SOURCE: “Brut, or chronicle of Britain: a poeticel semi-Saxon paraphrase of the Brut of Wace : now first published from the Cottonian manuscripts in the British Museum, Volume 1“, by Layamon, 1847.
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Layamon’s Brut (ca. 1190 – 1215), also known as The Chronicle of Britain, is a Middle English poem compiled and recast by the English priest Layamon. The Brut is 16,096 lines long and narrates the history of Britain: it is the first historiography written in English since the Anglo-Saxon Chronicle. Named for Britain’s mythical founder, Brutus of Troy, the poem is largely based on the Anglo-Norman Roman de Brut by Wace, which is in turn a version of Geoffrey of Monmouth’s Latin Historia Regum Britanniae. Layamon’s poem, however, is longer than both and includes an enlarged section on the life and exploits of King Arthur. It is written in the alliterative verse style commonly used in Middle English poetry by rhyming chroniclers, the two halves of the alliterative lines being often linked by rhyme as well as by alliteration.
Source: Layamon’s Brut – Wikipedia
Roman de Brut (meaning “Romance of Brut”) or “Brut” is a verse history of Britain by the poet Wace. It is based on Geoffrey of Monmouth’s Historia Regum Britanniae, and was probably begun around 1150 and finished in 1155.
Written in the Norman language, it consists of 14,866 lines. It was intended for a Norman audience interested in the legends and history of the new territories of the Anglo-Norman realm, covering the story of King Arthur and taking the history of Britain all the way back to the mythical Brutus of Troy.
The Brut was the most popular of Wace’s works and survives in more than 30 manuscripts or fragments. It was used by Layamon as the basis for his Brut and inspired Robert de Boron’s Merlin. It contained a number of significant elaborations of Geoffrey, including the first mention of King Arthur’s Round Table.
Source: Roman de Brut – Wikipedia
SOURCE: “The Life of Merlin: Surnamed Ambrosius; His Prophecies and Predictions Interpreted, and Their Truth Made Good by Our English Annals: Being a Chronographical History of All the Kings and Memorable Passages of this Kingdom,” by Thomas Heywood, 1812.
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SOURCE: “A Complete History of England: with the Lives of All the Kings and Queens Thereof…” by John Milton
(Note: Google Books attributes to White Kennet, 1706, but text appears to match Milton’s History of Britain – Archive)
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TEXT: (Source: Dartmouth)
“But to make amends for this Silence, Blegabredus next succeeding, is recorded to have excell’d all before him in the Art of Music; opportunely, had he but left us one Song of his 20 Predecessors doings.”
Tablet II begins with more overpopulation of humans and the god Enlil sending first famine and drought at formulaic intervals of 1200 years to reduce the population. In this epic Enlil is depicted as a cruel, capricious god while Enki is depicted as a kind, helpful god, perhaps because priests of Enki were writing and copying the story. Tablet II is mostly damaged, but ends with Enlil’s decision to destroy humankind with a flood and Enki bound by an oath to keep the plan secret.
Tablet III of the Atrahasis Epic contains the flood story. This is the part that was adapted in tablet XI of the Epic of Gilgamesh. Tablet III of Atrahasis tells how the god Enki warns the hero Atrahasis (“Extremely Wise”) of Shuruppak, speaking through a reed wall (suggestive of an oracle) to dismantle his house (perhaps to provide a construction site) and build a boat to escape the flood planned by the god Enlil to destroy humankind. The boat is to have a roof “like Apsu” (a subterranean, fresh water realm presided over by the god Enki), upper and lower decks, and to be sealed with bitumen. Atrahasis boards the boat with his family and animals and seals the door. The storm and flood begin. Even the gods are afraid. In tablet III iv, lines 7-9 the words “river” and “riverbank” are used, which probably mean the Euphrates River, because Atrahasis is listed in WB-62 as a ruler of Shuruppak which was on the Euphrates River.
After seven days the flood ends and Atrahasis offers sacrifices to the gods. Enlil is furious with Enki for violating his oath. But Enki denies violating his oath and argues: “I made sure life was preserved.” Enki and Enlil agree on other means for controlling the human population.
Source: Atra-Hasis – Wikipedia
The Genesis Apocryphon is a retelling of the stories of the patriarchs in an embellished fashion.[5] It can be separated into books; the Book of Lamech, the Book of Noah and the Book of Abraham.[5] The Genesis Apocryphon is largely based upon 1 Enoch, the Book of Jubilees and Genesis and therefore was most likely written after them. Most of the stories are told in first person, written in middle Aramaic,[4] and based on biblical narratives but include other subjects and details previously unknown.[5] Although the material is typically a free reworking of biblical material, occasionally there is word-for-word translation or paraphrasing from Genesis.
Source: Genesis Apocryphon – Wikipedia
The Generations of Noah or Table of Nations (Genesis 10 of the Hebrew Bible) is a genealogy of the sons of Noah and their dispersion into many lands after the Flood,[1] focusing on the major known societies. […]
According to the monk Annio da Viterbo (1498), the Hellenistic Babylonian writer Berossus had mentioned 30 children born to Noah after the Deluge, including Macrus, Iapetus Iunior (Iapetus the Younger), Prometheus Priscus (Prometheus the Elder), Tuyscon Gygas (Tuyscon the Giant), Crana, Cranus, Granaus, 17 Tytanes (Titans), Araxa Prisca (Araxa the Elder), Regina, Pandora Iunior (Pandora the Younger), Thetis, Oceanus, and Typhoeus. However, Annio’s manuscript is widely regarded today as having been a forgery.[58]
Source: Generations of Noah – Wikipedia
Japheth /ˈdʒeɪfɛθ/ (Hebrew: יֶפֶת Yép̄eṯ, in pausa יָפֶת Yā́p̄eṯ; Greek: Ἰάφεθ Iápheth; Latin: Iafeth, Iapheth, Iaphethus, Iapetus), is one of the three sons of Noah in the Book of Genesis, where he plays a role in the story of Noah’s drunkenness and the curse of Ham, and subsequently in the Table of Nations as the ancestor of the peoples of the Aegean, Anatolia, and elsewhere.[1] In medieval and early modern European tradition he was considered to be the progenitor of European and, later, East Asian peoples.[2][3][4] […]
In the seventh century, Isidore of Seville published his noted history, in which he traces the origins of most of the nations of Europe back to Japheth.[16][17] Scholars in almost every European nation continued to repeat and develop Saint Isidore’s assertion of descent from Noah through Japheth into the nineteenth century.[4]
Source: Japheth – Wikipedia
After the flood, the Bible says that Noah became a husbandman and he planted a vineyard. He drank wine made from this vineyard, and got drunk; and lay “uncovered” within his tent. Noah’s son Ham, the father of Canaan, saw his father naked and told his brothers, which led to Ham’s son Canaan being cursed by Noah.[9] As early as the Classical era, commentators on Genesis 9:20–21 have excused Noah’s excessive drinking because he was considered to be the first wine drinker; the first person to discover the effects of wine.[10] John Chrysostom, Archbishop of Constantinople, and a Church Father, wrote in the 4th century that Noah’s behavior is defensible: as the first human to taste wine, he would not know its effects: “Through ignorance and inexperience of the proper amount to drink, fell into a drunken stupor”.[11]
Source: Noah – Wikipedia