Mundus Subterraneus includes several pages about the legendary island of Atlantis including a map with the Latin caption "Situs Insulae Atlantidis, a Mari olim absorpte ex mente Egyptiorum et Platonis Description," translating as "Site of the island of Atlantis, in the sea, from Egyptian sources and Plato's description."
Father of Gods: Donnelly quotes Plato's Timaeus, in which Zeus, Hera and their brothers and sisters spring from Chronos and Rhea.
He also notes that Poseidon, the first king of Atlantis in Plato, was a son of Chronos.
The Golden Age: He links the Golden Age of Chronos, when "men were rich and lived in plenty," with Plato's happy age of Atlantis, and places the Elysian Fields, "ruled over by Chronos," in the remote west.
Father of Zeus: Like Plato and Donnelly, Bridgman-Metchim stresses Chronos’s role as the father of Zeus and the other Olympian gods, and the family struggles for power.
Patriarch of the Olympian Gods: Plato, Donnelly and Bridgman-Metchim all place Chronos as the father of Zeus and the other Olympian gods, at the center of the divine family tree.
In Plato's account he ruled the central and most important part of the island.
Plato tells the story in the Critias.
Plato makes Atlas king over his nine brothers and names the island and the ocean after him.
Plato says that "Atlas had a numerous and honourable family", and that the eldest son handed the kingdom on to his eldest "for many generations".
Ignatius Donnelly, in Atlantis: The Antediluvian World (1882), follows Plato closely.
Bridgman-Metchim, in Atlantis: The Book of the Angels (1903), stays faithful to Plato.
In Plato’s account he is also the founder of Atlantis and the father of its first kings.
In his account Poseidon gave Atlantis its name, and Plato was an incarnation of Thoth.
Indeed, this has been written about by Plato, who, as you know, was an incarnation of Thoth, who referred to Atlas as the sovereign of Atlantis, appointed by his father Poseidon.
Plato uses it as a sign of the three continents in the empire of Atlantis.
Plato names ten sons of Poseidon and Cleito.
Triton is not one of Plato’s ten.
In Plato’s Critias and Timaeus, Poseidon receives the island of Atlantis.
Ignatius Donnelly follows Plato.
Like Plato and Donnelly, he tells of the marriage to Cleito and the sons who became its rulers.
He also follows Plato on the decline.
Plato's dialogues, specifically the "Timaeus" and "Critias," do not mention mummification directly.
Plato's accounts of Atlantis focus more on the description of the island, its advanced civilization, its geographic and political structure, and its eventual downfall due to moral decay and divine retribution.
In the "Critias," Plato provides a detailed description of the physical and social structure of Atlantis, its kings, and its military power.
Therefore, the references to mummification in the books by Bridgman-Metchum and Donnelly are likely their interpretations and expansions of the cultural practices of a hypothetical advanced civilization like Atlantis, influenced by known practices from ancient civilizations such as Egypt, rather than direct citations from Plato's works.
The Toltecs possessed a pure and simple religion, like that of Atlantis, as described by Plato, with the same sacrifices of fruits and flowers; they were farmers; they raised and wove cotton; they cultivated fruits; they used the sign of the Cross extensively; …
Toltec religion is “like that of Atlantis, as described by Plato,” and the Toltecs used the sign of the Cross extensively.
Plato describes Atlantis as a highly civilized society skilled in metalworking and possessing vast fleets, which could explain the widespread distribution of bronze artifacts in Europe.
Atlantis, as described by Plato, fits the profile of a civilization advanced enough to develop and spread bronze technology.
Atlantis: Plato's description of Atlantis mirrors the situation in Peru, with vast accumulations of gold and silver used to adorn temples and sacred spaces, rather than for practical purposes.
In this "glorious eminence" do we not see Plato's mountain in the middle of Atlantis, as he describes it:
41), "Now the garden (of Eden) was watered by one river, which ran round about the whole earth, and was parted into four parts." Here in the four parts we see the origin of the Cross, while in the river running around the whole earth we have the wonderful canal of Atlantis, described by Plato, which was "carried around the whole of the plain," and received the streams which came down from the mountains.
Here we have the same mountain in the midst of the water which Plato describes--the same mountain to which all the legends of the most ancient races of Europe refer.
71.) Here we have a distinct reference to Olympus, the Garden of Plato, and the destruction of Atlantis.
And in Plato's account of Atlantis we have another description of the Garden of Eden and the Golden Age of the world:
Sanchoniathon makes Ouranos the son of Autochthon, and Plato names an Autochthon among the ten kings of Atlantis.
For Donnelly the names line up with Plato: Autochthon, Atlas and Poseidon appear in both, and Plato's kings Mestor and Mneseus "are probably the gods Misor and Amynus of the Phoenicians".
According to Donnelly, Greek tradition placed the island of Olympus "in the far west," "in the ocean beyond Africa," and "on the western boundary of the known world." He adds that Plato puts the land where Poseidon and Atlas ruled in Atlantis.
In Plato's account Poseidon was the god of Atlantis, and in Greek myth he was the god of the sea.
Plato's account of Atlanteans possessing elephants supports the latter theory.
The existence of an Atlan city in Darien, Central America, supports this connection, and Plato's account names Atlas, the son of Poseidon, as the namesake of Atlantis and the Atlantic Ocean.
Plato's description of the Atlantic geography, including the islands beyond Atlantis and the surrounding continent, suggests knowledge of the Americas.
The idea of a "real sea" contrasting with the Mediterranean aligns with the vast Atlantic Ocean and the surrounding landmasses of the Americas, knowledge that seems unlikely for Plato to have guessed without some historical basis.
Plato's account of Gadeirus, ruling a region extending to what is now Spain, implies that the Basques could be descendants of Atlanteans.
Plato described the Atlanteans as accomplished builders, constructing walls, temples, and palaces.
The religion of the Atlanteans, described by Plato as pure and simple, involved worshipping the sun and making offerings of fruits and flowers.
The Bible agrees with Plato in the statement that these Antediluvians had reached great populousness and wickedness, and that it was on account of their wickedness God resolved to destroy them.
Plato tells us the same thing of the earlier ages of the Atlanteans.
In both the Bible history and Plato's story the destruction of the people was largely caused by the intermarriage of the superior or divine race, "the sons of God," with an inferior stock, "the children of men," whereby they were degraded and rendered wicked.
Plato described the mountains of Atlantis as lofty and precipitous, a description that aligns with the Azores' current elevation.
Plato mentioned that navigation ceased in the area of Atlantis due to the mud left behind after its sinking.
The Chaldean flood is a full cataclysm of thunder, earthquake and water-spout, which Donnelly compares with the "dreadful day and night" in Plato.
Mental Body: Plato's realm of ideal forms and ideas.
Plato
He acknowledges the presence of reincarnation concepts in early Christian thought, influenced by Greek philosophy and figures like Plato, who argued for the continuity of consciousness beyond physical life.
That great Sage, Plato, one of the world's masterintellects, whose lofty ideas have dominated European thought, makes the pregnant statement: "God geometrises." The more we know of Nature, the more we realise this fact.
In Aristophanes' speech in the Symposium of Plato, a myth is given, that in the beginning there was a race of men of which every member was double, having two heads, four legs and four arms, and each of both sexes.
He counts four lost peoples he can show: the Atlantes, a neighboring people Plato points to, the Dives, and the Peris.
This figure is commonly known as the demiurge, the "artisan" or "craftsman", after the figure in Plato's Timaeus.
Even the classical philosopher Plato (d.
Augustus Le Plongeon placed Mu in the Atlantic and linked it to Plato’s Atlantis.
In Queen Móo and the Egyptian Sphinx (1896), Le Plongeon writes the Atlantic Mu into the same catastrophe story Plato records:
The description of that land given to Solon by Sonchis, priest at Sais; its destruction by earthquakes, and submergence, recorded by Plato in his Timaeus, have been told and retold so many times that it is useless to encumber these pages with a repetition of it.
Meaning: for Le Plongeon, Mu is the Atlantic land Plato describes.
Le Plongeon’s Mu is the Atlantic twin of Plato’s Atlantis.
I use Mu as lost-continent geography beside Plato’s Atlantis and Theosophical Lemuria.
Churchward’s overnight destruction by earthquake and volcano sits beside Le Plongeon’s volcanic Human and Plato’s submergence.
Is Mu the same as Atlantis?Plato’s Atlantis is Atlantic.
Where did Le Plongeon and Churchward place Mu?Le Plongeon: Atlantic, linked to Plato’s Atlantis and Queen Moo’s refugee trail.
How does Mu help Atlantis research?It supplies a parallel catastrophe and diffusion trail beside Plato’s Atlantic story: deluge memory, sacred symbols, sun worship, and refugee founders.
12 kings of Atlantis: Plato Atlantic dynasty beside Pacific Mu as sister lost-continent trail.