It is only at the epoch of what is commonly called the Second Kingdom of Assyria, that the history of the Assyrians and Chaldeans begins to become more intelligible; and this epoch is also that at which the history of the Egyptians undergoes a similar change, when the kings of Nineveh, of Babylon, and of Egypt, commence their conflicts on the theatre of Syria and Palestine. It appears, nevertheless, that the authors of these countries, or those who had consulted the traditions regarding them, Berosus, and Hieronymus, and Nicholas de Damas, agreed in speaking of a deluge. Berosus has even described it with circumstances so similar to those detailed in the book of Genesis, that it is almost impossible what he says of it should not have been derived from the same sources, even although he removes its epoch a great number of ages back,--insomuch, at least, as we may judge of it, by the confused extracts which Josephus, Eusebius, and Syncellus, have preserved of his writings. But we must remark, and with this observation we shall conclude what we have to say with regard to the Babylonians, that these numerous ages, and this long series of kings, placed between the deluge and Semiramis, are a new thing, entirely peculiar to Berosus, and of which Ctesias, and those who have followed him, had no idea, and which has not even been adopted by any of the profane authors posterior to Berosus. Justin and Velleius consider Ninus as the first of the conquerors, and those who, contrary to all probability, place him highest, only refer him to a period of forty centuries before the present time[172]. The Armenian authors of the middle age nearly agree with one of the texts of Genesis, when they refer the deluge to a period of 4916 years from their own time; and it might be thought that having collected the old traditions, and perhaps extracted the old chronicles of their country, they form an additional authority in favour of the newness of the nations. But when we reflect that their historical literature commences only in the fifth century, and that they were acquainted with Eusebius, we perceive that they must have accommodated themselves to his authority, and to that of the Bible. Moses of Chorene expressly professes to have followed the Greeks, and we see that his ancient history is moulded after Ctesias[173]. However, it is certain, that the tradition of the deluge existed in Armenia long before the conversion of its inhabitants to Christianity; and the city, which, according to Josephus, was called _the Place of the Descent_, still exists at the foot of Mount Ararat, and bears the name of _Nachid-chevan_, which, in fact, has the same signification.[174]