Although this famous flood was often thought of as “Noah’s flood,” the important factor here is that
the flood also occurred for a major reason: to assure survival of the remaining
Adamic seed. Hence, in
a way, it can also be referred to as an “Adamic" flood. As we’ve already discussed in
The Seventh
Generation, a number of fallen angels may have felt the need to, somehow, insert their own descen-
dants aboard the ark, to gather some sort of “immortality” in their descendants. Could some of their
seed have gotten into these eight assumed pure-blooded Adamites?

The Assumed Eight Survivors

In regards to these eight, ancient texts provide us a
number of discrepancies. Two or three of the above
not have had pure Adamic blood. Who could have
been these exceptions, and what happened to insert
them there? According to ancient sources, Noah
remained a virgin for almost 500 years.[1] He may
have been afraid that (as many people were at the
time) their offspring would be destined to perish in this
up-and-coming flood. The time was near it to occur,
and God instructed Noah it was, now, time to marry.

By all accounts, Noah’s first wife was his “true love.”[2]
This first wife of Noah possibly bore him his first two
sons: Japheth and Shem. After these births, for what-
ever reason, Noah may, again, have been alone. From ancient written evidence, we might be able
to assume that Noah had another wife (probably a second wife), after this.[3] Interestingly, this
second wife was a woman mentioned a number of times in ancient texts:
Naamah. Naamah, also,
was a famous Cainite!

Cainite? What a change of pace for the patriarch Noah! Why marry a descendent of Cain? As we
begin to discover the answers, let’s first look at this woman, and her possible role in the whole flood

Because of the two unfulfilled prophecies we previously mentioned, some of those with Cainite blood
had to go aboard the ark – that’s without a doubt. We also know the Serpent and other impious fallen
angels wanted their kin aboard. It would be at this time
Naamah would enter the scene. Around a year
after his first two sons were born, Noah could have married Naamah:

And Noah took her on this wise: For the word of the Lord came unto Noah, saying, Take unto thy-
self Naamah, the daughter of Lamech, who dwelleth here in the city of thy fathers, for she hath been
faithful to my gospel, wherefore I shall preserve through her the seed of Cain through the flood.
                                                                            - Writings of Abraham 12:2 (also 16:1)[4]

We may be able to conclude that Naamah, for whatever reason, was to board the ark, and she could
have been the first member of the Adamic eight
, here, without Adamic blood!

Who would be the second? We recall that Noah may have had a first wife, who bore him his first two
sons. Naamah may have also bore him a third:

And when Noah was for hundred and fifty years old, he begat a son and he called his name Japheth.
Forty two years later he begat another son of her who was the mother of Japheth, and he called his
name Shem. Eight years later Noah begat a son of his wife Naamah, who was of the seed of Cain,
and he called his name Ham…
                         - Writings of Abraham 11:1-3 (also 12:1, 16:1)[5]

After Shem and Japheth, the younger son, Ham, was born. At the moment of Ham’s birth, Naamah
made a statement about her son (just as Eve did):

…Noah begat a son of his wife Naamah, who was of the seed of Cain, and he called his name Ham,
for she said, Through him will the curse be preserved in the land.
   - Writings of Abraham 11:1-3[6]

Why call him
Ham? The name Ham, in the Hebrew, means “hot.” It can also mean “warm” and
“passionate.”[7] Could the situation regarding his birth lead to us to some clues about him, and his

                                                     …“heat”… (is) a sign of vice of the soul…
                                                                                        (Haynes, 2002, p. 26)[8]

Naamah, according to many sources, may have started out a wholesome woman.[9] As we’ll see,
there may have been
others who knew that Noah was to marry her, and became interested in her –
for similar reasons:

…"And the sister of Tuval Kayin (Tubal-Cain) was Naamah” (Beresheet 4:22). Why do the scriptures
mention her name, Naamah (tender)? It is because people were seduced by her overwhelming
beauty and tenderness, and spirits and demons lusted after her… the sons of Elohim… were
seduced by her. Because of those seductions, she was named Naamah…
                                                                                         - Zohar Beresheet B62[10]

Eventually, Naamah could have influenced the “hot” passions of many around her, including the
most important fallen angels of the day. She had a lot, she knew a lot, and, because of her position

with Noah, could have easily used all her talents to her own advantage.[11] She, eventually, may have
gotten herself involved in the
exchanging of sexual acts with these angels, as well; to gather herself more
and more
power and knowledge... we're not sure.
, it seemed she, soon, would have the most powerful angels in her left hand, Noah in her right; her
desire to survive God’s up-and-coming flood in the middle. Ultimately, she may not have minded to do
whatever she could, in order to secure her own survival and dominance; sad to say.
Did Naamah cooperate with these fallen angels,
with any of their attempts to insert their own seeds onto
the ark? Interestingly enough, one ancient Gnostic work stated:

But in turn the angels secretly introduced Kham (Ham) into the ark, for he belonged to their posterity.
For, they say that out of eight persons then saved in that ‘coffer’ of Noah seven belonged to the pure
people, but one-namely Kham-belonged to the other power, having sneaked on board… And this
plan, which was contrived by the angels, came out as follows. Now-they say-inasmuch as the
angels recognized that their entire people was going to be obliterated by the flood, by trickery they
secretly added the aforementioned Kham in order to preserve the evil people, which had been made
by them.
                                                          - The Sethians According to St. Epipanius 39.3.2-4[12]

There are two theories that surround
Ham, and who he might really be a son of. The Bible stated Noah
begat his son Ham, and Ham went aboard the ark (just like his other brothers). This probably
happened… in a way. There may have been some variants to this story, however, that were left out of
the Bible. The first thought, as we see above, was that Ham might have been switched at birth. Noah
and Naamah indeed bore a son named Ham; but the child, of course, could not have been a full-blooded
Adamite (because Naamah was of the seed of Cain). Could he have even been a changeling (as the
written evidence, above, suggests)? We don't know. A changeling is defined as, simply, a baby
switched at birth - secretly inserted into some unwitting family. Beyond the above, do we have anything
else which could possibly support this? Naamah, interestingly enough, was known for something else:

…she was the mother of demons, being of the side of Kayin (Cain), and… she is responsible for
the epileptic death of babies.
                                                                 - Zohar Beresheet B62[13]

If the above was true, could he have been an offspring of some fallen angel, switched at birth by
Naamah? Noah didn’t know what happened, and that he was no longer the father. There was no
DNA back then. It was much easier to switch babies at birth in those days. How would these early
people know for sure? If Naamah was able to sneak another “Ham” aboard, then this could be
another non-Adamite seed - able to infiltrate Noah’s family, and pass through the flood.
The 'Adamic' Flood, and Beyond
                                                    Copyright 2010, Brett T., All Rights Reserved.
  No content of this article or of may be reproduced, duplicated, given away,
        transmitted or resold in any form without prior written permission from the author.
[1]  Louis Ginzberg,
The Legends of the Jews Volume I: From the Creation to Jacob, trans.. Henrietta Szold (Baltimore, Maryland:
The Johns Hopkins University Press, 1909), 159;
The Book of the Rolls (Kitab Al-Magall), trans. Margaret Dunlop Gibson,
Apocrypha Arabica (London: C. J. Clay and Sons, 1901), 23;
The Book of the Cave of Treasures, The Second Thousand Years:
Yared (Jared) to the Flood, The Rule of Noah, trans. Sir E. A. Wallis Budge (London: The Religious Tract Society, 1927), 98-9.
…in the Days of Noah, 4, (accessed Feb. 9, 2001 129).
The Book of the Cave of Treasures, The Second Thousand Years: Yared to the Flood, The Rule of Noah (notes), trans. Sir
E. A. Wallis Budge (London: The Religious Tract Society, 1927), 98-9.
The Writings of Abraham, 12:2 (also 16:1),
(accessed May 10, 2007).
The Writings of Abraham, 11:1-3 (also 12:1, 16:1),
abraham-1.htm (accessed May 10, 2007).
The Writings of Abraham, 11:1-3,
(accessed May 10, 2007).
Genesis 10 – the Table of Nations, 6, (accessed Aug. 9, 2000 76).
[8]  Stephen R. Haynes,
Noah's Curse: The Biblical Justification of American Slavery (Oxford: University Press, 2002), 26.
The Writings of Abraham, 12:1,
(accessed May 10, 2007).
The Zohar, Volume 2, Beresheet B, Section 62. “Kayin killed Hevel”, 353,
php/p=zohar/zohar&vol=3&sec=135 (accessed Feb. 25, 2010).
The Midrash Rabbah, Bereshith (Genesis) 23:3, trans. Rabbi Dr. H. Freedman and Maurice Simon (London: The Soncino
Press, 1961); Louis Ginzberg,
The Legends of the Jews Volume V: Notes for Volume One and Two, III. The Ten Generations,
45, trans. Henrietta Szold (Baltimore, Maryland: The Johns Hopkins University Press, 1909), 148.
[12]  Bentley Layton,
The Gnostic Scriptures, The Sethians According to St. Epipanius, Kham preserves an unrighteous strain
within Noah’s ark, 39.3.2-4 (New York: Doubleday, 1995), 189  220.
The Zohar, Volume 2, Beresheet B, Section 62. “Kayin killed Hevel”, 354,
php/p=zohar/zohar&vol=3&sec=135 (accessed Feb. 25, 2010).
The History of al-Tabari – Volume II: Prophets and Patriarchs, An Account of Biwarasb, That Is, al-Azdahaq, 212, trans.
William M. Brinner (Albany: State University of New York Press, 1987), 11; Journal of Discourses, Vol. 22, p. 304 65 p. 9.
The Writings of Abraham, 17:7,
(accessed May 10, 2007).
Genizah Manuscripts of Palestinian Targum to the Pentateuch Volume One, Genesis 7:7, trans. Michael L. Klein (Cin-
cinnati: Hebrew Union College Press, 1986), 18.
[17]  S. Baring-Gould,
Legends of the Patriarchs and Prophets and Other Old Testament Characters (New York: American
Book Exchange, 1881), 123-4.
[18]  I. P. Cory,
Ancient Fragments (1832), Berossus, Of the Cosmology and Deluge, 2-3,
index.htm (accessed Aug. 14, 2007).
[19]  E. A. Wallis Budge,
The Babylonian Story of the Deluge and the Epic of Gilgamish (1929), 35, http://www.sacred-texts.
com/ane/gilgdelu.htm (accessed Sept. 14, 2007).
[20]  E. A. Wallis Budge,
The Babylonian Story of the Deluge and the Epic of Gilgamish (1929), 35, http://www.sacred-texts.
com/ane/gilgdelu.htm (accessed Sept. 14, 2007).
The Writings of Abraham, 16:2,
(accessed May 10, 2007);
Saltair na Rann, 2481-4, trans. David Greene; J. E. Hanauer, Folklore of the Holy Land: Moslem,
Christian and Jewish
, 3. Noah and Og (London: BiblioBazaar, 2007), 16.
[22]  Herman L. Hoeh,
Compendium of World History, Volume 2, Chapter 8,
com/Various/Compendium/hhc2ch08.htm, (accessed Dec. 19, 2007), 5.
[23]  Andrew Collins,
From the Ashes of Angels (Rochester, Vermont: Bear & Company, 1996), 8.
[24]  Josephus,
Jewish Antiquities, Book 4, 97-102, trans. H. ST. J. Thackeray (London: William Heinemann Ltd., 1961), 525;
Flavius Josephus,
The Antiquities of the Jews, Book 4.5.3, trans. William Whiston (1737),
ant-4.htm (accessed Feb. 4, 2011).
[25]  Flavius Josephus,
The Antiquities of the Jews, Book 5.2.3, trans. William Whiston (1737), http://www.ccel.
org/j/josephus/works/ant-5.htm (accessed Feb. 4, 2011).
Pseudo - Philo (The Biblical Antiquities of Philo), 4:8, trans. M. R. James (1917),
19.htm (accessed July 13, 2006).
Pseudo - Philo (The Biblical Antiquities of Philo), 5:3-8, trans. M. R. James (1917),
bap19.htm (accessed July 13, 2006).
[28]  Robert Graves and Raphael Patai,
Hebrew Myths: The Book of Genesis (Garden City, New York: Doubleday & Company,
1964), 96.
[29]  Robert Graves and Raphael Patai,
Hebrew Myths: The Book of Genesis (Garden City, New York: Doubleday & Company,
1964), 96.
Finally, after a year of devastation, the flood ended. The ark landed on a great mountain. The
depravity the world suffered before the flood, however, would truly come back again, sad to say. The
Bible states that, after the flood, Noah, his immediate family (or friends), left the ark, and continued to
live pious lives (at least for a while). What about the rest of those on board? What about the Cainites?
Do we have scriptural evidence of the pre-Adamites
after the flood, as well? How about the giants
(i.e. the Anakim or Mighty Men) of the antediluvian world – did they also thrive after the flood; and did
they remain pious? We’ve already surmised Naamah, Ham, and Ham’s wife could have even had the
blood of Cain, or even the Serpent himself. What did the rest of these people, beyond those eight,
contribute to the world of our past?

As we begin to find answers, it seems there’s Biblical evidence for a number of these ancient groups
present after the flood. It only helps us in our argument. Apparently, more people
must have survived,
because, as we’ll see, the following verses make mention of them (in time periods
after the flood)!

Send therefore now, and gather thy cattle, and all that thou hast in the field; for upon every Adam
(man) and Behemah (beast) which shall be found in the field, and shall not be brought home, the
hail shall come down upon them, and they shall die.
        - Ex. 9:19 (in retranslation)

And he caused it to be proclaimed and published through Ninevah by the decree of the king and his
nobles, saying, Let neither Adam (man) nor Behemah (beast), herd nor flock, taste any thing: let
them not feed, nor drink water.
                                           - Jonah 3:7 (in retranslation)

In these verses, we see the
Adamites (man) and Behemah were lumped together; the animals (herd
and flock) were also lumped together. Could the Adamites and Behemah be lumped together because
were both human beings?

Chay of the Field seem to be mentioned in much this same way. According to Strong’s Con-
, the word Chay can mean “relative,” “living creature,” and “community.” We’ve attested how
Chay could have been another group or community of human beings – those who occupations
may have involved their working in the fields.
We recall the
Owph of the Air could have been another group of these pre-Adamites. As we look at
the following verses, we see they compare an entire nation (and its leader) to a Cedar tree. They also
talk about the people who lived among this particular

Ezek. 31:
3 Behold, the Assyrian was a cedar in Lebanon with fair
  branches, and with a shadowing shroud, and of an high
  stature; and his top was among the thick boughs.
5 Therefore his height was exalted above all the trees of
  the field, and his boughs were multiplied, and his branches
  became long because of the multitude of waters, when he
  shot forth.
6 All the Owph of the Air made their nests in his boughs,
  and under his branches did all the Chay of the Field bring
  forth their young, and under his shadow dwelt all great nations.
                                      (in retranslation)

Here’s a different set of verses, which also put the
Chay and Owph among people:

Lev. 20:
23 And ye shall not walk in the manners of the nation, which
    I cast out before you: for they committed all these things,
    and therefore I abhorred them.
24 But I have said unto you, Ye shall inherit their land, and I
    will give it unto you to possess it, a land that floweth with
    milk and honey: I am the LORD your God, which have
    separated you from other people.
25 Ye shall therefore put difference between clean Behemah
    (beasts) and unclean, and between unclean Owph (fowls)
    and clean: and ye shall not make your souls abominable by
    Behemah (beast), or by Owph (fowl), or by any manner
    of living thing that creepeth on the ground, which I have
    separated from you as unclean.
26 And ye shall be holy unto me: for I the LORD am holy,
    and have severed you from other people, that ye should
    be mine.                 (in retranslation)

On top of this, what kind of animal would make another person’s soul abominable by associating with
them, anyway? Even 1500 years
after the flood, the Bible seems to mention these same pre-Adamite

And in that day will I make a covenant for them with the Chay of the Field and with the Owph of the
Air, and with the Remes of the ground: and I will break the bow and the sword and the battle out of
the earth, and will make them to lie down safely.
                 - Hos. 2:18 (in retranslation)

Why would God want to make a covenant with animals, anyway? Throughout the Bible, it’s
who are of importance to Him!
God clearly seems to have defined these as distinct groups for a reason – maybe it’s because these
actually represent the same pre-Adamite
people before the flood, and after.

How about the giants (i.e. the Anakim or Mighty Men), the mixed offspring of people and the antediluvian

angels? How would they have lived their lives? Did they remain pious? Why are they so important?

If, at the end of the day, it was found that no such evidence for the existence of a now lost race in the
Bible lands could be discovered, then at least an age-old enigma would have been investigated
thoroughly. On the other hand, if… angels and fallen angels once walked among mankind as beings
of flesh and blood, no different from you or me, then it could change our perspective of world history
for ever.
                                                                                (Collins, 1996, p. 8)[23]

The hybrid offspring of the Nephilim and Watchers
- those many might have collectively thought of as
giants – also may have survived the flood. We see evidence of the giants in the Bible, as well; after the

Deut. 1:
28 Whither shall we go up? our brethren have discouraged our
    heart, saying, The people is greater and taller than we;
    the cities are great and walled up to heaven; and moreover
    we have seen the sons of the Anakims there.

We recall the antediluvian giants were also known as the Anakims.

Num. 13:
30 And Caleb stilled the people before Moses, and said, Let us
    go up at once, and possess it; for we are well able to
    overcome it.
31 But the men that went up with him said, We be not able to
    go up against the people; for they are stronger than we.
32 And they brought up an evil report of the land which they
    had searched unto the children of Israel, saying, The land,
    through which we have gone to search it, is a land that
    eateth up the inhabitants thereof; and all the people that
    we saw in it are men of a great-stature.
33 And there we saw the Nephilim (giants), the sons of Anak,
    which come of the Nephilim (giants): and we were in our
    own sight as grasshoppers, and so we were in their sight.

As these verses clearly dictate, the post-flood giants originated with the Nephilim. And, there were also
relatives of the
Mighty Men; known, in the post-flood world, as the Rapha (or Refaim).

And the coast of Og king of Bashan, which was of the remnant of the Rapha (giants), that dwelt at
Ashtaroth and at Edrei…
                                                                                - Josh. 12:4 (KJV)

These giants are even known among
st ancient writers, such as Josephus:[24]

For which reason they (the children of Israel) removed their camp to Hebron; and when they had
taken it, they slew all the inhabitants. There were till then left the race of giants, who had bodies so
large, and countenances so entirely different from other men, that they were surprising to the sight,
and terrible to the hearing.
                                                      - Josephus Jewish Antiquities 5.2.3[25]

Even though most of the giants who survived aboard the ark
may have started out pious, the deeds of
immorality, rebellion, and disobedience of their descendants would, again, be on the rise.[26] By the
time of Noah’s death, there might have been up to a million people on earth; a growing number, again,
would not be afraid to adopt the pre-flood “ways of Cain” once more.[27] There seemed to be many
giants in the lands of Palestine by the time Moses walked the earth; a number of them again turning
towards the pathways of evil. So, as a result, a number of other people in the areas would, collectively,
work to annihilate them all.

What about the
Cainites? In the verses below, we see that God tells Abraham - the father of the would-be
Israeli people - his seed will inherit a land, the land already occupied by giants and other people. We also
notice that,
in the verses below, there were already people in the land: firstly noted, the Kenites.[28]

Gen. 15:
18 In the same day the LORD made a covenant with Abram,
    saying, Unto thy seed have I given this land, from the
    river of Egypt unto the great river, the river Euphrates:
19 The Kenites (Qeyniy), and the Kenizzites, and the

The word Kenite simply means “son of Cain.” The Hebrew Qeyniy originated from the word Qayin
a word synonymous with
Cain himself! So, now also we see there were post-flood “sons of Cain” who
considered themselves descendants of this very same, antediluvian patriarch!

Since the Kenites were therefore known to the Israelites both as nomads and city dwellers, and
generally hostile, their legendary ancestor Cain could figure in myth as the first murderer, the first
nomad, and the first city builder.
                                  (Graves and Patai, 1964, p. 96)[29]

Wouldn’t this be Scriptural “proof” the Cainites survived the flood? What influences could some of
these, and other, serpent-seeds have on their world,
at this time?
And, lastly, what could we do with all of this information? Why should we study these forgotten elements
of our history so intently, anyhow? And, how could we use this knowledge to enrich us in our own lives,
every day? The 'Way of Cain' will tell us more.
Along with these two, there was another member of Noah’s eight who, according to a number of
ancient sources, could also have been of Cainite blood: Ham’s wife.[14]

              Now Ham's wife was named Zeptah and she was also of the seed of Cain…
                                                                                           - Writings of Abraham 17:7[15]

It is totally logical to believe that Ham took compassion on a Cainite woman, and even married her,
because he may have
also had blood of these Cainites, himself!

Now, we have three possibilities – three souls without pure, Adamic blood. Since Naamah, Ham, and
his wife, may have not been of the eight with Adamic blood, the question remains: who would be the
eight who did? We recall the eight Adamites, including the three who might not be Adamic:

HAM                                      - A NON-ADAMITE
HAM'S WIFE                         - A NON-ADAMITE

Is the Bible lying about there being eight Adamites, however? We already surmised, via a number of
ancient sources, more people could have gone aboard Noah’s ark. Noah, himself, could have had
servants, concubines, or other Adamite people on board. Up to three of them could have filled the
void of the missing, here:

    …And Noah together with his sons, his [wives] and his son’s wives… entered the ark…
                                                                                          - Genizah Manuscripts Gen. 7:7[16]

The nurse of Noah was an important personage… She was named Sambethe, and was the first
Sibyl… (This) Sibyl… was of the race of Noah.
                         (Baring-Gould, 1881, p. 123-4)[17]

…he (Xisuthrus – the Babylonian Noah) immediately quitted it with his wife, his daughter, and
the pilot.
                                                                   - Berossus Of the Cosmology and Deluge[18]

I went into the ship and shut my door.
95 To the pilot of the ship, Puzur-Enlil the sailor
96 I committed the great house (the ark/ship), together with the contents
    thereof.               - The Epic of Gilgamesh, The Loading of the Ship[19]

I made to go up into the ship all my family and kinsfolk,
86 The cattle of the field, the beasts of the field, all handicraftsmen I
    made them go up into it…
                               - The Epic of Gilgamesh, The Loading of the Ship[20]

Putting it all together: another scenario for the “eight” might be:


Ultimately, whomever they were, it’s still quite possible that only eight Adamic souls were saved from
among the children of Adam -
they just may not be the ones we thought.

After the eight Adamites boarded the ark, and everyone else, the time had now come for God’s
devastating flood. The year would be somewhere around 2345-2369 B.C.[22] One may ask, what
would take place
after this horrible time? After the great flood, would those who came off the ark
learn their lessons, and continue to live pious lives
; or would this depravity continue?

                                Like a dog that returns to its vomit is a fool who repeats his folly.
                                                                                        - Prov. 26:11 (KJV)