Atlantis: The Antedeluvian World, Ignatius Donnelly [ebook reader android .txt] 📗

the gods.—So I announced the misfortune in the presence of the gods,—for the evil I announced the terrible [chastisement] of men who are mine.—I am the mother who gave birth to men, and—like to the race of fishes, there they are filling the sea;—and the gods, by reason of that—which the archangels of the abyss are doing, weep with me.”—The gods on their seats were seated in tears,—and they held their lips closed, [revolving] future things.

“‘Six days and as many nights passed; the wind, the water-spout, and the diluvian rain were in all their strength. At the approach of the seventh day the diluvian rain grew weaker, the terrible water-spout-which had assailed after the fashion of an earthquake—grew calm, the sea inclined to dry up, and the wind and the water-spout came to an end. I looked at the sea, attentively observing—and the whole of humanity had returned to mud; like unto sea-weeds the corpses floated. I opened the window, and the light smote on my face. I was seized with sadness; I sat down and I wept;-and my tears came over my face.

“‘I looked at the regions bounding the sea: toward the twelve points of the horizon; not any continent.—The vessel was borne above the land of Nizir,—the mountain of Nizir arrested the vessel, and did not permit it to pass over.—A day and a second day the mountain of Nizir arrested the vessel, and did not permit it to pass over;—the third and fourth day the mountain of Nizir arrested the vessel, and did not permit it to pass over;—the fifth and sixth day the mountain of Nizir arrested the vessel, and did not permit it to pass over. At the approach of the seventh day, I sent out and loosed a dove. The dove went, turned, and—found no place to light on, and it came back. I sent out and loosed a swallow; the swallow went, turned, and—found no place to light on, and it came back. I sent out and loosed a raven; the raven went and saw the corpses on the waters; it ate, rested, turned, and came not back.

“‘I then sent out (what was in the vessel) toward the four winds, and I offered a sacrifice. I raised the pile of my burnt-offering on the peak of the mountain; seven by seven I disposed the measured vases,—and beneath I spread rushes, cedar, and juniper-wood. The gods were seized with the desire of it—the gods were seized with a benevolent desire of it;—and the gods assembled like flies above the master of the sacrifice. From afar, in approaching, the great goddess raised the great zones that Anu has made for their glory (the gods). These gods, luminous crystal before me, I will never leave them; in that day I prayed that I might never leave them. “Let the gods come to my sacrificial pile!—but never may Bel come to my sacrificial pile! for he did not master himself, and he has made the water-spout for the Deluge, and he has numbered my men for the pit.”

“‘From far, in drawing near, Bel—saw the vessel, and Bel stopped;—he was filled with anger against the gods and the celestial archangels:—

“‘“No one shall come out alive! No man shall be preserved from the abyss!”—Adar opened his mouth and said; he said to the warrior Bel:—“What other than Ea should have formed this resolution?—for Ea possesses knowledge, and [he foresees] all.”—Ea opened his mouth and spake; he said to the warrior Bel:—“O thou, herald of the gods, warrior,—as thou didst not master thyself, thou hast made the water-spout of the Deluge.—Let the sinner carry the weight of his sins, the blasphemer the weight of his blasphemy.—Please thyself with this good pleasure, and it shall never be infringed; faith in it never [shall be violated].—Instead of thy making a new deluge, let lions appear and reduce the number of men;—instead of thy making a new deluge, let hyenas appear and reduce the number of men;—instead of thy making a new deluge, let there be famine, and let the earth be [devastated];—instead of thy making a new deluge, let Dibbara appear, and let men be [mown down]. I have not revealed the decision of the great gods;—it is Khasisatra who interpreted a dream and comprehended what the gods had decided.”

“‘Then, when his resolve was arrested, Bel entered into the vessel.—He took my hand and made me rise.—He made my wife rise, and made her place herself at my side-.He turned around us and stopped short; he approached our group.-“Until now Khasisatra has made part of perishable humanity;—but lo, now Khasisatra and his wife are going to be carried away to live like the gods,—and Khasisatra will reside afar at the mouth of the rivers.”—They carried me away, and established me in a remote place at the mouth of the streams.’”

“This narrative,” says Lenormant, “follows with great exactness the same course as that, or, rather, as those of Genesis; and the analogies are, on both sides, striking.”

When we consider these two forms of the same legend, we see many points wherein the story points directly to Atlantis.

1. In the first place, Berosus tells us that the god who gave warning of the coming of the Deluge was Chronos. Chronos, it is well known, was the same as Saturn. Saturn was an ancient king of Italy, who, far anterior to the founding of Rome, introduced civilization from some other country to the Italians. He established industry and social order, filled the land with plenty, and created the golden age of Italy. He was suddenly removed to the abodes of the gods. His name is connected, in the mythological legends, with “a great Saturnian continent” in the Atlantic Ocean, and a great kingdom which, in the remote ages, embraced Northern Africa and the European coast of the Mediterranean as far as the peninsula of Italy, and “certain islands in the sea;” agreeing, in this respect, with the story of Plato as to the dominions of Atlantis. The Romans called the Atlantic Ocean “Chronium Mare,” the Sea of Chronos, thus identifying Chronos with that ocean. The pillars of Hercules were also called by the ancients “the pillars of Chronos.”

Here, then, we have convincing testimony that the country referred to in the Chaldean legends was the land of Chronos, or Saturn—the ocean world, the dominion of Atlantis.

2. Hea or Ea. the god of the Nineveh tablets, was a fish-god: he was represented in the Chaldean monuments as half man and half fish; he was described as the god, not of the rivers and seas, but of “the abyss”—to wit, the ocean. He it was who was said to have brought civilization and letters to the ancestors of the Assyrians. He clearly represented an ancient, maritime, civilized nation; he came from the ocean, and was associated with some land and people that had been destroyed by rain and inundations. The fact that the scene of the Deluge is located on the Euphrates proves nothing, for we will see hereafter that almost every nation had its especial mountain on which, according to its traditions, the ark rested; just as every Greek tribe had its own particular mountain of Olympos. The god Bel of the legend was the Baal of the Phœnicians, who, as we shall show, were of Atlantean origin. Bel, or Baal, was worshipped on the western and northern coasts of Europe, and gave his name to the Baltic, the Great and Little Belt, Balesbaugen, Balestranden, etc.; and to many localities, in the British Islands, as, for instance, Belan and the Baal hills in Yorkshire.

3. In those respects wherein the Chaldean legend, evidently the older form of the tradition, differs from the Biblical record, we see that in each instance we approach nearer to Atlantis. The account given in Genesis is the form of the tradition that would be natural to an inland people. Although there is an allusion to “the breaking up of the fountains of the great deep” (about which I shall speak more fully hereafter), the principal destruction seems to have been accomplished by rain; hence the greater period allowed for the Deluge, to give time enough for the rain to fall, and subsequently drain off from the land. A people dwelling in the midst of a continent could not conceive the possibility of a whole world sinking beneath the sea; they therefore supposed the destruction to have been, caused by a continuous down-pour of rain for forty days and forty nights.

In the Chaldean legend, on the contrary, the rain lasted but seven days; and we see that the writer had a glimpse of the fact that the destruction occurred in the midst of or near the sea. The ark of Genesis (têbâh) was simply a chest, a coffer, a big box, such as might be imagined by an inland people. The ark of the Chaldeans was a veritable ship; it had a prow, a helm, and a pilot, and men to manage it; and it navigated “the sea.”

4. The Chaldean legend represents not a mere rain-storm, but a tremendous cataclysm. There was rain, it is true, but there was also thunder, lightning, earthquakes, wind, a water-spout, and a devastation of mountain and land by the war of the elements. All the dreadful forces of nature were fighting together over the doomed land: “the archangel of the abyss brought destruction,” “the water rose to the sky,” “the brother no longer saw his brother; men no longer knew each other;” the men “filled the sea like fishes;” the sea was filled with mud, and “the corpses floated like sea-weed.” When the storm abated the land had totally disappeared-there was no longer “any continent.” Does not all this accord with “that dreadful day and night” described by Plato?

5. In the original it appears that Izdhubar, when he started to find the deified Khasisatra, travelled first, for nine days’ journey, to the sea; then secured the services of a boatman, and, entering a ship, sailed for fifteen days before finding the Chaldean Noah. This would show that Khasisatra dwelt in a far country, one only attainable by crossing the water; and this, too, seems like a reminiscence of the real site of Atlantis. The sea which a sailing-vessel required fifteen days to cross must have been a very large body of water; in fact, an ocean.

CHAPTER IV.

THE DELUGE LEGENDS OF OTHER NATIONS.

A collection of the Deluge legends of other nations will throw light upon the Biblical and Chaldean records of that great event.

The author of the treatise “On the Syrian Goddess” acquaints us with the diluvian tradition of the Arameans, directly derived from that of Chaldea, as it was narrated in the celebrated Sanctuary of Hierapolis, or Bambyce.

“The generality of people,” he says, “tells us that the founder of the temple was Deucalion Sisythes—that Deucalion in whose time the great inundation occurred. I have also heard the account given by the Greeks themselves of Deucalion; the myth runs thus: The actual race of men is not the first, for there was a previous one, all the members of which perished. We belong to a second race, descended from Deucalion, and multiplied in the course of time. As to the former men, they are said to have been full of insolence and pride, committing many crimes, disregarding their oath, neglecting the rights of hospitality, unsparing to suppliants; accordingly, they were punished by an immense disaster.

All on a sudden enormous volumes of water issued from the earth, and rains of extraordinary abundance began to fall; the rivers left their beds, and the sea overflowed its shores; the whole earth was covered with water, and all men perished. Deucalion alone, because of his virtue and piety, was preserved alive to give birth to a new race. This is how he was saved: He