(4) - Strabo, the famous Greek geographer and historian, wrote in full agreement with Plato's claims that the story of Atlantis was true and not a fiction.
(7) - Ammianus Marcellinus (330-395 AD), the famous Greek historian, also accepted the story of Atlantis as a real fact.
(11) - Statius Sebosus, Greek geographer of the 1st century BC, says that Atlantis was located 40 days' sail from the Gorgades islands to the Hesperides [so in the center of the Atlantic].
Numenius, on the other hand, stated that the struggle indicated a sort of dispute between the noblest souls belonging to Athena and those linked to the world of Genesis and belonging to the God who presides over it, namely Poseidon. There actually existed a Greek tradition which saw Athena and Poseidon compete for the favor of the Athenians, who in the end chose Athena.
Next, Diodorus Siculus, we already talked about him in recent threads, he tried to rationalize the story of Atlantis by setting it in the Atlas Mountains in North Africa, putting together various Greek myths such as the myth of the Amazons, Perseus etc.
This scheme adapts Hesiod's Greek model but emphasizes Roman themes of order and decay.
Other Greeks, like Diodorus Siculus (1st c.
Hesiod’s Theogony provides the Greek foundation for this narrative, while Ovid adapts it in Metamorphoses for a Roman audience, linking the Olympian-Titan conflict to the ages of human decline.
In Greek mythology, the story of Deucalion and Pyrrha, as the sole survivors of a great flood who repopulate the earth by throwing stones that become humans, is primarily detailed in Ovid’s Metamorphoses (Book 1, lines 348–415), a Roman work that draws heavily on Greek traditions.
However, Greek sources also preserve versions of this flood myth, and some continue or connect to the narrative of human renewal, though they vary in detail and focus.
Apollodorus’s Bibliotheca (1.7.2) provides a Greek version of the flood myth, closely paralleling Ovid’s account.
The narrative continues by tracing their descendants, particularly Hellen, who becomes the ancestor of the Hellenes (Greeks).
The narrative extends through Deucalion’s son Hellen, who fathers Dorus, Xuthus, and Aeolus, eponymous ancestors of the Greek tribes (Dorians, Ionians, Aeolians).
This establishes a lineage that connects the repopulation to the origins of Greek ethnic groups, continuing the story into the heroic age.
Pindar links the stone-born race to the founding of Opus through their descendant Opous, suggesting the repopulation leads to the establishment of specific Greek communities.
Hesiod’s fragmentary Catalogue of Women (Fragment 2–5, preserved in later sources like the Scholia) mentions Deucalion and Pyrrha as ancestors of the Greek tribes through their son Hellen.
The focus on Hellen and his sons (Dorus, Xuthus, Aeolus) extends the repopulation into the genealogical structure of Greek tribes, similar to Apollodorus.
This connects the flood survivors to the heroic narratives of later Greek myths, such as the Trojan War.
In Greek sources like Apollodorus’s Bibliotheca (1.7.2), Deucalion’s descendants (e.g., Hellen) found Greek tribes, potentially including post-Atlantis societies.
While Hesiod does not mention Atlantis, his flood myth in Catalogue of Women (Fragment 2–5) connects Deucalion to Greek origins, paralleling Plato’s destruction of a corrupt society.
Hesiod’s myths provide additional context, with Deucalion’s survival echoing broader Greek flood traditions.
Astraea, described as the virgin in the quote (Book 1, line 150), is the goddess of justice, innocence, and purity, equivalent to the Greek Dike.
King Lycaon was the mythical king of Arcadia in Greek and Roman mythology, son of Pelasgus and founder of the city of Lycosura.
Later texts, included in the Greek Septuagint, bridged Hebrew and international thought, exploring the soul, consciousness, and contact with other beings.
Similar narratives of powerful beings descending from the sky appear in Mesopotamian, Egyptian, Greek, and global traditions, including North and South America, Europe, and Australia.
In some traditions, 600 Anunnaki are imprisoned in the netherworld by Marduk, possibly linked to Greek myths of Titans in Tartarus or the fallen watchers in Enochic Judaism.
Toltec (Third Sub-Race): Copper-red, 8 feet tall, Greek-like features.
But I think it derives from the fact that the religion and the theologians use the Greek Bible and the Latin Bible, in which Elohim is translated in Greek as theos, in Latin as deus.
I have a classical background, so in my studies, I studied ancient Greek and Latin.
And this factor was verified by the Catholic publishing house before giving me the task to translate—because without knowing Greek and Latin, it's too hard or impossible to translate correctly the Bible.
So in my translation, I point out these three languages: Hebrew, Greek, and Latin.
We find the same concepts also in the Greek books, in the Latin books—in the Latin so-called mythology, and so on.
And it's clear that they narrate the same history; they speak to us about the same individuals that in Hebrew are Elohim, in Sumerian and Assyrian are Anunna or Anunnaki, in Greek are theoi—but they are the same individuals.
It is clearly written in Greek.
Um, I just want to make one comment because I've done seven years of Latin, Greek, and Hebrew many, many years ago, and I remember my struggle with Hebrew was that we don't know what the vowels are.
I know there are many Bibles in the story: the Masoretic Bible, the Samaritan Bible, uh, the Greek Bible, the Syrian Bible, and so on.
But I only read the text of Qumran; I read the Old Testament in Greek and so on, of course.
I have been at home of Graham Hancock—yes—we talked about—for more than two hours—yeah—yeah—and—yeah—civilization before ours—that was before the war—like one—the war like Elohim—before the war—because you said the Elohim were warlike—yeah—well, men of war—yeah—foreign—also the Elohim of the other nations—like Sumerians, Babylonians, Assyrians, Hindu culture, and so on—the Greeks, the Romans—they were always the same.
Like you I wanted to understand the truth, because I know Latin, Greek, Ancient Hebrew, and so I wanted to know what is really written in this so-called holy book, and after I started to translate for myself, the Publishing House San Paulo, which is the main important Catholic Publishing House of the Vatican, saw my translation and then they asked me to translate for them.
The sons of God mated with the daughters of men they refers to a Greek Bible, not to the Hebrew Bible okay but in that Bible, in the Greek Bible, their orthodox understanding of Elohim, is that to be the same as God, or is that as angels, or is that as a separate beings?
No, Elohim is always translated as "God" "Elohim" in Greek is "Theos" "Elohim" in Hebrew, "Theos" in Greek, "God" in modern translations.
Not a physical serpent because the Hebrew says that they had arms and legs so with the case of the serpent, for example the word could be translated as "deceived" or "elevated" depending on your initial preconceptions and the story that you want to tell when you're the translator, or whoever is the translator so the original Bible translators had a dogma and an idea when they put it into Greek of the story they were going to tell but other people could put it in a completely different way, right?
Yes and you're saying that the traditional translation from Hebrew to Greek just got the context wrong?
Yes, but between the Hebrew Bible and the Greek Bible there are differences in many case important differences so the Hebrew community of Alexandria in Egypt had concepts that didn't correspond to the thought of the Hebrews that were in Babylonia so we can find differences, and we find differences.
So you're saying there's no God in the Bible as it was translated from Hebrew to Greek, and yet the Hebrews, the Jewish people, have their own Torah in Hebrew and they're still a monotheistic people, they still believe in one God so if the translation is wrong, why do the Jews believe that there's one God when they have the original text?
Greek historian Plutarch described the Arcadians as a pre-lunar people.
He argues that the Chotts in modern Algeria and Tunisia formed the ancient Lake Tritonis from Greek legends.
However, the word "depths" appears in some translations (e.g., by Benjamin Jowett) but is absent from the original Greek and other versions, such as "swallowed up by the sea and vanished" (Henry Desmond Lee) or "sank below the sea and disappeared" (Donald J.
In 2015, speculation advanced with a Greek shipwreck off Sicily containing 29 ingots of a copper-zinc alloy.
So if you know in the Christian symbol, the fish, the ichthus, and there are those Greek symbols in it.
But it's… It really stemmed from that original Greek symbol.
In Hindu, it's Nagas; in Tibet, it's Shambhala; in Greek, it's Hades; and in North American culture, there are many beings ranging from gods to demons living deep underground.
In Greek lore, it's Hades, ruled by Persephone and Hades, inhabited by shades of the dead.
He taught about theos which is the Greek concept of God: the source of the cosmos and everything in it.
Between that and the time of Jesus, there were other writings that were added that sort of were a bridge between that thinking and international thought or Greek thought as it was known.
Now, the Gospels and New Testament are written in Greek, and so the word "God" is "Theos," and the concept was fairly established that this referred to the God and source of the cosmos and everything in it—that in which we all live and move and have our being, of which we are all offspring.
The Greek is in places very ungrammatical and intractable.
parocheteuein logois; ta men os tithemena ta d os paratithemena; oinos kolazomenos upo nephontos eterou theou; the plays on the word nomos = nou dianome, ode etara: fourthly, there is a foolish extravagance of language in other passages,—'the swinish ignorance of arithmetic;' 'the justice and suitableness of the discourse on laws;' over-emphasis; 'best of Greeks,' said of all the Greeks, and the like: fifthly, poor and insipid illustrations are also common: sixthly, we may observe an excessive use of climax and hyperbole, aischron legein chre pros autous doulon te kai doulen kai paida kai ei pos oion te olen ten oikian: dokei touto to epitedeuma kata phusin tas peri ta aphrodisia edonas ou monon anthropon alla kai therion diephtharkenai.
Several of them seem to be poetical or dialectical, and exhibit an attempt to enlarge the limits of Greek prose by the introduction of Homeric and tragic expressions.
If the interpolation or double authorship of Greek writings in the time of Plato could be shown to be common, then a question, perhaps insoluble, would arise, not whether the whole, but whether parts of the Platonic dialogues are genuine, and, if parts only, which parts.
The Republic is the best state, the Laws is the best possible under the existing conditions of the Greek world.
He is no more reconciled to the Greek mythology than in the Republic, though he would rather say nothing about it out of a reverence for antiquity; and he is equally willing to have recourse to fictions, if they have a moral tendency.
It is possible that Plato may have meant by his third state an historical sketch, bearing the same relation to the Laws which the unfinished Critias would have borne to the Republic; or he may, perhaps, have intended to describe a state more nearly approximating than the Laws to existing Greek states.
But the lawgiver, though not a myth, was a fixed idea in the mind of the Greek,—as fixed as the Trojan war or the earth-born Cadmus.
And the constant reference in the Laws of Plato to the lawgiver is altogether in accordance with Greek modes of thinking and speaking.
And he is also struck by the progress which the Egyptians had made in the mathematical sciences—in comparison of them the Greeks appeared to him to be little better than swine.
Drunkenness, like madness, had a sacredness and mystery to the Greek; if, on the one hand, as in the case of the Tarentines, it degraded a whole population, it was also a mode of worshipping the god Dionysus, which was to be practised on certain occasions.
But we must remember also the susceptible nature of the Greek, and the perfection to which these arts were carried by him.
We have already seen—in the Theaetetus, where he supposes that in the course of ages every man has had numberless progenitors, kings and slaves, Greeks and barbarians; and in the Critias, where he says that nine thousand years have elapsed since the island of Atlantis fought with Athens—that Plato is no stranger to the conception of long periods of time.
But there is no more reason to suppose that the Dorian rule of life which was followed at Sparta ever prevailed in Argos and Messene, than to assume that Dorian institutions were framed to protect the Greeks against the power of Assyria; or that the empire of Assyria was in any way affected by the Trojan war; or that the return of the Heraclidae was only the return of Achaean exiles, who received a new name from their leader Dorieus.
Because there was a Persian empire which was the natural enemy of the Greek, there must also have been an Assyrian empire, which had a similar hostility; and not only the fable of the island of Atlantis, but the Trojan war, in Plato's mind derived some features from the Persian struggle.
He had seen the Athenian empire, almost within the limits of his own life, wax and wane, but he never seems to have asked himself what would happen if, a century from the time at which he was writing, the Greek character should have as much changed as in the century which had preceded.
His experience is confined to two or three centuries, to a few Greek states, and to an uncertain report of Egypt and the East.
There are many ways in which the limitations of their knowledge affected the genius of the Greeks.
The isolation of Greek states, their constant wars, the want of a free industrial population, and of the modern methods and instruments of 'credit,' prevented any great extension of commerce among them; and so hindered them from forming a theory of the laws which regulate the accumulation and distribution of wealth.
In Greek history, as well as in Plato's conception of it, this 'progression by antagonism' involves reaction: the aristocracy expands into democracy and returns again to tyranny.
There would be no traditions of government among them, as in a Greek or Italian oligarchy, and no individual would be responsible for any of their acts.
There was nothing in this very shocking to the notions of Greeks, among whom the feeling of love towards the other sex was almost deprived of sentiment or romance.
Youth are no longer compelled to commit to memory many thousand lyric and tragic Greek verses; yet, perhaps, a worse fate is in store for them.
The great fault which Plato finds in the contemporary education is the almost total ignorance of arithmetic and astronomy, in which the Greeks would do well to take a lesson from the Egyptians (compare Republic).
The Greek, too, had his difficulty about the existence of evil, which in one solitary passage, remarkable for being inconsistent with his general system, Plato explains, after the Magian fashion, by a good and evil spirit (compare Theaet., Statesman).
The Tenth Book of the Laws presents a picture of the state of belief among the Greeks singularly like that of the world in which we live.
Whether we compare the theory of Greek philosophy with the Christian religion, or the practice of the Gentile world with the practice of the Christian world, they will be found to differ more in words and less in reality than we might have supposed.
Greek social life was more like our own than we are apt to suppose.
The Laws of Plato are essentially Greek: unlike Xenophon's Cyropaedia, they contain nothing foreign or oriental.
Most of Plato's provisions resemble the laws and customs which prevailed in these three states (especially in the two former), and which the personifying instinct of the Greeks attributed to Minos, Lycurgus, and Solon.
Some enactments are Plato's own, and were suggested by his experience of defects in the Athenian and other Greek states.
451), regular courts and forms of law had existed at Athens and probably in the Greek colonies.
Nevertheless the Lacedaemonian was the ideal of a primitive Greek state.
Their many island homes, the vast extent of coast which had to be protected by them, their struggles first of all with the Phoenicians and Carthaginians, and secondly with the Persian fleets, forced the Greeks, mostly against their will, to devote themselves to the sea.
The department of justice is better organized in Plato than in an ordinary Greek state, proceeding more by regular methods, and being more restricted to distinct duties.
On the one hand, they had arms put into their hands, and served in the army, not only, as at Plataea, in attendance on their masters, but, after they had been manumitted, as a separate body of troops called Neodamodes: on the other hand, they were the victims of one of the greatest crimes recorded in Greek history (Thucyd.).
For you are the only people known to us, whether Greek or barbarian, whom the legislator commanded to eschew all great pleasures and amusements and never to touch them; whereas in the matter of pains or fears which we have just been discussing, he thought that they who from infancy had always avoided pains and fears and sorrows, when they were compelled to face them would run away from those who were hardened in them, and would become their subjects.
It's the big scandal at the heart of Christianity that the first Christians were Jewish Christian Nazarenes who did not believe Jesus was God who incarnated like a Greek demigod like Apollo or Perseus.
Greek reception gives Cygnus more than one catasterism.
Pseudo-Eratosthenes and Hyginus offer another Greek reading.
Those pages are a different trail from Greek Cycnus or Collins Cygnus X-3.
The word "depths" appears in some translations (e.g., by Benjamin Jowett) but is absent from the original Greek and other versions, such as "swallowed up by the sea and vanished" (Henry Desmond Lee) or "sank below the sea and disappeared" (Donald J.
Greek-influenced Egypt, with temples such as Kom Ombo preserving hybrid lion imagery.
The Island of Erytheia (Greek Myth)
Mines in Greek Mythology
Mountain in Greek Mythology
However, the Greek style and vocabulary (e.g., use of "alētheia" for truth) remain consistent with the rest of the prologue (John 1:1-18), suggesting continuity.
In ancient Greek Gnosticism, an Archon was considered a deity.
Monotheism emerged through Christianity, Judaism, and Islam, while polytheism arose from Roman civilization—through its republic and empire—and Greek philosophy.
Monotheism emerged through Christianity, Judaism, and Islam, while polytheism arose from Roman civilization—through its republic and empire—and Greek philosophy.