We shall show hereafter that the invention of gunpowder dates back to the days of the Phoenicians, and may have been derived by them from Atlantis. It is not impossible that in this picture of the Kyklopes we see a tradition of sea-going ships, with a light burning at the prow, and armed with some explosive preparation, which, with a roar like thunder, and a flash like lightning, destroyed those against whom it was employed? It at least requires less strain upon our credulity to suppose these monsters were a barbarian’s memory of great ships than to believe that human beings ever existed with a hundred arms, and with one eye in the middle of the forehead, and giving out thunder and lightning.
The natives of the West India Islands regarded the ships of Columbus as living creatures, and that their sails were wings.
Berosus tells us, speaking of the ancient days of Chaldea, “In the first year there appeared, from that part of the Erythraean Sea which borders upon Babylonia, an animal endowed with reason, by name Oannes, whose whole body (according to the account of Apollodorus) was that of a fish; that under the fish’s head he had another head, with feet also below, similar to those of a man, subjoined to the fish’s tail. His voice too and language was articulate and human, and a representation of him is preserved even unto this day. This being was accustomed to pass the day among men, but took no food at that season, and he gave them an insight into letters and arts of all kinds. He taught them to construct cities, to found temples, to compile laws, and explained to them the principles of geometrical knowledge. He made them distinguish the seeds of the earth, and showed them how to collect the fruits; in short, he instructed them in everything which could tend to soften manners and humanize their laws. From that time nothing material has been added by way of improvement to his instructions. And when the sun set, this being, Oannes, retired again into the sea, and passed the night in the deep, for he was amphibious. After this there appeared other animals like Oannes.”
This is clearly the tradition preserved by a barbarous people of the great ships of a civilized nation, who colonized their coast and introduced the arts and sciences among them. And here we see the same tendency to represent the ship as a living thing, which converted the war-vessels of the Atlanteans (the Kyklopes) into men with one blazing eye in the middle of the forehead.
Uranos was deposed from the throne, and succeeded by his son Chronos. He was called “the ripener, the harvest-god,” and was probably identified with the beginning of the Agricultural Period. He married his sister Rhea, who bore him Pluto, Poseidon, Zeus, Hestia, Demeter, and Hera. He anticipated that his sons would dethrone him, as he had dethroned his father, Uranos, and he swallowed his first five children, and would have swallowed the sixth child, Zeus, but that his wife Rhea deceived him with a stone image of the child; and Zeus was conveyed to the island of Crete, and there concealed in a cave and raised to manhood. Subsequently Chronos “yielded back to the light the children he had swallowed.” This myth probably means that Chronos had his children raised in some secret place, where they could not be used by his enemies as the instruments of a rebellion against his throne; and the stone image of Zeus, palmed off upon him by Rhea, was probably some other child substituted for his own.
His precautions seem to have been wise; for as soon as the children returned to the light they commenced a rebellion, and drove the old gentleman from his throne. A rebellion of the Titans followed. The struggle was a tremendous one, and seems to have been decided at last by the use of gunpowder, as I shall show farther on.
We have seen Chronos identified with the Atlantic, called by the Romans the “Chronian Sea.” He was known to the Romans under the name of Saturn, and ruled over “a great Saturnian continent” in the Western Ocean.
Saturn, or Chronos, came to Italy: he presented himself to the king, Janus, “and proceeded to instruct the subjects of the latter in agriculture, gardening, and many other arts then quite unknown to them; as, for example, how to tend and cultivate the vine. By such means he at length raised the people from a rude and comparatively barbarous condition to one of order and peaceful occupations, in consequence of which he was everywhere held in high esteem, and, in course of time, was selected by Janus to share with him the government of the country, which thereupon assumed the name of Saturnia—’a land of seed and fruit.’ The period of Saturn’s government was sung in later days by poets as a happy time, when sorrows were unknown, when innocence, freedom, and gladness reigned throughout the land in such a degree as to deserve the title of the Golden Age.” (Murray’s “Mythology,” p. 32.) All this accords with Plato’s story. He tells us that the rule of the Atlanteans extended to Italy; that they were a civilized, agricultural, and commercial people. The civilization of Rome was therefore an outgrowth directly from the civilization of Atlantis.
The Roman Saturnalia was a remembrance of the Atlantean colonization. It was a period of joy and festivity; master and slave met as equals; the distinctions of poverty and wealth were forgotten; no punishments for crime were inflicted; servants and slaves went about dressed in the clothes of their masters; and children received presents from their parents or relatives. It was a time of jollity and mirth, a recollection of the Golden Age. We find a reminiscence of it in the Roman “Carnival.”
The third and last on the throne of the highest god was Zeus. We shall see him, a little farther on, by the aid of some mysterious engine overthrowing the rebels, the Titans, who rose against his power, amid the flash of lightning and the roar of thunder. He was called “the thunderer,” and “the mighty thunderer.” He was represented with thunder-bolts in his hand and an eagle at his feet.
During the time of Zeus Atlantis seems to have reached its greatest height of power. He was recognized as the father of the whole world; he everywhere rewarded uprightness, truth, faithfulness, and kindness; he was merciful to the poor, and punished the cruel. To illustrate his rule on earth the following story is told:
“Philemon and Baukis, an aged couple of the poorer class, were living peacefully and full of piety toward the gods in their cottage in Phrygia, when Zeus, who often visited the earth, disguised, to inquire into the behavior of men, paid a visit, in passing through Phrygia on such a journey, to these poor old people, and was received by them very kindly as a weary traveller, which he pretended to be. Bidding him welcome to the house, they set about preparing for their guest, who was accompanied by Hermes, as excellent a meal as they could afford, and for this purpose were about to kill the only goose they had left, when Zeus interfered; for he was touched by their kindliness and genuine piety, and that all the more because he had observed among the other inhabitants of the district nothing but cruelty of disposition and a habit of reproaching and despising the gods. To punish this conduct he determined to visit the country with a flood, but to save from it Philemon and Baukis, the good aged couple, and to reward them in a striking manner. To this end he revealed himself to them before opening the gates of the great flood, transformed their poor cottage on the hill into a splendid temple, installed the aged pair as his priest and priestess, and granted their prayer that they might both die together.
When, after many years, death overtook them, they were changed into two trees, that side by side in the neighborhood—an oak and a linden.”
(Murray’s “Mythology,” p. 38.)
Here we have another reference to the Flood, and another identification with Atlantis.
Zeus was a kind of Henry VIII., and took to himself a number of wives.
By Demeter (Ceres) he had Persephone (Proserpine); by Leto, Apollo and Artemis (Diana); by Dione, Aphrodite (Venus); by Semele, Dionysos (Bacchus); by Maia, Hermes (Mercury); by Alkmene, Hercules, etc., etc.
We have thus the whole family of gods and goddesses traced back to Atlantis.
Hera, or Juno, was the first and principal wife of Zeus. There were numerous conjugal rows between the royal pair, in which, say the poets, Juno was generally to blame. She was naturally jealous of the other wives of Zeus. Zeus on one occasion bea
t her, and threw her son Hephaestos 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.
47.) Juno probably regarded the transaction in an altogether different light; and she therefore United with Poseidon, the king’s brother, and his daughter Athena, in a rebellion to put the old fellow in a strait-jacket, “and would have succeeded had not Thetis brought to his aid the sea-giant AEgaeon,” probably a war-ship. She seems in the main, however, to have been a good wife, and was the type of all the womanly virtues.
Poseidon, the first king of Atlantis, according to Plato, was, according to Greek mythology, a brother of Zeus, and a son of Chronos. In the division of the kingdom he fell heir to the ocean and its islands, and to the navigable rivers; in other words, he was king of a maritime and commercial people. His symbol was the horse. “He was the first to train and employ horses;” that is to say, his people first domesticated the horse. 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 worshipped in the island of Tenos “in the character of a physician,” showing that he represented an advanced civilization. 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 founded many colonies along the shores of the Mediterranean; “he helped to build the walls of Troy;” the tradition thus tracing the Trojan civilization to an Atlantean source. He settled Attica and founded Athens, named after his niece Athena, daughter of Zeus, who had no mother, but had sprung from the head of Zeus, which probably signified that her mother’s name was not known—she was a foundling. Athena caused the first olive-tree to grow on the Acropolis of Athens, parent of all the olive-trees of Greece. Poseidon seems to have had settlements at Corinth, AEgina, Naxos, and Delphi. Temples were erected to his honor in nearly all the seaport towns Of Greece. He sent a sea-monster, to wit, a slip, to ravage part of the Trojan territory.
In the “Iliad” Poseidon appears “as ruler of the sea, inhabiting a brilliant palace in its depths, traversing its surface in a chariot, or stirring the powerful billows until the earth shakes as they crash upon the shores. . . . 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 POSEIDON, OR NEPTUNE.
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.
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 bow to sow and utilize that grain. Dionysos, grandson of Poseidon, travelled “through all the known world, even into the remotest parts of India, instructing the people, as he proceeded, how to tend the vine, and how to practise many other arts of peace, besides teaching them the value of just and honorable dealings.” (Murray’s “Mythology,”
119.) The Greeks celebrated great festivals in his honor down to the coming of Christianity.
“The Nymphs of Grecian mythology were a kind of middle beings between the gods and men, communicating with both, loved and respected by both; . . . living like the gods on ambrosia. In extraordinary cases they were summoned, it was believed, to the councils of the Olympian gods; but they usually remained in their particular spheres, in secluded grottoes and peaceful valleys, occupied in spinning, weaving, bathing, singing sweet songs, dancing, sporting, or accompanying deities who passed through their territories—hunting with Artemis (Diana), rushing about with Dionysos (Bacchus), making merry with Apollo or Hermes (Mercury), but always in a hostile attitude toward the wanton and excited Satyrs.”
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. The Hesperides were also “daughters of Atlas;” their mother was Hesperis, a personification of “the region of the West.” Their home was “an island in the ocean,” Off the north or west coast of Africa.
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.
Titaea, “a goddess of the earth,” gave Zeus a tree bearing golden apples on it. This tree was put in the care of the Hesperides, but they could not resist the temptation to pluck and eat its fruit; thereupon a serpent named Ladon was put to watch the tree. Hercules slew the serpent, and gave the apples to the Hesperides.
Heracles (Hercules), we have seen, was a son of Zeus, king of Atlantis.
One of his twelve labors (the tenth) was the carrying off the cattle of Geryon. The meaning of Geryon is “the red glow of the sunset.” He dwelt on the island of “Erythea, in the remote west, beyond the Pillars of Hercules.” Hercules took a ship, and after encountering a storm, reached the island and placed himself on Mount Abas. Hercules killed Geryon, stole the cattle, put them on the ship, and landed them safely, driving them “through Iberia, Gaul, and over the Alps down into Italy.”
(Murray’s “Mythology,” p. 257.) This was simply the memory of a cattle raid made by an uncivilized race upon the civilized, cattle-raising people of Atlantis.
It is not necessary to pursue the study of the gods of Greece any farther. They were simply barbarian recollections of the rulers of a great civilized people who in early days visited their shores, and brought with them the arts of peace.
Here then, in conclusion, are the proofs of our proposition that the gods of Greece had been the kings of Atlantis: 1. They were not the makers, but the rulers of the world.
2. They were human in their attributes; they loved, sinned, and fought battles, the very sites of which are given; they founded cities, and civilized the people of the shores of the Mediterranean.
3. They dwelt upon an island in the Atlantic,” in the remote west. . . .
where the sun shines after it has ceased to shine on Greece.”
4. Their land was destroyed in a deluge.
5. They were ruled over by Poseidon and Atlas.
6. Their empire extended to Egypt and Italy and the shores of Africa, precisely as stated by Plato.
7. They existed during the Bronze Age and at the beginning of the Iron Age.
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.
CHAPTER III.
THE GODS OF THE PHOENICIANS ALSO KINGS OF ATLANTIS.
Not alone were the gods of the Greeks the deified kings of Atlantis, but we find that the mythology of the Phoenicians was drawn from the same source.
For instance, we find in the Phoenician cosmogony that the Titans (Rephaim) derive their origin from the Phoenician gods Agrus and Agrotus. This connects the Phoenicians with that island in the remote west, in the midst of ocean, where, according to the Greeks, the Titans dwelt.
According to Sanchoniathon, Ouranos was the son of Autochthon, and, according to Plato, Autochthon was one of the ten kings of Atlantis. He married his sister Ge. He is the Uranos of the Greeks, who was the son of Gaea (the earth), whom he m
arried. The Phoenicians 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. These four sons probably represented four races, the offspring of the earth.
The Greek Uranos was the father of Chronos, and the ancestor of Atlas.
The Phoenician god Ouranos had a great many other wives: his wife Ge was jealous; they quarrelled, and he attempted to kill the children he had by her. This is the legend which the Greeks told of Zeus and Juno. In the Phoenician mythology Chronos raised a rebellion against Ouranos, and, after a great battle, dethroned him. In the Greek legends it is Zeus who attacks and overthrows his father, Chronos. Ouranos had a daughter called Astarte (Ashtoreth), another called Rhea. “And Dagon, after he had found out bread-corn and the plough, was called Zeus-Arotrius.”
We find also, in the Phoenician legends, mention made of Poseidon, founder and king of Atlantis.
Chronos gave Attica to his daughter Athena, as in the Greek legends. 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 Atlantidae of the Old and New Worlds, the Egyptians, the Phoenicians, the Hebrews, the Ethiopians, the Mexicans, and the red men of America, dates back, as we might have expected, to Atlantis.
“Chronos visits the different regions of the habitable world.”
He gave Egypt as a kingdom to the god Taaut, who had invented the alphabet. The Egyptians called him Thoth, and he was represented among them as “the god of letters, the clerk of the under-world,” bearing a tablet, pen, and palm-branch.
This not only connects the Phoenicians with Atlantis, but shows the relations of Egyptian civilization to both Atlantis and the Phoenicians.
There can be no doubt that the royal personages who formed the gods of Greece were also the gods of the Phoenicians. We have seen the Autochthon of Plato reappearing in the Autochthon of the Phoenicians; the Atlas of Plato in the Atlas of the Phoenicians; the Poseidon of Plato in the Poseidon of the Phoenicians; while the kings Mestor and Mneseus of Plato are probably the gods Misor and Amynus of the Phoenicians.
Antediluvian world Page 28