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

the whole disappeared, leaving the line of coast as it now is. Most of the inhabitants, overtaken amid their regular employments, were destroyed; but some escaped in ships, and some fled for safety to the summits of high mountains, or to portions of the land which for a time escaped immediate destruction.” (Baldwin’s “Ancient America,” p. 176.) This accords precisely with the teachings of geology. We know that the land from which America and Europe were formed once covered nearly or quite the whole space now occupied by the Atlantic between the continents; and it is reasonable to believe that it went down piecemeal, and that Atlantis was but the stump of the ancient continent, which at last perished from the same causes and in the same way.

The fact that this tradition existed among the inhabitants of America is proven by the existence of festivals, “especially one in the month Izcalli, which were instituted to commemorate this frightful destruction of land and people, and in which, say the sacred books, ‘princes and people humbled themselves before the divinity, and besought him to withhold a return of such terrible calamities.’”

Can we doubt the reality of events which we thus find confirmed by religious ceremonies at Athens, in Syria, and on the shores of Central America?

And we find this succession of great destructions of the Atlantic continent in the triads of Wales, where traditions are preserved of “three terrible catastrophes.” We are told by the explorations of the ship Challenger that the higher lands reach in the direction of the British Islands; and the Celts had traditions that a part of their country once extended far out into the Atlantic, and was subsequently destroyed.

And the same succession of destructions is referred to in the Greek legends, where a deluge of Ogyges—“the most ancient of the kings of Bœotia or Attica, a quite mythical person, lost in the night of ages”—preceded that of Deucalion.

We will find hereafter the most ancient hymns of the Aryans praying God to hold the land firm. The people of Atlantis, having seen their country thus destroyed, section by section, and judging that their own time must inevitably come, must have lived under a great and perpetual terror, which will go far to explain the origin of primeval religion, and the hold which it took upon the minds of men; and this condition of things may furnish us a solution of the legends which have come down to us of their efforts to perpetuate their learning on pillars, and also an explanation of that other legend of the Tower of Babel, which, as I will show hereafter, was common to both continents, and in which they sought to build a tower high enough to escape the Deluge.

All the legends of the preservation of a record prove that the united voice of antiquity taught that the antediluvians had advanced so far in civilization as to possess an alphabet and a system of writing; a conclusion which, as we will see hereafter, finds confirmation in the original identity of the alphabetical signs used in the old world and the new.

PART III

THE CIVILIZATION OF THE OLD WORLD AND NEW COMPARED.

CHAPTER I.

CIVILIZATION AN INHERITANCE.

Material civilization might be defined to be the result of a series of inventions and discoveries, whereby man improves his condition, and controls the forces of nature for his own advantage.

The savage man is a pitiable creature; as Menabosbu says, in the Chippeway legends, he is pursued by a “perpetual hunger;” he is exposed unprotected to the blasts of winter and the heats of summer. A great terror sits upon his soul; for every manifestation of nature—the storm, the wind, the thunder, the lightning, the cold, the heat—all are threatening and dangerous demons. The seasons bring him neither seed-time nor harvest; pinched with hunger, appeasing in part the everlasting craving of his stomach with seeds, berries, and creeping things, he sees the animals of the forest dash by him, and he has no means to arrest their flight. He is powerless and miserable in the midst of plenty. Every step toward civilization is a step of conquest over nature. The invention of the bow and arrow was, in its time, a far greater stride forward for the human race than the steam-engine or the telegraph. The savage could now reach his game—his insatiable hunger could be satisfied; the very eagle, “towering in its pride of place,”

was not beyond the reach of this new and wonderful weapon. The discovery of fire and the art of cooking was another immense step forward. The savage, having nothing but wooden vessels in which to cook, covered the wood with clay; the day hardened in the fire. The savage gradually learned that he could dispense with the wood, and thus pottery was invented. Then some one (if we are to believe the Chippeway legends, on the shores of Lake Superior) found fragments of the pure copper of that region, beat them into shape, and the art of metallurgy was begun; iron was first worked in the same way by shaping meteoric iron into spear-heads.

But it must not be supposed that these inventions followed one another in rapid succession. Thousands, and perhaps tens of thousands, of years intervened between each step; many savage races have not to this day achieved some of these steps. Prof. Richard Owen says, “Unprepossessed and sober experience teaches that arts, language, literature are of slow growth, the results of gradual development.”

I shall undertake to show hereafter that nearly all the arts essential to civilization which we possess date back to the time of Atlantis—certainly to that ancient Egyptian civilization which was coeval with, and an outgrowth from, Atlantis.

In six thousand years the world made no advance on the civilization which it received from Atlantis.

Phœnicia, Egypt, Chaldea, India, Greece, and Rome passed the torch of civilization from one to the other; but in all that lapse of time they added nothing to the arts which existed at the earliest period of Egyptian history. In architecture, sculpture, painting, engraving, mining, metallurgy, navigation, pottery, glass-ware, the construction of canals, roads, and aqueducts, the arts of Phœnicia and Egypt extended, without material change or improvement, to a period but two or three hundred years ago. The present age has entered upon a new era; it has added a series of wonderful inventions to the Atlantean list; it has subjugated steam and electricity to the uses of man. And its work has but commenced: it will continue until it lifts man to a plane as much higher than the present as the present is above the barbaric condition; and in the future it will be said that between the birth of civilization in Atlantis and the new civilization there stretches a period of many thousands of years, during which mankind did not invent, but simply perpetuated.

Herodotus tells us (“Euterpe,” cxlii.) that, according to the information he received from the Egyptian priests, their written history dated back 11,340 years before his era, or nearly 14,000 years prior to this time. They introduced him into a spacious temple, and showed him the statues of 341 high-priests who had in turn succeeded each other; and yet the age of Columbus possessed no arts, except that of printing (which was ancient in China), which was not known to the Egyptians; and the civilization of Egypt at its first appearance was of a higher order than at any subsequent period of its history, thus testifying that it drew its greatness from a fountain higher than itself. It was in its early days that Egypt worshipped one only God; in the later ages this simple and sublime belief was buried under the corruptions of polytheism. The greatest pyramids were built by the Fourth Dynasty, and so universal was education at that time among the people that the stones with which they were built retain to this day the writing of the workmen. The first king was Menes.

“At the epoch of Menes,” says Winchell, “the Egyptians were already a civilized and numerous people. Manetho tells us that Athotis, the son of this first king, Menes, built the palace at Memphis; that he was a physician, and left anatomical books. All these statements imply that even at this early period the Egyptians were in a high state of civilization.” (Winchell’s “Preadamites,” p. 120.) “In the time of Menes the Egyptians had long been architects, sculptors, painters, mythologists, and theologians.” Professor Richard Owen says, “Egypt is recorded to have been a civilized and governed community before the time of Menes. The pastoral community of a group of nomad families, as portrayed in the Pentateuch, may be admitted as an early step in civilization. But how far in advance of this stage is a nation administered by a kingly government, consisting of grades of society, with divisions of labor, of which one kind, assigned to the priesthood, was to record or chronicle the names and dynasties of the kings, the duration and chief events of their reigns!” Ernest Renan points out that “Egypt at the beginning appears mature, old, and entirely without mythical and heroic ages, as if the country had never known youth. Its civilization has no infancy, and its art no archaic period. The civilization of the Old Monarchy did not begin with infancy. It was already mature.”

We shall attempt to show that it matured in Atlantis, and that the Egyptian people were unable to maintain it at the high standard at which they had received it, as depicted in the pages of Plato. What king of Assyria, or Greece, or Rome, or even of these modern nations, has ever devoted himself to the study of medicine and the writing of medical books for the benefit of mankind? Their mission has been to kill, not to heal the people; yet here, at the very dawn of Mediterranean history, we find the son of the first king of Egypt recorded “as a physician, and as having left anatomical books.”

I hold it to be incontestable that, in some region of the earth, primitive mankind must have existed during vast spaces of time, and under most favorable circumstances, to create, invent, and discover those arts and things which constitute civilization. When we have it before our eyes that for six thousand years mankind in Europe, Asia, and Africa, even when led by great nations, and illuminated by marvellous minds, did not advance one inch beyond the arts of Egypt, we may conceive what lapses, what aeons, of time it must have required to bring savage man to that condition of refinement and civilization possessed by Egypt when it first comes within the purview of history.

That illustrious Frenchman, H. A. Taine (” History of English Literature,” p. 23), sees the unity of the Indo-European races manifest in their languages, literature, and philosophies, and argues that these pre-eminent traits are “the great marks of an original model,” and that when we meet with them “fifteen, twenty, thirty centuries before our era, in an Aryan, an Egyptian, a Chinese, they represent the work of a great many ages, perhaps of several myriads of centuries. . . . Such is the first and richest source of these master faculties from which historical events take their rise; and one sees that if it be powerful it is because this is no simple spring, but a kind of lake, a deep reservoir, wherein other springs have, for a multitude of centuries, discharged their several streams.” In other words, the capacity of the Egyptian, Aryan, Chaldean, Chinese, Saxon, and Celt to maintain civilization is simply the result of civilized training during “myriads of centuries” in some original home of the race.

I cannot believe that the great inventions were duplicated spontaneously, as some would have us believe, in different countries; there is no truth in the theory