386 SKETCHES OF CREATION. 



oras was drawn from the older civilization of Egypt and 

 Persia. 



The Ionics discoursed much of the origin of things, and 

 agreed with the Epicureans and Stoics in their doctrine of 

 secular catastrophes. 



Plato, the preceptor of the Academics, admits that the 

 earth is subject to the transformation of deluges and con- 

 flagrations, but expresses the belief that the universe, as a 

 whole, is something so beautiful and noble that the good- 

 ness of God will perpetuate its existence. 



Aristotle alone, of all the ancient philosophers, main- 

 tained the eternity both of the matter of the universe and 

 of the existing order. He confesses to a pride in this, since 

 the doctrine, as he claims, is at variance with the unani- 

 mous belief of antiquity. 



Among the Romans, Lucretius, Lucan, and Ovid openly 

 discourse upon the prevalent doctrine of periodical catas- 

 trophes; and Cicero, who intermeddled with all learning, 

 assures us that the memory of mighty deeds can not be 

 eternal, since conflagrations and deluges periodically oblit- 

 erate all record of human achievements. 



The Celts, according to Strabo, held the same traditions 

 in the west as were current among the nations of the east 

 of Europe. Their Druids secured the world an immortal- 

 ity only through periodic ordeals by fire and water. 



The Persians represent their god, Fire, as the final aven- 

 ger of the sins of men, and the destroyer of the world. 



Among the Arabians and Indians, the story of the Phoe- 

 nix is an allegory of the earth. This bird of fable no sooner 

 crumbles to ashes than she rises again in more than pris- 

 tine beauty. They have a similar fable of the eagle, which 

 is represented as soaring so near the sun as to renew his 

 youth. Allusion seems to be made to this myth in the 

 Psalms, where David says : " Thy youth is renewed like the 



