The Empire of Atlantis
The empire of the Titans was clearly the empire of Atlantis. “The most judicious among our mythologists” (says Dr. Rees, “New British Cyclopædia,” art. Titans)—“such as Gerard Vossius, Marsham, Bochart, and Father Thomassin—are of opinion that the partition of the world among the sons of Noah—Shem, Ham, and Japheth—was the original of the tradition of the same partition among Jupiter, Neptune, and Pluto,” upon the breaking up of the great empire of the Titans. “The learned Pezron contends that the division which was made of this vast empire came, in after-times, to be taken for the partition of the whole world; that Asia remaining in the hands of Jupiter (Zeus), the most potent of the three brothers, made him looked upon as the god of Olympus; that the sea and islands which fell to Neptune occasioned their giving him the title of ‘god of the sea;’ and that Spain, the extremity of the then known world, thought to be a very low country in respect of Asia, and famous for its excellent mines of gold and silver, failing to Pluto, occasioned him to be taken for the ‘god of the infernal regions.’” We should suppose that Pluto possibly ruled over the transatlantic possessions of Atlantis in America, over those “portions of the opposite continent” which Plato tells us were dominated by Atlas and his posterity, and which, being far beyond or below sunset, were the “under-world” of the ancients; while Atlantis, the Canaries, etc., constituted the island division with Western Africa and Spain. Murray tells us (“Mythology,” p. 58) that Pluto’s share of the kingdom was supposed to lie “in the remote west.” The under-world of the dead was simply the world below the western horizon; “the home of the dead has to do with that far west region where the sun dies at night.” (“Anthropology,” p. 350.) “On the coast of Brittany, where Cape Raz stands out westward into the ocean, there is ‘the Bay of Souls,’ the launching-place where the departed spirits sail off across the sea.” (Ibid.) In like manner, Odysseus found the land of the dead in the ocean beyond the Pillars of Hercules. There, indeed, was the land of the mighty dead, the grave of the drowned Atlanteans.
“However this be,” continues F. Pezron, “the empire of the Titans, according to the ancients, was very extensive; they possessed Phrygia, Thrace, a part of Greece, the island of Crete, and several other provinces to the inmost recesses of Spain. To these Sanchoniathon seems to join Syria; and Diodorus adds a part of Africa, and the kingdoms of Mauritania.” The kingdoms of Mauritania embraced all that north-western region of Africa nearest to Atlantis in which are the Atlas Mountains, and in which, in the days of Herodotus, dwelt the Atlantes.
Neptune, or Poseidon, says, in answer to a message from Jupiter,
No vassal god, nor of his train am I.
Three brothers, deities, from Saturn came,
And ancient Rhea, earth’s immortal dame;
Assigned by lot our triple rule we know;
Infernal Pluto sways the shades below:
O’er the wide clouds, and o’er the starry plain
Ethereal Jove extends his high domain;
My court beneath the hoary waves I keep,
And hush the roaring of the sacred deep.
Iliad, book xviii.
Homer alludes to Poseidon as
“The god whose liquid arms are hurled
Around the globe, whose earthquakes rock the world.”
Mythology tells us that when the Titans were defeated by Saturn they retreated into the interior of Spain; Jupiter followed them up, and beat them for the last time near Tartessus, and thus terminated a ten-years’ war. Here we have a real battle on an actual battle-field.
If we needed any further proof that the empire of the Titans was the empire of Atlantis, we would find it in the names of the Titans: among these were Oceanus, Saturn or Chronos, and Atlas; they were all the sons of Uranos. Oceanus was at the base of the Greek mythology. Plato says (“Dialogues,” Timæus, vol. ii., p. 533): “Oceanus and Tethys were the children of Earth and Heaven, and from these sprung Phorcys, and Chronos, and Rhea, and many more with them; and from Chronos and Rhea sprung Zeus and Hera, and all those whom we know as their brethren, and others who were their children.” In other words, all their gods came out of the ocean; they were rulers over some ocean realm; Chronos was the son of Oceanus, and Chronos was an Atlantean god, and from him the Atlantic Ocean was called by the ancients “the Chronian Sea.” The elder Minos was called “the Son of the Ocean:” he first gave civilization to the Cretans; he engraved his laws on brass, precisely as Plato tells us the laws of Atlantis were engraved on pillars of brass.
The wanderings of Ulysses, as detailed in the “Odyssey” of Homer, are strangely connected with the Atlantic Ocean. The islands of the Phoenicians were apparently in mid-ocean:
We dwell apart, afar
Within the unmeasured deep, amid its waves
The most remote of men; no other race
Hath commerce with us.—Odyssey, book vi.
The description of the Phæacian walls, harbors, cities, palaces, ships, etc., seems like a recollection of Atlantis. The island of Calypso appears also to have been in the Atlantic Ocean, twenty days’ sail from the Phæacian isles; and when Ulysses goes to the land of Pluto, “the under-world,” the home of the dead, he
“Reached the far confines of Oceanus,”
beyond the Pillars of Hercules. It would be curious to inquire how far the poems of Homer are Atlantean in their relations and inspiration. Ulysses’s wanderings were a prolonged struggle with Poseidon, the founder and god of Atlantis.
“The Hekatoncheires, or Cetimæni, beings each with a hundred hands, were three in number—Kottos, Gyges or Gyes, and Briareus—and represented the frightful crashing of waves, and its resemblance to the convulsions of earthquakes.” (Murray’s “Mythology,” p. 26.) Are not these hundred arms the oars of the galleys, and the frightful crashing of the waves their movements in the water?
“The Kyklopes also were three in number—Brontes, with his thunder; Steropes, with his lightning; and Arges, with his stream of light. They were represented as having only one eye, which was placed at the juncture between the nose and brow. It was, however, a large, flashing eye, as became beings who were personifications of the storm-cloud, with its flashes of destructive lightning and peals of thunder.”
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 Erythræan 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 grew 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 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. 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 Ægæon,” 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, Ægina, 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