Hellas has two versions of a flood, one associated with Ogyges, and the other, in a far more elaborate form, with Deucalion. Both, however, are of late origin. They were unknown to Homer and Hesiod. Herodotus, though he mentions Deucalion as one of the first kings of the Hellenes, says not a word about this flood. Pindar is the first writer who mentions it. In Apollodorus and Ovid the story appears in a much more definite shape, though, of course, this is but a re-writing of the early tradition. Finally, Lucian gives a narrative not very different from that of Ovid, except that he makes provision for the safety of the animals, which Ovid does not. He attributes the necessity for the Deluge to the exceeding wickedness of the existing race of men, and declares that the earth opened and sent forth waters to swallow them up, as well as that heavy rain fell upon them. Deucalion, as the one righteous man, escaped with his wife and children and the animals he had put into the chest and landed on the top of Parnassus, after nine days and nine nights, during which the chief part of Hellas was under water, and all men perished except a few who reached the tops of the highest mountains. Plutarch mentions the dove which Deucalion made use of to ascertain whether the flood was abated, though he may have borrowed this from the Septuagint version of the Old Testament, access to which he had probably enjoyed, and with which he was most likely familiar. The many points of agreement will be readily noted. The fact of a deluge of waters sent by the Supreme Being, as a punishment for man’s wickedness; the saving of a chosen few by means of a boat; the re-peopling of the earth by these, all present points of likeness to the Biblical account. This is inexplicable unless the record is true and all the nations of the earth were made of one blood. But these are not all of the remarkable agreements. Of the same character as the above stories, are the traditions of the history of the race after the flood, of the building of the tower of Babel, and the confusion of tongues. We can call attention to but one of these, the Chaldean account concerning the tower of Babel, which may be regarded as a fair specimen of the many. CHALDEAN STORY OF THE TOWER OF BABEL. The story of the “Tower of the Tongues” was among the most ancient recollections of the Chaldeans, and was one of the national traditions of the Armenians, who had received it from the civilized nations inhabiting the Tigro-Euphrates basin. Berosus records this event in complete agreement with the Bible, as follows: