Mitos bah besar seluruh alam mengikut kepercayaan agama

..Atheist.

Flood Stories from Around the World
by Mark Isaak.
Copyright © 1996-2002
[Last Revision: September 2, 2002]

Mirrored from http://home.earthlink.net/~misaak/floods.htm


Introduction

The stories below are flood stories from the world's folklore. I have included stories here if (1) they are stories; (2) they are folklore, not historical accounts or fiction by a known author; and (3) they involve a flood. In most borderline cases, I included the story here anyway. For example, one story (Hopi) tells of a flood which was avoided and never occurred.

My method for collecting these stories is simply to collect every flood story I find. I have omitted a few extremely fragmentary accounts, such as sources that say "These people have a legend of a flood in which most people were killed" and little or nothing more. The stories are summarized both to save space and to avoid copyright infringements, but I have attempted to preserve all the motifs and all the names that were given in the cited account. However, where the story gives intricate account of events before and/or after the flood (such as in the Zhuang story of Bubo vs. the Thunder God), some of the details peripheral to the flood itself may have been summarized out of existence. In a few cases, two or more overlapping and non-contradictory fragments from the same culture were combined into one summary. Complete references are given at the end; consult them for more details.

Within each continent or region, stories are grouped by language family. See Language Grouping for Flood Stories for elaboration of the language groups which, as best I can determine, the stories belong to.

I am sure there are many more flood stories which could be included here. As I find them, I will add them. I welcome feedback, especially new flood stories, from others.

..Atheist.

http://www.talkorigins.org/faqs/flood-myths.html

..Atheist.

The great Flood: the Babylonian story


The 'flood tablet'. British Museum, London (Britain). Photo Jona Lendering.
The  'flood tablet' from the Epic of Gilhameš (British Museum)        
The Great Flood: mythological story about a great destruction that once befell the earth. There are several variants; the Biblical version is the most famous. The possibility that there is a historical event behind the story (a local flood in southern Babylonia in the twenty-eighth century BCE) can not be excluded.


The Epic of Atrahasis

The Babylonian story of the Great Flood has come down to us in three versions, which contain so many echoes that it is likely that tradition was not oral, but written. The Biblical account can be seen as the fourth branch to this tree.

The oldest text is the Epic of Atrahasis (text), which survives on three tablets from the reign of king Ammi-saduqa of Babylonia (1647-1626 BCE). It follows the standard pattern. At the beginning, the world is created and the Lesser Gods are forced to work hard, digging rivers and erecting mountains. They are tired, however, and declare war upon the Great Gods, who decide to create mankind to make life easier for the gods.

This story of an insurrection, shortly after the Creation, by Lesser Gods, may be behind the revolt of the giants in the Greco-Roman version (e.g., Ovid, Metamorphoses, 1.151ff) and the remarks about the giants in the Bible (Genesis, 6.1-4; more explicit in 1 Enoch, 7). It is true, the Biblical Giants are not explicitly mentioned as rebellious or bad, but knowledge about their acts is taken for granted by the author, who does not explain who were "the mighty men that were of old", and assumes that everyone understands that the giants were evil (6.5). The connection is made very explicit in the apocryphal Book of Watchers (= 1 Enoch, 6-11), which belings to the Enochitic literature and dates to the late third or early second century BCE.

Back to the Epic of Atrahasis. Mankind has been created but their population increases and their noise disturbs the gods. The supreme god Enlil decides to wipe out all humans with a Great Flood, but Enki, who has created mankind, betrays the secret to Atrahasis in a dream, and orders him to build a ship. There is a brief description of it, focusing on its roof, and a description of Atrahasis' speech to the Elders of Šuruppak, an element that was not copied by the author of Genesis, but returns in the Quran, where it has become the story's main element.

After a fragment on the building and departure of the ark, we still have some lines about the storm, and the very end of it, in which the gods make sure that the noise will remain within limits: they invent childbirth, infant mortality, and celibacy.

The Epic of Gilgameš

The second Babylonian text is the Epic of Gilgameš (text), which was composed in c.1100 BCE, and contains much information that was composed earlier. It tells the story of the king of Uruk, Gilgameš, who is on a quest for immortality, and meets Ut-napištim, the survivor of the Flood. He tells essentially the story of the Epic of Atrahasis, even quoting it, but this time, the story is told in the first person singular.

There are some interesting differences, though, which betray that the author had read more than just the Epic of Atrahasis. For instance, the story from the Eridu Genesis that Enki spoke to Ziusudra indirectly, through a wall, is incomprehensible in the Epic of Atrahasis, but has received a funny twist in the Epic of Gilgameš: Enki has sworn not to betray the secret to mankind, and therefore, he tells it to a house, and the wall speaks to Ut-napištim. We also read about the dimensions of the Ark, which is not a ship in our sense of the word, but a large cube, with a roof like the firmament that had once divided the primordial waters. In other words, the Ark is to be a copy of the universe.

This time, we have a long and beautiful description of the stormflood, and finally the famous story of the landing on a mountain in what is now Kurdistan. Like any Babylonian sailor would have done, Ut-napištim releases birds to check if there is land in sight, and indeed, it is discovered. He sacrifices, and the gods gather "like flies" - an insulting comparison that is not fully explained. In the end, Ut-napištim receives immortality, a gift that he cannot offer to the king of Uruk.

Berossus' Babylonian History

Berossus was a very important Babylonian official, the šatammu of the Esagila, or president of the main temple of Babylon, which in his age, the third century BCE, mean that he was the leader of the native Babylonians in a country ruled by Macedonians and Greeks. To explain his own culture to its foreign masters, be wrote a Babylonian History, which contains a description of the Great Flood as well.

A new element is that the hero Xisuthrus, who again has his Sumerian name (Ziusudra), has to take care of three tablets containing human wisdom, which he has to bury in the city of Sippar. They are not mentioned in any other text, except for two Jewish books, Jubilees and 1 Enoch. Another innovation is the reference to the day on which the Flood begins, 15 Daisios; this element can also be found in the Genesis account (Genesis, 7.11). Another similarity with the story in the Bible is that the dimensions of the ark are mentioned, and resemble a real ship.

It is not likely that many Greeks read the Babylonian History. In any case, they kept to their own version, which is a bit different from the Babylonian versions, but still has some remarkable similarities.
http://www.livius.org/fa-fn/flood/flood3.html

sam1528

..Atheist. replied at 10-2-2017 01:38 AM
The great Flood: the Babylonian story

Ha ha , tak habis lagi nak kelentong pasal Gilgamesh & Quran
Nampaknya ko ni kureng membaca ..... what else is new .... mat slow lah katakan

And equating the madjma` al-bahrayn or "junction of the two seas (or rivers)" with Gilgamesh's "mouth of the rivers" has no connection either:

    The madjma` al-bahrayn is given as the goal of the journey. The expression has no direct original either in the epic or the romance, although there are points of contact in both. Utnapishtim lives ina pi narati, i.e., at the mouth of the river. It is not quite certain what the expression means, but it is probable that the place in the extreme west is meant where the sources of all running water are. This, however, still leaves the dual in the Kur'anic expression unexplained.[5]

It is clearly seen that Wensinck himself has serious doubts about a clear connection between the Gilgamesh Epic and the Qur'an yet Torrey[6] and Ibn Warraq[7]  have claimed, on the authority of Wensinck, that Qur'an 18:60-65 did indeed originated from the Gilgamesh Epic.

Yg ko copy paste tu adalah artikel yg kononnya geng atheist ko ambil dari penulisan AJ Wensinck

Tapi depa kelentong ko .... tu pon ko telan bulat2 tanpa buat apa2 research ..... oops ko kan mat slow

2.2 The Junction Of The Two Waters

Wensinck has already admitted that there is no connection between  the madjma` al-bahrayn or "junction of the two seas (or rivers)" with Gilgamesh's "mouth of the rivers" or with the Alexander stories. Let us summarise the issue of the waters and the difference between the various accounts:[18]

    In the Epic of Gilgamesh Utnapishtim is said to reside at the "mouth of the waters." The Akkadian phrase ina pi narati has also been understood to mean the "head of the waters," signifying the junction and source of the waters flowing from Dilmun, the Sumerian equivalent of the Garden of Eden. Both of these water sources are associated, in different contexts, with the Garden of Eden, although in the Epic of Gilgamesh the water at the "mouth of the waters" is not considered to grant immortality.

    In the Alexander stories the water is supposed to be located at or flow from a source in the Garden of Eden.

    In the Qur'anic commentaries, the expression madjma` al-bahrayn ("the junction of the two waters") is understood in variety of ways. Some of them contain allusions to elements from the Gilgamesh Epic and Alexander stories; some consider it to be the meeting place of Mediterranean Sea (i.e., "Roman" Sea) and Indian Ocean (i.e., "Persian" Sea). The meeting place of the two waters was identified with the "Garden of Eden".  Is this from the commenraries or opinions?

Wheeler says that the Qur'anic exegesis were not familiar with the name of Gilgamesh, though they were familiar with certain elements of the Gilgamesh story, notably Gilgamesh's journey to Utnapishtim. It is possible that in late antiquity and beyond, the Gilgamesh story was known through the medium of the Alexander stories and that the figure of Alexander represented Gilgamesh.[19]

3. Conclusions

It was claimed by Wensinck that specific elements in Qur'an 18:60-65 were borrowed from the Epic of Gilgamesh such as the "meeting place of the two waters"  and the supposedly immortal "servant of God". Wheeler pointed out that the connection seen by Wensinck are not based on Qur'an 18:60-65 but on the information attributed to these verses in the Qur'anic commentaries.

Ini pulak konklusi BM Wheeler ..... tak ada jugak connection dgn Quran

Let see .... argument ko daripada org macam Ibn Warraq , atheist tak berguna tu yg tak ada apa apa qualification. Informasi aku dari 2 org academician yg hidup mereka buat kajian ttg Quran.

LOL ..... ko bulat2 telan apa atheist tak berguna si Ibn Warraq tu cakap ..... tak pakai otak langsung

Oops ...... ko kan mat slow yg kureng cerdik