After the Flood

by Bill Cooper

At Chichen Itza in Mexico stand the ruins of a gigantic observatory that the Maya built, whose passageways are aligned with the sun, moon and stars. With this, and in conjunction with other aligned observatories, the Maya were able to predict lunar and solar eclipses with great accuracy as well as measuring the synodic cycle of Venus with a precision that has only been matched and realised in modern times.8

The Mayans, however, did not begin their day count from the Creation, but from the Flood, and this event was set in their chronology, not Scaliger's, in the year 3113 BC, and subtracting 3113 from 4713 leaves us with a 1600 year period between the two dates for the Creation and the Flood, a period of time which corresponds remarkably closely to the 1656 year period set out so precisely in the Genesis record.

There are, of course, the famous descriptions of two such monsters from the Old Testament, Behemoth and Leviathan (Job 40:15-41:34), Behemoth being a giant vegetarian that lived on the fens, and Leviathan a somewhat more terrifying armour-plated amphibian whom only children and the most foolhardy would want as a pet. The Egyptians knew Behemoth by the name p'ih mw,1 which is the same name, of course. Leviathan was similarly known as Lotan to the men of Ugarit.2

The early Britons, from whom the modern Welsh are descended, provide us with our earliest surviving European accounts of reptilian monsters, one of whom killed and devoured king Morvidus (Morydd) in ca 336 BC. We are told in the account translated for us by Geoffrey of Monmouth, that the monster 'gulped down the body of Morvidus as a big fish swallows a little one.' Geoffrey described the animal as a Belua.3

Peredur, not the ancient king of that name (306-296 BC), but a much later son of Earl Efrawg, had better luck than Morvidus, actually managing to slay his monster, an addanc (pr. athanc: var. afanc), at a place called Llyn Llion in Wales.4 At other Welsh locations the addanc is further spoken of along with another reptilian species known as the carrog. The addanc survived until comparatively recent times at such places as Bedd-yr-Afanc near Brynberian, at Llyn-yr-Afanc above Bettws-y-Coed on the River Conwy (the killing of this monster was described in the year 1693), and Llyn Barfog. A carrog is commemorated at Carrog near Corwen, and at Dol-y-Carrog in the Vale of Conwy.5

As late as the beginning of the present century, elderly folk at Penllin in Glamorgan used to tell of a colony of winged serpents that lived in the woods around Penllin Castle. As Marie Trevelyan tells us: “The woods around Penllin Castle, Glamorgan, had the reputation of being frequented by winged serpents, and these were the terror of old and young alike. An aged inhabitant of Penllyne, who died a few years ago, said that in his boyhood the winged serpents were described as very beautiful. They were coiled when in repose, and "looked as if they were covered with jewels of all sorts. Some of them had crests sparkling with all the colours of the rainbow". When disturbed they glided swiftly, "sparkling all over," to their hiding places. When angry, they "flew over people's heads, with outspread wings, bright, and sometimes with eyes too, like the feathers in a peacock's tail". He said it was "no old story invented to frighten children", but a real fact. His father and uncle had killed some of them, for they were as bad as foxes for poultry. The old man attributed the extinction of the winged serpents to the fact that they were "terrors in the farmyards and coverts".6

The giant reptile at Bures in Suffolk, for example, is known to us from a chronicle of 1405: “Close to the town of Bures, near Sudbury, there has lately appeared, to the great hurt of the countryside, a dragon, vast in body, with a crested head, teeth like a saw, and a tail extending to an enormous length. Having slaughtered the shepherd of a flock, it devoured many sheep.”

As late as August, 1614, the following sober account was given of a strange reptile that was encountered in St Leonard's Forest in Sussex. The sighting was near a village that was known as Dragon's Green long before this report was published: “This serpent (or dragon as some call it) is reputed to be nine feete, or rather more, in length, and shaped almost in the form of an axletree of a cart: a quantitie of thickness in the middest, and somewhat smaller at both endes. The former part, which he shootes forth as a necke, is supposed to be an elle [3 ft 9 ins or 114 cms] long; with a white ring, as it were, of scales about it. The scales along his back seem to be blackish, and so much as is discovered under his belie, appeareth to be red... it is likewise discovered to have large feete, but the eye may there be deceived, for some suppose that serpents have no feete ... [The dragon] rids away (as we call it) as fast as a man can run. His food [rabbits] is thought to be; for the most part, in a conie-warren, which he much frequents ...There are likewise upon either side of him discovered two great bunches so big as a large foote-ball, and (as some thinke) will in time grow to wings, but God, I hope, will (to defend the poor people in the neighbourhood) that he shall be destroyed before he grows to fledge.”

For example, Scotland's famous Loch Ness Monster is too often thought to be a recent product of the local Tourist Board's efforts to bring in some trade, yet Loch Ness is by no means the only Scottish loch where monsters have been reported. Loch Lomond, Loch Awe, Loch Rannoch and the privately owned Loch Morar (over 1000 ft deep) also have records of monster activity in recent years. Indeed, there have been over forty sightings at Loch Morar alone since the end of the last war, and over a thousand from Loch Ness in the same period.

the most notable instance being that which is described in Adamnan's famous 6th century Life of St Columba. There we read that in the year AD 565, Columba, on yet another of his missionary journeys north, needed to cross the river Ness. As he was about to do so, he saw a burial party. On enquiry, he was informed that they were burying a man who had just been killed by a savage bite from a monster which had snatched him while swimming. On hearing this, and with never a thought for his own safety, the brave saint immediately ordered one of his followers to jump into the freezing water to see if the monster was still in the vicinity. Adamnan relates how the thrashing about of the alarmed and unhappy swimmer, Lugne Mocumin by name, attracted the monster's attention. Suddenly, on breaking the surface, the monster was seen to speed towards the luckless chap with its mouth wide open and screaming like a banshee. Columba, however, refused to panic, and from the safety of the dry land rebuked the beast. Whether the swimmer added any rebukes of his own is not recorded, but the monster was seen to turn away, having approached the swimmer so closely that not the length of a punt-pole lay between them.

At about the turn of this present century, the following incident took place. It was related by a Lady Gregory of Ireland in 1920: “...old people told me that they were swimming there, [in an Irish lake called Lough Graney] and a man had gone out into the middle, and they saw something like a great big eel making for him...”

William Caxton, for example, England's first printer, recorded for us in 1484 the following account of a reptilian monster in medieval Italy. I have modernised the spelling and punctuation: “There was found within a great river [i.e. the Po in Italy] a monster marine, or of the sea, of the form or likeness which followeth. He had the form or making of a fish, the which part was in two halves, that is to wit double. He had a great beard and he had two wonderfully great horns above his ears. Also he had great paps and a wonderfully great and horrible mouth. And at the both [of] his elbows he had wings right broad and great of fish's armour wherewith he swimmed and only he had but the head out of the water. It happed then that many women laundered and washed at the port or haven of the said river [where] that this horrible and fearful beast was, [who] for lack or default of meat came swimming toward the said women. Of the which he took one by the hand and supposed to have drawn her into the water. But she was strong and well advised and resisted against the said monster. And as she defended herself, she began to cry with an high voice, "Help, help!" To the which came running five women which by hurling and drawing of stones, killed and slew the said monster, for he was come too far within the sound, wherefore he might not return to the deep water. And after, when he rendered his spirit, he made a right little cry. He was of great corpulence more than any man's body. And yet, ...

The Times: “Japanese fishermen caught a dead monster, weighing two tons and 30 feet in length, off the coast of New Zealand in April, it was reported today. Believed to be a survivor of a prehistoric species, the monster was caught at a depth of 1000 feet off the South Island coast, near Christchurch. Palaeontologists from the Natural Science Museum near Tokyo have concluded that the beast belonged to the pleisiosaurus family - huge, small-headed reptiles with a long neck and four fins ... After a member of the crew had photographed and measured it, the trawler's captain ordered the corpse to be thrown back into the sea for fear of contamination to his fish.”17

But it is the epic Anglo-Saxon poem Beowulf that provides us with truly invaluable descriptions of the huge reptilian animals which, only 1400 years ago, infested Denmark and other parts of Europe,

The Beowulf poem survives in a single manuscript copy that was made in ca AD 1000. Moreover, this manuscript is often stated by modern critics to be a copy of a mid-8th century Anglo-Saxon (i.e. Old English) original, now lost.1

i read it in English literature in college

Like those records, and whilst likewise showing a most interesting historical knowledge of certain events and personages that also appear in the Genesis record, the Beowulf poem clearly pre-dates any knowledge among the Anglo-Saxons of Christianity. In view of this, it is hardly surprising to find that the sentiments of the poem are strongly pagan, extolling the highly questionable virtues of vengeance, the accumulation of plunder and the boasting of and reliance upon human strength and prowess. Allusions are also made to blatantly pagan oaths, sacrifices, sentiments and forms of burial. But there are certainly no exclusively Christian sentiments expressed anywhere in its 3182 lines of text.

Since the poem's rediscovery in the early 18th century (although it was brought to the more general attention of scholars in the year 1815 when it was first printed), scholars have insisted on depicting the creatures in their translations of the poem as 'trolls'.8

The word 'troll' is of Nordic origin, and in the fairy-tales of Northern Europe it is supposed to have been a human-like, mischievous and hairy dwarf who swaps troll children for human children in the middle of the night. For good measure, trolls are sometimes depicted as equally mischievous and hairy giants, some of whom lived under bridges or in caves. Which would be all well and good but for the singular observation that the word 'troll' is entirely absent from the original Anglo-Saxon text of Beowulf!

And whilst we are on the subject, the monster Grendel preyed on the Danes for twelve long years (AD 503-515). Are we seriously to believe then that these Danish Vikings, whose berserker-warriors struck such fear into the hearts of their neighbours, were themselves for twelve long years rendered helpless with terror by a hairy dwarf; even a 'giant' one?

But, in fact, Grendel was the name that our forebears gave to a particular species of animal. This is evidenced by the fact that in the year AD 931, King Athelstan of Wessex issued a charter in which a certain lake in Wiltshire (England) is called (as in Denmark) a grendles mere.10 The Grendel in Beowulf, we note with interest, also lived in a mere. Other place-names mentioned in old charters, Grindles bec and Grendeles pyt, for example, were likewise places that were (or had been) the habitats of this particular species of animal. Grindelwald, (lit. Grendelwood), in Switzerland is another such place. But where does the name Grendel itself come from?

But the most likely origin of the name is simply the fact that Grendel is an onomatopoeic term derived from the Old Norse grindill, meaning a storm or grenja, meaning to bellow. The word Grendel is strongly reminiscent of the deep-throated growl that would be emitted by a very large animal and it came into Middle English usage as grindel, meaning angry.

Our second example of this creature appears on folio ccxxxvi (verso) of William Tyndale’s 1534 New Testament (Book of Revelation – see Fig. 9g below). Here we can see the front half of a wyvern clearly depicted, displaying precisely the same features and proportions of the wyvern of Trent Cathedral. Now Tyndale’s 1534 New Testament was printed at Antwerp in Belgium, and the Trent wyvern was carved some 200 years earlier in Italy, yet both depict wyverns with identical features.