Читать книгу Essay on the Theory of the Earth - Georges baron Cuvier - Страница 44

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In fact, although, at the first glance, the traditions of some ancient nations, which extend their origin to so many thousands of ages, appear strongly to contradict this newness of the world, as it exists at present; yet when we examine these traditions more carefully, we soon perceive that they are not sufficiently authenticated. We are, on the contrary, quickly convinced, that true history, deserving that name, and all that has been preserved of positive documents regarding the first establishment of nations, confirm what has been announced by the natural monuments already mentioned.

The chronology of none of the western nations can be traced in a continuous line farther back than 3000 years. None of them afford us, previous to that period, nor even two or three centuries after, a series of facts connected with any degree of probability. The north of Europe possesses no authentic records which bear a remoter date than that of its conversion to Christianity. The history of Spain, of Gaul, and of England, commences only at the period when these countries were conquered by the Romans; that of northern Italy is, at the present day, almost unknown. The Greeks acknowledge that they did not possess the art of writing, until it was taught them by the Phœnicians, fifteen or sixteen centuries before the Christian era; even for a long time after, their history is full of fables; and they do not assign a more remote date than 300 years farther back, to their uniting into distinct tribes. Of the history of Western Asia, we have only a few contradictory extracts, which do not, with any connection, give a greater antiquity than twenty-five centuries[111]; and even if we admit the few historical details which refer to more remote periods, it can scarcely be extended to forty[112].

Herodotus, the first profane historian whose works have been transmitted to us, has not a greater antiquity than 2300 years[113]. The historians, prior to him, whom he may have consulted, do not date a century before him[114]. We may even judge of what they were by the extravagances handed down to us, extracted from the works of Aristæus of Proconnesus, and some others. Before them we have only poets; and Homer, the most ancient that we possess, Homer the immortal master and model of all the West, flourished only twenty-seven or twenty-eight centuries before the present time.

When these first historians speak of ancient events, whether occurring in their own nation, or in neighbouring countries, they only cite oral traditions, and not public works. It was not until a long time after them, that pretended extracts were given from the Egyptian, Phenician, and Babylonian annals. Berosus wrote only in the reign of Seleucus Nicanor; Hieronymus in that of Antiochus Soter, and Manetho under Ptolemy Philadelphia; the whole three having flourished only in the third century before the Christian era. That Sanconiatho was an author real or supposed, was not known till Philo of Byblos had published a translation of his work in the reign of Adrian, in the second century before Christ; and, when he did become known, there was nothing found in his account of the early ages, as in those of all the authors of this kind, but a puerile theogony, or metaphysical doctrines, so disguised under the form of allegory as to be unintelligible.

One nation alone has preserved annals written in prose before the period of Cyrus, namely, the Jewish people. The part of the Old Testament which is known by the name of the Pentateuch, has existed in its present form, at least since the separation of the ten tribes under Jeroboam, since it was received as authentic by the Samaritans equally as the Jews, which assures us that its actual antiquity is upwards of 2800 years. Besides this, we have no reason to doubt the book of Genesis having been composed by Moses himself, which gives it an antiquity of 500 years more, or of thirty-three centuries; and it is only necessary to read it, to perceive that it has in part been composed of fragments of previously existing works. We cannot, therefore, hesitate to admit, that this is the most ancient writing which has been transmitted to modern times in the West[115].

Now, this work, and all those which have been composed since, whatever strangers their authors might be to Moses and his people, speak of the nations on the shores of the Mediterranean as of recent origin; they represent them as still in a half savage state some ages before. And, further, they all speak of a general catastrophe, an irruption of the waters, which occasioned an almost total regeneration of the human race; and to this epoch they do not assign a very remote antiquity. Those texts of the Pentateuch, which extend this epoch the longest, do not place it farther back than twenty centuries before Moses, and hence not more than 5400 years before the present day[116].

In the poetical traditions of the Greeks, from which is derived the whole of our profane history with reference to those remote ages, there is nothing which contradicts the Jewish annals. On the contrary, they have a wonderful agreement with them, by the epoch which they assign to the Egyptian and Phenician colonies, by which the first germs of civilization were carried into Greece. We find that, about the same period when the Israelites took their departure from Egypt, to carry into Palestine the sublime doctrine of the unity of God, other colonies issued from the same country, to carry into Greece a religion less pure, at least in its external character, whatever might have been the secret doctrines which it reserved for the initiated; while others, again, came from Phenicia, and imparted to the Greeks the art of writing, and whatever was connected with navigation and commerce[117].

It is undoubtedly far from being the case, that we have had since that time a connected history, since we still find, for a long period after these founders of colonies, a multitude of mythological events, and adventures, in which gods and heroes are concerned; and these chiefs are connected with authentic history only by means of genealogies evidently fictitious[118]. And, it is still more certain, that whatever preceded their arrival, could only have been preserved in very imperfect traditions, and supplied by mere fictions, similar to those of our monks of the middle age regarding the origin of the European nations.

Thus, not only should we not be surprised to find, even in ancient times, many doubts and contradictions respecting the epochs of Cecrops, Deucalion, Cadmus and Danaus; and not only would it be childish to attach the smallest importance to any opinion whatever, regarding the precise dates of Inachus[119] or Ogyges[120]; but, if any thing ought to surprise us, it is this,—that an infinitely more remote antiquity had not been assigned to those personages. It is impossible that there has not been in this case some effect of the influence of received traditions, from which the inventors of fables were not able to free themselves. One of the dates assigned to the deluge of Ogyges, even agrees so much with one of those which have been attributed to the deluge of Noah, that it is almost impossible it should not have been derived from some source, where this latter deluge had been the one intended to be spoken of[121].

As to Deucalion, whether this prince be regarded as a real or fictitious personage, however little we enter into the manner in which his deluge has been introduced into the poems of the Greeks, and the various details with which it becomes successively enriched, we perceive that it was nothing else than a tradition of the great cataclysm, altered and placed by the Hellenians in the period which they also assigned to Deucalion, because he was regarded as the founder of their nation, and because his history is confounded with that of all the chiefs of the renewed nations[122].

Each of the different colonies of Greece, that had preserved isolated traditions, commenced them with a particular deluge of its own, because some remembrance of the general deluge common to all the nations, was preserved among each of the tribes; and, when it was afterwards attempted to reduce these various traditions to a common chronology, different events were imagined to have been recorded, from the circumstance that dates, in reality uncertain, or perhaps altogether false, although considered as authentic in the countries where they originated, were not found to agree with each other. Thus, in the same manner that the Hellenes had a deluge of Deucalion, because they regarded him as the founder of their nation, the Autochtones of Attica had one of Ogyges, because it was with him that their history commenced. The Pelasgi of Arcadia had that which, according to later authors, compelled Dardanus to retire towards the Hellespont.[123] The island of Samothracia, one of those in which a succession of priests had been more anciently established, together with a regular worship and connected traditions, had also a deluge, which passed for the most ancient of all[124], and which was attributed to the bursting of the Bosphorus and the Hellespont. Some idea of a similar event was preserved in Asia Minor[125], and in Syria[126], and to this the Greeks would afterwards naturally attach the name of Deucalion[127].

But none of these traditions assign a very remote antiquity to this cataclysm; and there is none of them that does not admit of explanation, in so far as its date and other circumstances are concerned, from the variations to which narratives, that are not fixed by writing, must be continually liable.