Animals are shown running into Noah's Ark, as depicted by Paramount Pictures "Noah." Despite the depiction of the ark as a rectangular structure in the film, research has suggested the ark could have been round in structure.
This 3,700-year-old clay tablet, consisting of 60 lines in cuneiform, has been dubbed a prototype of Noah's ark described in the Bible. The tablet contains a detailed construction manual for building an ark with palm-fiber ropes, wooden ribs and coated in hot bitumen to make it waterproof. It also contains the first description of the ark's shape -- surprisingly, it's a massive round vessel.
Ilya Mauter/Wikimedia Commons
About two-thirds the size of a soccer field, the ark was "a giant version of the type of coracle that they actually used on the rivers," Irving Finkel, curator of the British Museum's 130,000 Mesopotamian clay tablet collection who translated the cuneiform script, told Discovery News.
The concept of a round ark emerges from this late 14th-century illustration. But according to Finkel, the picture is not significant. "The roundness of the ark had faded from memory before the Bible was written," he said.
Noah's Ark, oil on canvas painting by Edward Hicks, 1846 Philadelphia Museum of Art/Wikimedia Commons
Over the centuries, the ark has been depicted in many ways. Biblical creationists imagined Noah's ark like a large, box-like vessel, similar to the version shown in Aronofksy's $130 million epic. Other designs added a sloping roof.
Illustration from the Nuremberg Chronicle (1493)/ Wikimedia Commons
In many cases the shape matched the ships of the days. Designs ranged from square-rigged caravels to long vessels with pointy bows.
Wolfgang Sauber/Wikimedia Commons
This reconstructed medieval mural of the Noah's Ark from Saint Teilo church in Wales represents the idea of the ark in popular imagination and children's story books. There, the ark is often depicted as a large house on a boat, with animals sticking out.
Belief in an all-seeing punitive god motivates people to be more charitable towards strangers outside their own family and community, particularly to those of similar beliefs, researchers have found.
A study, published Wednesday in Nature, suggests religiosity may contribute to greater cooperation and collaboration despite geographic separation.
“People may trust in, cooperate with and interact fairly within wider social circles, partly because they believe that knowing gods will punish them if they do not,” the study’s authors wrote.
“Moreover, the social radius within which people are willing to engage in behaviors that benefit others at a cost to themselves may enlarge as gods’ powers to monitor and punish increase.”
To explore these ideas, researchers studied 591 people from eight diverse communities in Brazil, Mauritius, Siberia, Tanzania, Fiji and Vanuatu.
People in these communities adhere to a wide array of religions such as Christianity, Hinduism and Buddhism as well as local traditions such as animism and ancestor worship.
The participants played a game in which they were given the option to exercise financial favoritism towards themselves and their local community, or to be completely impartial by obeying the roll of a die, which could mean giving money to a distant person of the same religion.
Each participant’s religious beliefs were also explored through interviews designed to assess how much their god or gods cared about morality, punishment, and how much those knowledge the gods had of individual’s behavior.
The researchers found people who believed in a more punitive, all-knowing god ended up giving more money to distant people who shared the same religious belief.
Lead author Benjamin Purzycki said the results suggested people of the belief that one’s actions are monitored, judged and punished by a deity were more likely to play fair than to play favorites.
“Ultimately we’ve all got very similar constitutions; we behave a certain way when we feel like we’re being watched and if there’s a threat of a punisher around, that alters our behavior,” said Purzycki, post-doctoral research fellow at the Center for Human Evolution, Cognition and Culture at the University of British Columbia.
“So what these gods seem to do is they harness that suite of psychological predispositions we have and it can steer our sociality and pro-sociality in specific ways.”
Purzycki said the stronger motivation provided by the threat of punishment rather than reward reflected human nature; when driven by reward, people are more likely to do dishonest things than when driven by the threat of punishment.
This can even overcome our evolutionary drive to look after our own – although the study did show that the more children people had, the more likely they were to play favorites.
“We found exactly what you would expect from a rational being where the more children people had the more likely they were to favor themselves and their local community at the expense of these geographically distant communities who shared the same religion beliefs and practices,” Purzycki said.
Given we live in an unprecedented global culture, the authors suggested religiosity may have helped to expand cooperation, trust and fairness towards far-flung strangers of similar religious persuasions.
“In addition to some forms of religious rituals and non-religious norms and institutions, such as courts, markets and police, the present results point to the role that commitment to knowledgeable, moralistic and punitive gods plays in solidifying the social bonds that create broader imagined communities,” they wrote.
In an accompanying commentary, Dominic D P Johnson from the University of Oxford pointed out the study did not explore whether the influence of an all-seeing powerful punisher on fairness would extend to individuals from different or no religious persuasion.
However, he said, the results offered “the most explicit evidence yet that belief in supernatural punishment has been instrumental in boosting cooperation in human societies."
This originally appeared on ABC Science Online.