Ignatius Donnelly - Antediluvian world

“Men were rich then (in the Silver Age), as in the Golden Age of Chronos, and lived in plenty; but still they wanted the innocence and contentment which were the true sources of bu man happiness in the former age; and accordingly, while living in luxury and delicacy, they became overbearing in their manners to the highest degree, were never satisfied, and forgot the gods, to whom, in their confidence of prosperity and com fort, they denied the reverence they owed. . . . Then followed the Bronze Age, a period of constant quarrelling and deeds of violence. Instead of cultivated lands, and a life of peaceful occupations and orderly habits, there came a day when every where might was right, and men, big and powerful as they were, became physically worn out. . . . Finally came the Iron Age, in which enfeebled mankind had to toil for bread with their hands, and, bent on gain, did their best to overreach each other. Dike, or Astraea, the goddess of justice and good faith, modesty and truth, turned her back on such scenes, and retired to Olympus, while Zeus determined to destroy the human race by a great flood. The whole of Greece lay under water, and none but Deucalion and his wife Pyrrha were saved.” (Murray’s “Mythology” p. 44.) It is remarkable that we find here the same succession of the Iron Age after the Bronze Age that has been revealed to scientific men by the patient examination of the relics of antiquity in Europe. And this identification of the land that was destroyed by a flood—the land of Chronos and Poseidon and Zeus—with the Bronze Age, confirms the view expressed in Chapter VIII. (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. Can all these precise coincidences be the result of accident?

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. It is not far to go to convert Otlontis into Oluntos, and this into Olumpos. 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. We have seen the twelve principal gods all dwelling on the mountain of Olympus, in the midst of an island in the ocean in the far west, which was subsequently destroyed by a deluge on account of the wickedness of its people. And when we turn to Plato’s description of Atlantis (p. 13, ante) we find that Poseidon and Atlas dwelt upon a mountain in the midst of the island; and on this mountain were their magnificent temples and palaces, where they lived, separated by great walls from their subjects.

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. But in Mysia, Lycia, Cyprus, and elsewhere there were mountains called Olympus; and on the plain of Olympia, in Elis, there was an eminence bearing the same designation. There is a natural tendency among uncivilized peoples to give a “local habitation” to every general tradition.

“Many of the oldest myths,” says Baldwin (” Prehistoric Nations,” p.

376), “relate to Spain, North-western Africa, and other regions on the Atlantic, such as those concerning Hercules, the Cronidae, the Hyperboreans, the Hesperides, and the Islands of the Blessed. Homer described the Atlantic region of Europe in his account of the wanderings of Ulysses. . . . In the ages previous to the decline of Phoenician influence in Greece and around the AEgean Sea, the people of those regions must have had a much better knowledge of Western Europe than prevailed there during the Ionian or Hellenic period.”

The mythology of Greece is really a history of the kings of Atlantis.

The Greek heaven was Atlantis. Hence the references to statues, swords, etc., that fell from heaven, and were preserved in the temples of the different states along the shores of the Mediterranean from a vast antiquity, and which were regarded as the most precious possessions of the people. They were relics of the lost race received in the early ages. 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 modern theory that the gods of Greece never had any personal existence, but represented atmospheric and meteorological myths, the movements of clouds, planets, and the sun, is absurd. Rude nations repeat, they do not invent; to suppose a barbarous people creating their deities out of clouds and sunsets is to reverse nature. Men first worship stones, then other men, then spirits. Resemblances of names prove nothing; it is as if one would show that the name of the great Napoleon meant “the lion of the desert” (Napo-leon), and should thence argue that Napoleon never existed, that he was a myth, that he represented power in solitude, or some such stuff. When we read that Jove whipped his wife, and threw her son out of the window, the inference is that Jove was a man, and actually did something like the thing described; certainly gods, sublimated spirits, aerial sprites, do not act after this fashion; and it would puzzle the mythmakers to prove that the sun, moon, or stars whipped their wives or flung recalcitrant young men out of windows. 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. Who can doubt that it represents the history of a real people?

Uranos was the first god; that is to say, the first king of the great race. As he was at the commencement of all things, his symbol was the sky. He probably represented the race previous even to the settlement of Atlantis. He was a son of Gaea (the earth). He seems to have been the parent of three races—the Titans, the Hekatoncheires, and the Kyklopes or Cyclops.