_arca_, denotes a kind of floating vessel built by Noah, for the
preservation of himself and family, with several species of animals
during the deluge. The Hebrew word by which the ark is expressed, is תבה
or תיבה, the constructive form of תבה, which is evidently the Greek
θίβη; and so the LXX render the word in Exod. ii, 3, where only it again
occurs. They also render it κιβωτὸν; Josephus, λαρνάκα; and the Vulgate,
_arcam_; signifying an ark, coffer, or chest. Although the ark of Noah
answered, in some respects, the purpose of a ship, it is not so certain
that it was of the same form and shape. It has been inconclusively
argued by Michaelis and some others, that if its form had not been like
that of a ship, it could not have resisted the force of the waves;
because it was not intended to be conducted, like a ship, from one place
to another, but merely “to float on the surface of the waters,” Gen.
vii, 17. It appears to have had neither helm, nor mast, nor oars; but
was merely a bulky capacious vessel, light enough to be raised aloft
with all its contents, by the gradual rise of the deluge. Its shape,
therefore, was of little importance; more especially as it seems to have
been the purpose of Providence, in this whole transaction, to signify to
those who were saved, as well as to their latest posterity, that their
preservation was not in any degree effected by human contrivance. The
ark in which Moses was exposed bears the same name; and some have
thought that both were of the same materials. With respect to the
etymology of the Hebrew word, the most rational seems to be that of
Clodius, who derives it from the Arabic word תאה, “he collected,” from
which is formed תבה, or תיבה, denoting a place in which things are
collected. Foster deduces it from two Egyptian words, _thoi_, “a ship,”
and _bai_, “a palm tree branch”; and such ships are still to be seen not
only in Egypt, but in India and other countries; particularly in some
isles of the Pacific Ocean.
To the insufficiency of the ark to contain all the creatures said to
have been brought into it, objections have, at different times, been
made. Bishop Wilkins and others have learnedly discussed this subject,
and afforded the most satisfactory answers. Dr. Hales proves the ark to
have been of the burden of forty-two thousand four hundred and thirteen
tons; and asks, “Can we doubt of its being sufficient to contain eight
persons, and about two hundred or two hundred and fifty pair of
four-footed animals, (a number to which, according to M. Buffon, all the
various distinct species may be reduced,) together with all the
subsistence necessary for a twelvemonth, with the fowls of the air, and
such reptiles and insects as cannot live under water?” All these various
animals were controlled by the power of God, whose special agency is
supposed in the whole transaction, and “the lion was made to lie down
with the kid.”
Whether Noah was commanded to bring with him, into the ark, a pair of
_all_ living creatures, zoologically and numerically considered, has
been doubted. During the long period between the creation and the flood,
animals must have spread themselves over a great part of the
antediluvian earth, and certain animals would, as now, probably become
indigenous to certain climates. The pairs saved must therefore, if all
the kinds were included, have travelled from immense distances. But of
such marches no intimation is given in the history; and this seems to
render it probable that the animals which Noah was “_to bring with him_”
into the ark, were the animals clean and unclean of the country in which
he dwelt, and which, from the capacity of the ark, must have been in
great variety and number. The terms used, it is true, are universal; and
it is satisfactory to know, that if taken in the largest sense there was
ample accommodation in the ark. Nevertheless, universal terms in
Scripture are not always to be taken mathematically, and in the vision
of Peter, the phrase ϖάντα τὰ τετράποδα τῆς γῆς,--_all the four-footed
beasts of the earth_, must be understood of _varii generis quadrupedes_,
as Schleusner paraphrases it. Thus we may easily account for the exuviæ
of animals, whose species no longer exist, which have been discovered in
various places. The number of such extinct species probably has been
greatly over-rated by Cuvier; but of the fact, to a considerable extent,
there can be no doubt. It is also to be observed that the presumptive
evidence of the truth of the fact of the preparation of such a vessel,
and of the supernatural circumstances which attended it, is exceedingly
strong. It is, in truth, the only solution of a difficulty which has no
other explanation; for as a universal deluge is confirmed by the general
history of the world, and by a variety of existing facts and monuments,
such a structure as the ark, for the preservation and sustenance of
various animals, seems to have been absolutely necessary; for as we can
trace up the first imperfect rudiments of the art of ship building among
the Greeks, there could be no ships before the flood; and, consequently,
no animals could have been saved. Nay, it is highly improbable that even
men and domestic animals could be saved, not to mention wild beasts,
serpents, &c, though we should admit that the antediluvians had
shipping, unless we should suppose, also, that they had a divine
intimation respecting the flood, such as Moses relates; but this would
be to give up the cause of infidelity. Mr. Bryant has collected a
variety of ancient historical relations, which show that some records
concerning the ark had been preserved among most nations of the world,
and in the general system of Gentile mythology. Abydenus, with whom all
the eastern writers concur, informs us that the place of descent from
the ark was Armenia; and that its remains had been preserved for a long
time. Plutarch mentions the Noachic dove, and its being sent out of the
ark. Lucian speaks of Deucalion’s going forth from the ark, and raising
an altar to God. The priests of Ammonia had a custom, at particular
seasons, of carrying in procession a boat, in which was an oracular
shrine, held in great veneration: and this custom of carrying the deity
in an ark or boat was in use also among the Egyptians. Bishop Pococke
has preserved three specimens of ancient sculpture, in which this
ceremony is displayed. They were very ancient, and found by him in Upper
Egypt. The ship of Isis referred to the ark, and its name, “Baris,” was
that of the mountain corresponding to Ararat in Armenia. Bryant finds
reference to the ark in the temples of the serpent worship, called
_Dracontia_; and also in that of Sesostris, fashioned after the model of
the ark, in commemoration of which it was built, and consecrated to
Osiris at Theba; and he conjectures that the city, said to be one of the
most ancient in Egypt, as well as the province, was denominated from it,
Theba being the appellation of the ark. In other countries, as well as
in Egypt, an ark, or ship, was introduced in their mysteries, and often
carried about in the seasons of their festivals. He finds, also, in the
story of the Argonauts several particulars, that are thought to refer to
the ark of Noah. As many cities, not in Egypt only and Bœotia, but in
Cilicia, Ionia, Attica, Phthiotis, Cataonia, Syria, and Italy, were
called Theba; so likewise the city Apamea was denominated _Cibotus_,
from κιϐωτος, in memory of the ark, and of the history connected with
it. The ark, according to the traditions of the Gentile world, was
prophetic; and was regarded as a kind of temple or residence of the
deity. It comprehended all mankind, within the circle of eight persons,
who were thought to be so highly favoured of Heaven that they at last
were reputed to be deities. Hence in the ancient mythology of Egypt,
there were precisely eight gods; and the ark was esteemed an emblem of
the system of the heavens. The principal terms by which the ancients
distinguished the ark were Theba, Baris, Arguz, Aren, Arene, Arni,
Laris, Boutas, Bœotus, and Cibotus; and out of these they formed
different personages. See DELUGE.
preservation of himself and family, with several species of animals
during the deluge. The Hebrew word by which the ark is expressed, is תבה
or תיבה, the constructive form of תבה, which is evidently the Greek
θίβη; and so the LXX render the word in Exod. ii, 3, where only it again
occurs. They also render it κιβωτὸν; Josephus, λαρνάκα; and the Vulgate,
_arcam_; signifying an ark, coffer, or chest. Although the ark of Noah
answered, in some respects, the purpose of a ship, it is not so certain
that it was of the same form and shape. It has been inconclusively
argued by Michaelis and some others, that if its form had not been like
that of a ship, it could not have resisted the force of the waves;
because it was not intended to be conducted, like a ship, from one place
to another, but merely “to float on the surface of the waters,” Gen.
vii, 17. It appears to have had neither helm, nor mast, nor oars; but
was merely a bulky capacious vessel, light enough to be raised aloft
with all its contents, by the gradual rise of the deluge. Its shape,
therefore, was of little importance; more especially as it seems to have
been the purpose of Providence, in this whole transaction, to signify to
those who were saved, as well as to their latest posterity, that their
preservation was not in any degree effected by human contrivance. The
ark in which Moses was exposed bears the same name; and some have
thought that both were of the same materials. With respect to the
etymology of the Hebrew word, the most rational seems to be that of
Clodius, who derives it from the Arabic word תאה, “he collected,” from
which is formed תבה, or תיבה, denoting a place in which things are
collected. Foster deduces it from two Egyptian words, _thoi_, “a ship,”
and _bai_, “a palm tree branch”; and such ships are still to be seen not
only in Egypt, but in India and other countries; particularly in some
isles of the Pacific Ocean.
To the insufficiency of the ark to contain all the creatures said to
have been brought into it, objections have, at different times, been
made. Bishop Wilkins and others have learnedly discussed this subject,
and afforded the most satisfactory answers. Dr. Hales proves the ark to
have been of the burden of forty-two thousand four hundred and thirteen
tons; and asks, “Can we doubt of its being sufficient to contain eight
persons, and about two hundred or two hundred and fifty pair of
four-footed animals, (a number to which, according to M. Buffon, all the
various distinct species may be reduced,) together with all the
subsistence necessary for a twelvemonth, with the fowls of the air, and
such reptiles and insects as cannot live under water?” All these various
animals were controlled by the power of God, whose special agency is
supposed in the whole transaction, and “the lion was made to lie down
with the kid.”
Whether Noah was commanded to bring with him, into the ark, a pair of
_all_ living creatures, zoologically and numerically considered, has
been doubted. During the long period between the creation and the flood,
animals must have spread themselves over a great part of the
antediluvian earth, and certain animals would, as now, probably become
indigenous to certain climates. The pairs saved must therefore, if all
the kinds were included, have travelled from immense distances. But of
such marches no intimation is given in the history; and this seems to
render it probable that the animals which Noah was “_to bring with him_”
into the ark, were the animals clean and unclean of the country in which
he dwelt, and which, from the capacity of the ark, must have been in
great variety and number. The terms used, it is true, are universal; and
it is satisfactory to know, that if taken in the largest sense there was
ample accommodation in the ark. Nevertheless, universal terms in
Scripture are not always to be taken mathematically, and in the vision
of Peter, the phrase ϖάντα τὰ τετράποδα τῆς γῆς,--_all the four-footed
beasts of the earth_, must be understood of _varii generis quadrupedes_,
as Schleusner paraphrases it. Thus we may easily account for the exuviæ
of animals, whose species no longer exist, which have been discovered in
various places. The number of such extinct species probably has been
greatly over-rated by Cuvier; but of the fact, to a considerable extent,
there can be no doubt. It is also to be observed that the presumptive
evidence of the truth of the fact of the preparation of such a vessel,
and of the supernatural circumstances which attended it, is exceedingly
strong. It is, in truth, the only solution of a difficulty which has no
other explanation; for as a universal deluge is confirmed by the general
history of the world, and by a variety of existing facts and monuments,
such a structure as the ark, for the preservation and sustenance of
various animals, seems to have been absolutely necessary; for as we can
trace up the first imperfect rudiments of the art of ship building among
the Greeks, there could be no ships before the flood; and, consequently,
no animals could have been saved. Nay, it is highly improbable that even
men and domestic animals could be saved, not to mention wild beasts,
serpents, &c, though we should admit that the antediluvians had
shipping, unless we should suppose, also, that they had a divine
intimation respecting the flood, such as Moses relates; but this would
be to give up the cause of infidelity. Mr. Bryant has collected a
variety of ancient historical relations, which show that some records
concerning the ark had been preserved among most nations of the world,
and in the general system of Gentile mythology. Abydenus, with whom all
the eastern writers concur, informs us that the place of descent from
the ark was Armenia; and that its remains had been preserved for a long
time. Plutarch mentions the Noachic dove, and its being sent out of the
ark. Lucian speaks of Deucalion’s going forth from the ark, and raising
an altar to God. The priests of Ammonia had a custom, at particular
seasons, of carrying in procession a boat, in which was an oracular
shrine, held in great veneration: and this custom of carrying the deity
in an ark or boat was in use also among the Egyptians. Bishop Pococke
has preserved three specimens of ancient sculpture, in which this
ceremony is displayed. They were very ancient, and found by him in Upper
Egypt. The ship of Isis referred to the ark, and its name, “Baris,” was
that of the mountain corresponding to Ararat in Armenia. Bryant finds
reference to the ark in the temples of the serpent worship, called
_Dracontia_; and also in that of Sesostris, fashioned after the model of
the ark, in commemoration of which it was built, and consecrated to
Osiris at Theba; and he conjectures that the city, said to be one of the
most ancient in Egypt, as well as the province, was denominated from it,
Theba being the appellation of the ark. In other countries, as well as
in Egypt, an ark, or ship, was introduced in their mysteries, and often
carried about in the seasons of their festivals. He finds, also, in the
story of the Argonauts several particulars, that are thought to refer to
the ark of Noah. As many cities, not in Egypt only and Bœotia, but in
Cilicia, Ionia, Attica, Phthiotis, Cataonia, Syria, and Italy, were
called Theba; so likewise the city Apamea was denominated _Cibotus_,
from κιϐωτος, in memory of the ark, and of the history connected with
it. The ark, according to the traditions of the Gentile world, was
prophetic; and was regarded as a kind of temple or residence of the
deity. It comprehended all mankind, within the circle of eight persons,
who were thought to be so highly favoured of Heaven that they at last
were reputed to be deities. Hence in the ancient mythology of Egypt,
there were precisely eight gods; and the ark was esteemed an emblem of
the system of the heavens. The principal terms by which the ancients
distinguished the ark were Theba, Baris, Arguz, Aren, Arene, Arni,
Laris, Boutas, Bœotus, and Cibotus; and out of these they formed
different personages. See DELUGE.