Book 1

       4. And so the Lord, being angered against the iniquities of the people who did not walk in his ways, sent a flood, and by its waters destroyed every living soul from the face of the earth; only Noah, who was most faithful and especially belonged to him and bore the stamp of his image, he saved in the ark, with his wife and those of his three sons, that they might restore posterity. Here the heretics upbraid us because the holy Scripture says that the Lord was angry. Let them know therefore that our God is not angry like a man; for he is aroused in order to inspire fear; he drives away to summon back; he is angry in order to amend. Furthermore I have no doubt that the ark typified the mother church. For passing amidst the waves and rocks of this world it protects us in its motherly arms from threatening ills, and guards us with its holy embrace and protection.
       Now from Adam to Noah are ten generations, namely: Adam, Seth, Enos, Cainan, Malalehel, Jareth, Enoch, Mattusalam, Lamech, Noah. In these ten generations 2242 years are included. The book Joshua clearly indicates that Adam was buried in the land of Enacim, which before was called Hebron.
       5. Noah had after the flood three sons, Shem, Ham and Japheth. From Japheth issued nations, and likewise from Ham and from Shem. And, as ancient history says, from these the human race was scattered under the whole heaven. The first-born of Ham was Cush. He was the first inventor of the whole art of magic and of idolatry, being instructed by the devil. He was the first to set up an idol to be worshipped, at the instigation of the devil, and by his false power he showed to men stars and fire falling from heaven. He passed over to the Persians. The Persians called him Zoroaster, that is, living star. They were trained by him to worship fire, and they reverence as a god the man who was himself consumed by the divine fire.
       6. Since men had multiplied and were spreading over all the earth they passed out from the East and found the grassy plain of Senachar. There they built a city and strove to raise a tower which should reach the heavens. And God brought confusion both to their vain enterprise and their language, and scattered them over the wide world, and the city was called Babyl, that is, confusion, because there God had confused their tongues. This is Babylonia, built by the giant Nebron, son of Cush. As the history of Orosius tells, it is laid out foursquare on a very level plain. Its wall, made of baked brick cemented with pitch, is fifty cubits wide, two hundred high, and four hundred and seventy stades in circumference. A stade contains five agripennes. Twenty-five gates are situated on each side, which make in all one hundred. The doors of these gates, which are of wonderful size, are cast in bronze. The same historian tells many other tales of this city, and says: "Although such was the glory of its building still it was conquered and destroyed."
       [7. Abraham, who is described as "the beginning of our faith." 8. Isaac, Esau, Jacob, Job. 9. The twelve patriarchs, the story of Joseph, and the coming out of Egypt to the crossing of the Red Sea.]
       10. Since many authorities have made varying statements about this crossing of the sea I have decided to give here some information concerning the situation of the place and the crossing itself. The Nile flows through Egypt, as you very well know, and waters it by its flood, from which the inhabitants of Egypt are named Nilicolæ. And many travelers say its shores are filled at the present time with holy monasteries. And on its bank is situated, not the Babylonia of which we spoke above, but the city of Babylonia in which Joseph built wonderful granaries of squared stone and rubble. [note: The pyramids, apparently] They are wide at the base and narrow at the top in order that the wheat might be cast into them through a tiny opening, and these granaries are to be seen at the present day. From this city the king set out in pursuit of the Hebrews with armies of chariots and a great infantry force. Now the stream mentioned above coming from the east passes in a westerly direction towards the Red Sea; and from the west a lake or arm of the Red Sea juts out and stretches to the east, being about fifty miles long and eighteen wide. [note: Gregory's geography is mixed] And at the head of this lake the city of Clysma is built, not on account of the fertility of the soil, since there is nothing more barren, but because of the harbor, since ships coming from the Indias lie there for the convenience of the harbor; and the wares purchased there are carried through all Egypt. Toward this arm the Hebrews hastened through the wilderness, and they came to the sea itself and encamped, finding fresh water. It was it this place, shut in by the wilderness as well as by the sea, that they encamped, as it is written: "Pharaoh, hearing that the sea and the wilderness shut them in and that they had no way by which they could go, set out in pursuit of them." And when they were close upon them and the people cried to Moses, he stretched out his wand over the sea, according to the command of the Deity, and it was divided, and they walked on dry ground, and, as the Scripture says, they crossed unharmed under Moses' leadership, a wall of water on either hand, to that shore which is before Mount Sinai, while the Egyptians were drowned. And many tales are told of this crossing, as I have said. But we desire to insert in this account what we have learned as true from the wise, and especially from those who have visited the place. They actually say that the furrows which the wheels of the chariots made remain to the present time and are seen in the deep water as far as the eye can trace them. And if the roughness of the sea obliterates them in a slight degree, when the sea is calm they are divinely renewed again as they were. Others say that they returned to the very bank where they had entered, making a small circuit through the sea. And others assert that all entered by one way; and a good many, that a separate way opened to each tribe, giving this evidence from the Psalms: "Who divided the Red Sea in parts.'' [Ps. 135:13] But these parts ought to be understood according to the spirit and not according to the letter. For there are many parts in this world, which is figuratively called a sea. For all cannot pass to life; equally or by one way. Some pass in the first hour, that is those who are born anew by baptism and are able to endure to the departure from this life unspotted by any defilement of the flesh. Others in the third hour, plainly those who are converted later in life; others in the sixth hour, being those who hold in check the heat of wanton living. And in each of these hours, as the evangelist relates, they are hired for the work of the Lord's vineyard, each according to his faith. These are the parts in which the passage is made across this sea. As to the opinion that upon entering the sea they kept close to the shore and returned, these are the words which the Lord said to Moses: "Let them turn back and encamp before Phiahiroth which is between Magdalum and the sea before Belsephon." There is no doubt that this passage of the sea and the pillar of cloud typified our baptism, according to the words of the blessed Paul the apostle: "I would not, brethren, have you ignorant that our fathers were all under the cloud and all baptized unto Moses in the cloud and in the sea." And the pillar of fire typified the holy Spirit. Now from the birth of Abraham to the going forth of the children of Israel from Egypt and the crossing of the Red Sea, which was in the eightieth year of Moses, there are reckoned four hundred and sixty-two years.