It seems to me that any thinking, rational humans have decided for themselves that life is precious and good – perhaps without knowing this choice has been made. An alternative view, that our sense of survival and self-preservation derives merely from instinct, would mean that none of us are more than creatures.
The universal view of how wonderful having a life and living it for as long as possible is best represented in legend by the world’s various Flood myths. Noah’s story and that of Utnapishtim (in the Epic of Gilgamesh) are the most well known but the concept is a worldwide and long-standing one – appearing in the lore of at least a few dozen cultures.
Most involve the construction of a boat; those that do not indicate that survivors climbed tall trees or the highest mountains to reach safety. In Greek mythology, there was a deluge of incredible magnitude at least three times, two of which marked the end of a specific Age. The first of the three was considered an ancient event by those we now call the ancient Greeks.
After the second the line of Deucalion and Pyrrha to the end of the Heroic Age consists of ten generations. The chronology of Archbishop James Ussher places the Genesis Flood at 2348 ʙᴄ. This can’t be made to match timelines of Greek myth as the end of the end of the Bronze Age is estimated somewhere between 1480 and 1450ʙᴄ. It is interesting to note that the 2nd Christian Age also lasts ten generations – from Noah and Emzara to Abraham and Sarah.
I don’t mean to suggest here the Flood myths and traditions are all the same. Further, I do not support the claim that a very widespread myth is in and of itself evidence of an otherwise unsubstantiated event in prehistory. The dates can’t be forced to match. Hesiod’s list of Ages does not align with that of St. Augustine.
What all the world’s epic disasters do seem to have in common is the reaction to the perception that things are getting worse all the time. The philosophy of “life sucks and then you die” and the complaint about “these kids today and their haircuts” are nothing new but they become amplified when society is seen as being in decline.
The notion that might makes right also has a long history and gains strength in such times whether the decline is real or not. In essence, the diagnosis of social woe is: “The Divine has forsaken us for we have lost our righteous way.” From this point the reaction in myth and sociology follows a similar pattern.
This is all shockingly familiar in today’s political climate – but really not the point of these stories if life truly is precious and good. Not to be too cute about it but I think we’ve missed the boat.
Hesiod did not suggest what Age would follow his own times. And the implied 7th Age of St. Augustine starts with the End of Days. In the first formulation one might expect something worse than the Dark Ages but even that would be preferable to the prevailing current meaning of apocalypse.
Since Hesiod is silent and we believe life is so precious and so good we’ll go to heroic lengths to preserve and maintain it, let’s not assume that the best days are behind us in an ever more remote Golden Age. Such an Age should be held as an ideal to strive toward rather than a long-ago lofty perch from which we’ve fallen (and continue to fall). If we can’t actually reach Ages of Silver or Gold, I’d settle with joy for a new Heroic Age.
Rather than paint the sort of heroism required by who is condemned and who is spared I’d prefer to define righteousness by who best points the way and lights the path.