the Flood given us in the
constellations. What evidence do they supply?

Here the significant points are: the ship grounded upon a high rock; the
raven above it, eating the flesh of a stretched-out reptile; a sacrifice
offered up by a person, who has issued forth from the ship, upon an
altar, whose smoke goes up in a cloud, in which a bow is set.

In this grouping of pictures we have two characteristic features of the
Priestly narrative, in the ship grounded on a rock, and in the bow set
in the cloud; we have also two characteristic features of the Jehovistic
narrative, in the smoking altar of sacrifice, and in the carrion bird.
There is therefore manifest connection between the constellation
grouping and _both_ the narratives given in Genesis.

But the constellational picture story is the only one of all these
narratives that we can date. It must have been designed--as we have
seen--about 2700 B.C.

The question again comes up for answer. Were the Genesis and Babylonian
narratives, any or all of them, derived from the pictured story in the
constellations; or, on the other hand, was this derived from any or all
of them?

The constellations were mapped out near the north latitude of 40 deg., far
to the north of Babylonia, so the pictured story cannot have come from
thence. We do not know where the Genesis narratives were written, but if
the Flood of the constellations was pictured from them, then they must
have been already united into the account that is now presented to us in
Genesis, very early in the third millennium before Christ.

Could the account in Genesis have been derived from the constellations?
If it is a double account, most decidedly not; since the pictured story
in the constellations is one, and presents impartially the
characteristic features of _both_ the narratives.

And (as in comparing the Genesis and the Babylonian narratives) we see
that though the main circumstances are the same--in so far as they lend
themselves to pictorial representations--the details, the presentment,
the attitude are different. In the Genesis narrative, the bow set in the
cloud is a rainbow in a cloud of rain; in the constellation picture, the
bow set in the cloud is the bow of an archer, and the cloud is the
pillar of smoke from off the altar of sacrifice. In the narratives of
Genesis and Babylonia, Noah and Pir-napistim are men: no hint is given
anywhere that by their physical form or constitution they were marked
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