day of judgement, and asks God to leave posterity, not destroy all flesh, and establish righteous flesh as a plant of eternal seed.

The section heading names the first dream-vision as concerning the Deluge, and the narrative includes pleas that a remnant, posterity, and righteous seed remain rather than total destruction.
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The Book of Enoch INTRODUCTION / CHAPTERS / THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.) / THE DREAM-VISIONS. (LXXXIII-XC.); lines 3922-4003 confidence: high

A white bull is instructed in a secret, becomes a man, builds a great vessel, and dwells there with three bulls who are covered in.

The white bull-man builds a great vessel, survives in it with three bulls while waters cover the earth and other animals perish, and emerges after the waters recede and light appears.
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The Book of Enoch THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.) / THE DREAM-VISIONS. (LXXXIII-XC.) / THE CONCLUDING SECTION OF THE BOOK. (XCII-CV.) / FRAGMENT OF THE BOOK OF NOAH. (CVI-CVII.); lines 5208-5276 confidence: high

Enoch says that in Jared’s generation some angels of heaven transgressed the Lord’s word by uniting with women, marrying some, begetting children, and producing giants; punishment and cleansing are announced.

Enoch foretells punishment for sin and unrighteousness, a deluge and great destruction over the whole earth, and cleansing of impurity.
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The Book of Enoch THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.) / THE DREAM-VISIONS. (LXXXIII-XC.) / THE CONCLUDING SECTION OF THE BOOK. (XCII-CV.) / FRAGMENT OF THE BOOK OF NOAH. (CVI-CVII.); lines 5208-5276 confidence: high

Enoch foretells great destruction, a deluge over the whole earth for one year, and says the newborn is truly Lamech’s son, should be named Noah, and will be saved with his three children.

Noah and his three children are singled out as those who will be saved when mankind on earth dies in the destruction.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1187-1277 confidence: high

The Most High sends Uriel to Noah, son of Lamech, warning him to hide because a deluge will destroy the whole earth, and instructing him so that he and his seed may be preserved.

A deluge will destroy the whole earth, Noah is instructed to escape so his seed is preserved, and the later earth is cleansed, fertile, and blessed.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 2450-2585 confidence: high

Punishment comes as the Lord of Spirits opens waters above the heavens and fountains beneath the earth; masculine upper waters and feminine lower waters join and destroy earth-dwellers after their unrighteousness is recognized.

Upper and lower waters are opened and joined to destroy earth-dwellers, followed by an oath not to repeat the destruction against all and a sign in heaven.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 2916-3016 confidence: high

Noah sees the earth sunk down and near destruction, goes to the ends of the earth, cries to Enoch three times, experiences a great commotion and heavenly voice, falls on his face, and is met by Enoch.

Noah sees impending destruction, waters beneath the earth are prepared for judgment, and God promises preservation so that the earth will not remain without inhabitant and Noah’s seed will multiply.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 705-784 confidence: high

The Dream-Visions consist of two visions: the first concerns Deluge judgment because of sin traced to fallen angels and ends with praise and prayer; the second outlines world history to the Messianic Kingdom, using bulls for patriarchs, sheep for faithful Israel, and wild beasts and birds of prey for Gentiles.

The passage links the Deluge with judgment on the world or mankind because of sin and also mentions the preservation of Noah.
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The Book of Jubilees, or, The Little Genesis CHAPTER I. 1-9 3 / CHAPTER II. 10-17 5 / CHAPTER I. 18-26 7 / CHAPTER I. 27-29 9; lines 4283-4447 confidence: medium

The note says Jubilees teaches three renewals of creation: at the Deluge, with the foundation of the Jewish community in Jacob, and in the broader scheme of creation renewal.

The editorial note states that one renewal occurred at the Deluge, when God destroyed what was corrupt and made a new and righteous nature for his works.
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The Book of Jubilees, or, The Little Genesis CHAPTER I. 1-9 3 / CHAPTER II. 10-17 5 / CHAPTER I. 18-26 7 / CHAPTER I. 27-29 9; lines 4450-4484 confidence: low

The present text of v. 11-12 is said to teach renewal after the Deluge, but the note calls it corrupt and says the original should refer to Messianic world renewal.

The present text is said to teach renewal of creation after the Deluge, but the note says the text is corrupt.
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The Book of Jubilees, or, The Little Genesis CHAPTER III. 30-35 29 / CHAPTER IV. 1-9 31 / CHAPTER IV. 10-15 33 / CHAPTER IV. 15, 16 35; lines 6823-6971 confidence: medium

Seth is said to have been carried off by angels, initiated into the future transgression of the Watchers and the coming flood of water, hidden for forty days, and afterward to have reported what he remembered to the first-created humans.

Seth’s angelic revelation includes information about a coming flood or Deluge of water.
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The Book of Jubilees, or, The Little Genesis CHAPTER IV. 10-15 33 / CHAPTER IV. 15, 16 35 / CHAPTER IV. 17, 18 37 / CHAPTER IV. 19-26; lines 7249-7438 confidence: medium

"there he writes down the condemnation and judgment of the world, and all the wickedness of the children of men."

God brings the waters of the flood upon the land of Eden in connection with human wickedness and condemnation.
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The Book of Jubilees, or, The Little Genesis CHAPTER IV. 15, 16 35 / CHAPTER IV. 17, 18 37 / CHAPTER IV. 19-26 / CHAPTER IV. 27-31 41; lines 7644-7667 confidence: low

“‘Emzdrd. This name is found in the Syriac Fragment and Lagarde’s LAX MS 7... because she lived in the days of the Flood.”

‘Emzdrd’s name is explained because she lived in the days of the Flood.
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The Book of Jubilees, or, The Little Genesis CHAPTER IV. 17, 18 37 / CHAPTER IV. 19-26 / CHAPTER IV. 27-31 41 / CHAPTERS IV. 32-V. 4 43; lines 7670-7821 confidence: medium

The synopsis lists angelic marriages with daughters of men, corruption of creation, punishment of fallen angels and their children, final judgment, and later deluge/ark material.

Noah finds grace before the Lord, and the section synopsis identifies later material as the deluge, Noah building the ark, and the flood.
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The Book of Jubilees, or, The Little Genesis CHAPTER IV. 19-26 / CHAPTER IV. 27-31 41 / CHAPTERS IV. 32-V. 4 43 / CHAPTER V. 5-17 45; lines 7824-7971 confidence: high

Before the flood, Noah alone is accepted; his sons are saved from the waters on his account because his heart is righteous and obedient.

Pre-flood corruption is followed by a divine destruction decree, while Noah and his sons are preserved from the flood waters.
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The Book of Jubilees, or, The Little Genesis CHAPTER IV. 27-31 41 / CHAPTERS IV. 32-V. 4 43 / CHAPTER V. 5-17 45 / CHAPTER V. 18-28 47; lines 7974-8145 confidence: high

The Lord opens seven floodgates of heaven and seven mouths or fountains of the great deep.

The passage describes waters filling the world, covering mountains, later receding until the earth is dry, followed by the release of animals from the ark.
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The Book of Jubilees, or, The Little Genesis CHAPTER V. 18-28 47 / CHAPTERS V. 29-VI. 4 49 / CHAPTER VI. 5-16 51 / CHAPTER VI. 17-23 53; lines 8499-8685 confidence: high

On the new moon of the first month Noah is bidden to make an ark; the earth becomes dry, and he opens the ark and sees the earth.

The memorial days are tied to the drying earth, receding waters, and the reappearance of mountain tops after the flood.
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The Book of Jubilees, or, The Little Genesis CHAPTER V. 5-17 45 / CHAPTER V. 18-28 47 / CHAPTERS V. 29-VI. 4 49 / CHAPTER VI. 5-16 51; lines 8332-8496 confidence: high

God gives Noah and his sons a sign and sets the bow in the cloud as the sign of an eternal covenant that no flood will again destroy the earth.

The bow in the cloud is set as a sign that no flood will again destroy the earth.
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The Book of Jubilees, or, The Little Genesis CHAPTER VI. 17-23 53 / CHAPTER VI. 24-31 55 / CHAPTER VI. 32-36 57 / CHAPTER VII. 6-21 61; lines 9256-9427 confidence: high

Noah says the flood came because of fornication, uncleanness, and iniquity; the Watchers went after daughters of men, took wives against their ordinances, and began uncleanness.

Noah attributes the flood to fornication, uncleanness, iniquity, violence, and bloodshed; the Lord destroys everything, but Noah, his sons, and the ark entrants are left.
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The Book of Jubilees, or, The Little Genesis CHAPTER VI. 24-31 55 / CHAPTER VI. 32-36 57 / CHAPTER VII. 6-21 61 / CHAPTER VII. 22-31 63; lines 9430-9586 confidence: medium

The speaker tells the children to work judgment and righteousness, be planted in righteousness, and have their glory lifted before God, who saved him from the flood waters.

The speaker recalls being saved from the flood and exhorts the children to righteousness, city-building, and planting plants and fruit-bearing trees.
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The Book of Jubilees, or, The Little Genesis CHAPTER VI. 5-16 51 / CHAPTER VI. 17-23 53 / CHAPTER VI. 24-31 55 / CHAPTER VI. 32-36 57; lines 8942-9123 confidence: low

The editor states that Enoch or Jubilees may have derived the 364-day year from the Genesis flood account and that the flood would last one solar year from beginning to close.

The editorial note states that the authors of Enoch or Jubilees may have found the 364-day year in the Genesis flood account and that the flood would last one solar year.
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The Book of Jubilees, or, The Little Genesis CHAPTER VI. 5-16 51 / CHAPTER VI. 17-23 53 / CHAPTER VI. 24-31 55 / CHAPTER VI. 32-36 57; lines 9126-9253 confidence: medium

“Noah planted vines on the mountain on which the ark had rested, named Libr, one of the Ararat Mountains”; the vines produced fruit in the fourth year, and he guarded and gathered it in the seventh month.

The ark has rested on a mountain, and Noah begins vine cultivation there after the ark episode.
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The Book of Jubilees, or, The Little Genesis CHAPTER VIII. 8-12 / CHAPTER VIII. 13-19 71 / CHAPTER VIII. 20-25 73 / CHAPTER IX. 4-14 77; lines 10923-11130 confidence: high

Noah prays to the 'God of the spirits of all flesh' and says God saved him and his sons 'from the waters of the flood.'

Noah recalls divine rescue from the flood and asks that his sons increase, multiply, and replenish the earth.
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The Book of Jubilees, or, The Little Genesis CHAPTERS IV. 32-V. 4 43 / CHAPTER V. 5-17 45 / CHAPTER V. 18-28 47 / CHAPTERS V. 29-VI. 4 49; lines 8148-8329 confidence: high

Noah “went forth from the ark, and built an altar on that mountain.”

Noah emerges from the ark, and the passage states that everything on earth had been destroyed except those in the ark with Noah.
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The Book of Jubilees, or, The Little Genesis CHAPTERS IV. 32-V. 4 43 / CHAPTER V. 5-17 45 / CHAPTER V. 18-28 47 / CHAPTERS V. 29-VI. 4 49; lines 8148-8329 confidence: high

The Lord smells the savour and makes a covenant that there should not be “any more a flood to destroy the earth,” with seed-time, harvest, seasons, and day and night not ceasing.

The Lord makes a covenant that there will not again be a flood to destroy the earth, and Noah and his sons later swear the covenantal blood prohibition.
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The Book of Jubilees, or, The Little Genesis CHAPTERS IV. 32-V. 4 43 / CHAPTER V. 5-17 45 / CHAPTER V. 18-28 47 / CHAPTERS V. 29-VI. 4 49; lines 8148-8329 confidence: high

The Lord smells the savour and makes a covenant that there should not be “any more a flood to destroy the earth,” with seed-time, harvest, seasons, and day and night not ceasing.

The covenant promises that seed-time and harvest, cold and heat, summer and winter, and day and night will not cease.
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The Book of Jubilees, or, The Little Genesis CHAPTERS IV. 32-V. 4 43 / CHAPTER V. 5-17 45 / CHAPTER V. 18-28 47 / CHAPTERS V. 29-VI. 4 49; lines 8148-8329 confidence: medium

Noah makes atonement for the earth by a kid's blood because everything on it had been destroyed except those in the ark with Noah.

The passage refers to destruction of everything on earth except ark survivors, followed by divine commands to multiply and a grant of creatures as food under human fear.
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The Book of Jubilees, or, The Little Genesis CHAPTERS V. 29-VI. 4 49 / CHAPTER VI. 5-16 51 / CHAPTER VI. 17-23 53 / CHAPTER VI. 24-31 55; lines 8866-8939 confidence: high

The flood epochs are listed: beginning on the seventeenth day of the second month, climax on the seventeenth day of the seventh month, mountain tops appearing in the tenth month, waters dried up on the first day of the first month, and earth dry on the twenty-seventh day of the second month.

The passage explicitly discusses the flood, gives its chronological stages, and ends the sequence with waters dried and earth dry.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11; lines 1860-1963 confidence: medium

A division of the earth under Noah gives Palestine to Shem's descendants; Levi's destruction of Shechem is treated as the ground of priestly election and as righteous because Gentile marriage is equated with idolatry.

A division of the earth under Noah assigns Palestine to Shem's descendants and is said to justify Israel's later annihilation of the Canaanites.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11; lines 1965-2081 confidence: medium

The passage summarizes angelic actions involving Eden, Adam, Watchers, Enoch, fallen Watchers, and animals brought to Noah's ark.

The passage says angels took to Noah the animals that were to enter the ark.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11 / INTRODUCTION; lines 2380-2508 confidence: low

The calendar is described as unsettled; the author’s system is compared with Ethiopic Enoch lxxii-lxxxii and said to be grounded in Genesis flood chronology.

The passage says the author probably grounded his calendar system on chronological statements about the flood in Genesis.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11 / INTRODUCTION; lines 2510-2651 confidence: high

The Book of Noah is said to be referred to in Jubilees and partly incorporated there; Ethiopic Enoch vi-xi are said to come from the same source, foreground Noah, and treat the sin of angels leading to the flood and their temporal and eternal punishment.

The passage says Noahic material treats the sin of angels that led to the flood and their temporal and eternal punishment.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11 / INTRODUCTION; lines 2796-2932 confidence: medium

The Samaritan Chronicle is said to contain a polemic against reckoning by the sun only; it says that the Samaritan system was known to Noah in the Ark.

The passage reports a Samaritan Chronicle claim that the Samaritan system was known to Noah in the Ark, in a flood-calendar context.
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germanic

Teutonic Mythology, Volume 1 LOKI, GRENDEL, SATURN'. 241 / LOKI, GRENDEL, SA-TURN. 245 / LOKI, GRENDEL, SATUEN. 247 / LOKI, GEENDEL, SATUKX. - 249; lines 12241-12316 confidence: high

Sitivrat is identified by Slav mythologists with Hindu Satyavrata, saved in a great deluge by Vishnu as a fish; Krodo stands on a fish, and Vishnu wears flower wreaths and holds a wheel/chakra.

Satyavrata is described as saved in a great deluge by Vishnu in the form of a fish.
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Teutonic Mythology, Volume 2 CEEATION. 573 / CEEATION. 675 / DELUGE, SINFLUT. 577 / DELUGE. 579; lines 6913-7000 confidence: high

Indian myth, like Teutonic myth, is said to make the Deluge precede real creation; the Mosaic account is contrasted because Adam lives before Noah and the flood is not followed by new creation.

The passage directly states that Indian and Teutonic traditions make the Deluge precede real creation and gives flood-origin accounts for peoples and tribes.
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Teutonic Mythology, Volume 2 CEEATION. 675 / DELUGE, SINFLUT. 577 / DELUGE. 579 / DELUGE. 681; lines 7003-7049 confidence: high

In the British Triads, the lake of Llion overflows and submerges Britain; all drown except F'wijvan and Dwyvach, who escape in a naked or sailless ship and afterwards repopulate the land.

The Llion lake flood destroys the population except for a surviving pair who escape by ship and afterwards repopulate the land.
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Teutonic Mythology, Volume 2 CEEATION. 675 / DELUGE, SINFLUT. 577 / DELUGE. 579 / DELUGE. 681; lines 7003-7049 confidence: medium

German tales listed include the Ralligen dwarf seeking lodging, compared to the Philemon myth; Arendsee, where only a husband and wife are saved; Seeburg and Frauensee; a Danish folktale; and a Servian lay of three angels sent by God to the sinful world and the origin of Plattensee.

The Servian lay is summarized as three angels sent by God to the sinful world and the origin of the Plattensee or Balatino yezero.
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Teutonic Mythology, Volume 2 CEEATION. 675 / DELUGE, SINFLUT. 577 / DELUGE. 579 / DELUGE. 681; lines 7003-7049 confidence: high

The passage says German heathenism appears in lakes and pools formed by the streaming blood of giants, just as the destructive Deluge arose from Ymir's blood.

The passage says lakes and pools were formed by the streaming blood of giants and compares this with the destructive Deluge arising from Ymir's blood.
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Teutonic Mythology, Volume 2 CEEATION. 675 / DELUGE, SINFLUT. 577 / DELUGE. 579 / DELUGE. 681; lines 7003-7049 confidence: medium

The author notes accounts in the Eastern Archipelago, Tonga, New Zealand, among Mexicans and Caribs, described as similar and different accounts of creation, the first human pair, a flood and deliverance, and the murder of a brother.

The author notes similar but different accounts in several regions involving creation, the first human pair, a flood and deliverance, and the murder of a brother.
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Teutonic Mythology, Volume 2 CREATION. 571 / CEEATION. 573 / CEEATION. 675 / DELUGE, SINFLUT. 577; lines 6810-6910 confidence: high

In the Assyrian tradition, Kronos warns Sisuthros, who builds a ship with men and beasts; after the rain, birds are sent out and return or remain away.

Multiple summarized traditions include a destructive flood and either propagation of survivors, creation of a new generation, or preservation of seeds.
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Teutonic Mythology, Volume 2 END OF THE WORLD. 815 / EARTHQUAKES. WALAHALLA. 817 / WALAHALLA. 819 / PARADISE, 821; lines 18125-18210 confidence: medium

Paradise is described as twofold: a lost one and a future one of earth emerging newly green out of the wave; this is linked to Idavollr, where the gods pick up plates of gold in the grass.

The passage describes a future paradise as earth emerging newly green out of the wave and links it with Idavollr.
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Teutonic Mythology, Volume 2 ENT. GIGANT. RISO. 525 / VOL. II. H / VOL. II. I / CREATION. 559; lines 5919-6032 confidence: high

Odin, Vili, and Ve slay Ymir; his blood drowns all giants except Bergelmir, who escapes with his wife in a luðr, and from them descends the younger race of giants.

Ymir’s blood drowns the giants, except Bergelmir and his wife, who escape in a luðr and found the younger giant race.
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Teutonic Mythology, Volume 2 MUSPILLI. / MUSPILLI. / MUSPILLI. RAGNA-ROK. 813 / END OF THE WORLD. 815; lines 17828-17901 confidence: high

"The Burning, like the Deluge ... is not to destroy for ever, but to purify, and bring in its wake a new and better order of things"

The passage says destruction by water is represented as past and that the Deluge, like the Burning, purifies and brings a new and better order.
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Teutonic Mythology, Volume 2 VOL. II. K / CREATION. 569 / CREATION. 571 / CEEATION. 573; lines 6625-6707 confidence: high

After the deluge Hermes tells Deucalion to throw stones; Deucalion's stones become men and Pyrrha's become women. The passage compares this with Eddic post-flood new creation and cites Matthew 3:9 on children raised from stones.

After the deluge, Deucalion and Pyrrha produce men and women from stones; the passage also says the Edda has new creation after the great flood and discusses a saved remnant after a destructive flood.
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Teutonic Mythology, Volume 2 VOL. II. U / PLEIADES. 729 / CONSTELLATIONS. 731 / RAINBOW. 733; lines 13968-14076 confidence: medium

The passage lists Slavic and Baltic rainbow names and beliefs, including sex reversal under the rainbow, God's stool, a Welsh goddess's chair, Lauma's or Laima's girdle, heaven's bow, a Polish Lithuanian messenger after the flood and counsellor, and the thunder-god's sickle.

A Polish Lithuanian legend is said to introduce the rainbow as messenger after the flood and as counsellor.
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Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 20986-21180 confidence: medium

“Deluge 576-581. 983.”; “Deucalion 573-6-7. 580.”

The index explicitly lists Deluge and Deucalion as related entries in the same index segment.
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Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 23208-23374 confidence: medium

“Noah's flood 576.”

The index includes “Noah’s flood” as a headword.
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Teutonic Mythology, Volume 3 PBEFACE. / PEE FACE. / PEE FACE. / PEEFACE.; lines 1879-1917 confidence: medium

As gods lodged with Philemon and Baucis, a dwarf travelling in the Grindelwald lodges with poor hospitable folk and protects their little house from the flood.

The dwarf protects the little house of hospitable poor folk from a flood.
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Teutonic Mythology, Volume 3 PEEFACE. / PEE FACE . / PEEFACE. / PEEFACE.; lines 628-710 confidence: medium

Folk-tale or legend is said to provide knowledge of Holda, Berhta, Fricka, the Wild Hunt leading to Wodan, an old beggar-wife reminiscence of Grimnir, wise-women, swan-wives, kings shut in hills, and the Sin-flood.

The passage says legend has not lost sight of the myths of the Sin-flood and the World's Destruction.
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Teutonic Mythology, Volume 3 PEEFACE. / XXXV111 / PEEEACE. / PBEFACE.; lines 1743-1787 confidence: medium

In the legend of Philemon and Baucis, Jupiter and Mercury travel and reward kind entertainers by saving them from an impending deluge.

Jupiter and Mercury reward Philemon and Baucis by saving them from an impending deluge.
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Teutonic Mythology, Volume 3 VOL. III. G / ENCHANTED CASTLE. SUNKEN HOAED. / TRANSLATION. / SUBMEEGED CASTLE.; lines 6742-6785 confidence: high

A sick good man sends his son to observe the weather; the cloud grows larger in successive reports, and the old man is carried up a hill because the judgments of God are now let loose on Suggenthal/Sunkenthal.

Water wrecks and swamps all the houses in Suggenthal, leaving only the old man, his son, and the infant alive.
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Teutonic Mythology, Volume 3 VOL. III. G / ENCHANTED CASTLE. SUNKEN HOAED. / TRANSLATION. / SUBMEEGED CASTLE.; lines 6742-6785 confidence: high

After water wrecks and swamps the houses in Suggenthal, only the old man, his son, and a small infant remain alive; the infant boy floats through the flood in his cradle with a cat.

The infant floats through the flood in a cradle and is later recovered alive and unhurt.
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Teutonic Mythology, Volume 3 VOL. III. / INDEX. / INDEX. / INDEX.; lines 23968-24132 confidence: medium

“sin-flut (Deluge)”; “Sisuthros.”

The index explicitly glosses sin-flut as Deluge.
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Teutonic Mythology, Volume 4 CHAPTER XX. / ELEMENTS. / VOL. IV. N / WATER. 1455; lines 8916-9005 confidence: medium

Rising or falling water predicts harvest; unflooded Wartha flats predict prosperity; beaver building height predicts water height; Nile flood heights are tied to the country’s needs.

Water levels in the Tilsgraben foretell harvest; flood absence in Wartha-dale predicts later prosperity; beaver building height predicts high water; Nile rise is tied to the country’s needs.
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Teutonic Mythology, Volume 4 GIANTS. 1445 / GIANTS. 1447 / CREATION. 1449 / CREATION.; lines 8627-8724 confidence: high

Deluge traditions are introduced; the Flood extirpates the race of giants in Beowulf; as it subsides three ravens are let fly; Voluspa verses mention falling waters and a bird over the mountain catching fish.

The passage states that the Flood extirpates giants and compares accounts involving released ravens, a bird over receding waters, and animals sent out.
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Teutonic Mythology, Volume 4 GIANTS. 1445 / GIANTS. 1447 / CREATION. 1449 / CREATION.; lines 8627-8724 confidence: high

In an American flood story, people take refuge in a ship and send out animals, including the beaver and the rat.

An American story has people taking refuge in a ship, and Lucian's Deukalion account places wild beasts in an ark.
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Teutonic Mythology, Volume 4 GIANTS. 1447 / CREATION. 1449 / CREATION. / ELEMENTS. 1453; lines 8727-8741 confidence: medium

"German tales of a great flood are told in Vonbun"

The passage explicitly mentions German tales of a great flood and a belief in destroying water.
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Teutonic Mythology, Volume 4 INDEX. / INDEX. / INDEX. / INDEX.; lines 33955-34133 confidence: low

"sin-tlut (Deluge) 1452."

The index includes a term glossed as Deluge.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. I. 1781 / SUPERSTITIONS. I. 1783 / SUPERSTITIONS. I. 1787 / SUPERSTITIONS.; lines 25871-25955 confidence: medium

March fogs are followed by a great flood after one hundred days; a person walking over nail parings will dislike the person they belonged to.

March fogs are said to be followed after one hundred days by a great flood.
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Teutonic Mythology, Volume 4 TRANSLATION. 1593 / TRANSLATION. 1595 / TRANSLATION. 1597 / TRANSLATION. 1599; lines 15832-15925 confidence: medium

Near Staffelberg a great fish in a pond holds its tail in its mouth; when it lets go, the mountain will break, fill the pond, and a flood will drown the Main and Rhine flats. A little cloud on the horizon announces flood or violent rain, with 1 Kings 18:43-4 cited.

The great fish holds its tail in its mouth; releasing it would break the mountain and cause destructive flooding across the Main and Rhine flats.
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Teutonic Mythology, Volume 4 TRANSLATION. 1593 / TRANSLATION. 1595 / TRANSLATION. 1597 / TRANSLATION. 1599; lines 15832-15925 confidence: medium

An angel walks into a sinking city. Gregor is a foundling who came floating on the flood. After the flood a baby is left in a poplar-tree, and the Wood of the Cross legend has a newborn child on top of a tree.

Gregor is described as a foundling floating on the flood, and examples are given of a baby or newborn child in a poplar-tree or on top of a tree after flood-related events.
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Teutonic Mythology, Volume 4 VOL. IV. Q Q / INDEX TO VOL. IV. / INDEX. / INDEX.; lines 31788-32016 confidence: medium

Entries include 'Damhest (a watersprite),' 'dewaite szweuta (goddess of rain),' 'Deucalion's flood,' and 'decumanus fluctus (tenth wave).'

The index names Deucalion's flood and the decumanus fluctus or tenth wave.
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guiana amerindian

Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana CHAPTER XII. / AGRICULTURE. / CHAPTER XIII. / THE PREPARATION OF FOOD.; lines 325-444 confidence: low

“Examples of such Error regarding God, Prayer, a Deluge, and a World-fire”

The folklore contents mention “a Deluge” among examples of errors in reading folklore.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana TT TT / WRESTLING SHIELD. / CHAPTER XVIII. / FOLK-LORE.; lines 14693-14793 confidence: medium

The author warns that some recorded tales have been affected by European influence and contain points recalling Christian mythology, especially Creation and Flood incidents.

The author says some tales contain points recalling Christian mythology, especially Creation and Flood incidents, but questions whether these details are pre-contact Indian tradition.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana TT TT / WRESTLING SHIELD. / CHAPTER XVIII. / FOLK-LORE.; lines 14795-14890 confidence: medium

Flooding is described as a common danger; people escape by canoe with family and live stock or seek high ground. The author says an Indian highest-flood story may be identified by a European hearer with Noah's flood and ark.

The passage describes traditions of a highest flood covering the small world known to the narrator and Indians escaping, with practical flood survival by canoe with family and live stock.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana TT TT / WRESTLING SHIELD. / CHAPTER XVIII. / FOLK-LORE.; lines 14892-15004 confidence: medium

The author says many stories explain world features and argues that recurring legends may arise independently; he gives the world-flood and escape in a boat as an example.

The author explicitly mentions a world-flood tradition and escape in a boat as an example of recurring legend.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana TT TT / WRESTLING SHIELD. / CHAPTER XVIII. / FOLK-LORE.; lines 15006-15109 confidence: high

The Ackawoi tell a related version with the acourie as discoverer and one ancestral man aided by animals as tree-cutter; both versions have a flood flow from the stump, stopped by mysterious beings in the True Carib version or by an inverted basket in the Ackawoi version.

The Carib and Ackawoi accounts coincide in saying that water began flowing from the tree stump; in the Ackawoi version the water is contained under a basket until the monkey lifts it and releases a land-covering flood.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana TT TT / WRESTLING SHIELD. / CHAPTER XVIII. / FOLK-LORE.; lines 15006-15109 confidence: high

The brown monkey lifts the carefully tended basket, releasing a flood that carries it away and overflows the land; the man and animals refuge in a tall kokerite palm, and the red howling-monkey's roaring makes its throat swell permanently.

The man and animals survive the flood in a tall kokerite palm, and the man drops palm-seeds into the water to judge when it has subsided.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 1759-1846 confidence: medium

Amalivaca is said to have arrived in a bark during the subsidence of great waters and carved sculptures high on rocks bordering great rivers.

Amalivaca arrives in a bark during the subsidence of the great waters.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2126-2202 confidence: high

The Maipure and similarly Tamanac notice says the whole earth was submerged in water; a man and woman saved themselves on Mount Tamanaku, heard a voice, and threw Mauritia fruits behind them so that the man's fruits became men and the woman's became women.

A man and woman alone survive the submerged earth on a high mountain and, following a voice's instruction, produce men and women by throwing Mauritia fruits.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2204-2290 confidence: high

A Makusi tradition says Makunaima sent great waters; one man survived the flood and threw stones behind him, thereby peopling the earth anew.

In the Makusi summary, great waters are sent, one man survives, and he throws stones behind him to people the earth anew.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2292-2378 confidence: medium

Brett adds a fountain or swelling waters in the stump or under the roots of the wonderful tree, checked by a rock or inverted basket; wickedness or a howling monkey's mischief releases the waters, producing a flood that destroys most people.

Brett's addition places swelling waters in the stump or under the roots of the wonderful tree; when released, a flood overwhelms nearly everything.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE MEDICINE-MAN / Chapter XIX / MISCELLANEOUS INDIAX BELIEFS COXCERNING MAN / BUREAU OF AMERICAN ETHNOLOGY THIRTIETH ANNUAL REPORT PLATE 7; lines 13709-13782 confidence: low

Konehu says a big sea is coming and invites Tiger up the ladder; after claiming he dropped tying strand, he descends and removes the ladder, leaving Tiger on the roof.

Konehu twice claims a big sea is coming in order to explain his elevated house and basket escape preparations to Tiger.
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Legends and Myths of the Aboriginal Indians of British Guiana INTRODUCTION. / MYTHOLOGICAL LEGENDS. / THE FIRST MAN AND ANIMALS. / I. PRIMITIVE STATE.; lines 5398-5605 confidence: high

Iwarreka the brown monkey gives way to play and mischief, torments the other animals, and is sentenced by the master to work by himself fetching fresh water from a spring in a basket.

Iwarreka the brown monkey acts from mischief and pilfering desire, raises the restraining basket, and the flood bursts out.
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Legends and Myths of the Aboriginal Indians of British Guiana INTRODUCTION. / MYTHOLOGICAL LEGENDS. / THE FIRST MAN AND ANIMALS. / I. PRIMITIVE STATE.; lines 5398-5605 confidence: high

The animals cry out that water is pouring over the side, fish swim with the tide, the stump and roots are forced out, and land disappears; the first man leads them toward a tall hill with rocks and cocorite trees, assigning tree and cave refuges.

As waters cover the land, the first man leads animals to a tall hill, trees, and a high cave, where they survive until the waters recede.
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Legends and Myths of the Aboriginal Indians of British Guiana INTRODUCTION. / MYTHOLOGICAL LEGENDS. / THE FIRST MAN AND ANIMALS. / I. PRIMITIVE STATE.; lines 5398-5605 confidence: medium

Heavy rain, lightning, thunder, and darkness follow; the first man waits patiently, drops cocorite seeds to judge the water by their splash, and when the water lowers, the survivors eat palm-fruits and welcome dawn.

The first man drops cocorite seeds and listens for the splash to judge the flood’s level before the survivors eat.
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Legends and Myths of the Aboriginal Indians of British Guiana INTRODUCTION. / MYTHOLOGICAL LEGENDS. / THE FIRST MAN AND ANIMALS. / I. PRIMITIVE STATE.; lines 5607-5798 confidence: low

The red howling monkey fears drowning as waters wet its feet and tail; its loud cries make its throat grow twice its former size.

The howling monkey fears drowning from rising waters, and the man later checks whether danger remains on the damp ground.
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Legends and Myths of the Aboriginal Indians of British Guiana LEGEND OF OKONOROTE. / ABORIGINAL TRIBES OF GUIANA. S7 / LEGEND OF THE DROUGHT. / LEGEND OF THE GREAT WATERS.; lines 2921-2982 confidence: high

People cease restraining passions, take the Maker's gifts without thanks, and forsake him once pain has ended.

Human wrongdoing leads Kanonatu to send floods; a morally approved remnant survives so that humanity may continue afterward.
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Legends and Myths of the Aboriginal Indians of British Guiana OF THE SUPREME BEING. / ORIGIN OF LIVING CREATURES. / ORIGIN OF THE WHITE RACE. / THE FIRE AND THE FLOOD.; lines 686-719 confidence: medium

“Traditions of a deluge” in the New World “prevailed, as in the Old.”

The passage explicitly names traditions of a deluge and a water-flood.
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Legends and Myths of the Aboriginal Indians of British Guiana OF THE SUPREME BEING. / ORIGIN OF LIVING CREATURES. / ORIGIN OF THE WHITE RACE. / THE FIRE AND THE FLOOD.; lines 686-719 confidence: medium

The passage says the Arawaks understood that “fire had swept the earth before the water-flood.”

The passage states that fire swept the earth before the water-flood.
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Legends and Myths of the Aboriginal Indians of British Guiana ORIGIN OF LIVING CREATURES. / ORIGIN OF THE WHITE RACE. / THE FIRE AND THE FLOOD. / THE LEGENDS.; lines 722-889 confidence: medium

After time passes, violence and wrong abound; a new warning tells of an impending flood, and Marerewana, fearing for his wife and children, makes a great canoe.

A flood warning precedes great waters; Marerewana's family endures the surge and swell, and when the waters leave them stranded they land near their former home.
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Legends and Myths of the Aboriginal Indians of British Guiana PART V. / LIST OF ILLUSTRATIONS. / PART I. / CONTENTS OF PART I.; lines 362-430 confidence: low

"The Fire and the Flood"

The contents list includes a section titled 'The Fire and the Flood.'
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Legends and Myths of the Aboriginal Indians of British Guiana WARLIKE LEGENDS. / THE CARIB WAR PATH. / THE WAR ON THE ORINOCO. / I. THE FIRST PEOPLE.; lines 4478-4776 confidence: high

Yarrekaru, glossed as the monkey, comes from the grove and undermines the guardian stone while no one prevents him.

After the guardian stone is undermined, flood waters overwhelm mankind, while three or four survive on a komoo palm.
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Legends and Myths of the Aboriginal Indians of British Guiana WARLIKE LEGENDS. / THE CARIB WAR PATH. / THE WAR ON THE ORINOCO. / I. THE FIRST PEOPLE.; lines 4779-4963 confidence: high

While the deluge subsides, Amalivaca comes over the mighty waters, sailing in a large canoe from an unknown land or the other side, and is described as helping humankind.

Amalivaca arrives while the deluge is subsiding, sails in a large canoe, and is described as helping humankind.
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Legends and Myths of the Aboriginal Indians of British Guiana WARLIKE LEGENDS. / THE CARIB WAR PATH. / THE WAR ON THE ORINOCO. / I. THE FIRST PEOPLE.; lines 4779-4963 confidence: medium

While the deluge subsides, Amalivaca comes over the mighty waters, sailing in a large canoe from an unknown land or the other side, and is described as helping humankind.

A large canoe carries Amalivaca over the mighty waters during the deluge’s recession.
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Legends and Myths of the Aboriginal Indians of British Guiana WARLIKE LEGENDS. / THE CARIB WAR PATH. / THE WAR ON THE ORINOCO. / I. THE FIRST PEOPLE.; lines 4779-4963 confidence: medium

After the floods fail, Amalivaca finds the land rugged; with his brother’s aid he makes smoother slopes and charms away many rocks and cliffs.

After the flood, Amalivaca’s brother assists him in making rugged land more suitable for habitation.
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The Central Caribs GEOGRAPHICAL ENVIRONMENT / THE MACUSIS1 / MATERIAL CULTURE / ANTHROPOLOGICAL PUBLICATIONS, VOL. X; lines 2894-3014 confidence: high

The tree contains water; when cut, the water covers the world. The brothers climb two miritci palms that grow with the flood, eat palm fruit, throw seeds into the water to build land, and the flood covers mountains for twenty days before receding.

Water contained in the felled tree covers the whole world, later subsides, and the present distribution of water and land is explained.
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andamanese

On the Aboriginal Inhabitants of the Andaman Islands ANDAMANESE EQUIPPED FOR JOURNEY. / ANDAMANESE SHOOTING, DANCING, SLEEPING, AND GREETING. / PLATE IX. / SHOOTING FISH IN TIDAL CREEK NEAR PORT BLAIR.; lines 10120-10228 confidence: high

“the escape of four persons in a boat when the world was submerged”

The passage explicitly reports a tradition in which four persons escape in a boat when the world is submerged.
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On the Aboriginal Inhabitants of the Andaman Islands ANDAMANESE EQUIPPED FOR JOURNEY. / ANDAMANESE SHOOTING, DANCING, SLEEPING, AND GREETING. / PLATE IX. / SHOOTING FISH IN TIDAL CREEK NEAR PORT BLAIR.; lines 10120-10228 confidence: medium

The Andamanese declare that the outrigger was adopted immediately after the Deluge because a Pandanus tree called mdng-I deteriorated; before that catastrophe, they had made large plain dug-outs from it.

The passage says the outrigger was adopted immediately after the Deluge because a useful Pandanus species deteriorated, replacing earlier large plain dug-outs.
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On the Aboriginal Inhabitants of the Andaman Islands PAET III. / PLATE VIII / ANDAMANESE EQUIPPED FOR JOURNEY. / ANDAMANESE SHOOTING, DANCING, SLEEPING, AND GREETING.; lines 8049-8172 confidence: high

The passage says traditions report Pu'luga teaching painting to the first parents; the art was lost after the Deluge and revived after accidental rediscovery of pigments.

The painting art is said to have been temporarily lost after the Deluge and later revived when the needed pigments were accidentally rediscovered.
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On the Aboriginal Inhabitants of the Andaman Islands PAET III. / PLATE VIII / ANDAMANESE EQUIPPED FOR JOURNEY. / ANDAMANESE SHOOTING, DANCING, SLEEPING, AND GREETING.; lines 8896-9096 confidence: medium

“Some terrible calamity, such as another Deluge, would result... from any one rashly presuming to taste the fruit of a certain species of mangrove, called to'kal-.”

The footnote says that tasting the to'kal- mangrove fruit would bring a terrible calamity, specified as something like another Deluge.
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On the Aboriginal Inhabitants of the Andaman Islands PLATE III. / ANDAMANESE CHIEF, WITH BOW AND ANDAMANESE MAN AND WOMAN, SHOWING / ARROWS. PROFILES. / BARREN ISLAND VOLCANO (HEIGHT, I.OI5 FEET); lines 3162-3315 confidence: medium

Saddle Peak is called Pu'luga Id'kd hang-, glossed as 'Creator his mouth'; it is linked to size, inaccessibility, a large ravine, and a belief that it was Pu'luga's residence before the deluge.

Saddle Peak is named as the Creator's mouth and reported as Pu'luga's residence prior to the deluge.
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On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 6465-6586 confidence: medium

Eating certain foods in the first half of the rainy season is believed capable of causing another deluge because Pu'luga- needs those foods then; fallen Entada seeds are excepted.

During part of the rainy season, eating specified foods is believed able to cause another deluge because Puluga requires those foods then.
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On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 6697-6814 confidence: medium

The author says information was obtained from recognized authorities with little outside contact; informants agree that Creation accounts came from the first parent 7'6'vio- (Adam) and immediate descendants, and that practices are traced to the days before the Flood.

The passage says legends of Creation, Fall, and Deluge are current and that the Deluge was consequent on the Fall; it also reports traditions traced to the days before the Flood.
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On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 7063-7183 confidence: low

Descendants of the first parents are called .to'mola until the Deluge; .t&mo- has two sons and two daughters by chdn'a .e'lewadi, named .bvrola, .b&rola, .rl'cla, and .chd'rmila.

The descendants of the first parents are said to be called .to'mola until the period of the Deluge.
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On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 7293-7447 confidence: high

The bereaved mother commits acts against which .td'mo- had been warned by Puluga and urges others to burn wax, grind chd'kan seed, destroy bd'rata-, dig up gd'no- and chd-ti-, and destroy everything.

Puluga becomes angry after the mother’s forbidden destructive acts and sends a flood that destroys all living things except two men and two women.
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On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 7293-7447 confidence: high

lach'v^ .l&ralola, chief of the flood survivors, gives descendants the name .chAwga-td'hanga-; later, as numbers increase, groups depart with fire and essentials, settle apart, adopt distinct dialects and tribal names, and become ancestors of existing island tribes.

After the survivors’ descendants multiply, parties depart with fire and essentials, settle in different directions, adopt distinct dialects and names, and become the source of existing tribes.
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On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 7293-7447 confidence: medium

After the flood, Pandanus is said to have deteriorated and become unfit for earlier uses; canoes are henceforth made by scooping trunks of Sterculia villosa and similar trees.

After the flood, Pandanus is said to have deteriorated, causing a change to canoes made from scooped trunks of Sterculia villosa and similar trees.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 5731-5833 confidence: low

Mr Man records that eating or gathering certain foods in the early rainy season could cause another deluge because Puluga requires them; burning beeswax is offensive to Puluga, and wax may be secretly burned to spoil another person’s fishing or hunting by causing a storm.

Mr Man records a belief that eating or gathering certain foods during the first half of the rainy season could result in another deluge because Puluga needs the foods for his own consumption.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7688-7781 confidence: high

A flood extinguishes all fires; a deceased friend appears as the bird Luratut, flies to Mo̱ro where Puluga sits beside fire, tries to carry off a burning log, and the brand falls near the survivors after Puluga hurls it.

Several versions describe flood, storm, rain, or rising sea overwhelming ancestors, with survivors, preserved or restored fire, and in one version renewed forest growth from a seed.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7783-7892 confidence: medium

A-Pučikwar flood fragment: at Wota-emi the water rose over the trees; some ancestors climbed into a large Dipterocarpus tree until the waters subsided.

One fragment has ancestors survive floodwaters in a large tree; another version says Puluga sends a flood destroying all living things except two men and two women.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7895-8002 confidence: high

Akar-Bale story: a storm and rising water extinguish fires; Duku cannot climb a tree with a smouldering log; Bain carries the fire to a hill and keeps it alight until rain and water cease; the hill is called Bain’s fire.

During a storm and rising water that extinguish fires, Bain preserves a fire on a hill until the rain stops and water recedes.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7895-8002 confidence: medium

Portman connects flood with dispersion: tribal names are given by Maia Tomo-la after cataclysm; the islands were once larger, parts subsided, many drowned, and survivors were separated into territories.

Portman’s account connects flood and cataclysm with island subsidence, drowning, territorial separation, and tribal naming.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7895-8002 confidence: high

After Tomo and his wife disappear, Ko̱lwo̱t holds headship and is first to spear and catch turtles; after later disobedience Puluga sends a flood that destroys all living; four named persons survive in a canoe and Puluga re-creates animals and birds.

Puluga’s anger leads to a flood that destroys all living; four persons escape in a canoe, and Puluga later re-creates animals and birds.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER V / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: CEREMONIAL / CHAPTER VI / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: MYTHS AND LEGENDS; lines 11157-11241 confidence: medium

Other legends say animals came into existence through a great flood or storm overwhelming the ancestors; the author notes that these accounts coexist with incompatible fire-origin accounts and proposes they express the same underlying representations.

Other legends say animals came into existence through a flood or storm overwhelming ancestors; one account connects continued humanity with saving fire.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER V / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: CEREMONIAL / CHAPTER VI / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: MYTHS AND LEGENDS; lines 11243-11316 confidence: medium

The author argues that different flood versions refer to one flood or catastrophe; versions alternately emphasize fire nearly lost or ancestors becoming animals; one account adds that fire was saved by Maia Taolu.

The passage says Andaman Islanders refer different flood legends to one flood or catastrophe, with some versions emphasizing fire and others animal origins.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER V / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: CEREMONIAL / CHAPTER VI / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: MYTHS AND LEGENDS; lines 11318-11403 confidence: medium

Legends state that ancestors save themselves by climbing trees; the flood drives inhabitants to tree-tops, birds remain there, human beings descend, and the author interprets fish and turtle as beings who failed to reach the upper world.

Ancestors survive a flood by climbing trees; birds remain above and humans descend again.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER V / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: CEREMONIAL / CHAPTER VI / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: MYTHS AND LEGENDS; lines 11318-11403 confidence: medium

In the Akar-Bale story, the civet-cat, wife of the first ancestor identified as the monitor lizard, saves fire from the flood by climbing to the top of a steep hill with it.

The civet-cat, wife of the monitor lizard, saves fire from the flood by climbing a steep hill with it.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER V / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: CEREMONIAL / CHAPTER VI / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: MYTHS AND LEGENDS; lines 11405-11415 confidence: medium

In an Aka-J̌eru legend, the flood is said to have been caused by an ancestor breaking firewood while the cicada was singing.

The passage states that the great flood is explained by tracing it to anti-social action by one or more ancestors.
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confucian

The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius BOOK XII. YEN YUAN / REALIZED: A CONVERSATION WITH / ACTERISTIC OF PERFECT VIRTUE: A / ABOUT THE WAYS OF HIS BROTHER.; lines 9423-9500 confidence: medium

The commentary says the phrase “four seas” appears in the Shu-ching, Shih-ching, and Li Chi; it describes an ancient idea of a central habitable country bordered by four seas and notes that Great Yu was represented as making the four seas into ditches to drain inundating waters from the Middle Kingdom.

The commentary says Great Yu was represented as making the four seas into four ditches to drain waters inundating the Middle Kingdom.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius OF CARRYING HIS PRINCIPLES INTO / TI1U WORKS OF MENCIUS / IWI 0 / THE WORKS OF MENCTUS; lines 31499-31623 confidence: medium

In the time of Yaou, the world was not yet perfectly ordered; vast waters flowed out of their channels and made a universal inundation, with luxuriant vegetation and birds also mentioned.

The Yaou-era setting describes a world not yet perfectly reduced to order, with vast waters out of their channels causing universal inundation.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OF MENCIUR / THE WORKS OF 1IENCIUS / THE WORKS 01? MENCIUS / THE WORKS OF MENCTUS; lines 33642-33829 confidence: high

Yu repressed the inundation; Chow-kung drove away ferocious animals; Confucius completed the Spring and Autumn, terrifying rebellious ministers and villainous sons.

Yu represses the vast waters of the inundation and the empire is reduced to order.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OF MENCTUS / THE WORKS OF MENCIUR / THE WORKS OF 1IENCIUS / THE WORKS 01? MENCIUS; lines 33482-33639 confidence: high

In Yaou’s time, waters out of their channels inundate the Middle Kingdom; snakes and dragons occupy it; people lack a settled place and make nests in low grounds and caves in high grounds.

The passage describes a major inundation, displaced people, dangerous beings occupying the land, Yu’s channeling of waters to the sea, removal of dangers, and renewed human occupation of the plains.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius TI1U WORKS OF MENCIUS / IWI 0 / THE WORKS OF MENCTUS / THE WORKS OF MENOTUS; lines 31626-31781 confidence: medium

Yu separates the nine streams, clears courses of the Tse and T'ah, leads them to the sea, opens vents for other rivers, regulates the Hwae and Sze, and people can then cultivate and get food.

Yu channels streams and rivers so waters flow away, after which people can cultivate the ground and obtain food.
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The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) BOOK XIII. SANG FU HSIAO Al / BOOK XV. SHAO f / THE GREATER RECORD OF MOURNING RITES. / BOOK XX. Al FA; lines 8363-8424 confidence: medium

The passage lists Nang as teacher of cereal cultivation; Khi as continuer of that work; Hau-thd as orderer of the nine provinces and ground spirit; the Ti Aza as definer of zodiacal stars; Yao and Shun as exemplary rulers; and Khwan/Yii in relation to the flood work.

Khwan fails in an attempt to dam flood waters and dies imprisoned, while Yii completes the work and atones for his father's failure.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) B.C. 2300. / W W M W 1-1 1-1 / I I B.C. 2300. / PART I. THE BOOK OF THANG.; lines 2115-2243 confidence: low

The introduction says chapter 3 concerns Yao's anxiety to find someone who could cope with a terrible inundation and take his place on the throne, and that Shun is introduced as his successor.

The introductory summary states that Yao seeks someone able to cope with the ravages of a terrible inundation and take his place on the throne.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) B.C. 2300. / W W M W 1-1 1-1 / I I B.C. 2300. / PART I. THE BOOK OF THANG.; lines 2245-2303 confidence: medium

The ruler asks for a man equal to his affairs; Hwan-tau recommends the Minister of Works; the ruler criticizes him as inconsistent and says the floods assail the heavens.

The passage describes floodwaters threatening the heavens and oppressing the people, then narrates the search for someone to correct the calamity and Khwan's failed attempt.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) Book II. The Counsels of the Great Yij. / PART II. / PART II. / Book III. The Counsels of Kao-yao.; lines 3063-3165 confidence: high

Yu says inundating waters seemed to assail the heavens, covered hills and mounds, overwhelmed the people, and that he mounted four conveyances, cut trees, and with Yi showed the multitudes how to get flesh.

The passage describes inundating waters overwhelming people, followed by Yu’s channeling of waters, food provision, and the beginning of good rule in the regions.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) BOOK IV. / PART II. / PART III. THE BOOKS OF HSiA. / Book I. The Tribute of Yij.; lines 3325-3362 confidence: medium

The passage explains tribute as revenue paid by subjects to a ruler and says the contents describe Yii’s labours in remedying disasters caused by an inundation.

The passage says Yii remedied disasters caused by an inundation and then defines boundaries, divisions, soil quality, and revenue proportions.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) BOOK OF HISTORICAL DOCUMENTS. / BOOK OF HISTORICAL DOCUMENTS. / INTRODUCTION. / INTRODUCTION. I I; lines 1360-1440 confidence: high

Yao is startled by a terrible inundation; waters overtop hills and threaten the heavens, and the people groan and murmur.

The passage describes a widespread inundation, failed and successful attempts to correct it, redirected waters, habitable river lands, and renewed social-administrative order.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) BOOK OF HISTORICAL DOCUMENTS. / BOOK OF HISTORICAL DOCUMENTS. / INTRODUCTION. / INTRODUCTION. I I; lines 1442-1501 confidence: medium

The flood of Yao is called probably an inundation of the Ho; Yu/Yii distinguished himself by assuaging it and regulating its course to the sea.

Yu/Yii is linked to the flood of Yao, assuaging it, and regulating the river's course to the sea; the country-ordering traditions are then connected with his founding role.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) BOOK OF POETRY. / INTRODUCTION. / Chapter II. / Chapter IV.; lines 12745-12883 confidence: medium

"When the waters of the deluge spread vast abroad, Yu arranged and divided the regions of the land" and assigned boundaries to exterior states.

The ode recalls the waters of the deluge spreading and Yu arranging, dividing, and bounding the regions of the land before the founding of Shang is mentioned.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) PART II. / PART II. / Book II. The Counsels of the Great Yij. / PART II.; lines 2763-2831 confidence: medium

After the nine services are accomplished, the people's songs will hail them; the Ti says the earth is ordered, heaven's influences complete, and six magazines and three governmental departments are regulated for myriad generations.

The Ti recalls dread caused by inundating waters and praises Yu for truly completing the service, while the earlier statement says earth has been reduced to order.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) PART II. / PART III. THE BOOKS OF HSiA. / Book I. The Tribute of Yij. / PART III.; lines 3365-3456 confidence: medium

The waters of the Hang and Wei were brought to their proper channels, and Ta-lu was made capable of cultivation.

Waters are brought to proper channels, branches of the Ho keep channels, a marsh is formed by united waters, and land is made capable of cultivation.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) PART III. THE BOOKS OF HSiA. / Book I. The Tribute of Yij. / PART III. / PART III.; lines 3459-3590 confidence: medium

Yu-i is defined; the Wei and 3ze are kept in their old channels; the soil, salt lands, field and revenue ranks, and tribute goods such as salt, cloth, sea products, silk, hemp, lead, pine trees, and stones are listed.

Across the passage, rivers are regulated, water bodies are confined or led to the sea, marshes are stilled or made cultivable, and land is brought under management.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) PART IV. / Book L The Great Declaration. / BOOK II. / Book IV. The Great Plan.; lines 6196-6308 confidence: medium

The count says that in old time Khwan dammed the inundating waters and thereby threw the arrangement of the five elements into disorder.

Khwan dams inundating waters and thereby disorders the arrangement of the five elements before Yu rises to continue the undertaking.
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The Sayings of Confucius LIST OF THE PRINCIPAL DISCIPLES / GOVERNMENT AND PUBLIC AFFAIRS / INDIVIDUAL VIRTUE / CONFUCIUS' ESTIMATE OF OTHERS; lines 1930-2027 confidence: medium

The Great Yü works for eight years to control disastrous Yellow River floods, then becomes emperor after Shun and founds the Hsia dynasty.

The Great Yü controls disastrous Yellow River inundations through eight years of labor and later becomes emperor and founder of the Hsia dynasty.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. 1. INTRODUCTION. 3 / CH. I, INTRODUCTION. 5 / CH. 11, INTRODUCTION. 9 / CHAPTER II.; lines 1440-1595 confidence: medium

The Lo produced a writing, a scheme like the Ho map, on the back of a tortoise emerging from the river Lo; it showed this to Great Yii during flood drainage and suggested the Great Plan, a mystical model for government.

The Lo writing is shown to Great Yii, called a hero sage, while he drains flood waters, and it suggests the Great Plan used as a governmental model.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE HSIAO KWO HEXAGRAM. 203 / THE APPENDIXES. / APPENDIX I. / HEX. I4. APPENDIX I. 225; lines 11796-11947 confidence: medium

Critics refer the nourishing passage to Mencius and to Yao and Shun, from whose nourishing came Yu to assuage deluge waters and others to teach agriculture, instruct, judge crime, and nourish the people.

The commentary says that from the nourishing of Yao and Shun came Yu, who assuaged the waters of the deluge, alongside other public servants.
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greek

Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 531-624 confidence: high

Prometheus and Pronoia produce Deucalion and Pyrrha, only survivors of the deluge; they have Hellen, ancestor of the Hellenic race, with further descent into Magnesians, Macedonians, Dorians, Ionians, and Aeolians.

Deucalion and Pyrrha are described as the only survivors of the deluge and as parents of Hellen, ancestor of the Hellenic race.
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Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9516-9643 confidence: high

The note refers to the stones that Deucalion and Pyrrha transformed into men and women after the Flood.

Deucalion and Pyrrha transform stones into men and women after the Flood.
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Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9516-9643 confidence: medium

The Dodona oracle was first consulted by Deucalion and Pyrrha after the Flood; later writers say the god responded through rustling oak leaves.

Deucalion and Pyrrha first consult Dodona after the Flood, and the god responds through rustling oak leaves.
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Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9516-9643 confidence: high

A fancied connection between words for stone and people refers to stones that Deucalion and Pyrrha transformed into men and women after the Flood.

After the Flood, Deucalion and Pyrrha transform stones into men and women.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES: / GENERAL INDEX; lines 26651-26900 confidence: medium

The index entry for Flood lists modern traditions of the flood.

The passage lists modern traditions of the flood.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 3872-3959 confidence: high

After discord, the Mistress commands waters to overflow the land, drowning mankind; after the waters subside she makes new men by sowing stones and rules the world again.

The Mistress drowns mankind by flood, then creates new men by sowing stones after the waters subside.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer EDITIONS AND TRANSLATIONS / VOL, I. E / VOL. 1. F / VOL. I. G; lines 2299-2427 confidence: medium

Within the precinct is an enclosure of Earth surnamed Olympian, where the floor opens; flood water from Deucalion's time is said to have flowed off there, and wheat meal mixed with honey is cast in yearly.

The passage preserves a local explanation that deluge water flowed away through a floor opening and connects Deucalion with the sanctuary.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. K / VOL. 1. M / VOL, I. N / VOL. I. P; lines 4420-4548 confidence: high

Theagenes built a notable fountain supplied by water of the Sithnid nymphs; one native nymph mated with Zeus, and their son Megarus escaped Deucalion's flood by reaching Gerania while swimming toward the cry of cranes.

Megurus survives the flood in Deucalion's time by reaching the heights of Gerania.
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The Extant Odes of Pindar FOR ALKIMEDON OF AIGINA, / WINNER IN THE WRESTLING-MATCH OF BOYS. / FOR EPHARMOSTOS OF OPOUS, / WINNER IN THE WRESTLING-MATCH.; lines 1692-1801 confidence: high

By decree of Zeus, Pyrrha and Deukalion come down from Parnassos, first fix their home, and without marriage-bed make from stones a race to be one folk.

The passage says a mighty water swept over the earth, Zeus caused an ebb, and Pyrrha and Deukalion made a new people from stones.
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The Extant Odes of Pindar FRAGMENTS. / FRAGMENT OF A DITHYRAMB, / TO BE SUNG AT ATHENS. / IN HONOUR OF DELOS.; lines 6264-6304 confidence: medium

Possible signs include war, harvest destruction, snowstorm, civil strife, sea flooding earth, frozen soil, flood rains, or to "drown the earth and make anew another race of men."

Among possible meanings of the eclipse sign, the speaker asks whether the Sun will drown the earth and make anew another race of men.
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The Iliad THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON. / BOOK XII. / ARGUMENT. / THE BATTLE AT THE GRECIAN WALL.; lines 11778-11898 confidence: medium

In later times Neptune and Apollo, with rivers and Jove's rain, destroy the wall: waters undermine it, Neptune uses his trident, ruins are swallowed by waves, sand levels the place, and the rivers return to their old courses.

Diverted rivers, rain, and waves overwhelm the wall for nine days, after which the shore is smoothed, no fragment remains, and rivers return to their old bounds.
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The Iliad THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON. / BOOK XII. / ARGUMENT. / THE BATTLE AT THE GRECIAN WALL.; lines 11778-11898 confidence: high

Neptune, Apollo/Phoebus, Jove, rivers from Ida, rain, sea, and the ocean god's trident destroy the rampart; afterward sand smooths the place, no fragment remains, and the rivers return to their old bounds.

Diverted rivers, rain, sea, and divine action destroy the rampart; afterward no fragment remains and the rivers roll again in their old bounds.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER. / VOL, I. D / VOL. I, E; lines 3591-3732 confidence: high

Zeus pours heavy rain from heaven, flooding much of Greece; all men are destroyed except a few who flee to high mountains, and regions outside the Isthmus and Peloponnese are overwhelmed.

Zeus floods much of Greece and destroys most humans; afterwards Deucalion asks to get men and humans are produced from stones.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER. / VOL, I. D / VOL. I, E; lines 3591-3732 confidence: medium

Deucalion, advised by Prometheus, constructs a provisioned chest and embarks in it with Pyrrha before the flood.

The account frames Zeus's flood as the means to destroy the men of the Bronze Age.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1263-1424 confidence: high

Book I, chapters 7-9 include Prometheus creating men, stealing fire and being nailed to the Caucasus, and Deucalion and Pyrrha being saved from the flood, followed by Deucalion's descendants.

Deucalion and Pyrrha are explicitly said to be saved from the flood.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2717-2817 confidence: high

Frazer notes the oracle of Themis at Delphi; according to Ovid, Deucalion consulted Themis, not Apollo, about repeopling the earth after the great flood.

The passage cites an account in which Deucalion consults Themis at Delphi about repopulating the earth after the great flood.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, U / VOL. I. Y / VOL. I. Z / VOL. I. AA; lines 13813-13926 confidence: medium

After Nyctimus succeeds to the kingdom, the flood in the age of Deucalion occurs; some said it was occasioned by the impiety of Lycaon's sons.

The flood occurs after Nyctimus's succession, and some said it was occasioned by the impiety of Lycaon's sons.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7874-7955 confidence: high

"Tradition told them of many destructions of mankind and of the preservation of a remnant. The world began again after a deluge and was reconstructed out of the fragments of itself."

Tradition is summarized as telling of many destructions of mankind, preservation of a remnant, and the world beginning again after a deluge.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7874-7955 confidence: high

Ancient experience is said to suggest cycles in which arts are discovered and lost, cities overthrown and rebuilt, deluges, volcanoes, and convulsions alter the earth, mankind is repeatedly destroyed, a remnant is preserved, and the world begins again after a deluge.

The passage describes arts discovered and lost, cities overthrown and rebuilt, many destructions of mankind, preservation of a remnant, and the world beginning again after a deluge.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7874-7955 confidence: high

Ancient experience is said to suggest cycles in which arts are discovered and lost, cities overthrown and rebuilt, deluges, volcanoes, and convulsions alter the earth, mankind is repeatedly destroyed, a remnant is preserved, and the world begins again after a deluge.

Tradition is said to report many destructions of mankind and preservation of a remnant.
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nahua maya inca

The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 10621-10831 confidence: high

"Bourbourg, The Abbé Brasseur de. Version of Nahua flood-myth"

The passage includes an entry for a version of a Nahua flood-myth.
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The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 11050-11295 confidence: high

“Flood-myths, 122-123, 323-324”

The passage has a direct index entry for flood-myths.
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The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 11715-11907 confidence: medium

Nata is indexed as the Mexican Noah, and Nena is indexed as the wife of Nata.

The index identifies Nata as the Mexican Noah and identifies Nena as Nata's wife.
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The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 11909-12095 confidence: medium

Paricaca is listed as a hero and father of Huathiacuri, appearing in the Huathiacuri myth, a flood-myth, and the Choque Suso myth.

Paricaca is specifically listed as appearing in a flood-myth.
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The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 12097-12292 confidence: medium

“Purunpacha. The period after the deluge when there was no king, in Peru”

Purunpacha is defined as the period after the deluge when there was no king in Peru.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 1894-1993 confidence: high

Aztec theology postulated eternity divided into aeons, each depending on the duration of a separate sun.

Aztec cosmology is described as a sequence of suns or epochs, each ending in flood, famine, tempest, or fire.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 3234-3328 confidence: medium

Mexican belief is summarized as successive suns destroyed by cataclysm; the previous sun was ended by a mighty deluge, and the current sun was expected eventually to succumb at a fifty-two-year cycle ending.

The passage describes successive suns destroyed by cataclysms, with a previous deluge killing the sun and the current sun expected to end as well.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 3330-3418 confidence: medium

The Codex Telleriano-Remensis interpreter links Tepeyollotl/Tepeolotlec with earth after the flood, dirt sacrifices, illness, jaguar feast, fasting, Suchiquezal as the man remaining on the present earth, echo between mountains, jaguar as a name for earth, and echo as a survival of the flood.

The codex interpreter links Tepeyollotl’s name with the condition of the earth after the flood, identifies Suchiquezal as the man remaining on the present earth, and says mountain echo is a survival of the flood.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 6590-6685 confidence: medium

The wooden mannikins are irreverent and anger the gods; Hurakan causes the waters to swell and a mighty flood and resinous rain descend; Xecotcovach, Camulatz, Cotzbalam, and Tecumbalam mutilate or consume them.

Hurakan swells the waters and a mighty flood comes upon the wooden mannikins in the aftermath of the creation attempt.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 7353-7452 confidence: medium

The Wallum Olum excerpt says that after the flood the Lenape and manly turtle beings dwelt at Talli’s cave house, saw bright wealthy snake-land, and crossed the frozen sea at the gap of the snake sea.

The Lenape story begins after the flood and describes movement across the frozen sea to possess a bright and wealthy snake-land.
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The Myths of Mexico & Peru CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU; lines 8111-8209 confidence: high

After a deluge, Tiahuanaco is treated as the place of new human creation; the creator forms nations from clay, marks their dress, gives songs, languages, seeds, food, life, and soul, and orders them through the earth to their appointed emergence places.

A deluge is followed by the treatment of Tiahuanaco as the theatre of a new creation of man.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 10082-10151 confidence: high

A llama tells its master that in five days the sea will rise and engulf the earth, and advises him to go to the high mountain Villa-coto with five days' food.

A llama tells its master that in five days the sea will rise and engulf the earth and advises escape to a mountain.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 10082-10151 confidence: high

A llama tells its master that in five days the sea will rise and engulf the earth, and advises him to go to the high mountain Villa-coto with five days' food.

The man, llama, birds, and animals take refuge on Villa-coto; after the waters fall, only the man remains alive and present humans descend from him.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 10153-10225 confidence: medium

After the deluge, the Indians choose a brave and rich leader during Purunpacha; five eggs appear on a high mountain-top, and Paricaca emerges from one.

The passage begins after a deluge, describes a leader chosen during a kingless period, and later includes another flood event.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 10153-10225 confidence: medium

The four remaining eggs open, four falcons become four great warriors, and these warriors perform miracles including raising a storm that sweeps the rich Indian's house away in a flood to the sea.

The falcon-born warriors perform miracles including raising a storm that sweeps the rich Indian's house in a flood to the sea.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 9939-10017 confidence: high

A Canaris origin myth says that during the deluge two brothers fled to the high mountain Huacaquan, which rose as the waters rose, so they escaped drowning; after the flood they built a tiny house and lived on herbs and roots.

Two brothers survive a deluge because the high mountain Huacaquan rises as the waters rise.
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The Myths of Mexico & Peru LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS; lines 3806-3893 confidence: medium

The first earth is destroyed by the water-sun; the Toltecs appear in the next epoch, wander, and settle; the wind-sun and earthquakes follow, destroying earth-giants called Quinames, compared to Greek Titans.

A first earth is destroyed by the water-sun, followed by a new epoch and a second wind-sun catastrophe.
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The Myths of Mexico & Peru LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS; lines 3895-3990 confidence: high

A flood kills many sons and daughters of the deer-gods; afterward the Creator of All Things forms heaven and earth and restores the human race.

Many divine offspring perish in a flood, after which the Creator of All Things forms heaven and earth and restores the human race.
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The Myths of Mexico & Peru LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS; lines 3895-3990 confidence: high

Titlacahuan warns Nata and Nena to hollow out a large cypress and enter it when water approaches the sky, with one ear of maize each; he closes the door.

Nata and Nena are warned, enter a hollowed cypress as waters approach the sky, and later emerge when the water becomes tranquil.
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finnic

Finno-Ugric, Siberian Mythology CHAPTER VI / DESTRUCTION OF THE WORLD / DESTRUCTION OF THE WORLD 363 / DESTRUCTION OF THE WORLD 365; lines 16228-16305 confidence: high

Nama's wife urges him to kill the men and animals saved from the flood; Sozun-uul warns through the blue-black cow fable; Nama kills his wife, goes to heaven with his son, and turns him into a five-star constellation.

Nama is described as having saved men and animals from the flood, and his wife later urges him to kill them so they will be under his power in the other world.
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Finno-Ugric, Siberian Mythology CHAPTER VI / DESTRUCTION OF THE WORLD / DESTRUCTION OF THE WORLD 363 / DESTRUCTION OF THE WORLD 365; lines 16228-16305 confidence: high

In a Soyot flood tale, a giant frog or turtle supporting the earth moves and the cosmic ocean floods the earth; an old man builds an iron-strengthened raft, saves his family, grounds on a high wooded mountain, and afterward recreates the world and teaches strong drink preparation.

In the Soyot tale, the giant frog or turtle supporting the earth moves, causing the cosmic ocean to flood the earth.
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Finno-Ugric, Siberian Mythology CHAPTER VI / DESTRUCTION OF THE WORLD / DESTRUCTION OF THE WORLD 363 / DESTRUCTION OF THE WORLD 365; lines 16228-16305 confidence: high

In a Soyot flood tale, a giant frog or turtle supporting the earth moves and the cosmic ocean floods the earth; an old man builds an iron-strengthened raft, saves his family, grounds on a high wooded mountain, and afterward recreates the world and teaches strong drink preparation.

The old man's raft is strengthened with iron, grounds on a high wooded mountain, is believed to remain there, and large nails are treated as remains of the vessel.
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Finno-Ugric, Siberian Mythology CHAPTER VI / DESTRUCTION OF THE WORLD / DESTRUCTION OF THE WORLD 363 / DESTRUCTION OF THE WORLD 365; lines 16228-16305 confidence: high

In a Soyot flood tale, a giant frog or turtle supporting the earth moves and the cosmic ocean floods the earth; an old man builds an iron-strengthened raft, saves his family, grounds on a high wooded mountain, and afterward recreates the world and teaches strong drink preparation.

After the flood, Kezer-Tshingis-Kaira-Khan recreates everything now visible and teaches people to prepare strong drinks.
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Finno-Ugric, Siberian Mythology DESTRUCTION OF THE WORLD 363 / DESTRUCTION OF THE WORLD 365 / DESTRUCTION OF THE WORLD / DESTRUCTION OF THE WORLD; lines 16390-16461 confidence: medium

A fireproof, sevenfold sturgeon-skin cover is named as an escape means, and the passage says it matches ordinary flood-tale escape means.

The passage explicitly compares a fire-escape tale with ordinary flood tales, calls the East Indian fire a flood or water of fire, and ends with a Buriat new earth after the fiery destruction.
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Finno-Ugric, Siberian Mythology DESTRUCTION OF THE WORLD / DESTRUCTION OF THE WORLD 363 / DESTRUCTION OF THE WORLD 365 / DESTRUCTION OF THE WORLD; lines 16308-16387 confidence: high

Northern Siberian flood stories are said to explain many races and languages; Ugrians tell that raft survivors drifted apart and settled in different parts of the earth.

Multiple accounts describe a flood, survival by rafts or boats, subsequent settlement or descent of later humanity, and renewed habitation after water recedes or dries.
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Finno-Ugric, Siberian Mythology THE GREAT MOTHER / THE GREAT MOTHER / THE STARS / THE SUN AND THE MOON; lines 18359-18437 confidence: medium

A Votiak tale says the god of Heaven, Inmar, sent two people during the flood to find earth and scatter it over the ocean surface. The day-time emissary made the earth smooth, while the night-time emissary sowed mountains and valleys.

The Votiak tale has Inmar send two people during the flood to find earth and scatter it on the ocean surface, producing smooth earth and mountains and valleys.
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Finno-Ugric, Siberian Mythology THE GREAT MOTHER / THE GREAT MOTHER / THE STARS / THE SUN AND THE MOON; lines 18359-18437 confidence: medium

A Torgout legendary tale says the devil Shulman created three suns to burn the earth made by God, Burkhan-Bakshi. God covered the earth with a flood; one sun remained, and the others were later plunged into the bottomless pit assigned as the devil's dwelling.

In the Torgout tale Shulman creates suns to burn Burkhan-Bakshi's earth; God covers the earth with a flood and later sends the extra suns into the devil's bottomless pit.
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Finno-Ugric, Siberian Mythology THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH 325; lines 14635-14718 confidence: high

Some American earth-fetching tales are intertwined with flood stories: a musk-rat brings sea-bottom mud to save people floating in a boat, raft, or tree-trunk; animals such as fox, wolf, or a Vogul raven report earth's growth, and Nanabozhu sends a wolf to circle the earth.

Some American variants intertwine earth-fetching with a flood story, where a musk-rat saves people floating in a boat, raft, or tree-trunk by bringing mud that grows into a new earth.
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Finno-Ugric, Siberian Mythology THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH; lines 14472-14548 confidence: high

Russian and North-West Siberian tales connect earth-fetching with flood stories; in a Samoyed tale from Turukhansk, seven people saved in a boat ask a diver-bird to seek land, and after seven days it returns with grassy turf in its beak, from which they ask God to create earth.

The Samoyed tale has seven people saved in a boat during rising waters who seek land and ask God to create earth from turf brought by a bird; a Russian variant makes a new earth after the flood.
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Finno-Ugric, Siberian Mythology THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH; lines 14472-14548 confidence: high

Russian and North-West Siberian tales connect earth-fetching with flood stories; in a Samoyed tale from Turukhansk, seven people saved in a boat ask a diver-bird to seek land, and after seven days it returns with grassy turf in its beak, from which they ask God to create earth.

The diver-bird returns after seven days with grassy turf in its beak, and the author compares it with Noah's ark bird bringing news of land in its beak.
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Finno-Ugric, Siberian Mythology THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH; lines 14551-14632 confidence: medium

The author says Noah’s bird cannot certainly be identified as the original of the water-fowl in the tales and notes that bird episodes in flood myths may have become confounded.

The Vogul raven is sent to see how large the earth has grown, and the passage compares this duty with that of the dove in the Biblical flood story while also noting uncertainty about derivation.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / CHAPTER VI / DESTRUCTION OF THE WORLD / DESTRUCTION OF THE WORLD 363; lines 16149-16225 confidence: high

Russian legend: the devil advises Noah’s wife to prepare strong drink; intoxicated Noah reveals God’s secret; the devil disturbs Noah’s work and enters the ark with Noah’s wife after she tempts Noah to pronounce the devil’s name.

The Russian and Altaic materials center on an ark; in the Altaic tale the flood hides or sinks the earth while Nama enters the ark with family, animals, and birds.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / CHAPTER VI / DESTRUCTION OF THE WORLD / DESTRUCTION OF THE WORLD 363; lines 16149-16225 confidence: high

The ark stops on eight closely situated mountains; Nama releases raven, crow, rook, and dove, and the dove returns with a birch twig while the other birds do not return.

After the ark stops, Nama releases raven, crow, rook, and dove; only the dove returns with a birch twig.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / THE TREE OF LIFE / CHAPTER VI / DESTRUCTION OF THE WORLD; lines 16071-16146 confidence: high

Asian tales of earth periods describe a great flood that destroyed all life and an escaped human who became ancestor of a new race of men.

The passage repeatedly describes a great flood destroying all life or all animals left on earth while selected humans and animals survive in a vessel.
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native american northeast woodlands

Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa MEMOIR 71 / CONTENTS. / CHAPTER I. / CHAPTER II.; lines 186-336 confidence: high

The contents list the Giant Lynx causing the World Flood, gathering animals on a raft, Muskrat diving for earth, and Nenebuc transforming the earth into a new world.

The contents state that the Giant Lynx causes the World Flood, animals gather on a raft, Muskrat dives for earth, and Nenebuc makes a new world from it.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 1883-1991 confidence: high

Nenebuc tells the Lions not to watch while he removes the arrow, then sings and rattles while pushing the arrow point deeper. A child sees him, identifies him as Nenebuc, and the Queen Lion is dying as he flees.

The Queen Lion dies after Nenebuc's attack, and a giant stream immediately pours from the cave as the lake rises and floods the world.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 1883-1991 confidence: high

As soon as the queen dies, a giant stream pours from the cave, the lake rises, and Nenebuc says it will flood the world. He cuts trees, makes a raft, and takes aboard swimming animals so animals will remain after the flood.

Nenebuc makes a raft, animals swim to it, and he takes them aboard so animals will exist after the flood.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 1883-1991 confidence: medium

The heading states: "The Giant Lynx Causes the World Flood and Gathers the Animals on a Raft; Muskrat Dives for Earth, which Nenebuc Transforms into a New World."

Nenebuc ties a root rope to Beaver and sends him to dive for land under the water; the heading also states that Muskrat dives for earth.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 1883-1991 confidence: medium

A big snake became a high rocky ridge south of Smoothwater Lake; Smoothwater Lake is identified as the scene of the world transformation.

Smoothwater Lake is called the scene of world transformation, and the heading says Nenebuc transforms earth into a new world after the flood episode.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 1993-2096 confidence: medium

Muskrat is allowed to bring land, dives, breathes with bubbles clinging to breast hair, grabs a little mud, drowns before reaching the raft, and is pulled in by Nenebuc while still holding the mud.

A raft and water setting precede Muskrat's dive for mud; Nenebuc dries the mud, after which the animals have the earth again and the world is made.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 2747-2843 confidence: medium

Cijgibis tells Ducks and Geese to drink the lake dry, is chased among rocks, says he knows more tricks, and kicks rocks with grandmother-given foot-flints so water flows out and covers everything.

After Ducks and Geese drink the lake dry, Cijgibis kicks rocks and water flows out until it covers everything.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 4213-4321 confidence: medium

Wisagatcak breaks the dam with a pointed juniper stick; the water rises, he makes a log raft, and "took aboard a pair of every kind of animal" while the Big Beaver conjure revenge.

After the dam is broken, water rises, Wisagatcak makes a log raft, takes a pair of every kind of animal aboard, and drifts for two weeks.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 4323-4418 confidence: medium

Wisagatcak conjures with moss from his raft; Wolf carries the moss around the raft, earth appears and grows for two weeks, and the earth over water explains subterranean springs.

Earth appears and grows on a raft after Wisagatcak conjures with moss and Wolf runs around the raft; the earth remains over water.
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Notes on the Eastern Cree and Northern Saulteaux SOCIAL ORGANIZATION. / RELIGION. / MORTUARY CUSTOMS. / NORTHERN SAULTEAUX TALES.; lines 8779-8854 confidence: high

The panthers discover the dead Panther, say WisEkejack killed their brother, decide to kill him by making a flood, cause the waters to rise, and WisEkejack builds a raft onto which the animals get.

The panthers raise a flood to kill WisEkejack; he builds a raft, and the animals board it while only water is visible.
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Notes on the Eastern Cree and Northern Saulteaux SOCIAL ORGANIZATION. / RELIGION. / MORTUARY CUSTOMS. / NORTHERN SAULTEAUX TALES.; lines 8779-8854 confidence: high

With only water visible, WisEkejack ties a string to Beaver's tail and sends him to the bottom for mud; Beaver is pulled up drowned, and WisEkejack blows on him so he comes to life again.

After the flood covers everything visible, WisEkejack sends animals downward for mud; Muskrat returns with mud, and WisEkejack makes land from it.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 28624-28719 confidence: medium

The bride wife sends the brother-in-law to the river for fish; he says he has seen no fish there for many months since the great rainstorm began, but at the stream he sees and catches a very large fish.

The people face starvation after a terrible rain and surrounding water, and the passage narrates the return of corn, fish, and strength.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 28823-28920 confidence: high

The wife describes animals on the path that appeared after the second creation, when the great flood waters had gone down and the earth became new; she gives food and seed corn, beans, and squash.

The wife explicitly says the animals appeared after the second creation, when the waters of the great flood had gone down and the earth had become new.
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Seneca Fiction, Legends, and Myths HBWITTJ / BBWITT, / SSSSA LEGENDS 621 / BBWITTJ; lines 28545-28622 confidence: medium

A story says that in ancient times a great calamity was caused by rain lasting three months; waters rose and flooded the dry land, and only one man was saved by climbing a tree.

The story describes a three-month rain, flooding of the dry land, a man saved by climbing a tree, and a remaining tract with a small village.
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Seneca Fiction, Legends, and Myths TRADITIONS / HUWITT. / CUBTIN / S3 MYTHS 467; lines 20632-20725 confidence: medium

The old woman takes the man to a low island with a deep lake, directs him away from the canoe as if to hunt, then paddles away and ignores his call to return.

The hunter is abandoned on an island; waters rise at night, monsters gather, and he climbs the tallest tree until daylight brings subsiding water.
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buddhist

Buddhism in Translations (Harvard Oriental Series, Vol. 3) HARVARD ORIENTAL SERIES 9 / THE HARVARD UNIVERSITY PRESS / HARVARD ORIENTAL SERIES 11 / IN PREPARATION; lines 26179-26247 confidence: low

The readings include 'the story of Cakuntala ... mother of Bharata,' 'the Flood,' and 'the great Gambling-scene.'

The passage lists 'the Flood' among selected Maha-Bharata readings.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16430-16534 confidence: medium

There are destructions by water, fire, and wind; fire consumes, water engulfs, and wind demolishes the world from named heavenly boundaries downward, and the lateral extent is a Buddha's domain.

The passage lists destructions by fire, water, and wind, with fire consuming and water engulfing the world from named heavenly boundaries downward.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16641-16722 confidence: high

A great cloud arises and rains increasingly heavy streams until burnt places throughout many worlds are filled, then the cloud disappears.

Rain fills burnt worlds, winds organize the water, and earth reappears as the water wastes away.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16724-16826 confidence: high

In a water-destruction cycle, a cycle-destroying salt-water cloud rains from fine rain into torrents, fills vast worlds, hides mountain-peaks, rises into heavens, floods Brahma-heavens, then settles and disappears, leaving upper and lower space dark.

A salt-water cloud brings rain that fills worlds, covers mountains and heavens, disappears, and is followed by the world's reappearance and the rebirth of beings.
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The Giant Crab, and Other Tales from Old India THE GIANT CRAB / THE HYPOCRITICAL CAT / THE CROCODILE AND THE MONKEY / THE AXE, THE DRUM, THE BOWL, AND THE DIAMOND; lines 507-608 confidence: medium

At another hut, an armless old man sits beside a fire with a bowl of milk; he tips it with his chin, a roaring river surrounds him and the hut, and the young man wishes himself over and shows the diamond.

The bowl can produce milk, soup, wine, or other bowl-contained food and drink; when overturned, it can pour out a river or flood a country.
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The Giant Crab, and Other Tales from Old India THE GIANT CRAB / THE HYPOCRITICAL CAT / THE CROCODILE AND THE MONKEY / THE AXE, THE DRUM, THE BOWL, AND THE DIAMOND; lines 610-704 confidence: medium

The young man pours a torrent from the wishing bowl that floods the plain and drowns the army except the king; he then commands the axe to behead the king, and it returns to him.

The wishing bowl releases a torrent that floods the plain and drowns the king's army, after which the cruel king is overthrown.
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The Giant Crab, and Other Tales from Old India THE GIANT CRAB / THE HYPOCRITICAL CAT / THE CROCODILE AND THE MONKEY / THE AXE, THE DRUM, THE BOWL, AND THE DIAMOND; lines 610-704 confidence: low

The young man tips over the wishing-bowl, releasing a roaring torrent of water that floods the plain and drowns every soldier in the army except the king, who escapes to the city wall.

The wishing-bowl releases a torrent that floods the plain, destroys the king's army, and precedes the young man's rule.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XI / THE CONSECRATING OF DEVANAMPIYATISSA / CHAPTER XII / THE CONVERTING OF DIFFERENT COUNTRIES; lines 8215-8358 confidence: medium

Aravala, the naga-king, makes hail-rain fall on ripe crops and overwhelms everything with flood; Majjhantika arrives through the air and walks on Aravala's lake.

Aravala, a naga-king, causes hail and flood, confronts Majjhantika with elemental terrors, is overcome by the thera's power, and then accepts Buddhist teaching.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXX / THE MAKING OF THE RELIC-CHAMBER / CHAPTER XXXI / THE ENSHRINING OF THE RELICS; lines 14367-14502 confidence: medium

The Ramagama thupa is destroyed by Ganges flooding; the relic urn reaches the ocean and rests in divided waters on a radiant gem throne; nagas notify Kalanaga, who brings it to Manjerika, builds a jeweled thupa and temple, makes offerings, and sets a guard.

The overflowing Ganges destroys the Ramagama thupa, yet the relic urn survives, reaches the ocean, and is later re-enshrined by nagas.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Book IV. Chapter 7. / Book IV. Chapter 8. / BOOK V. / THE PROBLEM OF INFERENCE.; lines 10559-10680 confidence: medium

Waters simile: soaked muddy earth indicates released waters; a host once dazed by sin is swept in the Dhamma's stream into the sea of the Good-Law and ambrosial waves.

The host is described as once dazed by the mud of sin, then swept down in the Dhamma's stream, left in the sea of the Good-Law, and plunged in ambrosial waves.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THIRST. 81 / THIRST. 83 / THIRST. 85 / THE BHIKSHU. 87; lines 6155-6252 confidence: medium

The Bhikshu is told to cut off, leave, and rise above five things; one who has escaped the five fetters is called saved from the flood.

One who escapes the five fetters is called saved from the flood.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) I, 9, 4. ADMISSION TO THE ORDER OF BHIKKHUS. I I I / MAHAVAGGA. I, 12, I. / MAHAVAGGA. I, 13. T- / T24 MAHAVAGGA. I, 18.; lines 6702-6854 confidence: medium

An out-of-season rain brings a great inundation over the Blessed One's dwelling place; he causes the water to recede around him and walks on a dust-covered spot amid the water.

During a great out-of-season inundation, the Blessed One causes the water to recede around him and walks on dry ground in the midst of the water.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) QO MAHAVAGGA. VI, 25, 2. / SEVENTH KHANDHAKA. / VIII, 12, 2. / VH, 3. THE KATIIINA CEREMONIES. T59; lines 9124-9277 confidence: medium

At night there is a great storm of rain over the whole world; the Blessed One says the same rain falls in Jetavana and worldwide, and calls it the last mighty world-storm.

The passage describes a great storm of rain over the whole world and later mentions knee-deep and waist-deep floods.
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hermetic

Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OF TRISMEGISTIC LITERATURE 101 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 103 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 105 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 107; lines 6386-6481 confidence: medium

The passage describes Seriadic land as presumably pre-Atlantic-flood Egypt, then the second Thoth after the great inundation with preserved records and doctrines, and then Tat or a priesthood linked to later Egyptian and Greek transmission.

The passage frames the transmission of doctrines around Egypt before an Atlantic flood, a mystery-school after the great inundation, and post-flood reoccupation of the country; it also cites Plato for Egyptian knowledge of a Flood.
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Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OF TRISMEGISTIC LITERATURE 103 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 105 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 107 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 109; lines 6484-6642 confidence: medium

The passage states that flood references in Egyptian Hellenistic literature could be considered repetitions of Plato, but also could be derived, Plato included, from the same source: Egypt.

The passage explicitly discusses flood references in Egyptian Hellenistic literature and a flood in the Book of the Dead, while proposing Egypt as a possible common source.
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Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OF TRISMEGISTIC LITERATURE 105 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 107 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 109 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 113; lines 6683-6727 confidence: high

Adepts in ancient rites, knowing a flood was coming and fearing the memory of sacred ceremonies would be obliterated, constructed the galleries in various places.

The adepts foresee a flood, fear loss of sacred ceremonies, and inscribe hieroglyphic records; the author explicitly connects the account with books preserved from the Flood.
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Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OF TRISMEGISTIC LITERATURE 107 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 109 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 113 / VOL. I. 8; lines 6729-6781 confidence: high

Their studies concern “that wisdom which deals with the heavenly bodies and their orderly arrangement.”

Heavenly discoveries are engraved on durable monuments so they will not perish before mankind knows them, in response to a prophecy of destruction by fire and water.
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Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OF TRISMEGISTIC LITERATURE 107 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 109 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 113 / VOL. I. 8; lines 6729-6781 confidence: high

Adam had foretold “an alternate disappearance of all things” by “the force of fire” and by “the strength and mass of water.”

Adam is said to have foretold an alternate disappearance of all things through fire and through water.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 311 / THE MYSTERIES OF ISIS AND OSIRIS 313 / THE MYSTERIES OF ISIS AND OSIRIS 315 / THE MYSTERIES OF ISIS AND OSIRIS 317; lines 17879-17982 confidence: medium

Horus getting the better of Typhon is explained as rains and the Nile driving out the sea, restoring the plain through deposits, advancing land with fresh mud, and making the sea recede; Pharos is said to have become joined to Egypt through river reshaping and deposits.

Horus overcoming Typhon is equated with rains and the Nile driving back the sea, making the plain reappear, and extending land through fresh mud deposits.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE POPULAR THEURGIC HERMES-CULT 95 / THE POPULAR THEURGIC HERMES-CULT 97 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 101 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 103; lines 6189-6285 confidence: medium

After the flood, the records are said to have been translated into the common tongue, kept in hieroglyphic characters, and stored in books by the Good Daimon's son, the second Hermes, father of Tat, in Egyptian temple chambers.

The records are explicitly said to be translated after the flood and stored away in books in Egyptian temple chambers.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE POPULAR THEURGIC HERMES-CULT 97 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 101 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 103 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 105; lines 6288-6383 confidence: medium

Mead speculates that the first Egyptian priesthood used an archaic sacred language, that two successions of priests and prophets were separated by a flood, and that this may connect with the flood reported by Solon and Plato.

The commentary says two priestly successions were separated by a flood and describes post-flood return or reincarnation of descendants to guide renewed populations.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CONTENTS / CORP. HERM. IL (HI.) / CORP. HERM. III. (IV.) / THE SACRED SERMON; lines 124-215 confidence: low

The contents list 'CORP. HERM. III. (IV.) / THE SACRED SERMON' and commentary headings including 'The Trinity,' 'From the System of the Nicolaitans,' 'The "Books of the Chaldaeans",' and 'The "Flood".'

The Sacred Sermon commentary list contains the heading 'The "Flood".'
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 49 / VOL. 11. / PCEMANDRES, THE SHEPHERD OF MEN 51 / POEMANDRES, THE SHEPHERD OF MEN 53; lines 2628-2708 confidence: low

Greek tradition is described as blended rather than pure; Chaldaea is said to have given wisdom to post-diluvian Greece, perhaps even before the “flood,” and syncretism is described as ancient.

The passage says Chaldaea gave wisdom to post-diluvian Greece and may have related to Greece before the “flood.”
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIUM OF KINGS 303 / VOL. II. 20 / XXIII / VOL. II. 23; lines 14745-14912 confidence: high

The time is called the World’s old age. God checks crime and error, removes ill by water-flood, fire, or pestilent diseases, recalls the Cosmos to its ancient form, and is praised as Maker and Restorer.

God ends ill by washing it away with water-flood, burning it away with fire, or using pestilent diseases, before restoring the Cosmos.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SACRED SERMON 79 / THE SACRED SERMON 81 / VOL. II. 6 / THE SACRED SERMON 83; lines 3859-3903 confidence: high

The passage refers to “alternate periods of destruction, by fire and water, and of renewal.”

The passage connects cyclic renewal with an Egyptian belief that the last destruction was by water and Flood.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SACRED SERMON 79 / THE SACRED SERMON 81 / VOL. II. 6 / THE SACRED SERMON 83; lines 3859-3903 confidence: medium

The passage refers to “alternate periods of destruction, by fire and water, and of renewal.”

The passage reports a belief in alternate periods of destruction by fire and water and of renewal.
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native american plateau

Myths of the Modocs MYTHS OF THE MODOCS 117 / THE RAINMAKER / CHARACTERS / MYTHS OF THE MODOCS 119; lines 6321-6425 confidence: medium

Gahga asks his sister for a straw plate; Kahkaas, a kinsperson, gives it to him and says that Gahga's brother is stealing his wife, while describing Gahga as old and blind.

Gahga uses rain and rising water to punish the people after being told that his brother took his wife; the water nearly drowns the group and is later withdrawn.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 833-997 confidence: high

Kunyan is summarized as making arrows, killing people, building a raft during a threatened deluge, collecting animals on it, raising mud from the sea bottom to create a new earth, and obtaining water for himself.

Kunyan builds a raft when a deluge threatens, gathers animals, and raises mud from the sea bottom from which a new earth is created.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 833-997 confidence: high

Kunyan is summarized as making arrows, killing people, building a raft during a threatened deluge, collecting animals on it, raising mud from the sea bottom to create a new earth, and obtaining water for himself.

The passage states that mud brought from the bottom of the sea becomes the material from which a new earth is created.
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Traditions of the Thompson River Indians of British Columbia HIS MYTH THE MOON AND HIS YOUNGER SISTER. / ABSTRACTS, / ABSTRACTS. / I. THE COYOTE.; lines 7798-7897 confidence: medium

Men flee a deluge in canoes and are turned into stone; Coyote alone is saved, marries trees, and the flood's recession leaves lakes and streams.

A deluge destroys or transforms people, Coyote alone survives, and the receding water leaves lakes and streams.
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Traditions of the Thompson River Indians of British Columbia HIS MYTH THE MOON AND HIS YOUNGER SISTER. / ABSTRACTS, / ABSTRACTS. / I. THE COYOTE.; lines 7899-8000 confidence: medium

The youngest brother makes and ends a flood with his beaver head-band. The brothers transform Coyote’s house and utensils into stone, throw Coyote’s wife into fire, transform birch and alder into women, make impressions by trying to push their heads into stone, transform Cannibal, Eagle, and Skunk into ordinary animals, and become stone after looking at a dancing girl.

The youngest brother makes a flood by taking off his beaver head-band and makes the flood subside by putting it on again.
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Traditions of the Thompson River Indians of British Columbia INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD. / VI. THE ORIGIN OF THE DEER.; lines 4017-4132 confidence: medium

In the Story of Fire and Water, a haxa and his boy live in a distant country; the haxa has two wooden boxes, one of fire and one of water, when no fire or water exists outside, and warns the boy not to open them.

Fire and water are absent from the outside world until Elk opens the boxes; the release distributes fire through wood and creates lakes and rivers.
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Traditions of the Thompson River Indians of British Columbia NIOT4Y / PREFACE. / F. B. / CONTENTS.; lines 173-221 confidence: low

Under a Coyote heading, the contents list titles including Coyote with a flood, Nui'ksenteEm, an unclear 'F Toye?' entry, Ciikata'na or Coyote's Dog, The Ball, Coyote's Daughters and their Dogs, sisters who married figures partly obscured by OCR, and Coyote's Guests.

One title under the Coyote heading names Coyote and a flood.
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Traditions of the Thompson River Indians of British Columbia TEST TARGET (MT-3) / XXXVIII. THE BROTHERS. / SS ER ER / NOTES.; lines 6439-6559 confidence: medium

Some say Coyote escaped in a canoe with other people; the canoe of the Nzfiké’ski Indians broke loose and drifted ashore near mountains of that name.

One note says Coyote escaped in a canoe with other people, and another note says some place Coyote’s solitary episode after the Flood.
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Traditions of the Thompson River Indians of British Columbia TEST TARGET (MT-3) / XXXVIII. THE BROTHERS. / SS ER ER / NOTES.; lines 6815-6981 confidence: medium

A balsam poplar tree is described; variants say two men climbed it, it was a trunk carried there at the flood, or it was made to grow there by two men for refuge.

The poplar tree is explained through variants involving a flood-carried trunk and two men taking refuge in or by means of the tree.
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Traditions of the Thompson River Indians of British Columbia THE SUN AND HIS DAUGHTER . / INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD.; lines 1828-1932 confidence: high

A great flood covers the whole country except the highest mountain tops; Qoa’qLqaL is named as probable cause because of power over water; all people drown except Coyote and three men.

The flood covers the country except high mountains, leaves survivors, and explains the later presence of mountain lakes, streams, and fish.
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Traditions of the Thompson River Indians of British Columbia THE SUN AND HIS DAUGHTER . / INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD.; lines 3099-3225 confidence: low

On a small island below a mountain the brothers camp and light a fire. The two elder brothers mock the youngest and put his beaver-skin headband into the fire while he sleeps, but the fire does not touch it.

After the elder brothers try to burn the youngest's headband, he says he will drown them; when he removes the headband from the fire, the river water begins to rise.
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Traditions of the Thompson River Indians of British Columbia THE SUN AND HIS DAUGHTER . / INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD.; lines 3228-3336 confidence: medium

Two elder brothers climb Ca'/nExanEnEmax to escape rising water; the younger brother remains by a protected camp-fire, the elders take refuge in a poplar tree, and the younger brother's beaver-skin headband makes the water recede.

The water rises around and over a mountain refuge, then recedes when the younger brother dons his beaver-skin headband.
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Traditions of the Thompson River Indians of British Columbia XXXVII. THE MAN WHO STOLE THE HORSE. / XXXVIII. THE BROTHERS. / T.VO TRADITIONS OF THE LILLOOET. / INDEX.; lines 8708-9130 confidence: low

“Flood”; “Earth, centre of.”

The index lists Flood as a topic with page references.
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norse

Myths of the Norsemen: From the Eddas and Sagas CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR / CHAPTER XVI: VALI; lines 6022-6149 confidence: medium

Vali is one of the twelve deities in Glads-heim, shares Valaskialf with Odin, and is destined to survive the last battle and reign with Vidar over the regenerated earth.

Vali is destined before birth to survive the last battle and twilight of the gods and reign with Vidar over the regenerated earth.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12224-12362 confidence: high

The conflagration consumes everything; the blackened earth sinks beneath boiling sea, Ragnarök is complete, the divine actors are slain, chaos seems restored, and goodness is expected to rise from the ruin.

The burned earth sinks beneath boiling sea and later rises after immersion, becoming green and fruitful again.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12224-12362 confidence: high

The conflagration consumes everything; the blackened earth sinks beneath the boiling sea; Ragnarok is declared complete, and the passage states that goodness will rise from the ruin after evil perishes in Surtr's flames.

The earth is burned, sinks beneath boiling sea, then rises again renewed and fertile.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12980-13082 confidence: high

Another interpretation presents Ragnarok and world-submersion as a Northern version of the Deluge; Lif and Lifthrasir survive to repeople the world like Deucalion and Pyrrha, and Gimli receives surviving gods.

Ragnarok is interpreted as a deluge-like submersion, and Lif and Lifthrasir survive to repeople the world like Deucalion and Pyrrha.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 456-592 confidence: high

Odin, Vili, and Ve join Börr against the frost-giants, slay Ymir, and Ymir's blood creates a deluge; Bergelmir escapes in a boat with his wife.

Ymir's blood produces a deluge that drowns his race except Bergelmir, who escapes in a boat with his wife and becomes progenitor of a new frost-giant race.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 456-592 confidence: high

Giants wage war against Buri and Börr; Börr marries Bestla; Odin, Vili, and Ve slay Ymir; Ymir's blood causes a deluge in which only Bergelmir escapes by boat with his wife.

Ymir's blood makes a deluge that destroys his race, while Bergelmir escapes by boat with his wife and fathers a new race of frost-giants.
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Myths of the Norsemen: From the Eddas and Sagas L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS; lines 8535-8655 confidence: high

Ymir is slain by the gods; his progeny drown in his blood; Bergelmir and his wife escape to Jötun-heim and become parents of the giant race; giant names are explained.

Only Bergelmir and his wife escape when Ymir's progeny drown in his blood, and they become parents of the giant race.
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Myths of the Norsemen: From the Eddas and Sagas L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS; lines 8535-8655 confidence: high

Ymir is slain by the gods; his progeny drown in his blood; Bergelmir and his wife escape to Jötun-heim and become ancestors of the giants.

Ymir's blood drowns his progeny, but Bergelmir and his wife alone escape and become parents of the giant race.
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The Poetic Edda LAYS OF THE GODS / VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE; lines 684-803 confidence: high

The final battle is described as one in which fire and flood overwhelm heaven and earth while gods fight their enemies; the phrase ragna rok is glossed as the fate of the gods.

The introductory note says the final battle has fire and flood overwhelming heaven and earth and fire leaping high around heaven.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda WITH EXCERPTS FROM THE POETIC EDDA / SELECTED BIBLIOGRAPHY: / RECOMMENDED READING-- / INTRODUCTION; lines 324-408 confidence: medium

Turi begets Bor; Bor and Besla have Odin, Vili, and Ve; Bor’s sons slay Ymir, whose blood drowns the Hrimthursar except Hvergelmir and his household escaping in a boat.

Blood from Ymir’s wounds drowns the Hrimthursar kin, while Hvergelmir and his household escape in a boat; world-making follows in the sequence.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER III. / OF THE HIGHEST GOD. / CHAPTER IV. / THE CREATION OF THE WORLD.; lines 1147-1280 confidence: high

The sons of Bor slay Ymer; his blood drowns the frost-giants except Bergelmer and his household; Bergelmer and his wife board an ark and later frost-giant races descend from them, with a cited Vafthrudner's Lay stanza.

Ymer's blood drowns the frost-giants except Bergelmer and his household; Bergelmer and his wife survive in an ark and later frost-giant races descend from them.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda INDEX 291 / THE YOUNGER EDDA. / INTRODUCTION. / FOREWORD.; lines 705-761 confidence: high

Many humans turn from God's laws; God drowns the world in a flood, except those in the ark with Noah.

God floods the world because humans disregard his laws, while those in Noah's ark survive and post-flood humans repopulate the world.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda INDEX 291 / THE YOUNGER EDDA. / INTRODUCTION. / FOREWORD.; lines 705-761 confidence: high

After Noah's flood, eight men inhabit the world, and from them the races descend.

After Noah's flood, eight men inhabit the world and become ancestors of later races.
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sufi

Masnavi i Ma'navi: Teachings of Rumi MOSES AND PHARAOH. / THE M ASM AVI. / THE MASNA VL / THE MASHA VI.; lines 9579-9697 confidence: high

Saba is said to have “two gardens,” to be told to eat of the Lord’s supplies and give thanks, and then to receive “the flood of Iram” after turning aside.

Saba receives divine supplies and gardens, turns aside, and is punished by the flood of Iram as retribution for ingratitude.
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Masnavi i Ma'navi: Teachings of Rumi MOSES AND PHARAOH. / THE M ASM AVI. / THE MASNA VL / THE MASHA VI.; lines 9579-9697 confidence: high

The prophets are indignant at Saba’s misuse of parables, remind them that wicked men similarly flouted Noah when he warned of the flood, and eventually leave Saba to its doom.

Noah builds an ark in the desert while mockers ridicule making a boat where there is no water or well.
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Masnavi i Ma'navi: Teachings of Rumi THE GLUTTONOUS SUFL / THE TREE OF LIFE. / THE YOUNG DUCKS. / MOSES AND PHARAOH.; lines 8373-8598 confidence: high

"Give up swimming and enter the ark of Noah; Not like Canaan when he was swimming."

The speaker commands entry into Noah's ark; Noah warns Canaan that swimming cannot save him from the destructive flood.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 12453-12650 confidence: high

“Cleverness comes from Iblis, but love from Adam”; Canaan's swimming is in the ocean and does not save him, while “Love is as the ark appointed for the righteous.”

Love is described as an ark for the righteous that provides escape, while Canaan's swimming and mountain refuge fail and he drowns.
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Poems from the Divan of Hafiz XVIII / XXIII / XXVII / XXVIII; lines 2337-2463 confidence: high

The river of mortality roars around the unstable house of Life; Noah pilots the heart and guides its ark to the desired shore.

The river of mortality surrounds the house of Life, while Noah pilots the heart and guides its ark to the desired shore.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3713-3824 confidence: medium

“He became Noah, and at His prayer the world was flooded while He went into the Ark.”

Rūmī's ode says the figure became Noah, the world was flooded at his prayer, and he went into the Ark.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3713-3824 confidence: high

He became Noah; at His prayer the world was flooded, and He went into the Ark.

The ode says He became Noah, the world was flooded at His prayer, and He went into the Ark.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10370-10604 confidence: low

The speaker says repentance has failed, rejects preaching of Noah and his flood, and asks for a flood of wine to drown pain.

Noah's flood is explicitly rejected as preaching material, while the speaker requests a flood of wine to drown pain.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10370-10604 confidence: medium

The speaker says repentance was in vain, rejects preaching about Noah and his flood, and asks for a flood of wine to drown pain.

The speaker rejects preaching about Noah’s flood and asks for a flood of wine to drown pain.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8071-8296 confidence: low

"Youth is the time to pay court to the vine"; "A flood of water once laid waste the earth"; "lay you waste with floods of wine."

A flood of water is said to have once laid waste the earth, and the speaker uses it to urge floods of wine.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8071-8296 confidence: medium

Youth is for the vine, cup, and revellers; because a flood of water once wasted earth, the speaker recommends floods of wine.

A flood of water that laid waste the earth is invoked as the reason to lay oneself waste with floods of wine.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12913-13101 confidence: medium

Youth is associated with wine and beauty; because water once annihilated the world, the speaker says people should drown themselves in wine and live in drunkenness.

The passage states that water once brought ruin to the world by annihilating it.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12913-13101 confidence: medium

Youth belongs to wine and beauty; “water once brought ruin to this world by annihilating it,” so the speaker chooses to drown in wine.

The text explicitly states that water once brought ruin to the world by annihilating it.
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biblical

The Bible, Douay-Rheims, Book 25: Wisdom The Bible, Douay-Rheims, Book 25: Wisdom / THE HOLY BIBLE / THE BOOK OF WISDOM; lines 1176-1321 confidence: high

When proud giants perished, the hope of the world fled to a vessel governed by the divine hand, leaving seed of generation; the wood by which justice comes is blessed.

When proud giants perish, the world's hope flees to a vessel governed by the divine hand and leaves seed of generation.
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The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 4134-4301 confidence: medium

Death, bloodshed, strife, sword, oppressions, famine, affliction, and scourges are listed for the wicked, and the flood is said to have come for their sakes.

The passage states that calamities are created for the wicked and that for their sakes came the flood.
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The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 4461-4631 confidence: high

Noe is perfect and just in a time of wrath, made a reconciliation; a remnant remains when the flood comes, and covenants promise that all flesh will not again be destroyed by flood.

Noe is connected with a remnant left when the flood came and with covenants that all flesh should no more be destroyed by flood.
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The Bible, King James Version, Book 18: Job The Bible, King James Version, Book 18: Job / Book 18 Job; lines 1663-1824 confidence: low

The speaker recalls an old way of wicked men who were cut down before time, whose foundation was overflown with a flood, who told God to depart, and whose remnant the fire consumes; the righteous and innocent respond with scorn.

The old way of wicked men is described with a foundation overflown by a flood.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 2953-3105 confidence: medium

"He turned the sea into dry land: they went through the flood on foot"; God rules forever, beholds nations, and the rebellious are warned not to exalt themselves.

God turns the sea into dry land and the group goes through the flood on foot.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 4979-5137 confidence: medium

The LORD laid earth's foundations, covered it with the deep and waters above mountains, rebuked the waters so they fled, brought them to an appointed place, and set a bound so they do not cover earth again.

The deep covers the earth, waters stand above mountains, then flee at divine rebuke and thunder, receive an appointed place, and are bounded from covering the earth again.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 3387-3517 confidence: medium

The LORD says not to remember former things and announces a new thing: "a way in the wilderness, and rivers in the desert."

The LORD promises rivers in the desert, waters in the wilderness, floods on dry ground, and blessing on seed and offspring who grow like willows by watercourses.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4267-4392 confidence: high

The LORD compares this to the waters of Noah and the oath that those waters should no more go over the earth; he says his kindness and covenant of peace will not depart, though mountains and hills depart or be removed.

The LORD compares his promise not to be wroth with the oath that the waters of Noah should no more go over the earth and pairs it with an unremoved covenant of peace.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 591-719 confidence: low

Because the people refuse Shiloah's soft waters and rejoice in Rezin and Remaliah's son, the Lord brings strong river waters identified with the king of Assyria, overflowing Judah and filling Immanuel's land.

The king of Assyria and his glory are described as strong waters of the river overflowing channels, banks, and Judah.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 824-948 confidence: medium

The serpent casts water like a flood from its mouth after the woman, and the earth helps her by opening its mouth and swallowing the flood from the dragon.

The serpent casts water as a flood after the woman, and the earth helps by swallowing the flood.
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hopi

The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 4795-4887 confidence: medium

Spider Woman has asked the clouds to hoe the field; a cloud forms over the San Francisco mountain, rain falls, water runs through the corn-field, and the resulting floods cover the weeds with sand and earth so the old man says the field has been cleaned.

Spider Woman asks clouds to hoe the field, and rainwater covers the weeds so the field is cleaned.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 12902-12970 confidence: medium

People living below become quarrelsome and depraved. Chiefs seek another place, send Mdtsni unsuccessfully, then Mocking-bird finds the exit. Chiefs cause a great flood in which Balolookong-wuus come with the water and many people are destroyed.

In the first account, chiefs cause a great flood during the departure crisis, and many people are destroyed before the emergence proceeds.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13223-13305 confidence: high

A young man receives a cedar-bark fuse, sets pine and other timbers on fire while acting as a ghost, is caught in a kiva, is revealed as the chief's son, and tells the people to plant bahos in five places and hold a four-day feast.

Bahos are planted in five places; four years later, water emerges from those places and a destructive flood follows.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1501-1601 confidence: medium

The Popwaktu increase because one Powaka maiden from the under-world teaches evil arts, and Palatkwapi is destroyed by a great water.

The Popwaktu increase after evil arts are taught, and Palatkwapi is destroyed by a great water.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 2748-2826 confidence: high

Expecting destruction, the people feast; on the fourth day the old man in his grave emerges as a large Balolookong, while Balolookongs and streams of water shoot from the ground and household places, filling houses and causing walls to fall.

The passage describes water erupting throughout the village, houses collapsing and people dying, followed by the water falling and disappearing after the sibling pair confronts the chief serpent and an offering is brought.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 2828-2917 confidence: medium

The eastern village people prepare food, make a food altar east of the village, pass it with the village chief leading, eat portions from it, and depart over ground still muddy from the flood.

The people leave after a flood, prepare food, make a food altar, eat from it, and depart while the ground is still muddy from the flood.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 3314-3331 confidence: medium

The storm moves from the mountains to the Hopi village with thunder, lightning, rain, and great hailstones.

Rain and hail destroy crops and villagers, after which the spared woman bears children and the village becomes inhabited again.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 694-776 confidence: medium

The Sun is put through a floor opening with a vessel of birds, travels under the earth to the east, turns water-covered land into world land, observes beings emerging from water, identifies them, and pours birds from a jar.

The Sun turns over land that had been under water, making the world land, and later reports that land has come out everywhere.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 778-873 confidence: high

The chiefs cause a great flood; great water serpents come out with the water, many people are destroyed, and the chiefs announce that the people will leave in four days after preparing food.

The chiefs cause a great flood, many people are destroyed, and the survivors prepare to leave the under-world.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 778-873 confidence: high

The chiefs cause a great flood; great water serpents come out with the water, many people are destroyed, and the chiefs announce that the people will leave in four days after preparing food.

Great water serpents come out of the ground with the flood water during the destruction of many people.
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maori

Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDEEN OF HEAVEN AND EAETH. 7 / THE CHILDREN OF HEAVEN AND EARTH. 9 / THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13; lines 819-880 confidence: medium

Tawhiri-ma-tea’s wrath against his brothers caused much dry land to disappear; ancient rain, hail, mist, and dew beings submerged most of the earth, leaving only a small dry part above the sea.

Rain, hail, mist, and dew beings submerge most of the earth, leaving only a small dry portion above the sea; the next sequence describes increased light and multiplication of beings.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15 / THE LEGEND OF MAUL 43 / THE LEGEND OF MAUT. 55; lines 2118-2240 confidence: medium

After recovery, Tawhaki departs with his warriors and families and builds a fortified village on a very lofty mountain for protection.

Tawhaki builds a protected mountain village before calling ancestral gods, who send floods that overwhelm the earth and destroy the Mataaho race.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 CHAPTER II. / UE-NUKU. / UE-NUKU AND EUA-TAPU. / UE-NUKU AND HIS COMB. 51; lines 2833-2917 confidence: high

All perish except Paikea and Rua-tapu; Paikea saves himself by incantations to his god, and Rua-tapu tells him to go to Hiku-rangi so a remnant may escape destruction.

A flood-like sea inundation drowns people on the land, while those who go to Hiku-rangi survive and the flood later recedes.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 EUA-WHAEO, TU-PAI, AND TUMU-WHAKAIRIHIA. 43 / CHAPTER II. / UE-NUKU. / UE-NUKU AND EUA-TAPU.; lines 2752-2830 confidence: medium

On later moons the father puts his power on the ocean; rain, winds, and rising sea overwhelm many pa, but Hiku-rangi stands beyond the flood and a remnant is saved.

The sea rises over the land, overwhelms many pa, and later recedes; Hiku-rangi remains above or beyond the flood, saving a remnant and Paikea with his father.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 The Ancient History of the Maori, His Mythology and Traditions, Volume 3 / PREFACE. / JOHN WHITE. / CONTENTS.; lines 107-181 confidence: low

Contents headings mention Paikea escaping to land, Ue-nuku insulting Paikea, Paikea at Whaka-tane, revenge of Rua-tapu, and escape of Paikea.

Headings place Rua-tapu with a great tide and Paikea with escape to land and the ocean.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 UE-NUKU AND EUA-TAPU. / UE-NUKU AND HIS COMB. 51 / KUA-TAPU AND A GBEAT TIDE. 53 / EUA-TAPU AND PAIKEA. 55; lines 3001-3205 confidence: high

The text explains that Rua-tapu’s words mean he will send a tremendous wave to submerge the land, while Puke-hapopo is named as the refuge where some may be saved.

Rua-tapu’s wave is said to submerge the land; people gathered by Paikea at Puke-hapopo are saved, while absent people drown.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 UE-NUKU AND WHENA. 6 / WHENA KILLS THE CHILDREN OF UE-NUKU. O / MAHI-KUA AXD UE-NUKU. 7 / EUA-TAPU KILLS HIS COMPANIONS. 11; lines 942-1209 confidence: low

Rua-tapu tells Paikea to return to land, says he will come in the long winter nights and the eighth moon, invokes low rank as an insult, and says the remnant should live on Hiku-rangi Mountain to escape destruction.

Rua-tapu announces a future coming in the long winter nights or eighth moon and says the remnant should live on Hiku-rangi Mountain so that he and they escape destruction.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 UE-NUKU IKSULTS TAIKEA. 31 / TAIKEA AT WHAKA-TANE. 33 / HOEANA AND UE-XUKU. 35 / KEVEXGE OP EUA-TAPU. 37; lines 2254-2368 confidence: medium

Rua-tapu questions Paikea about going to sea or shore; Paikea raises his eyebrows to indicate shore; Rua-tapu tells him to report the season, notice birds, and tell people to assemble at Hiku-rangi.

After the canoe killing and messages to assemble at Hiku-rangi, the tide of Rua-tapu covers low land and Hiku-rangi, then recedes when another figure acts.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 UE-NUKU IKSULTS TAIKEA. 31 / TAIKEA AT WHAKA-TANE. 33 / HOEANA AND UE-XUKU. 35 / KEVEXGE OP EUA-TAPU. 37; lines 2370-2416 confidence: medium

Rua-tapu pursues Paikea to kill him, cannot overtake him, announces that he will come to land in the great nights of the eighth moon, and names Puke-hapopo and Rangi-toto as places where people should reside so some may escape destruction.

Rua-tapu announces that he will come to land in the eighth moon, instructs people to take refuge so some may escape destruction, becomes a rushing ocean wave, and the expected return is said to be fulfilled.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 UE-NUKU. / UE-NUKU AND EUA-TAPU. / UE-NUKU AND HIS COMB. 51 / KUA-TAPU AND A GBEAT TIDE. 53; lines 2920-2998 confidence: medium

The section says that before the great tide associated in the text with Rua-tapu/Eua-tapu, the land was one, and the tide rent it into the islands now seen.

The passage says a great tide rent a formerly single land and formed the islands now seen.
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native american southeast

Myths of the Cherokee III--NOTES TO THE HISTORICAL SKETCH / SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS; lines 11421-11517 confidence: medium

The earth is described as a great island floating in water, suspended by cords at the four cardinal points from a solid-rock sky vault; when old, the cords break and the earth sinks into the ocean so all is water again.

The earth is suspended by four cords and will sink into the ocean when the cords break, making all water again.
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Myths of the Cherokee IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION; lines 12419-12522 confidence: high

A man's dog howls at the river, speaks, warns of a coming great freshet, tells him to make a raft and first throw the dog into the water, and gives its worn neck and exposed bones as a sign.

The dog foretells a great freshet, instructs the man to build a raft, and the man and his family survive while the rest of the world drowns.
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Myths of the Cherokee IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION; lines 12705-12806 confidence: low

Dog is rarely present in folklore but is linked to the Milky Way, the wolf and house fire, and the deluge; introduced animals are named by loanword, resemblance, or analogy; opossum beliefs are noted.

The passage says the dog also figures in connection with the deluge.
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Myths of the Cherokee Myths of the Cherokee / MYTHS OF THE CHEROKEE / JAMES MOONEY / CONTENTS; lines 60-183 confidence: medium

Under 'Cosmogonic myths', entries include 'How the world was made', 'The first fire', 'Kana'ti and Selu: Origin of corn and game', 'Origin of disease and medicine', 'The Daughter of the Sun: Origin of death', 'How they brought back the Tobacco', 'The journey to the sunrise', celestial titles, origin titles, and 'The Deluge'.

The cosmogonic myth list includes the title 'The Deluge'.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 21739-21830 confidence: high

Schoolcraft's Cherokee deluge story from Stand Watie and Mooney's similar Wafford version are noted; dancing skeletons are absent from Schoolcraft; Track Rock gap petroglyphs are conjecturally linked to the deluge myth.

The passage centers on a Cherokee deluge story, mentions waters overflowing inhabited parts, and treats deluge myths as widespread among American tribes.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 23542-23634 confidence: medium

The Ice Man story is interpreted as possibly related to a burning coal mine extinguished by rain; other cited material mentions part of the world burned, land washed in from mountains, and a lightning-kindled peat bog near Fort Caroline.

The Ice Man note cites a statement that part of the world was burned and that other land was formed by washing in from the mountains.
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Myths of the Cherokee SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION; lines 12141-12204 confidence: medium

The Sun grieves for her daughter and weeps until her tears make a flood upon the earth, causing fear that the world will drown.

The Sun's tears make a flood on earth, and the people fear the world will be drowned.
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Myths of the Cherokee THE EASTERN BAND / III--NOTES TO THE HISTORICAL SKETCH / SYNONYMS / IV--STORIES AND STORY TELLERS; lines 11221-11305 confidence: medium

Missionary influence is denied for the genesis tradition; the Bible story is said to displace rather than amalgamate; fish-swallowing and flood stories are worldwide; Wâsi is identified as Moses from the Cherokee testament.

The passage names stories of a great flood destroying a people as found worldwide.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 20211-20287 confidence: high

One tradition says the world was deluged with water and living beings were destroyed except one family and various animals necessary to replenish the earth.

The cited tradition says the world was deluged, living beings were destroyed except one family and selected animals, and these survivors were preserved to replenish the earth.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 20211-20287 confidence: medium

One tradition says the world was deluged with water and living beings were destroyed except one family and various animals necessary to replenish the earth.

The survivors include one family and animals described as necessary to replenish the earth after the deluge.
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arctic inuit

Ethnology of the Ungava District, Hudson Bay Territory AMUSEMENTS, / PAG THE ILUDSON BAY ESKIMO, / HUDSON BAY ESKIMO, / STORY-TELLING AND FOLK LORE,; lines 6115-6182 confidence: medium

A second account says that before a time when water covered the earth, people lived on abundant prepared food and did not know of animals on land or in water.

One account says water formerly covered the earth, then went away, after which seaweeds became trees, shrubs, bushes, and grass.
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The Eskimo about Bering Strait THE DISCONTENTED GRASS PLANT / THE FIRE BALL / THE LAND OF DARKNESS / THE RAVEN AND THE MARMOT; lines 31061-31086 confidence: medium

A village old woman recognizes that magic is being used, works a strong charm that raises the sea and ice over the land to cover the spring, and the ice crushes the Man-worm, freeing the people.

The village old woman counters the hidden magic by causing the sea to rise and move ice over the land, covering the spring and crushing the Man-worm, which frees the people.
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The Eskimo about Bering Strait THE ESKIMO ABOUT BERING STRAIT / EDWARD WILLIAM NELSON / EKRATA / ILLUSTRATIONS'; lines 557-722 confidence: medium

The list includes flood legends from St Michael, tales of the Raven, creation, Raven taking a wife, Raven with Whale and Mink, Red Bear, Giant, One-who-finds-nothing, Lone Woman, circling cranes, and dwarf people.

The contents list explicitly includes “Flood legends from St Michael.”
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The Eskimo about Bering Strait TRADITIONAL SHOWERS OF ASHES / ANIMAL SYMBOLISM / SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL; lines 27492-27509 confidence: high

The legend says that in the first days the earth was flooded except for a very high mountain in the middle, and that water from the sea covered all land except the mountain top.

The earth is flooded, a few people and animals survive, the waters recede, and animals replenish the earth.
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The Eskimo about Bering Strait WASHINGTON, / ACCOMPANYING PAPERS / THE ESKIMO ABOUT BERING STRAIT / EDWARD WILLIAM NELSON; lines 128-554 confidence: medium

The Folk tales section lists Scope of Alaskan folklore, Flood legends from St Michael, Tales of the Raven, The creation, Raven takes a wife, The Raven, the Whale, and the Mink, The Red Bear, The Giant, The One-who-finds-nothing, and The Lone Woman.

The Folk tales section explicitly includes Flood legends from St Michael.
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The Eskimo of Baffin Land and Hudson Bay, Part II TALES FROM THE WEST COAST OF HUDSON BAY. / NOTES ON LEGENDS. / VI. TEXTS FROM CUMBERLAND SOUND. / CONCLUSION.; lines 8202-8313 confidence: medium

Death is introduced by a deluge.

The list states that death is introduced by a deluge.
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The Eskimo of Baffin Land and Hudson Bay, Part II V. TRADITIONS. / TALES FROM CUMBERLAND SOUND. / III 45, / TALES FROM THE WEST COAST OF HUDSON BAY.; lines 7022-7156 confidence: medium

Erqilit and Tornit kill Inuipassaksaq's infant child while the giant and his wife are hunting; the angry giant scoops up sea water with whales, seals, and walruses and pours it over land, destroying his enemies.

The giant pours sea water over land in revenge for his child's killing, destroying his enemies and leaving animal bones as traces.
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The Labrador Eskimo THE LAST OF THE TUNNIT. / ALASUQ AND THE GIANT. / THE GIRL WHO LIVED AMONG THE ADLIT. / ORIGIN OF MAN AND THE ANIMALS.; lines 8036-8069 confidence: medium

The earth had been covered with water; the water went away, dry land appeared, and seaweed and kelp became grass and trees.

The earth had been covered with water; the water went away, dry land appeared, and sea plants became land vegetation.
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The People of the Polar North: A Record PART II / PRIMITIVE VIEWS OF LIFE / OSARQAQ. / THE CREATION; lines 3888-4026 confidence: medium

People did not know death, became very numerous and old, overfilled the earth, and then a mighty flood drowned many; shells on high hills are named as traces.

People do not know death, overfill the earth, and a mighty flood drowns many, reducing their number.
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navajo

Navaho Legends FEMALE. / NAVAHO MUSIC. / BY PROF. JOHN COMFORT FILLMORE. / TEXTS AND INTERLINEAR TRANSLATIONS.; lines 11872-12027 confidence: medium

After four nights among the women, white things appear in the east, south, west, and north; mountains rise around without openings, and water flows all around, uncrossable and unclimbable.

Water flows all around, cannot be crossed or climbed, and is later seen below where it had risen; the accompanying song includes the statement that people are restored.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 8985-9085 confidence: high

Version B says people were chased from the third world to the fourth by a deluge and took refuge in a reed.

The passage states that people were chased from the third world to the fourth by a deluge and took refuge in a reed.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 9087-9190 confidence: high

Version A says Spider wove the reed nodes and animals lived in internodes; Version B says the great reed grew by day, rested at night, and grew to the sky; variants differ on one reed or four.

The notes describe rising waters, refuge in the reed, a reed growing to the sky, upper-world waters, and Locust making an upward shaft.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 9192-9275 confidence: high

Coyote and Hastsézini were partners in the theft of the young of Tiéholtsodi; Coyote signaled about rising water, and First Man grew suspicious and began to search.

Coyote and Hastsézini steal Tiéholtsodi's young, after which Coyote notices the water rising and First Man begins to investigate.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 9192-9275 confidence: high

Restoration variants describe offerings of a huge haliotis shell, shells, precious stones, pollen, and shell ornaments with the young of Tiéholtsodi; the waters then go down, and sanctified pollen brings rain, game, and good fortune.

Variants describe returning the young with shells, precious stones, pollen, and shell ornaments as offerings; afterward Tiéholtsodi disappears or waters rush down through a hole.
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Navaho Legends LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD.; lines 2834-2922 confidence: medium

The lake is bounded by cliffs; Blue Body uses four stones from the lower world to break holes toward the four cardinal points, letting waters flow away and exposing a connection to the mainland.

Waters surround the people after emergence, are drained through openings, later rise dangerously in the emergence hole, and subside when the young of Tiéholtsodi are returned.
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Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2217-2317 confidence: medium

After four nights, a white appearance arises in all directions like an unbroken mountain chain; the passage identifies it as impassable water surrounding them.

Impassable water surrounds the people, rises below them, and forces movement upward toward passage into the second world.
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Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2693-2785 confidence: high

Animals run east to west or enter camp as if for refuge; Locust couriers are sent to investigate an eastern gleam and report that a vast flood is approaching from the east.

A vast flood approaches from the east, waters encircle the horizon, and the community seeks collective survival.
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Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2787-2831 confidence: high

Rising waters threaten the people in the reed; Black Body makes dark clouds to steady it and places a plume at its top near the sky, explaining the reed's plume.

The community escapes rising waters by ascending inside a reed and finally emerges onto the surface of the fifth world.
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filipino

Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3027-3157 confidence: high

A very large crab crawls into the sea and crowds the water out so that it covers all land.

Water covers the earth and even the highest mountains, drowning all except those on the raft.
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Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3662-3779 confidence: low

Long ago Mindanao was covered with water, the sea extended over the lowlands, only mountains were visible, and people lived peacefully in highland villages and settlements.

Ancient Mindanao is described as covered by water with only mountains visible and highland settlements present.
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Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3891-4021 confidence: medium

People emerge from hiding, return home in peace, and the sea withdraws from the land, giving lowlands to the people.

The people emerge from hiding, return home, and the sea withdraws, giving lowlands to them.
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Philippine Folk Tales IGOROT / WILD TRIBES OF MINDANAO / CHRISTIANIZED TRIBES / NOTES; lines 5741-5855 confidence: medium

The note states that nearly all peoples' mythology has a flood story and refers readers to Tinguian and Bukidnon flood accounts.

The Tinguian tale says Kaboniyan sent a flood covering all land, and the note separately identifies flood stories as widespread.
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Philippine Folk Tales IGOROT / WILD TRIBES OF MINDANAO / CHRISTIANIZED TRIBES / NOTES; lines 5857-5973 confidence: medium

The note says a flood story resembles the biblical Flood and may have come from neighboring Christianized or Mohammedanized people, but also says some flood stories cannot be accounted for by Christian influence.

The note identifies a flood story as similar to the biblical Flood while also mentioning other flood-story forms not explained by Christian influence.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS; lines 210-311 confidence: medium

Group II: Igorot lists “The Creation,” “The Flood Story,” “Lumawig on Earth,” “How the First Head Was Taken,” “The Serpent Eagle,” “The Tattooed Men,” and “Tilin, the Rice Bird.”

The contents list “The Flood Story” under both the Igorot section and the Bukidnon subsection.
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Philippine Folk Tales PREFACE / CONTENTS / TINGUIAN / IGOROT; lines 2564-2699 confidence: medium

When the world is flat and without mountains, two brothers, sons of Lumawig, want better hunting places, and the older brother proposes flooding the world so mountains will rise.

Lumawig’s sons cause water to cover the whole earth, leading Lumawig to observe from the sky that his sons have flooded the earth.
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Philippine Folk Tales PREFACE / CONTENTS / TINGUIAN / IGOROT; lines 2701-2841 confidence: high

Lumawig reaches Pokis, builds a large fire, warms the brother and sister, the water evaporates, mountains remain, and the brother and sister marry and have children, producing many people on earth.

The passage opening describes waters evaporating after Lumawig's fire, the world restored with mountains, and a brother and sister marrying and having children who populate the earth.
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gnostic

Fragments of a Faith Forgotten GREECE. / GREECE. 37 / GREECE. 39 / GREECE. 41; lines 6527-6623 confidence: medium

After the “floods” had subsided and seismic disturbances lessened, the Hellenic stock is said to have reoccupied Greece and the shores of Asia Minor.

The passage states that after floods subsided and seismic disturbances lessened, the Hellenic stock reoccupied the ground again.
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Fragments of a Faith Forgotten PRELIMINARY CONSIDERATIONS. 35 / GREECE. / GREECE. 37 / GREECE. 39; lines 6449-6524 confidence: medium

Records of the priests of Sais, communicated to Solon and preserved by Plato, are said to report remote occupation of Attica by ancestors of the Hellenes and the destruction of the Atlantic Island by a great flood.

A great flood is said to destroy the Atlantic Island and seismic disturbances render Mediterranean shores uninhabitable, with later population displacement discussed.
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Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 563 / THE UNTITLED APOCALYPSE. 565 / NOTES ON THE A. AND B. CODICES. 567 / NOTES ON THE A. AND B. CODICES. 569; lines 27978-28017 confidence: medium

Pistis Sophia refers to The Two Books of Ieou and says they were given by the Saviour to Enoch and preserved from the Flood.

The passage says the books were preserved from the Flood.
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Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 565 / NOTES ON THE A. AND B. CODICES. 567 / NOTES ON THE A. AND B. CODICES. 569 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 28020-28070 confidence: low

“the Flood” and “the Egypt of the ‘First Hermes’ or Agathodaemon,” whose traditions “were equated with the Semitic traditions by Jewish and Christian Gnostic circles.”

The passage explicitly refers to “the Flood” in connection with traditions equated across Egyptian or Hermetic and Semitic contexts.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 501 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 503 / THE PISTIS SOPHIA. 505; lines 25174-25252 confidence: high

The Saviour says he came to save sinners; the righteous must find the mysteries in the Books of Ieou; Enoch wrote them in Paradise after the Saviour spoke from the Tree of Knowledge and Tree of Life, deposited them in the rock of Ararad, and Kalapatauroth was set to preserve them from the flood and hostile rulers.

The Books of Ieou contain mysteries, are written by Enoch, deposited in the rock of Ararad, and preserved from the flood and hostile rulers.
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Fragments of a Faith Forgotten XXXV. / XXXVI. FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / XXXV11.; lines 2271-2422 confidence: medium

"Deucalion, flood of, 40."

The index includes Deucalion's flood and Egypt before the flood.
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Fragments of a Faith Forgotten XXXVI. FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / XXXV11. / XXXV111. FRAGMENTS OF A FAITH FORGOTTEN.; lines 2425-2568 confidence: medium

"Flood, 40, 505, 569."

The index includes Flood as a topic with page references.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9317-9401 confidence: high

The Saviour says the righteous must find the mysteries in the Books of Ieou, which he caused Enokh to write in paradise while speaking with him from the Tree of Knowledge and the Tree of Life.

The Saviour says the Books of Ieou containing mysteries were written by Enokh, placed in the rock of Ararad, and guarded because of the Flood so that no Ruler would destroy them.
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greek roman

Myths and Legends of Ancient Greece and Rome RETURN OF THE GREEKS FROM TROY. / PRONOUNCING INDEX. / A COMPLETE COURSE IN THE STUDY OF ENGLISH. / NOTES; lines 11638-11773 confidence: medium

A frightful monster springs from slimy stagnant waters remaining on the earth after Deucalion's deluge.

A monster springs from stagnant waters left after Deucalion's deluge.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1173-1257 confidence: medium

Zeus and Hermes travel through Phrygia seeking hospitality; Philemon and Baucis welcome them, see the wine bowl replenished, learn their wicked native place is doomed, climb a hill, and see a watery plain with only their cottage remaining and changing into a temple.

Philemon and Baucis climb a hill with the gods and see a watery plain replacing their village, while their cottage alone remains and becomes a temple.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1173-1257 confidence: medium

The gods announce the wicked village's doom, lead the couple to a hill, show them a watery plain where the village stood, and transform their cottage into a temple; the couple asks to serve there and die together.

Philemon and Baucis are spared while the village becomes a watery plain and their cottage alone remains, becoming a temple.
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Myths and Legends of Ancient Greece and Rome SATURN. / RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN.; lines 746-830 confidence: high

Humanity degenerates; the gods resolve to destroy mankind by flood, while Deucalion, son of Prometheus, and Pyrrha are saved because of piety.

Human degeneration leads the gods, and later Zeus specifically, to destroy the race by flood while preserving Deucalion and Pyrrha.
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Myths and Legends of Ancient Greece and Rome SATURN. / RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN.; lines 746-830 confidence: high

Because humanity became degenerate, the gods resolved to destroy mankind by flood; Deucalion, son of Prometheus, and Pyrrha alone are saved because of piety.

The gods decide to destroy mankind by flood because of degeneration, and Zeus later drowns the evil Iron Age race.
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Myths and Legends of Ancient Greece and Rome SATURN. / RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN.; lines 746-830 confidence: high

Because humanity became degenerate, the gods resolved to destroy mankind by flood; Deucalion, son of Prometheus, and Pyrrha alone are saved because of piety.

Deucalion and Pyrrha are the only mortals saved, take refuge in a ship during a nine-day deluge, and survive to restore humanity.
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Myths and Legends of Ancient Greece and Rome SATURN. / RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN.; lines 746-830 confidence: high

Deucalion and Pyrrha consult Themis’s oracle and are told to cover their heads and throw the bones of their mother behind them.

After the flood, Deucalion and Pyrrha cast stones behind them, producing men and women.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6633-6734 confidence: high

Perseus arrives in Ethiopia, sees flood devastation and Andromeda chained to a rock; Cassiopea's boast against the Nereides led them to ask Poseidon for vengeance, and he sent inundation and a devouring monster.

After Cassiopea's boast, the Nereides appeal to Poseidon, who devastates Ethiopia with inundation and a devouring monster.
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native american california

Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 1988-2128 confidence: medium

“The great fire was blazing, roaring all over the earth, burning rocks, earth, trees, people, burning everything.”

Water rushes through the opening made by the raised sky, covers the earth, and puts out the fire.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 2130-2289 confidence: medium

Mem Loimis advances and water rises mountains high; Kahit follows, blowing his own whistle, appearing like an enormous bat, and extending cheek feathers until they can touch both sides of the sky.

The passage describes water rising to mountain height, carrying figures and vessels, then disappearing after Kahit sends Mem Loimis back; the world below is left washed clean and Olelbis begins seeking remaining earth.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 2291-2439 confidence: medium

Olelbis tells Klabus and Yilahl to arrange the earth into mountains, hills, and level country; no fire is visible because a flood quenched it; Yilahl makes hills and rolling country, and Klabus raises great mountains and ranges.

The flood is said to have quenched all visible fire, and the narrative proceeds with shaping landforms and recovering fire for Olelpanti.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 2606-2748 confidence: medium

Sedit lives east of Olelbis's sweat-house, ascends to Olelpanti during the fire, stays until fire and water stop, then makes houses for himself and Wokwuk after catching Wokwuk in the great water.

Sedit goes up on the sky to Olelpanti and remains there until the fire and water stop.
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Creation Myths of Primitive America PERSONAGES / KOL TIBICHI / KOL TIBICHI. / PERSONAGES; lines 12704-12857 confidence: medium

Igupa Topa raises a great black cloud in the south and inwardly calls for darkness, a big storm, and cold heavy rain. The rain falls in streams and rivers, fills valleys and all places, and enters Tuina's sweat-house.

A supernaturally caused rainstorm fills the sweat-house, kills most occupants, spares a protected pair with Igupa Topa, then recedes before restoration occurs.
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Creation Myths of Primitive America THE DREAM OF JUIWAIYU AND / HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES; lines 17948-18114 confidence: medium

Jupka, angry because Damhauja had tried to kill Juiwaiyu with a poisonous pipe, places the two sisters high in the sweat-house and fills it with storm water, drowning Damhauja and his wife.

Jupka creates wind, rain, and water that fill the sweat-house as vengeance or punishment for Damhauja's attempted killing of Juiwaiyu.
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Creation Myths of Primitive America THE DREAM OF JUIWAIYU AND / HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES; lines 18116-18257 confidence: medium

Jupka makes a great storm that drowns the remaining western men; the next morning he strikes the dead women and children with a rose-twig, restores all except the men, and takes them to Damhauja’s.

Jupka makes a great storm that drowns every western man left alive by Juiwaiyu.
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Yana Texts THE CREATION OF THE YANA.111 / VI. ORIGIN OF SEX, HANDS, AND DEATH. / ORIGIN OF SEX, HANDS, AND DEATH.ISI / THE ROLLING SKULL.191; lines 2411-2510 confidence: medium

Coyote becomes angry, says he will cause rain, and the rain is like winter with high water.

Coyote causes winter-like rain and high water, then sets the sweat-house on fire while the people are inside.
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australian aboriginal

Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1842-1967 confidence: medium

Bahloo the Moon asks Mooregoo to lend or give him a rug and later asks for weapons; Mooregoo repeatedly refuses to lend or give what he has made.

Mooregoo refuses Bahloo's requests for a rug or weapons; Bahloo makes a shelter, then rain floods the country, drowning Mooregoo and ruining his goods.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3629-3748 confidence: high

When creeks dry, wirreenuns climb Oobi Oobi and wait in a stone circle; Wallahgooroonbooan reports their request to Byamee, Byamee tells Birrahgnooloo, and she sends Cunnumbeillee with instructions that the Bungun Bungun be ready for the rolling blood ball.

Dry creeks prompt wirreenuns to request a flood, and the resulting flood water is produced through the blood-ball sequence.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3629-3748 confidence: high

A blood-red ball of great size rolls to the river entrance; the Bungun Bungun throw hot stones at it until it breaks and a blood stream gushes out.

The Bungun Bungun smash a blood-red ball and purify the blood stream with hot stones until it changes into flood water.
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More Australian Legendary Tales THE YOUAYAH MAYAMAH, OR STONE FROGS / A LEGEND OF THE FLOWERS / THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL; lines 119-240 confidence: low

The passage lists titles including a giant brown and yellow snake, stone frogs, a legend of flowers, frog heralds of the flood, a small grey owl, a sacred island, and a glossary.

A listed legend title names frog heralds of the flood.
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The Native Tribes of Central Australia B B 2 / IX INITIATION CEREMONIES / CHAPTER X / C C 2; lines 16545-16592 confidence: low

In the early Alcheringa, the country was covered with salt water, which was gradually withdrawn toward the north by people who wanted to get it and keep it.

The early Alcheringa country is described as covered by salt water that withdraws northward and remains there.
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The Native Tribes of Central Australia CHAPTER I / IXTRODUCTIOX / ERRATUM / LIST OF ILLUSTRATIONS; lines 933-1025 confidence: medium

Rare widespread rainfall can fill the creeks and Finke River; ordinary riverbeds cannot hold the descending water, which spreads over low-lying lands around river courses.

The passage describes rare floods transforming dry land into water, followed by germination, herbage, and renewed animal activity.
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The Native Tribes of Central Australia IJ D 2 / TRADITIONS AS TO ALCHERINGA ANXESTORS 405 / X TRADITIONS AS TO ALCHERIXGA ANCESTORS 407 / X TRADITIONS AS TO ALCHERIXGA ANXESTORS 409; lines 17435-17520 confidence: low

At Inta-tella-warika an old Panunga Achilpa man with a large Nurtunja opens a vein, floods the country with blood, and drowns Achilpa men; stones mark where they went into the ground and Churinga are in the sacred store-house.

The old Panunga Achilpa man floods the country with blood and drowns the Achilpa men.
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ethiopian christian

The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) A PLAN / E 2 67 / F 2 83 / PLATE XIII; lines 7308-7413 confidence: medium

God is said to have sworn not to abrogate winter and summer, seed time and harvest, fruit and work, sun and moon, or destroy heaven and earth by flood or fire while Zion is on earth; the speaker then says removal of the Tabernacle would destroy heaven, earth, and all God’s work.

The passage says God will not destroy heaven and earth by flood or fire, yet also says removal of the Tabernacle of the Covenant would bring destruction of heaven, earth, and all God’s work.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) AND IN MUHAMMADAN LITERATURE / PLATE II / THE GLORY OF KINGS / A 2 1; lines 3657-3789 confidence: high

God destroys sinners with icy Flood water by opening heaven and under-earth fountains. Sinners, beasts, and creeping things perish except Eight Souls and seven clean and two unclean kinds of beasts and creeping things. The passage cites Psalm viii, 6.

God destroys sinners and creatures by Flood while excepting Eight Souls and specified clean and unclean animals.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) AND IN MUHAMMADAN LITERATURE / PLATE II / THE GLORY OF KINGS / A 2 1; lines 3791-3911 confidence: high

When clouds appear, the Bow of the Covenant, identified as the rainbow, is sent so people do not fear a Flood; when sins multiply, the rainbow recalls the covenant, turns away anger, and brings compassion.

The Bow of the Covenant is identified as the rainbow, appears with clouds to prevent fear of a Flood, and marks divine remembrance, anger set aside, and compassion sent.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) ISRAEL / L 2 163 / AARON / M 2 I79; lines 11192-11311 confidence: high

God limits the time to one hundred and twenty years, announces destruction by the waters of the Flood, spares believers, tells Noah he can be saved from water by wood, and instructs him to build a four-sided three-storey ark. The passage cites Genesis vi, 14 ff.

God announces destruction by the waters of the Flood for the giants and sinners, while those who believe God’s word are spared.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) ISRAEL / L 2 163 / AARON / M 2 I79; lines 11192-11311 confidence: high

God limits the time to one hundred and twenty years, announces destruction by the waters of the Flood, spares believers, tells Noah he can be saved from water by wood, and instructs him to build a four-sided three-storey ark. The passage cites Genesis vi, 14 ff.

God tells Noah he can be saved from water by wood and instructs him to build a four-sided, three-storey ark for his household.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) ISRAEL / L 2 163 / AARON / M 2 I79; lines 11314-11438 confidence: high

God could have saved Noah by air or by restraining the Flood from a mountain, but chose salvation through sanctified wood: the ark and the wood of the Cross; Noah is told to make the means of salvation.

Noah is saved by making an ark, and the passage explicitly places this in relation to the Flood waters.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 3318-3445 confidence: high

Rebel angels are angry about Adam, are told they are made of air and fire while Adam is made of dust, water, wind, and fire, ask to be made like Adam, receive flesh and blood, descend to earth, mingle with Cain's children, and father children who split open their mothers and grow into cloud-reaching giants destroyed by the Flood after 120 years.

Rebel angels become embodied, descend to earth, mate with Cain's descendants, produce violent giant offspring reaching the clouds, and the Flood destroys them after divine forbearance.
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hawaiian

Hawaiian Folk Tales: A Collection of Native Legends EXPLOITS OF MAUI / I.--SNARING THE SUN / II.--THE ORIGIN OF FIRE / PELE AND THE DELUGE; lines 824-881 confidence: medium

The opening states that Hawaiian lore associates volcanic phenomena with Pele and also attributes an ancient great flood to her.

The passage explicitly attributes an ancient great flood to Pele; the sea rises until only the highest mountains are visible and later recedes to its present level.
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Hawaiian Folk Tales: A Collection of Native Legends MYTH OF THE HILU / THE HOU, OR SNORING FISH / THE END / GLOSSARY OF HAWAIIAN WORDS; lines 7087-7378 confidence: high

Kaiakahinalii is glossed as the Flood, and 'He waa halau Alii o ka Moku' is glossed as the royal vessel, the ark.

One entry defines Kaiakahinalii as the Flood, and another defines a royal vessel as the ark.
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Hawaiian Folk Tales: A Collection of Native Legends PART II / PART III / STORIES OF THE MENEHUNES / HAWAII THE ORIGINAL HOME OF THE BROWNIES; lines 2705-2765 confidence: low

The author says Hawaiian folklore shows coincident interest with older traditions and reports traces of the Flood, the standing still of the sun, and other Bible-history narratives.

The author reports that Fornander and others found traces of the story of the Flood in Hawaiian legends.
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Hawaiian Folk Tales: A Collection of Native Legends PREFACE / T. G. T. / T. G. T. / CONTENTS; lines 165-265 confidence: medium

“III. Pele and the Deluge”; “IV. Pele and Kahawali.”

The title “Pele and the Deluge” directly names a deluge episode.
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Hawaiian Folk Tales: A Collection of Native Legends T. G. T. / CONTENTS / ILLUSTRATIONS / LEGENDS RESEMBLING OLD TESTAMENT HISTORY; lines 435-512 confidence: high

A legend says that in Nuu's time the flood Kaiakahinalii came upon the earth, destroyed all living beings, and that Nuu built a large vessel with a house on top by command of his god; he and his wife, three sons, and sons' wives were saved.

The flood destroys all living beings, but Nuu builds a large vessel by command of his god and survives with his wife, sons, and sons' wives.
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Hawaiian Folk Tales: A Collection of Native Legends THE TOMB OF PUUPEHE / A LEGEND OF LANAI / AI KANAKA / A LEGEND OF MOLOKAI; lines 4899-4946 confidence: medium

A rushing torrent fills the valley, sweeps everything before it, overwhelms Kupa and his people, washes them into the sea, and sharks devour them.

A valley-filling torrent destroys Kupa and his people while Kamalo and his family remain safe inside a sacred enclosure.
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Hawaiian Folk Tales: A Collection of Native Legends TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII / AIAI, SON OF KU-ULA / PART II OF THE LEGEND OF KU-ULA, THE FISH GOD OF HAWAII; lines 6183-6285 confidence: medium

After Aiai calls on his ancestors, "a dark and lowering cloud drew near and poured out a flood"; the dam breaks and the oopu, opae, and child are swept toward the sea, while the woman is not taken.

After Aiai calls upon his ancestors, a dark cloud pours a flood into the stream, breaking the dam and sweeping away the child and catch.
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jewish christian

Genesis Chapter 7 / Footnotes / Chapter 8 / Chapter 9; lines 540-598 confidence: high

God blesses Noah and his sons, commands them to multiply, grants living creatures as food, forbids eating blood, and states accountability for human bloodshed because man is made in God’s image.

The passage is set after the flood, commands replenishing and multiplying on the earth, says all flesh will not again be cut off by flood waters, and states that the whole earth was populated from Noah’s three sons.
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Genesis Chapter 8 / Chapter 9 / Chapter 10 / Chapter 11; lines 666-730 confidence: medium

The genealogy traces Shem to Terah, beginning with Arpachshad born two years after the flood and listing successive fathers, lifespans, sons, and daughters.

The genealogy begins with Shem becoming father of Arpachshad two years after the flood and continues through successive generations.
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Genesis Footnotes / Chapter 5 / Footnotes / Chapter 6; lines 385-433 confidence: high

God says he will bring a flood of waters on the earth to destroy all flesh with the breath of life; everything in the earth will die.

God announces flood waters that will destroy all flesh, while also commanding Noah to preserve his family and pairs of living creatures in the ship.
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Genesis Footnotes / Chapter 6 / Footnotes / Chapter 7; lines 435-488 confidence: medium

Yahweh tells Noah to enter the ship with his household, gives instructions for clean and unclean animals and birds, and announces rain for forty days and nights that will destroy every living thing from the ground.

Birds are taken to keep seed alive, animals enter male and female, and Noah with those in the ship survives the destruction.
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Genesis Footnotes / Chapter 7 / Footnotes / Chapter 8; lines 490-538 confidence: high

God remembers Noah and the animals in the ship, makes wind pass over the earth, and the waters subside.

The waters recede, the earth dries, Noah and the living creatures leave the ship, and the creatures are commanded to multiply on the earth.
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Genesis Footnotes / Chapter 8 / Chapter 9 / Chapter 10; lines 600-664 confidence: high

“the generations of the sons of Noah” and “Sons were born to them after the flood.”

The passage repeatedly locates the births, families, and national divisions after the flood and concludes that nations divided from Noah’s sons in the earth after the flood.
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Genesis Genesis 7:17-24; 8:1-5 confidence: medium

The flood was forty days on the earth... God remembered Noah... and the waters subsided.

Candidate motif from literal passage evidence.
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malay

Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI GENERAL REMARKS 179 / GENERAL REMARKS / CHAP. VI GENERAL REMARKS 185 / GENERAL REMARKS 187; lines 10940-11025 confidence: low

A Mantra story says the sun was not created until after one of the floods.

A Mantra story is said to describe the sun as created only after one of the floods.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215 / CHAP. VI NEGRITOS OF PERAK 217 / CHAP. VI NEGRITOS OF KEDAH 219; lines 12493-12579 confidence: medium

The narrator states that Semang ideas about a big conflagration seem to take the place of the widespread myth of a big flood.

The narrator explicitly says Semang ideas about a big conflagration seem to take the place of the widespread myth of a big flood.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF JO HO R 349 / SAVAGE MALAY'S OF JO HO R / CHAP. VI SAVAGE MALAYS OF JOHOR 353 / CHAP. VI SAVAGE MALAYS OF JOHOR 355; lines 18950-19065 confidence: high

The Benua account says the ground is the skin of the earth; Pirman, the Deity, broke it in ancient times, destroying the world and overwhelming it with water.

Pirman breaks the earth's skin and the world is destroyed and covered by water; later mountains and land emerge.
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Pagan Races of the Malay Peninsula, Volume 2 VOL. II N / CHAP. VI GENERAL REMARKS 179 / GENERAL REMARKS / CHAP. VI GENERAL REMARKS 185; lines 10849-10937 confidence: high

The author notes Semang and Jakun flood traditions that may be origin-of-sea myths; in the Semang Rainbow legend, a great dragon or snake broke the earth's skin, and water overwhelmed the world.

The passage classifies several traditions as origin-of-the-sea myths and reports floodwaters overwhelming the world or developing into the ocean.
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Pagan Races of the Malay Peninsula, Volume 2 VOL. II N / CHAP. VI GENERAL REMARKS 179 / GENERAL REMARKS / CHAP. VI GENERAL REMARKS 185; lines 10849-10937 confidence: high

The author notes Semang and Jakun flood traditions that may be origin-of-sea myths; in the Semang Rainbow legend, a great dragon or snake broke the earth's skin, and water overwhelmed the world.

In the Semang Rainbow legend a great dragon or snake breaks the earth's skin so water overwhelms the world.
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Pagan Races of the Malay Peninsula, Volume 2 VOL. II N / CHAP. VI GENERAL REMARKS 179 / GENERAL REMARKS / CHAP. VI GENERAL REMARKS 185; lines 10849-10937 confidence: high

In the Mantra version, a giant turtle brought water up from below through a ground-hole among pulai-tree roots, causing a flood that later became the ocean.

A giant turtle brings water from below through a hole among pulai-tree roots, causing a flood that becomes the ocean.
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Pagan Races of the Malay Peninsula, Volume 2 VOL. II N / CHAP. VI GENERAL REMARKS 179 / GENERAL REMARKS / CHAP. VI GENERAL REMARKS 185; lines 10849-10937 confidence: high

The Benua account includes a kind of vessel in which the first parents of the race escaped drowning.

The Benua account refers to a vessel by which the first parents of the race escaped drowning.
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micronesian

The Caroline Islands: Travel in the Sea of the Little Lands TO TOMIL, LAI, ELIK, BY BOAT TO NORTH YAP / CHAPTER XIX / CHAPTER XX / NORTH YAP RETURN TO TARRANG; lines 11922-12041 confidence: medium

Platforms were carved with chevrons, crescents, and representations of "Mui-Bab, the Albatross, the messenger of the great god Yalafath after the Flood to his creatures below."

The albatross Mui-Bab is described as the messenger of the great god Yalafath after the Flood to his creatures below.
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The Caroline Islands: Travel in the Sea of the Little Lands VISIT TO ONOTH AND GOROR / CHAPTER XVIII / TO TOMIL, LAI, ELIK, BY BOAT TO NORTH YAP / CHAPTER XIX; lines 10869-10974 confidence: uncertain

Chapter heading: “STAY IN PILAU, FOLK-LORE, LEGEND OF FLOOD, AND THE TABU SYSTEM.”

The chapter heading explicitly includes “LEGEND OF FLOOD” among its announced topics.
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The Caroline Islands: Travel in the Sea of the Little Lands VISIT TO ONOTH AND GOROR / CHAPTER XVIII / TO TOMIL, LAI, ELIK, BY BOAT TO NORTH YAP / CHAPTER XIX; lines 10977-11044 confidence: high

The narrator says B. supplied knowledge of Yap inner life and that the old chief Toluk of Omin supplied the Yap version of the flood.

The frame explicitly identifies Toluk's account as a Yap version of the flood, and the narrative describes the sea rising, swamping lowlands, killing Maralok, and then stopping after the fairy wife reaches Tomil.
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The Caroline Islands: Travel in the Sea of the Little Lands VISIT TO ONOTH AND GOROR / CHAPTER XVIII / TO TOMIL, LAI, ELIK, BY BOAT TO NORTH YAP / CHAPTER XIX; lines 11047-11165 confidence: high

A watcher kills an enormous rat with a stone, and the narrator identifies the dead rat as Loth the Fairy Mother.

The killing of Loth in rat form is followed by a warning that Loth’s vengeance will send a flood; a typhoon and tidal wave then overwhelm Yap.
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The Caroline Islands: Travel in the Sea of the Little Lands VISIT TO ONOTH AND GOROR / CHAPTER XVIII / TO TOMIL, LAI, ELIK, BY BOAT TO NORTH YAP / CHAPTER XIX; lines 11047-11165 confidence: high

Loth’s daughter warns her husband that in seven days Loth’s vengeance will bring a high flood-tide; she tells him to build on the highest hill and bring magic herbs for rites and incantations.

Igereng and his wife are warned seven days ahead, prepare on the highest hill, and survive when nearly all others perish.
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The Caroline Islands: Travel in the Sea of the Little Lands VISIT TO ONOTH AND GOROR / CHAPTER XVIII / TO TOMIL, LAI, ELIK, BY BOAT TO NORTH YAP / CHAPTER XIX; lines 11047-11165 confidence: high

Yalafath, a great spirit in the sky, tells his wife Mui-Bab to go down and see whether the flood destroyed Yap and whether any people survived.

Yalafath sends Mui-Bab to see whether the flood destroyed Yap; she descends as an albatross or frigate-bird and reports back.
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The Caroline Islands: Travel in the Sea of the Little Lands VISIT TO ONOTH AND GOROR / CHAPTER XVIII / TO TOMIL, LAI, ELIK, BY BOAT TO NORTH YAP / CHAPTER XIX; lines 11047-11165 confidence: high

Mui-Bab descends from the skies as an albatross or frigate-bird, lands on Tomil, sees few survivors and barren land, and reports this to Yalafath.

After Mui-Bab reports the land’s barren state, Yalafath sends multiple food plants to nourish the surviving people.
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inuit

Eskimo Folk-Tales Eskimo Folk-Tales / INTRODUCTION; lines 90-185 confidence: medium

A deluge tradition is said to be supported by natives’ appreciation of mussel shells found on hills far inland.

The introduction states that there is a deluge tradition and that mussel shells on far-inland hills are taken by natives as supporting evidence.
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Eskimo Folk-Tales ILLUSTRATIONS / ESKIMO FOLK-TALES / THE TWO FRIENDS WHO SET OFF TO TRAVEL ROUND THE WORLD / THE COMING OF MEN, A LONG, LONG WHILE AGO; lines 442-586 confidence: high

Humans had no death and grew very old; they did not know the sun, lived in darkness, and burned water in lamps inside houses.

Deathless humans crowd the earth, and a mighty flood from the sea drowns many and makes humans fewer.
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Tales and Traditions of the Eskimo SOCIAL ORDER, CUSTOMS, AND LAWS. / SOCIAL ORDER, CUSTOMS, AND LAWS. / RELIGION. / RELIGION.; lines 2163-2237 confidence: uncertain

Claims are reported that the first humans arose from earth, that Kallak made the first woman from a tuft of sod, and that a Deluge tradition exists, but the passage says these statements cannot be accepted without doubt and may have originated from questioners.

The passage mentions an asserted tradition about the Deluge.
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The Central Eskimo The Central Eskimo / THE CENTRAL ESKIMO. / DR. FRANZ BOAS / CONTENTS.; lines 81-167 confidence: low

The tales and traditions section lists titles including Kiviung, Origin of the narwhal, Qaudjaqdjuq, Igimarasugdjuqdjuaq the cannibal, The woman and the spirit of the singing house, The constellation Udleqdjun, Origin of the Adlet and of the Qadlunait, The great flood, The bear story, and The owl and the raven.

A tale title listed under tales and traditions is “The great flood.”
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The Central Eskimo THE WOMAN AND THE SPIRIT OF THE SINGING HOUSE. / THE CONSTELLATION UDLEQDJUN. / ORIGIN OF THE ADLET AND OF THE QADLUNAIT. / THE GREAT FLOOD.; lines 9589-9630 confidence: high

“the ocean suddenly began to rise, until it covered the whole land. The water even rose to the top of the mountains”

The ocean covers the whole land and mountains, many Inuit die, and many others survive by taking to kayaks.
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The Central Eskimo THE WOMAN AND THE SPIRIT OF THE SINGING HOUSE. / THE CONSTELLATION UDLEQDJUN. / ORIGIN OF THE ADLET AND OF THE QADLUNAIT. / THE GREAT FLOOD.; lines 9589-9630 confidence: high

“the ocean suddenly began to rise, until it covered the whole land. The water even rose to the top of the mountains”

The passage explains mountain-top ice caps and visible shells and bones as remains left after the flood subsided.
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korean

Corea, the Hermit Nation JAPAN AND COREA. 59 / JAPAN AND COBEA. 61 / CHAPTEE IX. / KORAI, OR UNITED COEEA.; lines 2472-2544 confidence: medium

The Amur River region and tributaries are described as ancestral seats of nations and as an intermittent geyser-spring that overflows at intervals.

The passage repeatedly uses water imagery for waves of conquest that overwhelm China and lead to a new dynasty.
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Corea, the Hermit Nation THE BIGHT PROVINCES. / THE BIGHT PROVINCES. 187 / KIUNG-KEI, OB THE CAPITAL PEOVINCE. / THE EIGHT ?ROVINCBS. 189; lines 7093-7131 confidence: medium

Nearby hills give views of the island-dotted river; people enjoy spring floods and winter ice breaking up. Inundations are frequent and terrible but usually subside quickly and can enrich the soil. River islands near the capital are inhabited by fishermen who pay taxes in fish.

Inundations are described as frequent and terrible, but the water usually subsides quickly and the floods enrich the soil except where sand is deposited.
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Korean Folk Tales - Imps, Ghosts and Fairies THE ILL-FATED PRIEST / THE ILL-FATED PRIEST 45 / THE VISION OF THE HOLY MAN / THE VISION OF THE HOLY MAN 49; lines 1520-1589 confidence: medium

"there will be a tidal wave that will engulf this whole village"

The holy man warns that a tidal wave will engulf the village and directs the household to climb the rear mountain to the top in order to escape.
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Korean Folk Tales - Imps, Ghosts and Fairies THE ILL-FATED PRIEST 45 / THE VISION OF THE HOLY MAN / THE VISION OF THE HOLY MAN 49 / THE VISION OF THE HOLY MAN 51; lines 1592-1614 confidence: medium

"the sea suddenly lifted its face, overflowed its banks" and the waves climbed the mountain-sides until they touched To-jong's feet; the seashore town was engulfed.

The sea overflows, engulfs the seashore town, and recedes at daylight.
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Korean Folk Tales - Imps, Ghosts and Fairies THE VISION OF THE HOLY MAN 49 / THE VISION OF THE HOLY MAN 51 / THE VISIT OF THE MAN OF GOD / THE VISIT OF THE MAN OF GOD 53; lines 1641-1678 confidence: medium

The woodman goes home in haste and escapes with wife and family; rain begins, Mount Otai collapses, the ground becomes a vast lake, the inhabitants are destroyed, and the woodcutter alone escapes.

Rain begins, Mount Otai collapses, the earth sinks into a vast lake, and the inhabitants are destroyed.
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Korean Folk Tales - Imps, Ghosts and Fairies THE VISION OF THE HOLY MAN / THE VISION OF THE HOLY MAN 49 / THE VISION OF THE HOLY MAN 51 / THE VISIT OF THE MAN OF GOD; lines 1617-1638 confidence: medium

The event is dated to 1605, seventh moon, in Son-jo's reign; a great rain is said to have fallen, unlike any since the dynasty's founding.

The excerpt frames the event with an unprecedented great rain and has the Man of God begin a statement that he will flood something.
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mangaian

Myths and Songs from the South Pacific CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU.; lines 12063-12162 confidence: high

The heavens darken; Ngaru steps onto the red-hot stones of Miru's oven; a sudden deluge extinguishes the oven, sweeps away Miru and her followers, and Ngaru survives by holding the nono while the Tapairu girls hold his legs and later teach him ball-throwing.

The flood extinguishes Miru's oven, sweeps away Miru and her group, and allows Ngaru and the Tapairu girls to survive by holding the nono stem and one another.
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Myths and Songs from the South Pacific MAUI'S LAST AND GREATEST ACHIEVEMENT. / CHAPTER V. / TREE MYTHS. / THE MYTH OF THE COCOA-NUT TREE.; lines 3958-4068 confidence: medium

Tuna says they must part, promises a boon as memorial of their attachment, predicts flooding rain, and tells Ina to cut off and bury his head when he lays it on her threshold.

Tuna predicts heavy rain flooding the valley so that he can approach Ina's house in eel form; the event leads to the coconut-tree origin.
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Myths and Songs from the South Pacific OF THE LONDON MISSIONARY SOCIETY. / WITH A PREFACE BY / F. MAX MULLER, M.A., / PREFACE.; lines 485-583 confidence: medium

Some Polynesian islands are said to have a Deluge lasting exactly forty days; the author says this may reflect missionary influence, accident, or undetected meteorological calculation.

Some Polynesian island accounts are said to make the deluge last exactly forty days.
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Myths and Songs from the South Pacific OF THE LONDON MISSIONARY SOCIETY. / WITH A PREFACE BY / F. MAX MULLER, M.A., / PREFACE.; lines 485-583 confidence: low

A Toltec deluge is mentioned with mountains covered to the depth of 'fifteen cubics'; the Chimalpopoca manuscript is summarized as saying the Creator worked in successive epochs and made man on the seventh day from dust and ashes.

A Toltec deluge account is summarized as saying that mountains were covered to the depth of 'fifteen cubics.'
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Myths and Songs from the South Pacific OF THE LONDON MISSIONARY SOCIETY. / WITH A PREFACE BY / F. MAX MULLER, M.A., / PREFACE.; lines 485-583 confidence: medium

The author discusses similarities and differences between Hindu and Jewish deluge accounts; an Indian flood begins on the seventh day after announcement to Manu, but the author notes this detail is only in the Bhagavata-Purana and may be accidental or borrowed.

The Indian flood is said to begin on the seventh day after it had been announced to Manu.
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melanesian

The Melanesians of British New Guinea CHAPTER XXXIII / I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL. / CHAPTER XXXIV; lines 24642-24763 confidence: low

Bwari is described as remains of an island off Rogea; formerly many people gardened there, but an earthquake shattered the island and sank most of it beneath the sea, killing many inhabitants instantly.

Bwari is said to have been shattered by an earthquake and mostly sunk beneath the sea, killing many inhabitants; survivors later found new settlements.
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The Melanesians of British New Guinea OMENS. / DREAMS. / DIVINATION. / ESCHATOLOGY.; lines 36412-36528 confidence: medium

Tokeri, said to know how to go to Hiyoyoa, warned that a great wave from Hiyoyoa would flood the coast, sweep away houses, and be followed by Hiyoyoa's appearance; communities responded with pig-killing, bush houses, or skepticism.

Tokeri prophesies that a great wave from Hiyoyoa will flood the coast, sweep away dwellings, and be followed by Hiyoyoa's appearance at Milne Bay.
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The Melanesians of British New Guinea SOUND / CHAPTER XVII / GEOGRAPHICAL AND SOCIAL RELATIONS. / HISTORY AND MIGRATIONS OF THE RORO-SPEAKING TRIBES.; lines 11767-11894 confidence: medium

Arabure stock gave rise to named settlements; Roro Aiera Koikoi began as garden houses after old Korina was overwhelmed by a tidal wave; three men slept there because they feared the sea, and Here Arauka persuaded the others to stay and form a village.

Roro Aiera Koikoi developed after old Korina was overwhelmed by a tidal wave and men relocated to garden houses that became a permanent village.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 7334-7412 confidence: high

Qat and his brothers are associated with Tatgan; the story has Qat depart from Gaua, where the lake Tas was formerly a forested plain, and he cuts a large canoe from a large tree while his brothers ridicule him.

Qat makes a covered canoe, takes his wife, brothers, and living creatures into it, and departs as a deluge fills the island and sends the canoe to sea.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER IX. / PRAYERS. / CHAPTER X. / SPIRITS.; lines 296-312 confidence: medium

The outline lists Qat, creation, the story and adventures of Qat, Marawa, Qasavara, a story of flood, and Santa Cruz.

The outline explicitly lists a "Story of flood."
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persian

Persian Literature, Volume 1 BY HFIZ / INTRODUCTION / FRAGMENT BY HFIZ / THE DIVAN; lines 15628-15807 confidence: high

"To men of God be friendly: in Noah's ark was earth / Which deemed not all the deluge one drop of water worth."

Noah's ark and the deluge are explicitly invoked in a moral or devotional statement about men of God.
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Persian Literature, Volume 1 BY HFIZ / INTRODUCTION / FRAGMENT BY HFIZ / THE DIVAN; lines 15809-15909 confidence: medium

The speaker swears by the master's soul, prays at early morning for the addressee's welfare, and says tears greater than Noah's flood cannot wash the beloved's image from the bosom.

The speaker compares his tears to a deluge greater than the flood Noah braved.
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Persian Literature, Volume 1 LXXXV / LXXXVI / LXXXVII / LXXXVIII; lines 16371-16460 confidence: high

The revolving Sphere is changeful; the Ka'bah-bound traveler may suffer desert thorns; if death’s flood sweeps life away, Noah steers the ark over dark billows; the stage is perilous, the goal unseen, and God surveys all change.

The poem imagines death’s flood sweeping life away while Noah steers the ark over dark billows.
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The Shahnama of Firdausi, Vol. I ARGUMENT / TAHMURAS 127 / HE REIGNED SEVEN HUNDRED YEARS / ARGUMENT; lines 5967-6070 confidence: high

In the Zandavasta summary, Yima is son of Vivanghat, the Iranian Noah, has a covenant with God, and is offered a post later accepted by Zoroaster.

The note calls Yima the Iranian Noah, says he has a covenant with God, and quotes the command to make the Vara in anticipation of the Flood.
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The Shahnama of Firdausi, Vol. I FA RID UN 199 / FARIDIJN 205 / FAR1DUN 219 / ARGUMENT; lines 11065-11158 confidence: medium

The note says a famous feat of Keresaspa appears as Sam son of Nariman’s slaying of the dragon of the Kashaf; the legend is localized near Tus, the dragon may typify periodical floods, and Sam’s mace reproduces Keresaspa’s bludgeon-bearing feature.

The note says the dragon of the Kashaf may be typical of periodical floods and connects this with flood prevention.
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slavic

Myths and Folk-tales of the Russians, Western Slavs, and Magyars CHEKH MYTHS AND FOLK-TALES. / BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS.; lines 9777-9859 confidence: medium

The water runs out of the lake; by moonlight over the mountain summit, tree-tops rise until a park, multitudes of people, a city, and a castle appear. In the castle, an old man restrains people from cutting up the queen before the king beheads her.

The lake water runs out and disappears, revealing trees, a park, people, a city, and a castle where the enchanted kingdom had been.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars RUSSIAN MYTHS AND FOLK-TALES. / CHEKH MYTHS AND FOLK-TALES. / MAGYAR MYTHS AND FOLK-TALES. / INTRODUCTION.; lines 408-504 confidence: medium

The grandmother takes the man by canoe to a lake island, abandons him, and at night the water rises. He climbs the highest tree while hungry creatures surround him and calls on the Morning-star's dream-promise of aid.

The grandmother abandons the man on a lake island; after dark the water rises and threatens him with devouring creatures.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLV.--THE BIRDCATCHER. / XLVI.--THE TWO BROTHERS. / XLVII.--THE ORIGIN OF MAN. / XLVIII.--GOD'S COCK.; lines 7967-8038 confidence: medium

The people rush to break the egg; the corpulent man strikes it with a stone; it splits with thunder and releases so much water that almost all humankind perishes and paradise becomes one lake.

When the egg is struck, water bursts out, almost the whole human race perishes, the paradise becomes a lake, and the watchman is the only survivor in the excerpt.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLVI.--THE TWO BROTHERS. / XLVII.--THE ORIGIN OF MAN. / XLVIII.--GOD'S COCK. / XLIX.--KURENT THE PRESERVER.; lines 8041-8068 confidence: high

Mankind perishes by the flood; Kranyatz alone survives and flees higher until the water floods the last mountain.

The passage states that mankind perished by a flood, one survivor remained, and after nine years the flood ceased and the earth became dry again.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLVI.--THE TWO BROTHERS. / XLVII.--THE ORIGIN OF MAN. / XLVIII.--GOD'S COCK. / XLIX.--KURENT THE PRESERVER.; lines 8041-8068 confidence: high

Mankind perishes by the flood; Kranyatz alone survives and flees higher until the water floods the last mountain.

Kranyatz flees higher as the water rises and survives when Kurent extends the vine higher than the clouds.
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amazonian

The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XV / CHAPTER XVI / CHAPTER XVII / CHAPTER XVIII; lines 7804-7899 confidence: high

The author reports deluge traditions among many tribes: a flood drove ancestors to seek refuge in canoes while all the earth was under water.

The passage reports traditions of a flood covering the earth and ancestors taking refuge in canoes.
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The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XVI / CHAPTER XVII / CHAPTER XVIII / CHAPTER XIX; lines 282-302 confidence: medium

Chapter XVIII topic list includes fear of darkness, storytelling, variants, myths, sun and moon, deluge traditions, tribal stories, Amazons, White Indians tradition, a Boro tribal tale, Amazonian equivalents of world-tales, beast stories, animal characteristics, no totems, and hatred of the animal world.

Chapter XVIII directly lists 'Deluge traditions' among its topics.
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The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes PLATE NO. FACING PAGE / CHAPTER I / INTRODUCTORY / CHAPTER II; lines 1242-1329 confidence: low

Rainfall is constant; dry weather is rare; storms bring short deluges; saturation, mist, dew, lichens, and vegetation are described as pervasive.

The passage links floods, rain, frequent inundations, and continual plant succession with the region's habitability.
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The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes WATERTON, CHARLES. / WESTERMARCK, EDWARD. / WOODROFFE, JOSEPH F. / INDEX; lines 12719-13006 confidence: medium

“Floods, 22, 32; traditions of, 238-9”

The index explicitly lists floods and traditions of floods.
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celtic irish

Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1267-1358 confidence: low

Balor tells the force to fight Ildnach, strike off his head, tie Ireland to the backs of their ships, let destroying water take its place, and put Ireland north of Lochlann so the Men of Dea cannot follow it.

Balor commands that Ireland be tied to the backs of ships, moved north of Lochlann, and replaced by destroying water.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 10080-10186 confidence: medium

The Minokhird says Yima's garden opens after world conflagration and regeneration so men, animals, and plants refill the devastated world; the Bundahesh describes terrible rain, cold winters, hot summers, snow, hail, loss of fire, universal human death, and reconstitution of humanity in Yima's secret enclosure.

The Minokhird and Bundahesh summaries say Yima's garden or secret enclosure opens after devastation and reconstitutes humans, animals, and plants.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 10188-10274 confidence: medium

'Thus the myth of Yima's enclosure is a loan from the Jewish account of the Noachian deluge.'

The passage explicitly describes the Iranian and Jewish stories as accounts of humanity being almost entirely destroyed and afterwards reconstituted, and names the Jewish example as the Noachian deluge.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 10276-10355 confidence: medium

The writer says it is extremely incredible that the story of Yima's grove resulted from imitation of the Noachian deluge.

The passage explicitly names the Noachian deluge in a comparison with Yima's grove and an Avestic myth.
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estonian

The Hero of Esthonia and Other Studies in the Romantic Literature of That Country PASTOR HURT'S COLLECTIONS / MYTHOLOGY / PART I / THE HERO OF ESTHONIA; lines 1036-1097 confidence: medium

Fugitives are pursued by demons; the youngest sister raises a flood; Tühi questions the Kalevide, who replies sarcastically; the demons flee; the sisters marry the Kalevide's kinsmen.

The youngest sister raises a flood between the fugitives and the pursuing demons.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 15406-15704 confidence: low

Entries list Endla Lake, Euseküll Lake, Finland Gulf, flood, and magic floods.

The index lists flood and magic floods.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 16486-16740 confidence: high

Ragnarök is defined as the Scandinavian end of the world, when evil powers break loose and fight the gods; the earth is destroyed by fire and water and regenerated.

Ragnarök is described as ending the world through conflict and destruction by fire and water, after which the earth is regenerated.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE TWO BROTHERS AND THE FROST. / THE SONG-GOD'S DEPARTURE. / JUTTA. / THE TWELVE DAUGHTERS.; lines 11061-11145 confidence: medium

Kreutzwald reports that each autumn a little grey man rises from Ülemiste järv to inspect buildings; if dissatisfied and turning his head away, inundation and destruction of Tallinn would follow.

The little grey man from Ülemiste järv inspects buildings; if dissatisfied and turning away, inundation and destruction of Tallinn would follow.
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fijian

Tales from Old Fiji CAME TO FIJI 21 / CAME TO FIJI 23 / CAME TO FIJI 25 / TO BUILD THEIR CANOES 29; lines 3043-3116 confidence: high

The Great Serpent grieves and rages, recognizes Rokola's arrow, and cries that the Boat-builders' kingdom is taken away and that he will scatter them among Fiji as servants.

After the offense and defiance, the god throws his club into the sky, causing a prolonged deluge and rising sea that destroy the Boat-builders' town.
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Tales from Old Fiji CAME TO FIJI 21 / CAME TO FIJI 23 / CAME TO FIJI 25 / TO BUILD THEIR CANOES 29; lines 3043-3116 confidence: medium

The god throws his club into the sky, the clouds break, rain pours for many days, the sea rises over the land, and a wave sweeps away the Boat-builders' fence and town; Rokola and many drown, while many others float on trees, rafts, and canoes to mountain tops above the waves.

Many people float away over the waters on trees, rafts, and canoes until they reach mountain tops still above the waves.
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Tales from Old Fiji CAME TO FIJI 23 / CAME TO FIJI 25 / TO BUILD THEIR CANOES 29 / TO BUILD THEIR CANOES 31; lines 3119-3135 confidence: high

People fled before rising waters; after the sea went back, they were taken into valleys and became servants of chiefs, building canoes.

The passage refers to rising waters, a receding sea, and a great flood whose aftermath changes human settlement and land formation.
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Tales from Old Fiji LONGA-POA 79 / LONGA-POA 8 1 / LONGA-POA 83 / LONGA-POA 85; lines 5018-5120 confidence: high

The great Serpent-god floods the Mataisau Boat-builders because they killed Turu-kawa, his dove; twelve tie themselves to a big tree and drift to Kambara, ten survive, two are killed by sharks, and Kambara chiefs spare the survivors and make them carpenters, beginning canoes in the Windward region.

The great Serpent-god brings a great flood upon the Mataisau because they kill Turu-kawa, his dove.
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mongol

Sagas from the Far East CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN. / THE BOY-KING. / THE FALSE FRIEND (1) / THE PRETENDED SON.; lines 7306-7408 confidence: medium

The merchants move to a high hill after Schalû's warning; heavy rain and an overflowing river flood their former tent site, and they reward Schalû for saving them.

The merchants move to a high hill after the warning; the former tent site is then flooded, and they state that without Schalû they would have been washed away.
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Sagas from the Far East HOW NARAN GEREL SWORE FALSELY AND YET TOLD THE TRUTH. / NOTES. / PREFACE. / DEDICATION.; lines 8839-8922 confidence: high

The Mahābhārata deluge is said to be almost identical in leading features with Genesis: a great ship carries pairs of beasts and plant seeds, is steered through floods by Vishnu in fish form, and is moored on Mount Naubandhana.

The Mahābhārata deluge summary describes a great ship loaded with pairs of beasts and plant seeds and preserved through the floods.
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Sagas from the Far East HOW NARAN GEREL SWORE FALSELY AND YET TOLD THE TRUTH. / NOTES. / PREFACE. / DEDICATION.; lines 8839-8922 confidence: medium

The Mahābhārata deluge is said to be almost identical in leading features with Genesis: a great ship carries pairs of beasts and plant seeds, is steered through floods by Vishnu in fish form, and is moored on Mount Naubandhana.

The flood ship is ultimately moored on Mount Naubandhana, a Himalayan mountain.
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Sagas from the Far East TALE V. / HOW THE SERPENT-GODS WERE PROPITIATED. / TALE VI. / THE TURBULENT SUBJECT.; lines 2680-2706 confidence: medium

He keeps shaking the bag until torrents inundate the neighbourhood, washing away embers and bellows; the people and Khan barely escape with their lives.

The man continues producing rain until the neighbourhood is inundated and gushing waters form a deep moat that secures the fortress from the Khan.
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taoist

Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXIX. / CHAPTER XXXI. / CHAPTER XXXII. / CHAPTER XXXIII.; lines 18998-19139 confidence: medium

Mih Tzu invokes Great Yu, who drained the floodwaters, directed rivers and streams through the empire and adjacent regions, and worked with bucket and dredger.

Great Yu drains floodwaters, causes rivers and streams to flow through the empire, and is called a Sage after marking out the nations.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) AND EDITED BY / F. MAX MULLER. / FIRST SERIES. / EDITED BY F. MAX MULLER. 3; lines 19288-19415 confidence: low

The Satapatha-Brahmana is described as "A minute account of the sacrificial ceremonies of the Vedic age" and as containing "the earliest account of the Deluge in India."

The passage says the Satapatha-Brahmana contains the earliest account of the Deluge in India.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. X. THE WRITINGS OF S:WANG-3ZE. 205 / PT. III. SECT. X. THE WRITINGS OF ZWANG-3ZE. 207 / PT. III. SECT. X. THE WRITINGS OF XWANG-3ZE. 2O9 / PT. III. SECT. XI. THE WRITINGS OF XWANG-3ZE. 2 I 7; lines 8976-9094 confidence: medium

Mo Ti says: "Anciently, when Yu was draining off the waters of the flood, he set free the channels of the Kiang and the Ho" and opened communications with them.

Mo Ti cites Yu draining the waters of the flood, freeing the Kiang and Ho channels, and opening communications with them.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) SACRED BOOKS OF THE EAST. / FIRST SERIES. / EDITED BY F. MAX MULLER. / SACRED BOOKS OF THE EAST:; lines 16364-16433 confidence: medium

It contains the earliest account of the Deluge in India.

The catalogue says the Śatapatha-Brāhmaṇa volume contains the earliest account of the Deluge in India.
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zoroastrian

Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER V, 2-6. 23 / CHAPTER V, 7 -VII, I. 25 / Chapter VI. / Chapter VII.; lines 4030-4084 confidence: medium

"Ti^tar was converted into three forms, the form of a man and the form of a horse and the form of a bull"; each form produces rain for ten days and nights.

The rain produced by Ti^tar becomes bowl-sized drops and raises water to the height of a man over the whole earth.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS OF ZAZ)-SPARAM, IV, 2-8. 1 65 / Chapter V. / Chapter VI. / SELECTIONS OF ZAZ)-SPARAM, V, 5-VI, 7. 1 69; lines 10362-10437 confidence: medium

Tistar asks for aid; named helpers cooperate or keep peace; Tistar assumes man, bull, and horse forms for ten nights each and sends rain whose bowl-like drops kill noxious creatures except reptiles in muddy earth.

Tistar's rain kills noxious creatures, and he later descends to destroy poison produced after their deaths.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS OF ZAZ)-SPARAM, V, 5-VI, 7. 1 69 / SELECTIONS OF ZAD-SPARAM, VI, 8-1 7. I7I / Chapter VII. / SELECTIONS OF ZAD-SPARAM, VII, 2-12. I75; lines 10623-10666 confidence: medium

At the beginning of creation there is a great rain, and wind sweeps the water away to the ocean.

At the beginning of creation a great rain occurs, wind drives water to the ocean, and the earth is subsequently described as divided into seven portions.
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The Zend-Avesta, Part I: The Vendidad IO VENDIDAD. / FARGARD II. I I / FARGARD II. I 3 / FARGARD II. I 5; lines 5637-5732 confidence: medium

The note says the Commentary’s Malkosan was an attempt to identify the Iranian legend with the biblical deluge; it also summarizes a later diluvial version in which Yima’s enclosure is opened and humans, cattle, and other creatures come out to arrange the world again.

The translator’s note reports that later tradition understood the myth in a diluvial form, with Yima’s enclosure opened after destructive rain and creatures emerging to arrange the world again.
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daoist

Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 6898-7025 confidence: low

Autumn floods make all streams enter the river; the river swells and its banks seem far apart.

Autumn floods swell the river and set in motion the River Spirit's journey to the ocean, after which his self-understanding changes.
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Chuang Tzu: Mystic, Moralist, and Social Reformer THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14207-14322 confidence: medium

Yü drains the flood waters, channels rivers and streams through the empire and to the sea, works with bucket and dredger, loses hair from his calves and shins through labor, is exposed to wind and rain, marks out nations, and is called a Sage.

Yü drains flood waters, channels rivers and streams to the sea, reduces confusion to uniformity, marks out the nations, and is called a Sage.
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Chuang Tzu: Mystic, Moralist, and Social Reformer THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14207-14322 confidence: medium

"Of old, the great Yü drained off the flood of waters, and caused rivers and streams to flow through the nine divisions of the empire" and adjacent regions.

Yü drains the flood waters, channels rivers and streams, and marks out the nations of the world, making him a civilizing exemplar in the passage.
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maya quiche

The Popol Vuh PREFACE / LEWIS SPENCE. / THE POPOL VUH / THE FIRST BOOK; lines 215-252 confidence: medium

The wooden mannikins displease the gods through lack of reverence; the gods decide to destroy them, Hurakan causes a great flood, the mannikins drown, and resin falls from heaven.

Hurakan causes waters to swell into a great flood, and the wooden mannikins are drowned.
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The Popol Vuh The First Book, wooden mannikins confidence: high

The waters were swollen, and a great flood came upon the mannikins of wood.

Floodwaters destroy an unsatisfactory prior race, creating narrative space for later human creation.
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The Popol Vuh THE VUKUB-CAKIX MYTH / BOOK II. COMMENTED UPON / THE HARRYING OF XIBALBA / BOOK III. COMMENTED UPON; lines 1074-1156 confidence: high

The Wallam Olum excerpt says that after the flood the Lenape and manly turtle beings dwelt at the cave house of Talli, saw bright wealthy snake land, and crossed the frozen sea to possess it.

The Wallam Olum excerpt begins after the flood and describes the Lenape crossing the frozen sea to possess snake land.
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native american great lakes

Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 8240-8363 confidence: medium

The note says the story's theme is the culture-hero's struggle to subdue manitous and make the world ready for later people; it calls the myth sacred among the Foxes, links it with the Sauk midewiwin, and lists the brother's death, the flood, defeat of manitous, pacification, restored peace, and setting the world in order as major elements.

The prefatory note lists a flood among the leading events of the larger myth, along with defeat of manitous, restored peace, and setting the world in order.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 8836-8997 confidence: high

Wlsa‘ka is pursued by water after stopping to pull off Kiyapa‘taa’s skin; the water is described as steep-sided like a cliff and roars, “Fling him headlong.”

Water repeatedly pursues Wlsa‘ka, follows him up a mountain and pine, and later falls away after he uses earth and plants.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 8836-8997 confidence: high

Wlsa‘ka asks Muskrat to fetch earth and asks Pigeon to fetch blades of grass and various twigs; Muskrat dives into the water and Pigeon searches where mountain tops can be seen.

Muskrat dives into the water and returns with mud in its mouth and claws; Wlsa‘ka uses the earth with vegetation to make the water fall away.
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siberian

Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII / T 2; lines 14503-14544 confidence: medium

Finnic mythology has tales about heroes called in Vogul pol'Jiatur or odi/r; they continually quarrel and fight, especially about women, and Numi punishes them by sending a deluge on the earth.

Numi sends a deluge upon the earth as punishment for heroes who quarrel and fight, especially about women.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 4910-5002 confidence: medium

The companion warns that water may submerge the land; after Raven creates more ground, he says, "If a flood comes, at least the mountain-tops will remain above water."

The companion warns that water may later submerge the land; after more creation, he says that if a flood comes, mountain-tops will remain above water.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 1122-1260 confidence: medium

An Ermine-Man falsely says Big-Raven's people asked the Ermine-People to live with them; they are beaten and rejected, go live in a cave, are caught by a flood, and climb upward.

After rejection, the Ermine-People live in a cave, are caught by a flood, and have to climb upward.
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armenian

Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4053-4149 confidence: high

Mount Ararat towers over the plains; the Bible is cited for the Ark resting there after the Flood; Armenia is also identified as the traditional site of Eden and the four Genesis rivers.

The passage directly states that Mount Ararat is the mountain on which, according to the Bible, the Ark rested after the Flood.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 5395-5476 confidence: medium

The Armenian Bible translation is called foundational; Armenians took it as symbolic history of their country, associated early biblical events and the second Creation after the Flood with Armenia and Ararat, and found the names Haik and Vahagn in the Bible with a translator qualification.

The passage connects Armenia and Ararat with the Flood story and refers to a second Creation after the Flood.
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jain

Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE 2, CHAPTER 2, 253 / SECOND CHAPTER. / BOOK I, LECTURE 2, CHAPTER 2, / BOOK I, LECTURE 2, CHAPTER 3. 257; lines 15157-15186 confidence: medium

Many men who thought the Law the highest good obeyed their preceptors, ceased from works, and 'have crossed the great flood (of worldly existence).'

The passage explicitly says that many adherents 'crossed the great flood (of worldly existence)' after obeying preceptors and ceasing from works.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXIII. 119 / LECTURE XXIII. 12! / LECTURE XXIII. 123 / LECTURE XXIII. 125; lines 8402-8490 confidence: low

Kesi asks whether there is shelter, refuge, firm ground, or an island for beings carried away by a great flood of water; the answer is not included in the provided passage.

Kesi asks about beings carried away by a great flood of water and asks whether there is an island, shelter, refuge, or firm ground.
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japanese

Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4436-4526 confidence: medium

In the rice fields the Skillful Fisher follows with a dagger; the Happy Hunter raises the Flood Tide jewel, causing the sea to roll over the fields until his brother struggles in the water and calls for rescue.

The Happy Hunter uses the Flood Tide jewel to endanger the attacking brother, then uses the Ebb Tide jewel to save him; the ordeal leads to repentance and restoration.
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Japanese Fairy Tales THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON / HOW AN OLD MAN LOST HIS WEN; lines 7245-7362 confidence: medium

Kokai is described as a giant hairy black-faced wizard; after failing to become emperor, he revolts, employs the Water Devil to flood the country, and Jokwa declares war.

Kokai first uses the Water Devil to flood the country and later uses his wand to raise a flood that sweeps away Jokwa's army.
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samoan

Samoa, A Hundred Years Ago And Long Before CHAPTER I. / POSITION OF THE ISLANDS--EARLY VISITORS AND TRADITIONARY ORIGIN. / CHAPTER II. / SAMOA.; lines 469-593 confidence: high

The land is flooded by the sea and everything dies except fowls and pigeons; the pigeons fly away, while the fowls remain and are made sacred by Lu, not to be killed, as Sa Moa.

The passage reports a sea flood in which only birds survive, and another account in which the sea rises while Lu takes two fowls into a heavenly-built vessel that rests on a mountain.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XXII. / POLITICAL DIVISIONS AND PLACES OF NOTE ON SAVAII / CHAPTER I. / POSITION OF THE ISLANDS--EARLY VISITORS AND TRADITIONARY ORIGIN.; lines 331-452 confidence: medium

Ilu and Mamao have children named as rocks, moon, sun, sea, fresh water, and winds; the sea is set free, floods the rocks, and the sun and moon flee to heaven and live.

The sea is set free, floods and kills the rocks, while the sun and moon flee to the heavens and live.
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shinto

Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 052. / KV: 53: / A.D. 653. / SEXV, 54,; lines 13576-13667 confidence: medium

“The explanations (of the Sutras) was discontinued. From this day forward rain began to fall continually, lasting for nine days.”

The passage describes rain falling continually for nine days, destroying buildings and rice-plants and drowning men and animals.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 562. / KIMMEI. SI / KIMMEL. 83 / XIX. 56.; lines 4822-4895 confidence: medium

Floods occur in districts and provinces with famine; some people eat each other; grain is transported from neighbouring districts as mutual assistance.

The passage reports floods followed by famine and cannibalism, with grain transported from neighbouring districts as mutual assistance.
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tongan

Tongan Myths and Tales LUPEOLOVALU 113 / THE BEAUTIFUL GIRLS OF TONGOLELEKA114 / HOW TWO KINDS OF YAMS WERE BROUGHT FROM SAMOA118 / STORIES OF HINA AND SINILAU; lines 9999-10134 confidence: medium

The eel foretells storm and overflowing waters, says only Hina's house will stand, tells her to cut off and bury his head, protect the plant that grows there, and later drink and eat the coconut fruit, make oil from old nuts, and plant many nuts; Hina obeys, and coconuts begin to grow in Tonga.

In one variant, the eel foretells heavy rain and overflowing waters that destroy other houses but stop at Hina's threshold before his head is buried and the coconut is produced.
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Tongan Myths and Tales SINILAU AND THE ALBINOS125 / SINILAU AND THE ORIGIN OF WESTERN POLYNESIAN KINGS127 / TALES ABOUT PASIKOLE, THE SAMOAN / MISCELLANEOUS STORIES; lines 11144-11228 confidence: medium

A Fijian god came down, offered to fight for the Fijians, and commanded heavy rain to pour on the carpenters’ fort.

A divine rainstorm attacks the fort; its water-tight walls cause it to float and carry the carpenters away.
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yoruba

The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. I I I / II II II II / II II I I / I I I; lines 2358-2474 confidence: high

Olokun becomes the angriest and destroys nearly all the world's inhabitants in a great flood.

Olokun destroys nearly all inhabitants in a flood; afterward the muddy world is made habitable again by Ifa and Odudua.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. II II II II / II II I I / I I I / CHAPTER III.; lines 2598-2728 confidence: medium

A myth says Olokun, enraged by neglect, tried to destroy mankind by overflowing the land; Obatala saved the remainder, forced Olokun back, and bound him with seven iron chains until he promised to abandon the design. The author notes another myth of this nature under Ifa.

A myth states that Olokun, angered by neglect, tries to destroy mankind by overflowing the land, and Obatala saves the remainder and restrains him.
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african bantu

The Ila-Speaking Peoples of Northern Rhodesia, Vol. II THE MABWABWA AROUND A GRAVE. / CH. XXI / THE DOCTRINE OF SOULS / THE GRAVE OF SEZONGO II. AT NANZELA.; lines 5820-5911 confidence: medium

At Nanzela during heavy rain, a claimant to Mwana Leza or possession by Him orders a hut with east and west doorways, demands grain and other goods for prayer to Leza, fails to stop the rain, and says Leza ordained a great flood.

The Nanzela claimant offers to pray to Leza so floods cease, but demands grain, then cloth, shirts, cattle, and goats before praying.
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akan

West African Folk-Tales XI. ANANSI THE BLIND FISHERMAN / XII. ADZANUMEE AND HER MOTHER / XIII. THE GRINDING-STONE THAT GROUND FLOUR BY ITSELF / XV. WHY THE SEA-TURTLE WHEN CAUGHT BEATS ITS BREAST WITH ITS FORE-LEGS; lines 1392-1416 confidence: medium

Many centuries ago the people of the earth are troubled by repeated sea floods that overflow low sandy land, kill many people, and leave mankind unable to find an escape.

The tale centers on repeated sea floods that kill people and a successful protective measure involving rows of palms that stop the sea and save lives.
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basque

Basque Legends MAHISTRUBA, THE MASTER MARINER. / DRAGON. / EZKABI-FIDEL. / SUGGESTED EXPLANATION OF THE ABOVE TALE (THE LADY-PIGEON AND HER COMB).; lines 5383-5489 confidence: medium

Spring and her lover flee from winter; the comb scatters warm rays, wintry roads hinder the pursuer, and storms, hail, rain, and swollen rivers help her until the rivers sweep him away.

The swollen rivers finally overwhelm the winter figure and sweep him away during the spring flight.
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caucasian

Caucasian Folk-Tales WOLF, BEAR, FOX AND DONKEY 173 / THE FOX AND THE PARTRIDGE 175 / THE KID, LAMB AND CALF 177 / THE GREY WOLF 179; lines 7976-8122 confidence: medium

The wolf, fox, and camel swear friendship, find a small loaf, agree the eldest should have it, and the wolf claims to be the only wolf Noah invited into the Ark while all others drowned in the Flood.

The wolf and fox try to win the loaf by claiming great age through references to Noah's Ark, the Flood, divine creation, Adam, and Eve; the camel ends the contest by eating the bread.
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celtic

Popular Tales of the West Highlands, Volume 2 SGEULACHD BAX-RIGH. 143 / ARAID. / THE SICK QUEEN. 145 / THE OPJGIX OF LOCH NESS.; lines 4204-4217 confidence: medium

“Where Loch Ness now is, there was long ago a fine glen.”

The passage says a former glen became filled with water after the spring flowed rapidly, producing the lake now called Loch Ness.
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celtic welsh

The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4143-4227 confidence: low

Teithi Hn's dominions are swallowed by the sea; he barely escapes and comes to Arthur, but his knife will not keep a haft and he later wastes away and dies.

Teithi Hn's dominions are swallowed by the sea, and he barely escapes to Arthur.
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chaco amerindian

An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco APPENDIX I / APPENDIX I / APPENDIX I / PART I.; lines 12443-12550 confidence: medium

Rainfall over the Gran Chaco is described as following an approximately ten-year cycle, with maxima marked by universal inundation several feet deep and rivers rising far above normal for months or longer.

The passage describes an approximate ten-year rainfall cycle in which widespread inundation is followed by recession into lagoons and marshes and then by desiccation and salinization.
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ekoi

In the Shadow of the Bush FOLK-LORE 363 / FOLK-LORE 365 / FOLK-LORE 367 / FOLK-LORE 369; lines 18951-18995 confidence: medium

Water flows from every side, covers the bad son's farm and the land around it, threatens to overflow the whole earth, and the bad son calls to his wife to go to his father.

Water threatens to overflow the whole earth, Etim 'Ne prays to Obassi with the calabash, and the water recedes into beds for rivers and streams.
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finnish karelian

Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 433-517 confidence: medium

A water-voice tells reapers to leave with their harvest; the lake is welcomed if it will bedew fields and meadows, settles, makes the area fruitful, and people dance around it.

After the lake settles in its new place, it bedews fields and meadows, makes the neighborhood fruitful, and the fields become green.
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fjort

Notes on the Folklore of the Fjort (French Congo) NZAMBI, 119 / ABOUT NZAMBI. / CLIMBING A PALM-TREE FOR PALM-WINE. / ABOUT NZAMBI. 121; lines 5626-5709 confidence: medium

An old lady arrives at Sonanzenzi footsore, weary, and covered with sores; householders refuse her as unclean until the last house receives her, nurses her, and cures her.

After the people of Sonanzenzi refuse hospitality, heavy rains submerge the valley town and drown the inhabitants; the destruction is attributed to Nzambi.
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indigenous australian

Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1839-1964 confidence: medium

Bahloo the Moon asks Mooregoo to lend or give him a rug and asks for weapons; Mooregoo repeatedly refuses to lend or give what he has made.

Mooregoo refuses Bahloo's repeated requests for a rug or weapons; Bahloo shelters himself, rain floods the whole country, and Mooregoo drowns while his goods are destroyed.
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kikuyu

With a Prehistoric People: The Akikuyu of British East Africa FOLK LORE / MYTHS / FOLK TALES / IK. R.; lines 17636-17741 confidence: medium

After three rainless years, crops die and hunger is great; the people ask the Medicine-Man, who pours out the lot from his gourd and says Wanjiru must be bought with goats for rain to fall.

After years without rain, Wanjiru's disappearance is followed by rain that pours down as a great deluge.
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malagasy

Madagascar Before the Conquest: The Island, the Country, and the People CHAPTER X. / ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I95 / ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I97 / ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I99; lines 9002-9069 confidence: low

A third game identifies ginger as forest fragrance, honey as tree fat, Antananarivo as a lofty safe refuge from flood, Ambohimanga as a lofty sheltering place, and roof-posts as rising unasked.

Antananarivo is identified in a riddle as a lofty place and safe refuge from flood, and Ambohimanga as a lofty place good for sheltering.
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shan

Shans at Home, With Two Chapters on Shan History and Literature NATIVE REST-HOUSES. / UNMARRIED KACHIN WOMEN. / HO VILLAGE LIFE / I42 VILLAGE LIFE; lines 6479-6609 confidence: high

Noah builds a big boat to keep himself, his family, and all beasts safe from the great waters; when the flood comes, he brings family, beasts, and birds into the boat.

Noah builds a large boat and brings his family and all animals into it to keep them safe from the great waters.
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temne

Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales MR. TURTLE MAKES A RIDING-HORSE OF MR. LEOPARD. / CHAPTER III / A BACK-YARD KITCHEN / CUNNING RABBIT AND HIS WELL.; lines 1819-1946 confidence: medium

A great water spreads over all the animals; ashes from the fire spread over them; they swim home; the tale explains that once-white animals became red, brown, black, or spotted because of the ashes.

A great water or ocean comes upon all the animals, and they survive by swimming to their homes.
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tibetan buddhist

Antiquities of Indian Tibet, Part 1 CHAPTER 1. / CHAPTER 11. / CHAPTER III. / CHAPTER IV.; lines 4652-4728 confidence: medium

Lamayuru monastery is described as picturesquely situated on a steep rock; according to the Mahatmya, Naropa founded it, dried a lake that filled the valley, and the monastery received its name from sacrificial grain that grew into a swastika shape.

The Mahatmya credits Naropa with arriving at a valley filled by a lake, drying it, and founding the monastery there.
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vietnamese

Stories and Legends of Annam THE ROCK OF VONG-PHU / THE BAMBOO / XVII I / THE RIVAL GENII; lines 3606-3762 confidence: medium

Thuy-Tinh troubles the wedding with diluvian rains and backward-driven waters; many ancestors drown; Son-Tinh carries the bride to the mountain and his father, the Genie of the Tan-Vien, shelters her and lends power.

Thuy-Tinh causes diluvian rains and an inundation that drowns many ancestors and covers surrounding lands.
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zulu

Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOMBINDE. / UNTOMBINDE. / APPENDIX. / MONSTERS.; lines 4246-4333 confidence: medium

Hari assumes the form of a small fish, grows rapidly to immense size, reveals himself as an incarnate deity, and promises to preserve the holy king Satyavrata in an approaching deluge; the ship is tied to the fish's horn with a cable made of a vast serpent. The passage also mentions the Hindu world-supporting tortoise and elephant.

Hari assumes fish form, reveals himself as deity, and promises Satyavrata preservation during an approaching deluge.
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