Atlantis has Greek origins: the name comes from Atlas, the Titan who held up the heavens in Greek mythology.
The priest claimed that Egypt kept records of events far older than any the Greeks knew, including the story of a mighty island empire called Atlantis.
In Greek, "Atlantis" means "of Atlas" or "belonging to Atlas." In the story, the island is named after the Titan Atlas and is linked to the Atlantic Ocean.
Plato's account is firmly rooted in Greek mythology and the Greek language.
The root "atl", meaning water, comes from Nahuatl, the language of the Aztecs, not from Greek or Arabic.
There is no direct link between Nahuatl and Greek or Arabic.
Atlantis itself comes from Atlas, the Greek Titan, and the name is tied to the Atlantic Ocean and the idea of vast, surrounding waters.
"Atl" as "water" is not Greek, but the sea is central to the Atlantis myth, which makes the coincidence intriguing.
The Greek name of Atlantis fits its mythic picture as a sea-going civilization.
Argiope, meaning "silver-faced," is a figure in Greek mythology associated with different stories and regions.
Thus, she was connected to the royal mythology of Boeotia, a significant center of Greek culture and politics during ancient times.
" It is derived from the Greek words "Argos" (ἀργός), meaning bright or shining, and "ops" (ὤψ), meaning face or eye.
In Greek mythology, naiads like Argiope were often linked with rivers, springs, and other bodies of freshwater.
The figure of Libya in Greek mythology is somewhat enigmatic but holds significant cultural importance.
Her parents’ lineage links her to the divine and mythological figures prominent in ancient Greek storytelling.
Epaphus was a son of Zeus and Io, which made Libya part of a family that was key in linking Greek myths with Egyptian culture.
Libya's sons also played roles that linked Greek and non-Greek cultures, emphasizing the ancient Greeks' awareness of, and fascination with, other civilizations.
The ancient Greeks viewed Libya as a key part of the world, rich with resources and full of exotic peoples and animals.
Libya, as a character, therefore embodies these elements, representing both a divine connection and a link to the broader world beyond the more familiar territories of the Greek mainland and the Aegean Sea.
As a female figure in Greek mythology, Libya's relationships with major gods and her role as the mother of important sons situates her within the broader narrative of expanding Greek influence and mythology beyond the Greek heartlands.
Her link to Poseidon, the god associated with the sea and thus exploration, also reflects the importance of maritime travel and connections in Greek culture.
Greek world and the foreign, fascinating lands of North Africa, and establishing genealogies that extend Greek influence far beyond their familiar territories.
In the Greek myths that move from Phoenicia to Crete and then into Greece, Telephassa stands as the far-shining queen-mother beside Europa and Cadmus.
Ancient Greek Τηλέφασσα (Tēléphassa) is commonly glossed “far-shining.” The first element is tele- (“far”).
Greek myth does not give one locked family tree for Telephassa.
Who was Telephassa?Telephassa is the far-shining queen-mother of the Phoenician Agenor house in Greek myth.
What does the name Telephassa mean?It is commonly glossed “far-shining,” from Greek elements for “far” and light or shining.
Europa was a figure in Greek mythology.
Minos was a legendary king of Crete and a key figure in Greek mythology, often associated with the Minoan civilization.
Located at Delphi, a sanctuary on the slopes of Mount Parnassus, the oracle played a central role in Greek religious life for over a millennium, attracting individuals and city-states seeking divine guidance.
It was considered the navel of the world, or the "omphalos," according to Greek mythology, marked by a sacred stone.
Role in Greek Life: The words of the Pythia were taken seriously by both leaders and commoners.
According to Greek mythology, Apollo chose Delphi as the site for his oracle after defeating a Python, a serpent or dragon that guarded the area.
Treasuries at Delphi: Several Greek city-states built treasuries at Delphi to store offerings and showcase their wealth.
Delphi became a symbol of the pursuit of knowledge, epitomized by the famous aphorism inscribed at the temple: "Know thyself" (Greek: gnothi seauton).
The oracle influenced major Greek undertakings, such as expeditions and colony foundations.
Despite this, the Oracle of Delphi remained a central and authoritative religious institution in Greek antiquity, its influence reaching deeply into political, cultural, and personal decision-making across the Greek world.
Details: Ancient Greek sources often cite Phemonoe as the very first priestess to serve Apollo at Delphi.
Greek Mythology: The Ceryneian Hind, a sacred deer to Artemis, was described as having golden antlers and bronze hooves.
Krekalanders: A name for the Greeks (Krekaland = Greece).
This suggests an assertion that Greek script or writing traditions may have derived from Frisian sources.
When the Romans encountered Greek culture, they adopted and adapted many Greek deities into their pantheon.
Frescoes: Paintings depicting Greek mythology, including scenes from the Trojan War and the myth of Helen of Troy.
The key Greek word is homoousios.
The original Hebrew name for this list is Aseret HaDibrot, which translates to "the Ten Words" or "the Ten Sayings." This title is more neutral than "Ten Commandments." Ancient Greek and Latin traditions also referred to them as "Ten Words" or "Ten Verses," a convention preserved until the 1500s by translators such as William Tyndale.
For example, the term "Atlantic Ocean" never appears in the original Greek text.
Kronos goes by several names: Kronos or Cronus in Greek, Saturn in Roman myth, and El in the Phoenician account that Philo of Byblos gives.
Hesiod's Theogony tells the main Greek story.
He is also often called the god of time, but that idea probably comes from Kronos being mixed up with Chronos, the Greek word for time.
Kronos also turns up in the Babylonian flood story told by Berossus, a Babylonian priest who wrote in Greek.
There, "Cronos" is the Greek name for the god who warns the flood hero Xisuthrus.
The link between Kronos and El comes mostly from Philo of Byblos, a Greek writer of the late 1st and early 2nd century CE.
Philo said he had translated the work of Sanchuniathon, an old Phoenician historian, and he retold Phoenician myth with Greek names so Greek readers could follow it.
In Book I, chapter 10, Gifford's version of the same passage reads "Kronos then, whom the Phoenicians call Elus." The name "Israel" in this page's title comes from this passage: Greek copies of Eusebius are said to read "Israel" at this point where Gifford prints El or Elus.
Few inscriptions name Kronos in Phoenician texts, since Kronos is a Greek name.
In Carthage, inscriptions name Baal Hammon, whom later Greeks and Romans matched with Kronos and Saturn.
Greek and Roman writers said that Kronos received child sacrifices at Carthage, and the burial ground archaeologists call the Tophet is often linked to that practice.
In specific Phoenician texts, the deity Kronos was referred to as “El.” Kronos was a significant deity in Phoenician mythology. The Greeks equated Kronos with their Titan, who ruled before Zeus, while the Romans later called him Saturn.
The Elohim and Theoi (Greek) share overlapping attributes, with both groups governed by a supreme figure—Elon for the Elohim and Zeus for the Theoi.
The Greeks identified Baal Zaphon with Zeus, their chief deity.
This presentation explores the similarities between the biblical Elohim and the Greek theoi, their governance over humanity, and the processes of land division described in ancient texts.
The Greek texts mirror the biblical account of the Elohim receiving territorial assignments.
Biglino's analysis suggests that both biblical and Greek texts preserve memories of actual historical events involving these governing figures.
Cultural Context: Astarte’s worship spread through Phoenician colonies, influencing other cultures, including Egypt (where she was associated with Hathor) and the Greeks.
Origin: Aphrodite emerged in Greek mythology, with her cult gaining prominence around the 1st millennium BCE.
Cultural Context: Aphrodite became central to Greek art, poetry, and culture, representing idealized beauty and passion rather than the complex warrior aspects of Ishtar or Inanna.
The spread of Phoenician trade and cultural influence likely introduced Astarte’s worship to the Greeks, where her traits were adapted into Aphrodite’s persona.
Atalanta is a heroine from Greek mythology known for her exceptional athletic abilities, independence, and her role as a formidable warrior.
According to Greek beliefs, lions were thought to be incapable of mating with each other, symbolizing their eternal punishment for their ingratitude.
She is celebrated for her skill in combat, hunting, and athletics, making her one of the few prominent female warriors in Greek mythology.
Her myths contrast the typical roles of women in ancient Greek society, portraying her as an equal to men in physical prowess and bravery.
The Phoenicians, known for their vast trade networks and cultural influence in the ancient Mediterranean, had a pantheon that shared similarities with both Greek and Canaanite religious traditions.
The Greeks equated Kronos with their Titan who ruled before Zeus, while the Romans later called him Saturn.
Kronos in Phoenician tradition, as described by Philo of Byblos (a 1st-century AD Phoenician historian whose works largely come from Sanchuniathon’s now-lost writings), was a father figure akin to the ruling deity over the world during a primordial time, just as he was in Greek tradition.
The Greeks equated Phoenician gods with their own, trying to make sense of foreign deities through familiar lenses.
Mythological Translation: The Greeks and Phoenicians had a history of translating each other’s myths into their own cultural contexts.
This blending is part of why Kronos (Greek) and El or Israel (Canaanite/Phoenician) might have been equated in Philo’s writings.
Philo attempted to interpret Phoenician religion in terms that would be comprehensible to Greek and Roman readers.
This often led to him equating Phoenician deities with familiar Greek gods.
El was the chief deity, the creator god, and a figure of great authority, similar in some ways to the Greek Kronos.
In the ancient world, it was common to create parallels between deities from different cultures, especially among groups that interacted closely, like the Phoenicians, Greeks, and Israelites.
The Greeks equated Kronos with the Roman Saturn, and Philo, in turn, equated Kronos with the Phoenician El, adding the association with "Israel." This reflects the syncretic practices of identifying different cultural myths with similar archetypes to create cohesion in the ancient Mediterranean world.
Philo may have been influenced by the Hellenistic trend of integrating foreign deities into familiar Greek frameworks.
Many biblical figures were deified in Greek and Roman mythology.
For example, Judah became associated with Zeus/Jupiter in Greek and Roman traditions.
Greeks later mapped the peak onto Zeus Kasios.
Greeks later called the peak Mount Casius.
Interpretatio graeca means Greeks mapped a foreign storm and mountain god onto Zeus.
Semitic mountain Ṣapānu becomes Greek Mount Kasios / Casius.
The visit and sacrifice story is still the standard citation for this mountain under its Greek name.
I keep Zeus Kasios on Casius and Zeus Lykaios on Lycaeus as two Greek mountain houses.
It is a Greek Arcadian high place beside Levantine Zeus Kasios / Baal Zaphon.
Greeks later identified Baal Zaphon with Zeus Kasios.
He describes how tales like the Greek myth of Jason and the Argonauts and Arthurian legends in the Middle Ages reflect older traditions adapted for new audiences.
In later Greek sources the same figure appears as Xisuthrus.
Greek myth has several floods.
Deucalion builds a chest, a larnax in Greek, and stocks it with food.
The ending is what makes the Greek version unique.
Greek tradition also remembers older floods, under the kings Ogyges and Dardanus.
In Plato's Timaeus an Egyptian priest tells the Athenian Solon that the earth has been purged by water many times, and that the Greeks remember only one.
Greek tradition places Deucalion a few generations before the Trojan War.
In Greek mythology, they are daughters of Atlas.
Skiba references the Jewish historian Josephus, who wrote about the giants in his works Antiquities of the Jews, comparing them to the Titans of Greek mythology.
Skiba further notes that the Greeks equated the Nephilim with their Titans, suggesting a shared ancient understanding of giants.
He believes the first generation of Nephilim, described in Enoch, lived for 500 years and were killed off in a conflict similar to the Greek myth of the Titans.
He ties ancient Jewish, Greek, and biblical sources together to argue that giants, the Nephilim, played a significant role in early human history.
Astynome, also known as Chryseis, is a figure from Greek mythology.
Astynome was captured during the Trojan War and given as a concubine to the Greek leader Agamemnon.
Her father, Chryses, attempted to ransom her, but when Agamemnon refused, Chryses prayed to Apollo, who sent a plague upon the Greek army.
Agamemnon was a prominent figure in Greek mythology and a central character in several ancient Greek literary works, most notably Homer's Iliad.
He was the king of Mycenae (or Argos) and the leader of the Greek forces during the Trojan War.
As a powerful and authoritative ruler, Agamemnon commanded the various Greek armies in their assault on Troy.
Role in the Trojan War: As commander of the Greek forces, Agamemnon played a central role in organizing the war against Troy.
He is represented with many of the attributes of the Greek god Zeus, and is supposed by some to be identical with him.
Erytheia is an ancient island from Greek mythology, known for its association with the myth of Heracles (Hercules).
Erytheia's position as one of the farthest known islands in Greek mythology represents the boundary between the known and the unknown.
It was linked to the setting sun, a motif of death, transition, and the distant west, which was often viewed as a gateway to the afterlife in Greek thought.
Some ancient writers, including Strabo, located Erytheia in the region of Gadeira (modern-day Cádiz), and it has been speculated that the island represents early Greek contact with the western Mediterranean and beyond.
Strabo was a Greek geographer who identified Erytheia with the region of Gadeira (modern Cádiz).
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.
This connects the Phœnicians with that island in the remote west, in the midst of ocean, where, according to the Greeks, the Titans dwelt.
He is the Uranos of the Greeks, who was the son of Gæa (the earth), whom he married.
The Greek Uranos was the father of Chronos, and the ancestor of Atlas.
This is the legend which the Greeks told of Zeus and Juno.
In the Greek legends it is Zeus who attacks and overthrows his father, Chronos.
Chronos gave Attica to his daughter Athena, as in the Greek legends.
In the Greek mythology the tenth labor of Hercules consisted in driving away the cattle of Geryon, who lived in the island of Erythea, "an island somewhere in the remote west, beyond the
"The mythology of the Greeks, which their oldest writers do not pretend to have invented, was no more than a light air, which had passed from a more ancient people into the flutes of the Greeks, which they modulated to such descants as best suited their fancies."
Cox as to whether the Greek mythology was underlaid by a nature worship, or a planetary or solar worship.
The Greeks called him "Melicertes," and identified him with Hercules.
But, compared with such ancient nations as the Egyptians and Babylonians, the Greeks were children.
"You Greeks are novices in knowledge of antiquity.
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.
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.
Where two names are given to a deity in the above list, the first name is that bestowed by the Greeks, the last that given by the Romans.
58.) Atlas was described in Greek mythology as "an enormous giant, who stood upon the western confines of the earth, and supported the heavens on his shoulders, in a region of the west where the sun continued to shine after he had set upon Greece." (Ibid., p.
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.
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.
Plato says, speaking of the traditions of the Greeks ("Dialogues, Laws," c.
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.
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."
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 Greek heaven was Atlantis.
Oceanus was at the base of the Greek mythology.
Zeus on one occasion beat her, and threw her son Hephæstos out of Olympus; on another occasion he hung her out of Olympus with her arms tied and two great weights attached to her feet--a very brutal and ungentlemanly trick--but the Greeks transposed this into a beautiful symbol: the two weights, they say, represent the earth and sea, "an illustration of how all the phenomena of the visible sky were supposed to hang dependent on the highest god of heaven!" (Ibid., p.
Poseidon, the first king of Atlantis, according to Plato, was, according to Greek mythology, a brother of Zeus, and a son of Chronos.
For instance, Keleos, who lived at Eleusis, near Athens, hospitably received Demeter, the Greek Ceres, the daughter of Poseidon, when she landed; and in return she taught him the use of the plough, and presented his son with the seed of barley, and sent him out to teach mankind how to sow and utilize that grain.
119.) The Greeks celebrated great festivals in his honor down to the coming of Christianity.
The entire Greek mythology is the recollection, by a degenerate race, of a vast, mighty, and highly civilized empire, which in a remote past covered large parts of Europe, Asia, Africa, and America.
Bryant says, "Ad and Ada signify the first." The Persians called the first man "Ad-amah." "Adon" was one of the names of the Supreme God of the Phœnicians; from it was derived the name of the Greek god "Ad-onis." The Arv-ad of Genesis was the Ar-Ad of the Cushites; it is now known as Ru-Ad.
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.
The Aditya "are elevated above all imperfections; they do not sleep or wink." The Greeks represented their gods as equally wakeful and omniscient.
"Their character is all truth; they hate and punish guilt." We have seen the same traits ascribed by the Greeks to the Atlantean kings.