In myths, the land is characterized as abundant and utopian, often compared to legendary places like Atlantis or Camelot.
He attributes this idea to Marcellus, an earlier source who wrote about Atlantis.
This story of a sunken homeland is similar to the legendary tale of Atlantis.
The possibility of a connection between Aztlan and Atlantis has intrigued many scholars, linguists, and archaeologists.
He posited that this ancient language could have originated in a place like Aztlan or Atlantis, giving rise to the myths and linguistic similarities observed across different cultures.
Plato's description of Atlantis in the dialogues Timaeus and Critias portrays it as an expansive maritime power.
According to Plato, Atlantis had dominion over several islands and coastal regions, which could align with the idea of a thalassocratic empire.
The Atlantic Ocean, as mentioned, was indeed named after Atlantis, according to the tradition mentioned by Plato, which made a significant cultural impact.
Some scholars have linked Atlantis's supposed sinking to volcanic eruptions or tectonic activity, such as the eruption of Thera (modern-day Santorini) around 1600 BC.
The idea of Atlantis being a thalassocracy with a maritime realm and subsequent disappearance aligns with several ancient and cultural themes of coastal civilizations and natural disasters.
Proclus, in his commentary on Plato's Timaeus, cites Marcellus' now-lost work Aethiopica (or Ethiopic History) to support the existence of Atlantis.
This fragment describes a configuration of islands in the Atlantic Ocean that aligns with Plato's account in the Timaeus and Critias, portraying Atlantis as a dominant island beyond the Pillars of Heracles.
For according to them, there were seven islands in that sea in their time, sacred to Persephone, and also three others of enormous size, one of which was sacred to Hades, another to Ammon, and another one between them to Poseidon, the extent of which was a thousand stadia; and the inhabitants of it—they add—preserved the remembrance from their ancestors of the immeasurably large island of Atlantis which had really existed there and which for many ages had reigned over all islands in the Atlantic sea and which itself had likewise been sacred to Poseidon.
Atlantis - the Very Large Island: In addition to the other islands, there was a particularly large island named Atlantis, sacred to Poseidon.
This interpretation aligns with Plato’s original narrative of Atlantis as a powerful island civilization located beyond the "Pillars of Heracles" (modern Strait of Gibraltar).
A scholia quoted from Proclus by Humboldt and Boeckh says: ‘The historians who speak of the islands of the exterior sea tell us that in their time there were seven islands consecrated, to Proserpine, and three others of immense extent, of which the first was consecrated to Pluto, the second to Ammon, and the third to Neptune. The inhabitants of the latter had preserved a recollection (transmitted to them by their ancestors) of the island of Atlantis, which was extremely large, and for a long time held sway over all the islands of the Atlantic Ocean.
Atlantis was also consecrated to Neptune.”‘ (See Humboldt’s “Histoire de la Géographie du Nouveau Continent,” vol.
The term "Al-Atlal" could metaphorically connect to Atlantis, as both evoke the idea of a lost or past civilization now in ruins.
While "Al-Atlal" traditionally refers to tangible remnants—ruins left behind by a once-thriving society—it resonates deeply with the concept of Atlantis, symbolizing the mystery, grandeur, and tragic fall of a civilization.
In the context of Atlantis, "Al-Atlal" could evoke:
Cultural Memory: Just as "Al-Atlal" captures the emotional remnants of something cherished, Atlantis remains a symbol of humanity's fascination with the past and the lessons it holds.
Mystery of Ruins: The ruins in "Al-Atlal" parallel the mythical ruins of Atlantis beneath the sea, shrouded in mystery and longing for discovery.
This analogy could deepen discussions of Atlantis by framing it not just as a myth, but as a poetic memory of lost greatness and the enduring impact of civilizations on human consciousness.
In Plato's dialogues—specifically the "Timaeus" and the unfinished "Critias"—the story of Atlantis is conveyed through a chain of storytellers that traces back to an Egyptian priest.
In the city of Sais, he conversed with a high priest who shared the tale of Atlantis with him.
The priest claimed that Egyptian civilization had records of events far older than those known to the Greeks, including the story of a mighty island empire called Atlantis.
Key Points About Atlantis in the Dialogues:
Location: Atlantis was said to be a powerful island nation located beyond the "Pillars of Heracles" (commonly identified with the Strait of Gibraltar).
Conflict with Ancient Athens: Atlantis allegedly waged war against the countries inside the Pillars of Heracles, including ancient Athens, showcasing a contrast between the virtuous Athenians and the hubristic Atlanteans.
Destruction: According to the story, Atlantis sank into the sea in a single day and night of misfortune, a punishment from the gods for the Atlanteans' moral decline.
This has led to various theories and debates about the possible historical basis for Atlantis.
Atlantis has Greek origins, deriving from Atlas, the mythical Titan who held up the heavens in Greek mythology.
However, the intriguing similarity between the Arabic word Al-Atlal (meaning "the ruins") and Atlantis invites speculation, particularly given the thematic connection of both words to lost civilizations.
Greek Origin of Atlantis:
In Greek, "Atlantis" means "of Atlas" or "belonging to Atlas." The story suggests that the island was named after the Titan Atlas and is associated with the Atlantic Ocean.
Plato claimed that the story of Atlantis originated from Egyptian priests, who might have used terms or concepts analogous to "ruins" when describing a lost civilization.
The similarity between "Atlantis" and "Al-Atlal" could reflect a shared archetype rather than a direct linguistic link.
However, its connection to Atlantis is an interesting angle to consider, especially given Atlantis's association with water and the sea.
The term Atl, symbolizing water, could metaphorically refer to Atlantis, a civilization said to have been surrounded by water and ultimately submerged.
Atlantis comes from Atlas, a Greek Titan.
While "Atl" as "water" is not Greek, the connection between Atlantis and the sea is central to the myth, making the linguistic coincidence intriguing.
This conceptual overlap deepens if Atlantis was influenced by stories of catastrophic floods (as seen in various ancient flood myths).
The linguistic similarity between "Atl" (water), Atlantis, and even Al-Atlal (remains) may reflect this shared symbolic importance.
If Plato's Atlantis story originated in Egypt and Nahuatl's "Atl" originates in Mesoamerica, both may independently tap into universal myths of water-related destruction (e.g., floods, and deluges).
While "Atl" in Nahuatl, meaning water, likely has no direct etymological link to Atlantis, the thematic connection to water is striking.
Atlantis's name, derived from Greek, aligns with its mythic characterization as a maritime civilization.
Finally I say how I use this Phoenician maternal line in Atlantis diffusion research as labeled interpretation, not as proven archaeology.
I keep Apollodorus and Moschus in one box, and my Atlantis reading in another.
How I use the name layer: as the plain classical identity before any search plot, basket heritage, or Atlantis reading.
That is a site-native Atlantis diffusion reading.
Where was Atlantis discusses Mediterranean and Minoan–Thera location hypotheses that sometimes meet the Europa–Crete trail in later research talk.
How does this help Atlantis research?The Phoenician–Crete–Greece myth trail gives a labeled diffusion bridge for Cadmus–Europa memory and seafaring contact hypotheses.
Where was Atlantis: Mediterranean / Minoan–Thera Atlantis hypotheses as soft diffusion context, kept as interpretation.
The book counts its years from the sinking of Atland, which it also calls Aldland.
Hiddo’s letter at the start of the book dates his copy to “the three thousand four hundred and forty-ninth year after Atland was submerged” and to the year 1256.
A book date marked “computed” is 2193 minus the book’s count of years after Atland.
Scott-Elliot gives for the sinking of Poseidonis, the last island of Atlantis, in The Story of Atlantis.
Each alternative date is 9,564 minus the book’s count of years after Atland, in BCE.
Written at Liuwert, in the three thousand four hundred and forty-ninth year after Atland was submerged—that is, according to the Christian reckoning, the year 1256.
If Atland submerged in 9,564 BCE, adding 3,449 years places the event in 6,115 BCE.
These three maps come from Jürgen Spanuth’s Atlantis: The Mystery Unravelled, which I review in my post on Spanuth’s Atlantis.
Atlantis (Plato's Critias): Atlantean laws were inscribed on a golden pillar in the temple of Poseidon.
The impact could also generate tsunamis, with “wild waves” flooding and submerging Aldland/Atland, burying everything in water.
The resulting geological chaos might cause coastal flooding or tsunamis, submerging Aldland/Atland under “wild waves,” with the combined effects of fire, water, and earth movements accounting for the widespread destruction and loss of life.
Aldland, called by the seafaring people, Atland, disappeared, and the wild waves rose so high over hill and dale that everything was buried in the sea.
Inka thought that perchance some high-lying part of Atland might remain as an island, where he and his people might live in peace.
When Atland was submerged there was much suffering also on the shores of the Mediterranean, on which account many of Finda’s people, Krekalanders, and people from Lyda’s land, came to us.
At last they arrived at the Phœnician coast, one hundred and ninety-three years after Atland was submerged.
Five hundred and sixty-three years after the submersion of Atland—9,001 BCE—a wise town priestess presided here, whose name was Min-erva—called by the sailors Nyhellenia.
The year 1,005 after Atland corresponds to 8,559 BCE
How our Denmark was lost to us 1602 years after the submersion of Atland.
The year 1,602 after Atland corresponds to 7,962 BCE.
At the time of the submersion of Atland, the first spoke of the Juul stood at the top.
The Story of Atlantis: W.
Where Was Atlantis: other places where people have looked for Atlantis.
Jürgen Spanuth’s Atlantis: The Mystery Unravelled: another northern Atlantis, placed near Heligoland around 1200 BC.
Accounts indicate Atlantis fell due to internal corruption and experimentation with dangerous technologies.
The main discussion delves into a groundbreaking re-examination of Plato’s description of Atlantis, based on recent research.
The Richat Structure in Mauritania corresponds to Plato’s description of Atlantis' concentric rings.
Geological studies suggest that natural disasters like tsunamis and liquefaction could have "covered" the city of Atlantis, consistent with Plato’s wording.
The research sheds light on the plausibility of an advanced Neolithic society in Northwest Africa, potentially the inspiration for Plato's Atlantis.
The hosts reflect on the enduring allure of Atlantis, emphasizing the importance of separating historical evidence from mythological embellishments.
Collaborative efforts with documentary creators on Atlantis-related research.
If I name that shelf on this site, it belongs under Books about Atlantis as context, without inventing Dropa quotes into those books.
Optional resonance (not proof of the discs): The Nommos legend and The Sirians for Sirius motifs beside Sungods lore; Tibet: the wise teachers of Atlantis… for Tibet/Bayan Har adjacency.
Questions submitted by viewers about Atlantis, Lemuria, and Mu will be addressed.
Identifying the entity as someone who previously lived in Atlantis.
Verifying the entity’s alignment with light and determining they had not reincarnated since Atlantis.
Atlantis was located in the Sahara Desert, though not specifically in the Eye of the Sahara.
The Richat Structure is identified as the remains of Atlantis.
Proof of Atlantis has already been found, and people are expected to agree on its discovery within this lifetime.
A significant event led to the sinking of Atlantis due to a pole shift caused by an external force.
The Ice Age resulted in water levels receding, uncovering Atlantis in the desert.
The sinking of Atlantis is linked to global flooding myths, including the story of Moses.
A portion of human DNA remains inactive, unrelated to events in Atlantis.
Buried crystals from Atlantis, connected to the civilization, are real.
Lemuria and Mu are distinct civilizations, with Mu predating both Atlantis and Lemuria.
Lemuria existed in what is now North America, while Atlantis was associated with northern Africa and Europe.
Jason Reza Jorjani, philosopher and faculty member at the New Jersey Institute of Technology, discussing the philosophical significance of Atlantis.
Source: Atlantis is described in Plato’s dialogues Timaeus and Critias.
Historical Context: According to Plato, Atlantis flourished 9,000 years before his time.
Geography and Culture: Atlantis was said to be governed by demigods, descendants of Poseidon, who ruled over a civilization that eventually sought dominion over the known world.
Destruction: Atlantis was destroyed by a deluge, which Plato attributed to divine punishment from Zeus.
Plato used the Atlantis narrative to explore ideas about the ideal society, contrasting the hubris of Atlantis with the utopian vision of pre-flood Athens.
Atlantis symbolizes the tension between divine reverence and human self-sufficiency.
Scenario: Unlike Plato, Bacon presented Atlantis as a utopian society located in the Pacific Ocean.
Theosophical Influence: Steiner described Atlantis as a society blending material technology with psychic abilities.
Human Evolution: Steiner linked the destruction of Atlantis to a cognitive shift in human consciousness, moving from image-based thinking to analytical reasoning.
Jorjani suggests that the narrative of Atlantis warns against the misuse of advanced capabilities, whether technological or psychic.
The shift in Atlantis from divine worship to the veneration of human achievement—illustrated in Francis Bacon’s account—serves as a reflection of the hubris that can arise from self-sufficiency and technological prowess.
Jorjani conclude that Atlantis serves as a focal point for philosophical inquiry into the evolution of human thought, the development of civilizations, and the ethical challenges posed by advanced capabilities.
The text suggests that many ancient edifices and myths in Europe originated from American civilizations, often referred to as the "true Old World" or "Atlantis."
Atlas and Atlantis: The book places the palace of Atlas in Central America and argues for the migration of its people to North Africa.
He mentions Atlantis, known as "Atl" which has connections to both the Atlantic and Yucatan regions, and references other sunken lands in the Pacific, like Kashkara, which is noted in Hopi traditions.
Ancient myths often reference "missing lands," including Atlantis and Lemuria, with other lesser-known names like Kainga Nui and Kashkara.
Plato, four hundred years before our Saviour’s time, gives a particular account of the great island of Atlantis, "an island that was larger than Libya (Africa) and Asia." Strabo and Pliny both mention a like mysterious island.
Atlantis may have been a fabulous land, but the Phoenicians or Canaanites had a knowledge of a country beyond the sea.
While Hancock links this catastrophe to myths about Atlantis, Michels questions how evidence of such an advanced society could be substantiated.
Lolitta reveals that she was Astrid's birth mother in Atlantis.
Lolitta references their connection through Kimberly, who also shared a past life in Atlantis.
Lolitta highlights the importance of this connection, explaining that Astrid and Kimberly’s paths are intertwined, a link traced back to their lives in Atlantis.
He identifies as an ascended master from Atlantis, here to support humanity’s awakening.
Lakeshma explains that he brings knowledge and teachings from Atlantis to aid in the evolution process.
Lakeshma addresses Astrid’s curiosity about her past life in Atlantis.
He notes that Astrid possessed several abilities in Atlantis, abilities that are now gradually reawakening.
He explains that Astrid’s past life in Atlantis equipped her with knowledge and abilities meant to assist during this era.
Atlantis provided a foundation for integrating these gifts into human society, a balance that Lakeshma encourages Astrid to pursue.
The video begins with the introduction of Ascendant Master Lakeshma, a spiritual entity connected to the ancient civilization of Atlantis, who channels messages through Kimberly to share esoteric teachings for humanity’s transformation into the "New Earth."
Lakeshma explains that the purpose of these teachings is to facilitate the transition toward a New Earth by reintroducing Atlantean knowledge, which was prevalent during her time in Atlantis.
Lakeshma describes how Atlantis experienced a significant period of spiritual awakening, marked by the arrival of beings from other worlds who assisted in the awakening of Earth’s consciousness.
She explains that many of those watching this video have connections to Atlantis or other worlds.
Lakeshma details life in early Atlantis, a peaceful society where unity was central.
She describes how her father, an early leader in Atlantis, received teachings from Thoth and other beings from different realms, fostering a society based on cooperation rather than domination.
As Atlantis advanced, they began using crystals and other tools to enhance healing, communication, and spiritual growth.
Water was a critical element in Atlantis, and it was used for healing and spiritual connection.
In Atlantis, children were educated in ascension teachings as a core part of their upbringing.
Lakeshma describes various practices used for healing and spiritual growth in Atlantis, including alchemy.
Alchemical practices in Atlantis went beyond the physical realm, affecting vibrational and energetic changes.
Singing was an integral practice in Atlantis, with the voice considered a powerful tool for raising vibrational frequency.
In Atlantis, people worked closely with elements, primarily water, but also air, earth, and fire.
In some traditions, Hiva is believed to have sunk beneath the sea, paralleling myths of lost lands such as Atlantis.
While stone tools and other artifacts traditionally point to a primitive way of life, we can see how some survivors of Atlantis had lost everything, including their advanced crystal energy, and were forced to start over.
The Scandinavian Olympus was probably Atlantis.
There are many things to connect the mythology of the Gothic nations with Atlantis; they had, as we have seen, flood legends; their gods Krodo and Satar were the Chronos and Saturn of Atlantis; their Baal was the Bel of the Phœnicians, who were closely connected with Poseidon and Atlas; and, as we shall see hereafter, their language has a distinct relationship with the tongues of the Arabians, Cushites, Chaldeans, and Phœnicians.
Several ancient and modern authors have made connections between Erytheia and Atlantis, often linking these mythical locations due to their positioning in the far west of the known world or the Atlantic.
While he doesn't explicitly connect Erytheia to Atlantis, his writings about the geography of the Atlantic coast and the mythical associations of places like Tartessos indirectly contribute to later speculative connections between Erytheia and Atlantis.
Plato is the original source for the Atlantis legend in his works Timaeus and Critias, though he does not mention Erytheia directly.
However, his description of Atlantis as a powerful island civilization located beyond the Pillars of Heracles (modern Strait of Gibraltar) has led later scholars to consider parallels between Atlantis and western mythological islands like Erytheia.
Proclus was a Neoplatonist philosopher who commented on Plato's works, including the Atlantis myth.
He contributes to the later tradition of connecting various western islands, including Erytheia, to the Atlantis story.
Donnelly was a 19th-century writer who revived the Atlantis myth in his book Atlantis: The Antediluvian World (1882).
While his work is largely speculative, he included various ancient western locales, including islands such as Erytheia, in his broader discussion of Atlantis as a once-real place in the Atlantic Ocean.
Luce, in his book The End of Atlantis (1969), explored the idea that Atlantis could be connected to the geography and mythical traditions of the western Mediterranean, including the mythological islands like Erytheia.
These authors either make indirect connections through geographic and mythological links to the western seas or provide speculative theories linking Atlantis with the broader myths of the ancient world, including Erytheia.
Not alone were the gods of the Greeks the deified kings of Atlantis, but we find that the mythology of the Phœnicians was drawn from the same source.
According to Sanchoniathon, Ouranos was the son of Autochthon, and, according to Plato, Autochthon was one of the ten kings of Atlantis.
The Phœnicians tell us, "Ouranos had by Ge four sons: Ilus (El), who is called Chronos, and Betylus (Beth-El), and Dagon, which signifies bread-corn, and Atlas (Tammuz?)." Here, again, we have the names of two other kings of Atlantis.
We find also, in the Phœnician legends, mention made of Poseidon, founder and king of Atlantis.
In a time of plague be sacrificed his son to Ouranos, and "circumcised himself, and compelled his allies to do the same thing." It would thus appear that this singular rite, practised as we have seen by the Atlantidæ of the Old and New Worlds, the Egyptians, the Phœnicians, the Hebrews, the Ethiopians, the Mexicans, and the red men of America, dates back, as we might have expected, to Atlantis.
This not only connects the Phœnicians with Atlantis, but shows the relations of Egyptian civilization to both Atlantis and the Phœnicians.
And in the delivery of their records to the foreigner Osiris, the god of Egypt, we have another evidence that Egypt derived her civilization from Atlantis.
It would appear probable that, while other races represent the conquests or colonizations of Atlantis, the Phœnicians succeeded to their arts, sciences, and especially their commercial supremacy; and hence the close resemblances which we have found to exist between the Hebrews, a branch of the Phœnician stock, and the people of America.
Peru, worshipping the sun and moon and planets, probably represents very closely the simple and primitive religion of Atlantis, with its sacrifices of fruits and flowers.
Sun-worship, as the ancient religion of Atlantis, underlies all the superstitions of the colonies of that country.
The Greeks, too young to have shared in the religion of Atlantis, but preserving some memory of that great country and its history, proceeded to convert its kings into gods, and to depict Atlantis itself as the heaven of the human race.
The history of Atlantis is the key of the Greek mythology.
We find the barbarians of the coast of the Mediterranean regarding the civilized people of Atlantis with awe and wonder: "Their physical strength was extraordinary, the earth shaking sometimes under their tread.
Another proof that the gods of the Greeks were but the deified kings of Atlantis is found in the fact that "the gods were not looked upon as having created the world." They succeeded to the management of a world already in existence.
It was in Atlantis.
This blessed land answers to the description of Atlantis.
It is not impossible that our division of the year into twelve parts is a reminiscence of the twelve gods of Atlantis.
259.) Atlas, we have seen, was king of Atlantis.
Greek tradition located the island in which Olympus was situated "in the far west," "in the ocean beyond Africa," "on the western boundary of the known world," "where the sun shone when it had ceased to shine on Greece," and where the mighty Atlas "held up the heavens." And Plato tells us that the land where Poseidon and Atlas ruled was Atlantis.
This is very much like the description which Plato gives of the great plain of Atlantis, covered with fruit of every kind, and surrounded by precipitous mountains descending to the sea.
The Greek mythology, in speaking of the Garden of the Hesperides, tells us that "the outer edge of the garden was slightly raised, so that the water might not run in and overflow the land." Another reminiscence of the surrounding mountains of Atlantis as described by Plato, and as revealed by the deep-sea soundings of modern times.
In other words, this tradition refers to an ancient time when the forefathers of the Greeks were governed by Chronos, of the Cronian Sea (the Atlantic), king of Atlantis, through civilized Atlantean governors, who by their wisdom preserved peace and created a golden age for all the populations under their control--they were the demons, that is, "the knowing ones," the civilized.
(page 237, ante), that the bronze implements and weapons of Europe were mainly imported from Atlantis.
And here we find that the Flood that destroyed this land of the gods was the Flood of Deucalion, and the Flood of Deucalion was the Flood of the Bible, and this, as we have shown, was "the last great Deluge of all," according to the Egyptians, which destroyed Atlantis.
The foregoing description of the Golden Age of Chronos, when "men were rich and lived in plenty," reminds us of Plato's description of the happy age of Atlantis, when "men despised everything but virtue, not caring for their present state of life, and thinking lightly of the possession of gold and other property;" a time when, as the chants of the Delaware Indians stated it (page 109, ante), "all were willingly pleased, all were well-happified." While the description given by Murray in the above extract of the degeneracy of mankind in the land of the gods, "a period of constant quarrelling and deeds of violence, when might was right," agrees with Plato's account of the Atlanteans, when they became "aggressive," "unable to bear their fortune," "unseemly," "base," "filled with unrighteous avarice and power,"--and "in a most wretched state." And here again I might quote from the chant of the Delaware Indians--"they became troubled, hating each other; both were fighting, both were spoiling, both were never peaceful." And in all three instances the gods punished the depravity of mankind by a great deluge.
May we not even suppose that the very word "Olympus" is a transformation from "Atlantis" in accordance with the laws that regulate the changes of letters of the same class into each other?
Olympus was written by the Greeks "Olumpos." The letter a in Atlantis was sounded by the ancient world broad and full, like the a in our words all or altar; in these words it approximates very closely to the sound of o.
We may, therefore, suppose that when the Greeks said that their gods dwelt in "Olympus," it was the same as if they said that they dwelt in "Atlantis."
Nearly all the gods of Greece are connected with Atlantis.
And when we turn to Plato's description of Atlantis (p.
It may be urged that Mount Olympus could not have referred to any mountain in Atlantis, because the Greeks gave that name to a group of mountains partly in Macedonia and partly in Thessaly.
The mythology of Greece is really a history of the kings of Atlantis.
The Greek heaven was Atlantis.
Thus we read of the brazen or bronze anvil that was preserved in one city, which fell from heaven, and was nine days and nine nights in falling; in other words, it took nine days and nights of a sailing-voyage to bring it from Atlantis.
The history of Atlantis could be in part reconstructed out of the mythology of Greece; it is a history of kings, queens, and princes; of love-making, adulteries, rebellions, wars, murders, sea-voyages, and colonizations; of palaces, temples, workshops, and forges; of sword-making, engraving and metallurgy; of wine, barley, wheat, cattle, sheep, horses, and agriculture generally.
He probably represented the race previous even to the settlement of Atlantis.
The empire of the Titans was clearly the empire of Atlantis.
"The learned Pezron contends that the division which was made of this vast empire came, in after-times, to be taken for the partition of the whole world; that Asia remaining in the hands of Jupiter (Zeus), the most potent of the three brothers, made him looked upon as the god of Olympus; that the sea and islands which fell to Neptune occasioned their giving him the title of 'god of the sea;' and that Spain, the extremity of the then known world, thought to be a very low country in respect of Asia, and famous for its excellent mines of gold and silver, failing to Pluto, occasioned him to be taken for the 'god of the infernal regions.'" We should suppose that Pluto possibly ruled over the transatlantic possessions of Atlantis in America, over those "portions of the opposite continent" which Plato tells us were dominated by Atlas and his posterity, and which, being far beyond or below sunset, were the "under-world" of the ancients; while Atlantis, the Canaries, etc., constituted the island division with Western Africa and Spain.
To these Sanchoniathon seems to join Syria; and Diodorus adds a part of Africa, and the kingdoms of Mauritania." The kingdoms of Mauritania embraced all that north-western region of Africa nearest to Atlantis in which are the Atlas Mountains, and in which, in the days of Herodotus, dwelt the Atlantes.
If we needed any further proof that the empire of the Titans was the empire of Atlantis, we would find it in the names of the Titans: among these were Oceanus, Saturn or Chronos, and Atlas; they were all the sons of Uranos.
533): "Oceanus and Tethys were the children of Earth and Heaven, and from these sprung Phorcys, and Chronos, and Rhea, and many more with them; and from Chronos and Rhea sprung Zeus and Hera, and all those whom we know as their brethren, and others who were their children." In other words, all their gods came out of the ocean; they were rulers over some ocean realm; Chronos was the son of Oceanus, and Chronos was an Atlantean god, and from him the Atlantic Ocean was called by tho ancients "the Chronian Sea." The elder Minos was called "the Son of the Ocean:" he first gave civilization to the Cretans; he engraved his laws on brass, precisely as Plato tells us the laws of Atlantis were engraved on pillars of brass.
The description of the Phæacian walls, harbors, cities, palaces, ships, etc., seems like a recollection of Atlantis.
Ulysses's wanderings were a prolonged struggle with Poseidon, the founder and god of Atlantis.
We shall show hereafter that the invention of gunpowder dates back to the days of the Phœnicians, and may have been derived by them from Atlantis.
The civilization of Rome was therefore an outgrowth directly from the civilization of Atlantis.
During the time of Zeus Atlantis seems to have reached its greatest height of power.
Here we have another reference to the Flood, and another identification with Atlantis.
We have thus the whole family of gods and goddesses traced back to Atlantis.
Poseidon, the first king of Atlantis, according to Plato, was, according to Greek mythology, a brother of Zeus, and a son of Chronos.
This agrees with what Plato tells us of the importance attached to the horse in Atlantis, and of the baths and race-courses provided for him.
He was also master of an agricultural people; "the ram with the golden fleece for which the Argonauts sailed was the offspring of Poseidon." He carried in his hand a three-pronged symbol, the trident, doubtless an emblem of the three continents that were embraced in the empire of Atlantis.
He is also associated with well-watered plains and valleys." (Murray's "Mythology," p, 51.) The palace in the depths of the sea was the palace upon Olympus in Atlantis; the traversing of the sea referred to the movements of a mercantile race; the shaking of the
earth was an association with earthquakes; the "well-watered plains and valleys" remind us of the great plain of Atlantis described by Plato.
All the traditions of the coming of civilization into Europe point to Atlantis.
The Nymphs were plainly the female inhabitants of Atlantis dwelling on the plains, while the aristocracy lived on the higher lands.
And this is confirmed by the fact that part of them were called Atlantids, offspring of Atlantis.
And here we find a tradition which not only points to Atlantis, but also shows some kinship to the legend in Genesis of the tree and the serpent.
Heracles (Hercules), we have seen, was a son of Zeus, king of Atlantis.
257.) This was simply the memory of a cattle raid made by an uncivilized race upon the civilized, cattle-raising people of Atlantis.
Here then, in conclusion, are the proofs of our proposition that the gods of Greece had been the kings of Atlantis:
The great antediluvian king of the Mussulman was Shedd-Ad-Ben-Ad, or Shed-Ad, the son of Ad, or Atlantis.
These Adites were probably the people of Atlantis or Ad-lantis.
296.) In other words, an ancient, sun-worshipping, powerful, and conquering race overran Arabia at the very dawn of history; they were the sons of Adlantis: their king tried to create a palace and garden of Eden like that of Atlantis.
Rawlinson says, "from the Caucasus to the Indian Ocean, from the shores of the Mediterranean to the mouth of the Ganges," was the empire of Dionysos, the empire of "Ad," the empire of Atlantis.
Here we seem to have a recollection of the destruction of Atlantis.
We have already seen that the primal gods of this people are identical with the gods of the Greek mythology, and were originally kings of Atlantis.
But it seems that these ancient divinities are grouped together as "the Aditya;" and in this name "Ad-itya" we find a strong likeness to the Semitic "Adites," and another reminiscence of Atlantis, or Adlantis.
Among the Aditya is Varuna, the equivalent of Uranos, whose identification with Atlantis I have shown.
In view of all these facts, one cannot doubt that the legends of the "sons of Ad," "the Adites," and "the Aditya," all refer to Atlantis.
v., 2) distinctly says that God created man male and female, and "called their name Adam." That is to say, the people were the Ad-ami, the people of "Ad," or Atlantis.