[52] Ewald calculates the four ages of the world which he believes he has discerned in the Bible as follows:--1. From the Creation to the Deluge; 2. from the Deluge to Abraham; 3. from Abraham to Moses; 4. from the Promulgation of the Mosaic Law. Such epochs have scarcely any resemblance to the Ages of Hesiod or of the Laws of Manu. And, moreover, it is well to note that wherever we meet simultaneously, as we do with Indians, Iranians, and Greeks, with the existence of the four ages and the tradition of the Deluge, these are completely independent of each other, have no connection whatever, which indicates a difference of origin, from sources having nothing in common. Nowhere does the Deluge coincide with the transition between two of these ages. Nevertheless, there is a point where a certain approximation may be established between the theories of India and those of the Bible. The Laws of Manu say that in the four successive ages of the world the duration of human life goes on decreasing in the proportion of 4, 3, 2, 1; in the Bible we have the antediluvian patriarchs, with the exception of Enoch, who was translated to Heaven, living about 900 years. Subsequently Shem lives 600, and his three first descendants between 430 and 460; to the four succeeding generations there is assigned a life of between 200 and 240 years; finally, from the time of Abraham the existence of the patriarchs comes nearer to normal data, and no longer reaches a maximum of 200 years. [53] "Vendidâd," ii. It is also related how Yima preserved the germs of men, animals, and plants from the Deluge. See, too, "Yesht," i. 25-27, ix. 3-12, xv. 15-17. "Bundehesh," xvii. [54] "Yesht," xix. 31-38. "Bundehesh," xxiii. and xxxii. "Sad-der," 94. [55] "Yesht," xix. 46. [56] "Vendidâd," i. 5-8. [57] Demons. [58] It is rather remarkable that the life of Adam, which, according to Genesis, was one of 930 years, should so nearly approach this duration. [59] Genii. [60] In the "Yacna" (xxxii. 8) it is Yima who teaches men to cut meat in pieces and to eat it. Windeschman has rightly compared this with Genesis ix. 3. [61] "Bundehesh," xv. [62] "Chaldean Account of Genesis," p. 83. The original text is given in Friedrich Delitzsch's "Assyrische Losestücke," 2nd edition, p. 91. [63] See E. Ledrain: "Histoire d'Israel," vol. i. p. 416. [64] See Rawlinson: "The Five Great Monarchies of the Ancient World," 2nd edition, vol. ii. p. 7. [65] Botta: "Monuments of Nineveh," vol. ii. p. 150. [66] This image was also employed for the same purpose in the time of the Sassanides, and we can trace the history of the curious vicissitudes which led to its being imitated as a mode of ornamentation, having no particular significance, first among the Arabs, and next in some western edifices of the Roman Period. [67] Layard: "Cultus of Mithra," xvi. No. 4. G. Smith: "Chaldean Account of Genesis." The cylinder is of Babylonish workmanship and great antiquity.