The Atlantis Encyclopedia
by Frank Joseph
Crow Deluge Story
The Crow Indians tell that the Great Spirit, angry with the sins of the world,
destroyed all mankind with a great flood. After the cataclysm, he created another
humanity by scooping up a handful of dust. Blowing upon it, the first black birds
and a new race of people sprang into existence together. When he asked them
what they wished to be called, they chose the name “Crow” after the birds that
had appeared with them. The Crow, like virtually all Native Americans, trace their
origins back to a catastrophic deluge. Similar to Plato’s account of Atlantis, the
Crow flood story relates that a people were destroyed by the supreme being for
their moral decay.
Crystal Skull
The life-size representation of a female human skull carved from a single piece
of quartz crystal. Its earliest documented history began in 1936, when the Crystal
Skull was obtained in Mexico from an unknown source by a British buyer, and put
up for public auction in London eight years later, when it was purchased by a travel author, F.A. Mitchell-Hedges. After his death in the following decade, it
passed to his adopted daughter, Anna, in Kitchener, Ontario, Canada, where it
remains at this writing.
Both she and her father claimed the Crystal Skull was made in Atlantis,
although without foundation. Even so, as a Mesoamerican symbol, it is associated
with Ixchel, a transparently Atlantean figure worshiped by the Maya as the goddess
of healing and psychic power who arrived on the shores of Yucatan as a flood survivor. Her later Aztec version as Coyolxauqui was accompanied by a crystal
skull, emblematic of the moon and her identification as a lunar deity.
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The Mitchell-Hedges Crystal Skull demonstrates an extraordinarily high level
of craftsmanship, perhaps even a technology superior not only to that of the
ancient Mexicans, but to our own, as well. Whether or not it is an authentic
Atlantean artifact, it was probably used originally in an oracular function on
behalf of Ixchel to predict the future or offer intuitive medical advice for her
Maya or Aztec clients.
(See Ixchel)
Cuchavira
A goddess who led survivors from the watery destruction of their former realm
in the Atlantic Ocean to the shores of Colombia, where they intermarried with
native peoples to engender the Muysca Indians.
(See Bochica)
D
Dardanus
The offspring of Electra, in other words, a son of Atlantis; his mother was an
“Atlantis,” a daughter of Atlas, his grandfather. As Virgil wrote in The Aeneid
(Book VIII, 135–138), “Dardanus, who was first father to our city, Ilium, and
made her strong, was, as the Greeks relate, sprung from Electra, the daughter of
Atlas.” She warned Dardanus of a coming deluge, and he fled to the northwest
coast of Asia Minor. There he became the monarch of a new kingdom, Troy. The
straits controlled by the Trojans were named after him, and are still known as the
Dardanelles. The Trojans sometimes referred to themselves as “Dardanians” to
emphasize descent from their Atlantean forefather. He gave them the Palladium,
a sacred stone from Atlantis, as the centerpiece of their religion they revered
until it was seized by victorious Greeks in the Trojan War.
The historical myth of Dardanus signifies the arrival in Troy of culture-bearers
from Atlantis following a major, but not final natural catastrophe 5,000 years ago,
which coincides with the earliest date or event-horizon archaeologists find at Ilios,
the Trojan capital.
Day of the Dead
A relationship between early November and a day of the dead is not only
worldwide but very ancient. The “Days of Death” celebrated in early November
were among the most important Aztec festivals, and appear to have dated to Maya
or even Olmec times, in the 13th century B.C. The Aztecs began their ceremonies
with the heliacal rising of the Pleiades. They began at dawn over several days until
the constellation was completely obscured by the sun. Their Atemoztli, or “Falling
Waters,” occurred every November 16, when the end of the Fourth Sun or Age,
brought about by a world flood, was commemorated.
The Atlantean identity of this calendar festival is affirmed by the god who
presided over it, Tlaloc, the Maya Chac, portrayed in temple art as a bearded man
bearing the cross of the sky on his shoulders, the Mesoamerican Atlas. More than
a philological correspondence existed between the Aztec Atemoztli and Atemet.
The Egyptian goddess, Hathor, in her guise as Queen of the Sea, was depicted in
sacred art wearing a crown in the image of a fish. Her role in the Great Deluge is
described in her own entry.
The Mayas throughout Yucatan and Peten hung small packets of cake on the
branches of the holy Ceibra, especially where the tree was found standing among
clearings in the forest or at crossroads. These little sacrifices were made of the
finest corn available, and intended for the spirits of the dead, as indicated by their
name, hanal pixan, or “the food of the souls.” For the Mayas, the Ceibra Tree was
a living memorial of the Great Flood from which their ancestors survived by sailing
to Yucatan. The hanal pixan decorated this most sacred tree for the first three
days of each November. Meanwhile, in the High Andes of Peru and Bolivia,
the Incas performed the Ayamarca, or “carrying the corpse” ceremony every
November 2.
The appearance of the Pleiades at that time simultaneously signaled the
beginning of Hawaii’s most important celebration, the annual Makahiki festival.
In the Kona district on the Big Island, it honored the arrival of Lono at Kealakekua.
He was a white-skinned, fair-haired “god” who recently escaped a catastrophic
deluge. Lono was associated with all manner of cataclysmic celestial events,
together with devastating earthquakes and floods. At the western end of the
Pacific, celebrants still participate in the Loi Krathong the night of the full moon
by launching candle-illuminated model boats into the Gulf of Thailand. Designed
to honor the sea-goddess, the lotus-shaped little vessels made of banana leaves
bear flowers, incense and a coin to the spirits of their ancestors who perished in
the Great Flood. The Loi Krathong, depending on the appearance of the full
moon, may occur from November 2–12.
The Japanese have traditionally celebrated Bon, the Feast of the Dead, since
prehistoric times in a manner virtually identical to the Loi Krathong. They set
adrift fleets of burning lanterns to guide ancestral spirits across the sea. Ceremonies
last for several consecutive nights, and include Bon-Odori—hypnotic outdoor
dancing, often in cemeteries. Bon was partially appropriated by Buddhism in its early struggle with native Shinto traditionalists, when the annual date of its
celebration was probably shifted to the middle of the seventh lunar month, around
August 14. A similar “day of the dead” festival is still conducted on the island of
Taiwan, and, until the Communist revolution, in China, where it was known as the
Feast of Lanterns. Another Japanese ceremony of the dead does indeed take
place from the last week of October to the first days of November. This is the
Tsunokiri, or ritual “Antler-Cutting” at the Kasuga Taisha shrine, near Nara. The
sacred bucks are lassoed by a priest, who carefully saws off their antlers; they
signify life, due to their regenerating velvet. Deer also symbolize the sun, so
cutting their antlers implies the sun’s loss of power—darkness.
The Assyrians conducted elaborate rituals on behalf of the dead during
Arahsamna, their month that included the end of October and the beginning
of November. It was then, they believed, that the sun-god and the god of the
Pleiades entered the land of the dead to rule.
The ancient Persian New Year began after November 1, and was known as
Mordad, a month sacred to the Angel of Death. Mordad derived from the earlier
Marduk of the Babylonians. They revered him as “the Lord of the Deep,” who
caused the Great Flood, and November belonged to him. It is reported in the Old
Testament (Genesis, Chapters 7 and 8) that the World Deluge began on the 17th
day of the second month, concluding on the 27th day of the second month the
following year. In the ancient Hebrew calendar, the Second Month was known as
Cheshvan, and equivalent to the end of our October and the start of November.
Both the 17th and 27th days occur in early November. Non-biblical Jewish tradition
relates that Noah regarded the appearance of the Pleiades at dawn—identically
to the Aztec Atemoztli cited previously—of the 17th of Cheshvan, as an omen
signifying the onset of the flood.
The Roman Catholic “All Souls’ Day” is set aside for special prayers on
behalf of the dead, and takes place every November 2. It was officially adopted in
998 by Odilo, the Abbot of Cluny. He supposedly decided to institute All Souls’
Day after having learned about an island where the lamentations of the dead could
still be heard. The inclusion of this island is a discernable mythic reference to
Atlantis. The Egyptian version of the Deluge happened during Aethyr, a name
associated with the Greek Alkyone, one of the Pleiades, because the month was
regarded in the Nile Valley as “the shining season of the Pleiades.” Aethyr, like
the Assyrian Arashamna, corresponded to late October/early November. The name
has several revealing connotations in Egyptian myth, proving its significance over
a long period of time. The story of Osiris tells of the man-god who, through the
mysteries of Isis, his wife, achieved new life. He was locked inside a coffin that was
thrown into the sea on the 17th day of Aethyr, our November 2.
It was henceforth known as a day of death and rebirth. Aethyr is a variant of
Hathor. The sun-god, angry with mankind, commanded Hathor to punish Earth’s
inhabitants. Her obedient onslaught was catastrophic, so much so, the other gods,
fearing all humanity would perish, unloosed a worldwide deluge of beer. Drinking it
up, she became too intoxicated to complete her genocidal task. Her great festival in the name of this event was among the most popular public occasions throughout
the Nile Valley, and held for several days around November 1. She was herself
sometimes depicted in sacred art as a cow walking away from a funeral mountain.
The earliest name by which she was known appears to have been At-Hor, or
At-Hr, “Mountain of Horus,” an apparent philological relation with things
Atlantean. Her funeral mountain is similarly suggestive of death-dealing Mount
Atlas and November associations with days of the dead. The lioness-headed
goddess, Sekhmet, was used by the Egyptians to describe the fiery comet that
brought about the destruction of Atlantis. She was actually Hathor in her vengeful
guise. Both deities were aspects of the same goddess.
The Pleiades are associated with Hathor, too. Writing about the worldwide
day of the dead festivals in the 19th century, R.G. Haliburton, wondered:
It is now, as was formerly, observed at or near the beginning of
November by the Peruvians, the Hindoos, the Pacific Islanders, the
people of the Tonga Islands, the Australians, the ancient Persians,
the ancient Egyptians, and the northern nations of Europe, and
continued for three days among the Japanese and the ancient
Romans. This startling fact at once drew my attention to the
question, How was this uniformity in the time of observance preserved, not only in far distant quarters of the globe, but also
through that vast lapse of time since the Peruvian and the Indo-European first inherited this primeval festival from a common
source?
Haliburton’s question is answered by internal evidence of the festivals themselves. Together they describe in common a natural cataclysm that killed huge
numbers of their ancestors. Some of them survived to replant civilization in
other lands. The only event that measures up to this universal Festival of the
Dead is the destruction of Atlantis. Indeed, astronomy combines with historical
myth to provide the precise day of the catastrophe. Comet Encke’s autumnal
meteor shower very closely, if not exactly corresponds to such festivals. Most of
them were and are concentrated in the first days of November, just when the
Taurid meteor stream in the wake of Comet Encke, associated with the early
12th-century destruction of Atlantis, reaches its intensity.
de Acosta, José
A 16th-century Spanish missionary. After learning numerous oral traditions
firsthand from native Mexicans, he was convinced that their rich body of
Mesoamerican myth preserved the unmistakable folk memory of culture-bearers
from Atlantis.
de Carli, G.R.
Prominent, late 18th-century French scholar who went public with his belief
in a historical Atlantis.
(See de Gisancourt)
de Gisancourt, L.C. Cadet
A pioneering chemist, who joined fellow scholar G.R. de Carli and geographer
Christophe Cellarius during 1787 in declaring that the Atlantis described by Plato
was located on an Atlantic island.
Delphi
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The Deluge
Known around the world, this virtually universal human tradition is mankind’s
outstanding myth. Modern researchers are still astounded by the general uniformity of its story, even of many details held in common by peoples separated by
often great geographical barriers and many centuries. These traditions describe
two or three Atlantean catastrophes, while sometimes confusing elements of
them all. For example, the Greeks knew of the Ogygian flood and a later disaster
associated with Deucalion. Plato’s account of Atlantis appears separate from both,
but may be identical with Deucalion’s deluge. Edgar Cayce, too, spoke of three
Atlantean floods.
The Egyptians recorded four separate events, the earliest being the sinking of
a great ceremonial “mound” from which gods and men sailed to the Nile Delta,
where they founded dynastic civilization. The second cataclysm took place when
Ra, the sun-god, ordered Hathor to exterminate mankind, but was ultimately prevented by a flood of beer. A third appears in the Story of the Shipwrecked Sailor, a
piece of mythic fiction investigators believe was based on real circumstances. The
final Egyptian version was recorded by XX Dynasty scribes, who wrote that the
island kingdom of their enemies, the “Sea Peoples,” perished at sea. All four trade
details among themselves, blurring any sharp distinctions there may have been at
one time.
Conservative Atlantologists admit to four different geologic upheavals. The
first may have comprised a series of major earthquakes and floodings that took
place at the end of the 4th millennium B.C., followed around 2100 B.C. by another
natural disaster. A penultimate cataclysm struck in the late 17th century B.C., when
Atlantis was damaged but swiftly rebuilt, despite the partial emigration of its population. The final catastrophe was far more abrupt, lasting, in Plato’s words, only “a
day and a night.” It occurred in early November, 1198 B.C., according to contemporary temple records at the “Victory Temple” of Medinet Habu, in West Thebes,
Upper Egypt.
Desana Flood Story
A remote Amazonian people, they still recall the ancient tribal memory of a
time when the sun-god punished their sinful ancestors. “Everything caught fire”
in a world-conflagration that was soon after extinguished by a universal flood.
Deucalion
In Greek myth, he and his wife, Pyrrha, were the only survivors of a great
deluge which otherwise exterminated all mankind. The human race is descended
from this pair, a way of expressing in myth the Atlantean heritage of every Greek
born thereafter, because Deucalion’s uncle was none other than Atlas himself. The Deucalion Flood belongs to a major, but not final geologic upheaval in Atlantis
circa 3,700 years before present, during which some survivors arrived as culture bearers in the Eastern Mediterranean. The Sumerian scholar Neil Zimmerer,
likewise associated the coming of Deucalion with a natural catastrophe around
1700 B.C. not unrelated to Thera, a volcanic island in the Aegean Sea whose
eruption was part of a third Atlantean destruction.
Deucalion’s “ark” was said to have come to rest on Mount Parnassus, at the
Gulf of Corinth, where the most important religious center of the Classical World,
Delphi, was instituted. In other words, the Delphic Mysteries were imported from
Atlantis.
(See Delphi)
Diaprepes
Listed by Plato in Kritias as an Atlantean king. Diaprepes means “The Brightly
Shining One,” and for that reason is associated with a great volcanic mountain in
the Canary Islands, Tenerife’s Mt. Teide.
Dilmun
Described in the Sumerian Epic of Gilgamesh as the antediluvian homeland
of civilization lost after the Great Flood. Dilmun is possibly a Sumerian version of
“Mu.”
(See Mu, Ziusudra)
Dimlahamid
The Canadian Atlantis.
(See Dzilke)
Di-Mu
The Chinese Earth Mother who gave life to all things at the beginning of time.
The Pacific civilization where mankind supposedly originated was likewise known
as “Mu, the Motherland,” according to James Churchward.
(See Mu)
Diodorus Siculus
Greek geographer born in Agryrium, Sicily, around 50 B.C., who wrote a
world history of 40 books divided into three parts. Although widely read for
centuries, only the first five volumes survived the collapse of classical civilization. Book I features a report he learned while traveling through Mauretania, modern
Morocco-Algeria, when that kingdom was being renovated by the scholarly king,
Juba II. A Romanized Numidian prince, Juba preserved a Carthaginian account
of Atlantis Diodorus included in his history.
It told of an army of women warriors from the Caucasus Mountains of
Central Asia led by Queen Merine. Her 30,000 infantry and 20,000 cavalry marched
across Libya to the Atlantic shores of Mauretania, from which they launched an
invasion of Atlantis. After razing its walls, the city fell, and was renamed after its
Amazonian ruler, which means, “Sea Queen.” She concluded a friendship treaty
with the vanquished Atlanteans, even going so far as to repair damages caused
during the war. In the midst of this constructive peace, Atlantis was attacked by
another sea people, the Gorgons. Although Atlanto-Amazonian resistance was at
first successful, the enemy returned in greater numbers, effected a landing, and
soundly defeated the combined forces of Queen Merine. She and her followers
were not only driven into the sea, but pursued back to Mauretania. There, a ferocious
battle took place in which both sides suffered heavy losses. The Gorgons returned
to Atlantis, while the Queen buried her dead in three, colossal mounds, then led
her bloodied troops across Libya toward Egypt, where her friend, Pharaoh Horus,
rebuilt the Amazon army.
Diodorus’s account appears to describe Atlantis after early geologic upheavals
forced the evacuation of many of its inhabitants, leaving the city under-defended.
Queen Merine tried to take advantage of Atlantean weakness, but was soon routed
by other Atlanteans (Gorgons) from neighboring islands. These events appear to
have taken place during the late fourth or early third millennium B.C., as implied
by Pharaoh “Horus,” perhaps King Hor-aha, the first monarch of Dynastic Egypt,
who reigned before 3000 B.C.
Dionysus of Mitylene
Also known as Dionysus of Miletus, or Skytobrachion, for his prosthetic leather
arm, he wrote “A Voyage to Atlantis” around 550 B.C., predating not only Plato,
but even Solon’s account of the sunken kingdom. Relying on pre-classical sources,
he reported that, “From its deep-rooted base, the Phlegyan isle stern Poseidon
shook and plunged beneath the waves its impious inhabitants.” The volcanic
island of Atlantis is suggested in the “fiery,” or “Phlegyan,” isle destroyed by the
sea-god. This is all that survives from a lengthy discussion of Atlantis in the lost
Argonautica, mentioned 400 years later by the Greek geographer Diodorus Siculus
as one of his major sources for information about the ancient history of North
Africa.
As reported in the December 15, 1968 Paris Jour, a complete or, at any rate,
more extensive copy of his manuscript was found among the personal papers of
historical writer, Pierre Benoit. Tragically, it was lost between the borrowers and
restorers who made use of this valuable piece of source material after Benoit’s death.
(See Benoit)
Donnelly, Ignatius
Born in Moyamensing, a suburb of Philadelphia, Pennsylvania, in 1831,
Ignatius Donnelly became a young lawyer before moving with his new wife to
the wilds of Minnesota, near Saint Paul. There he helped found Nininger City,
named after its chief benefactor, William Nininger, but the project collapsed
with the onset of national economic troubles. A born orator, Donnelly turned
his writing and organizational skills to politics in a steady rise from state senator,
congressman, lieutenant governor, and acting governor. A futuristic reformer,
he owed no political allegiances, but regarded politics only as a means to promote
his ideals, which were often far in advance of his time, including female suffrage.
He was the first statesman to design and implement programs for reforestation
and protection of the natural environment.
Despite his busy life as a politician, Donnelly was a voracious reader, mostly
of history, particularly ancient history. Sometime before the Civil War, his sources
of information opened into a veritable cornucopia of materials when he was sent
to Washington, D.C., on state business. There he had access to the National
Archives, which then housed the largest library in the United States, if not the
world. Donnelly immersed himself in its shelves for several months, delegating
political authority to others, while he virtually lived among stacks of books. His
study concentrated on a question that had fascinated him since youth: Where
and how had civilization arisen? Although his understanding of the ancient world
broadened and deepened at the National Archives, the answer seemed just as
elusive as ever.
Not long before he was scheduled to return
to Minnesota, he stumbled on Plato’s account
of Atlantis in two dialogues, Timaeus and
Kritias. The story struck Donnelly with all the
impact of a major revelation. It seemed to him
the missing piece of a colossal puzzle that instantly transformed the enigma into a vast, clear
panorama of the deep past. The weight of evidence convinced him that Atlantis was not only
a real place, but the original fountainhead of
civilization.
For the next 20 years, Donnelly labored to
learn everything he could about the drowned
kingdom, even at the expense of his political
career. Only in the early 1880s did he feel sufficiently confident of his research to organize it
into a book, his first. With no contacts in the
publishing industry and in threadbare financial
straits, he entrained alone for New York City,
and headed for the largest book producer he
could find, Harper. It was his first roll of the dice, but it immediately paid off.
His manuscript, Atlantis: The Antediluvian World, was immediately accepted and
released in 1882.
Before the turn of the 20th century, it went through more than 23 printings,
selling in excess of 20,000 copies, a best seller even by today’s standards. The book
has been in publication ever since and translated into at least a dozen languages.
It won international renown for Donnelly, even a personal letter from the British
Prime Minister, William Gladstone, who was so enthusiastic about prospects for
discovering Atlantis, he proposed a government-sponsored expedition in search
of the lost civilization.
Ragnarok: The Age of Fire and Gravel, was the author’s sequel, but by the
time of its release in 1883, his critics in the scientific community began marshalling bitter criticism against Donnelly, a non-degreed intruder into their academic
feifdoms. They intimidated him with their high-handed skepticism, and he published no more books about Atlantis. He wrote social novels, and returned to
politics as a populist leader. Ignatius Donnelly died at the home of a friend, just
as the bells of New Years Day, 1901, the first moment of a new century, were
chiming in Saint Paul.
(see Atlantis: The Antediluvian World)
Dooy
The light-skinned, red-haired forefather of the Nages, a New Guinean tribe
residing in the highlands of Flores. He was the only man to survive the Great
Flood that drowned his distant kingdom. Arriving in a large boat, he had many
wives among the native women. They presented him with a large number of
children, who became the Nages. When he died peacefully in extreme old age,
Dooy’s body was laid to rest under a stone platform at the center of a public
square in the tribal capital of Boa Wai. His grave is the focal point of an annual
harvest festival still celebrated by the Nages. During the ceremonies, a tribal
chief wears headgear fashioned to resemble a golden, seven-masted ship, a model
of the same vessel in which Dooy escaped the inundation of his Pacific island
kingdom.
(See Mu)
Doyle, Sir Arthur Conan
Famed British author of the Sherlock Holmes mysteries wrote about Atlantis
in The Maracot Deep for a 1928 serialization by The Saturday Evening Post,
subsequently published in book form.
Dwarka
A magnificent city built and governed by Krishna, a human manifestation of
the god Vishnu. Although sometimes thought to have been located on a large
island off India’s northwest coast, Dwarka’s actual position was uncertain.
Like Plato’s Atlantis, it was encircled by high, powerfully built walls similarly
sheeted with gold, silver, and brass set in precious stones guarding monumental
buildings and organized into spacious gardens during a golden age. This period
came to an abrupt end with the dawning of the Age of Kali, the cosmic destroyer,
in 3102 B.C., according to the Vishnu Purana. It tells tells how “the ocean rose and
submerged the whole of Dwarka.”
The late fourth-millennium B.C. date coincides with the first Atlantean cataclysm, which inaugurated cultural beginnings in South America (the Salavarry
Period), Mexico (with the simultaneous institution of the Maya calendar), the
start of dynastic civilization in Egypt, the foundation of Troy, and so on. Krishna’s
semi-divine origins parallel those of Atlas, the first king of Atlantis, the son of
Poseidon the sea-god, by Kleito, a mortal woman.
Dzilke
Also known as Dimlahamid, the story of Dzilke is familiar to every native
tribe across Canada. Among the most detailed versions are preserved by the
We’suwet’en and Gitksan in northern British Columbia. They and other Indian
peoples claim descent from a lost race of civilizers, who built a great city from
which they ruled over much of the world in the very distant past. For many generations, the inhabitants of Dzilke prospered and spread their high spirituality to
the far corners of the Earth. In time, however, they yielded to selfish corruption
and engaged in unjust wars. Offended by the degeneracy of this once-valiant people,
the gods punished Dzilke with killer earthquakes. The splendid “Street of the
Chiefs” tumbled into ruin, as the ocean rose in a mighty swell to overwhelm the
city and most of its residents. A few survivors arrived first at Vancouver Island,
where they sired the various Canadian tribes. Researcher Terry Glavin, relying
on native sources, estimated that Dzilke perished around 3,500 years ago, the
same Bronze Age setting for the destruction of Mu around 1500 B.C. and Atlantis,
300 years later.
E
Ea
In Sumerian mythology, he was the Lord of the Waters, the sea-god who presented the secrets of a high civilization to the early inhabitants of Mesopotamia
following a great flood. The Babylonians knew him as Oannes. Ea’s Atlantean
identity is confirmed by his portrayal on a cylinder seal in which he bids farewell to
a central, Atlas-like figure, probably Enlil.
In the Babylonian version of the Great Deluge, Ea warns Utnapishtim, the
flood hero, by telling him, “Oh, reed hut, reed hut! Oh, wall, wall! Oh, reed hut,
listen!”
In the North American Pima deluge story, the flood hero survived by enclosing himself in a reed tube. The Navajo version recounts that the survivors made
their escape through a giant reed. Implications of these folk memories on behalf
of the Atlantean catastrophe are unmistakable.
Ehecatl
In the Aztec calendar, the second “Sun,” or World Age, was terminated by a
global disaster, 4-Ehecatl, or “Windstorm,” possibly a characterization of air blasts caused by meteors exploding
before they could impact the
Earth. Ehecatl is the most
overtly Atlantean version of the
Feathered Serpent, because he
was portrayed in sacred art as
a man supporting the sky on his
shoulders, like Atlas. Temples
dedicated to Ehecatl, such as
his structure at the very center
of Tenochtitlan, the Aztec capital, were invariably composed
of circular walls, often in red,
white, and black stones or
paint—the same configuration and colors Plato said typified Atlantean building styles.
Ekadzati
The brilliant Queen of Shambhala, in ancient, pre-Buddhist Tibet, where she
and her people were descendants of immigrants from Lemuria. According to
chronologer Neil Zimmerer, they wanted to return after the first of several natural
disasters failed to destroy their Pacific homeland, but she eventually convinced
them that Lemuria was doomed.
(See Lemuria)
Elasippos
The Atlantean king of what is now Portugal. Lisbon’s Castel de San Jorge
was built atop a fortified city the Romans took from its Celtic defenders. Before
its Lusitanian occupation, it served
as a protected trading center with
the Phoenicians. They called it
Alis Ubo, or “Calm Roadstead,” a
reference to its felicitous harbor.
Lisbon’s Roman designation,
Felicita Julia, carried a similar implication. But its original name was
Olisipo (“Walled Town”), which
bears a striking resemblance to the
AtlanteanElasippos (in Geographical
Sketches, by Strabo the Greek historian, circa 20 B.C.). The descent
from Elasippos to Olisipo to Lisboa
(Lisbon) is apparent.
Electra
An Atlantis, the mother of Dardanus, founder of Trojan civilization. The myth
is in common with those of her sisters, the Pleiades, in that they were mothers of
culture-creators, who restarted civilization after the Great Flood. Interestingly,
“Electra” means “amber,” a medium for ornamentation much prized in the
ancient world, but available from only two major sources: the shores of the Baltic
Sea, largely from what is now Lithuania, and the Atlantic islands of the Azores,
Madeiras, and Canaries. Because Atlas has never been associated with the
north, Electra’s amber name and the Atlantic source for the mineral combine to
reaffirm her Atlantean provenance.
(see Dardanus)
Ele’na
“Land of the Star (or Gift),” one of three versions of J.R.R. Tolkien’s Atlantis.
(See Numinor)
Elephants
According to the Kritias, there were “numerous elephants” on the island of
Atlantis. Later, when describing the palace of the king, Plato writes that the
entire ceiling of the structure’s meeting hall was made of sculpted ivory. His brief
but important mention of the creature simultaneously establishes the veracity of
his narrative and confirms the near-Atlantic location of the sunken kingdom. A
1967 issue of Science magazine reported the discovery of elephant teeth from the
Atlantic Continental Shelf running 200 to 300 miles off the Portuguese coast.
Multiple specimens were recovered from at least 40 different underwater sites
along the Azore-Gibraltar Ridge, sometimes at depths of only 360 feet. The tusks
were taken from submerged shorelines, peat deposits, sandbanks caused by surface waves crashing against ancient, long submerged beach-lines and depressions
which formerly contained freshwater lagoons. These features defined the area
as formerly dry land standing above sea level. The Science writer concluded,
“Evidently, elephants and other large mammals ranged this region during the
glacial stage of low sea level at least 25,000 years ago.”
Moreover, African elephants are known to have inhabited the northwestern
coastal areas of present-day Morocco, fronting the position of Atlantis, and at the
junction of a vanished land bridge leading out into the ocean, as late as the 12th
century B.C., if not more recently. Homer, too, wrote that the Atlanteans worked
in great quantities of ivory, fashioning ornately carved ceilings from this precious
medium. The presence of a native population of elephants on the island of Atlantis
would have been a ready source for the material.
These two points in the Kritias—the existence of elephants in Atlantis and
the Atlanteans’ generous use of ivory—form internal evidence for herds of such
animals which have been additionally confirmed by deep-sea finds. Unless he read
it in an authentic document describing Atlantis, Plato could never have guessed
that elephants once inhabited an area of the world presently covered by the ocean,
hundreds of miles from the nearest landfall.
Elianus
A second-century Greek naturalist, who recounted in Book XV of his Historia
Naturalis that the rulers of Atlantis dressed to show their origins from the sea-god
Poseidon. Like all other works by Elianus lost with the fall of classical civilization,
Historia Naturalis survives only in quoted fragments.
El-Khadir
In Muslim legends, a pre-Islamic figure referred to as the “Old Man of the
Sea,” a survivor of the Great Flood. Edgerton Sykes wrote that El-Khadir was
previously known as Hasisatra, a derivation of the Sumerian deluge hero.
(See Xiuthros)
Elmeur
According to Edgar Cayce, an Atlantean prince who lived at a time when the
Law of One cult was being formed. “Elmeur” suggests a phonetic variant of Evenor,
an early Atlantean mentioned in Plato’s account, Kritias.
Elohi-Mona
Cherokee oral tradition tells of a group of five Atlantic islands known collectively as Elohi-Mona, from which their sinful ancestors arrived on the shores of
North America following a world-class conflagration eventually extinguished by
the Great Flood.
In Edgar Cayce’s version of Atlantis, he likewise spoke of five islands lost
during the second Atlantean catastrophe. The number of islands may have served
at least partially as the basis for Plato’s statement in the Kritias that 5 was a sacred
numeral revered in Atlantis.
Elohi-Mona is remarkably similar to Elohim, or “gods,” from the singular eloh,
found in the Old Testament. The Cherokee Elohi-Mona and Hebrew Elohim
appear to have derived from a common source in Atlantis.
(See Atali, Cayce)
Endora
An Atlantis, one of seven Hyades by the sea-goddess Aethra. These daughters
of Atlas are best understood as names for cities or territories directly controlled
by Atlantis. Endora is the name of a particular place in the Atlantean sphere of
influence, although it can no longer be associated with any known location. When
their myth tells us that the Hyades and Pleiades were transformed into stars and
constellations, we are being informed by way of poetic metaphor that they died,
but their spirits live in heaven. As such, they enshrine the memory of the Atlantis
Empire and its various cities and provinces, from which survivors arrived in new
lands, just as the Hyades’ and Pleiades’ offspring escape a Great Flood to found
new kingdoms.
Enigorio and Enigohatgea
Divine twins in the Iroquois creation story, brothers of a virgin birth, they
were survivors in North America after all other life had been wiped out by a worldwide deluge. The flood was swallowed by a Great Frog, which Enigorio killed to
release its waters, creating peaceful lakes and rivers. In the Huron version, the
brothers are known as Tsentsa and Tawiscara. According to Plato, the first rulers
of Atlantis were likewise divine twins.
Enki
In Sumerian myth, a sea-god who traveled on a worldwide mission to civilize
mankind in his great ship, The Ibex of the Abzu. Like the Egyptian Ausar, the
Greek Osiris, Enki was a pre-flood culture-bearer from Atlantis. The Abzu was
the primeval waste of waters out of which arose his “Mountain of Life.”
Enlil
The Sumerian Atlas, known as the Great Mountain, who held up the sky.
Enlil was famous as the conqueror of Tiamat, the ocean, just as Atlantis dominated
the seas. In the Epic of Gilgamesh, where he is known as Bel, Enlil is responsible
for the Deluge.
Enuma Elish
A poem dramatizing the Deluge from which the Oannes “fish-men” crossed
the sea to establish civilization throughout Mesopotamia. The Enuma Elish was
recited during each New Year’s festival at the Sumerians’ Easgila ziggurat, itself
dedicated to the sunken realm of their ancestors.
Eochaid
King of the Atlantean Fomorach, who defeated later invaders from Atlantis,
but was murdered under treacherous circumstances.
(See Fomorach, Nuadu)
Esaugetuh Emissee
The Creek Indians’ “Lord of the Wind,” like the Aztec Ehecatl, the Sumerian
Enlil, the Egyptian Shu—all ethnic variations of Atlas. In his creation legend,
Esaugetuh Emissee escaped a universal flood by climbing to the summit of a
mountain at the center of the world, Nunne Chaha. As the waters receded, he
fashioned the first human beings from moist clay.
Nun was the Egyptian god of the Primeval Sea, out of which arose the first dry
land, sometimes described as a “sacred mound” or mountain, where the earliest
humans were created. It also gave birth to the gods during the Tep Zepi, or the
“First Time.” Nun was represented in temple art as a man plunged to his waist
in the ocean, his arms upraised to carry the solar-boat with its divine and royal
passengers. He held them above the Flood engulfing their mountainous homeland
in the Far West, and brought them to the Nile Delta, where they re-established
themselves in Dynastic civilization. Nun saved both gods and mankind from the
same disaster he caused at the behest of Atum, who had commanded a great deluge
to wash away the iniquities of the world.
The Sumerian Ninhursag, “Nin of the Mountain,” arose out of the Abzu,
the Primordial Sea, to create an island blessed with all kinds of herbs, wine,
honey, fruit trees, gold, silver, bronze, cattle, and sheep. But when Enlil, like
the Egyptian Atum, ordered a Great Flood, Ninhursag sank under the waves of
the Abzu. The god who actually caused the Deluge was Ningirsu, “Lord of Floods.”
Enlil’s wife was Ninlil, the sea, mother of all. Ninazu, the “Water Knower,” dwelt
in Arallu (the Egyptian Aalu, the Greek Atlantis). In Phoenician, the word for
“fish” was nun.
The Norse Ginunngigap was the sea that swallowed the world and doomed to
repeat the catastrophe at cosmic intervals for all eternity. The Ginunngigap, too,
was said to have brought forth the first land on which humans appeared.
The Native American Nunne-Chaha could not be clearer in its reflection of
the “Nun” theme threading its Atlantean story from Egyptian and Sumerian
through Phoenician and Norse myth. Nunne Chaha was the “Great Stone House”
on an island in the primeval Waste of Waters. The island was said to have been
surrounded by a lofty wall, and watercourses were directed into “boat-canals.”
The Egyptian Nun was also known as Nu, and Nu’u was responsible for the
Hawaiian Po-au-Hulihia, the “Era of the Over-Turning,” the great flood of
Kai-a-ka-hina-li’i, “the Sea that made the Chiefs fall down.
Escape from Atlantis
A 1997 feature film, in which the protagonists sail through the Burmuda
Triangle, and are suddenly transported back to Atlantis. Escape from Atlantis is
one of several Hollywood movies (including Cocoon, for example) based on the
premise that Atlantis lies in the Bahamas.
Etelenty
Ancient Egyptian for “Atlantis,” as it appears in The Book of the Coming Forth
by Day, better known today as The Book of the Dead—a series of religious texts
buried with the deceased to help the soul along its underworld journey through
death to its spiritual destiny. According to Dr. Ramses Seleem’s 2001 translation,
“Etelenty” means “the land that has been divided and submerged by water.”
Its Greek derivation is apparent, and was probably the same term Solon heard
spoken at Sais, which he transliterated into “Atlantis.”
(See Solon)
Etruscans
The pre-Roman people who raised
a unique civilization in west-central
Italy, circa 800 B.C. to 200 B.C. Although
racially Indo-European, their largely
untranslated language was apparently
related to Finno-Urgic, making them
distantly related, at least linguistically, to
Hungarians, Estonians, and Finns. They
referred to themselves as the Rasna;
“Etruscan” was the collective name by
which the Romans knew them because
of their residence in Tuscany. Their
provenance is uncertain, although they
appear to have been a synthesis of native Italians, the Villanovans, circa 1200
B.C., with foreign arrivals, most notably
from northwest coastal Asia Minor.
Trojan origins after the sack of Ilios,
formerly regarded by scholars as entirely
fanciful, seem at least partially born out
by terra-cotta artifacts featuring Trojan
motifs. Etruscan writing compares with
examples of Trojan script, and Aeneas’
flight from Troy appears in Etruscan art.
In Plato’s Kritias, we read that Atlantean expansion extended to Italy, and
specifically, that Etruria came under the influence of Atlantis. Some significant
Atlantean themes survive in Etruscan art, such as the large terra-cotta winged horses
of Poseidon at Tarquinia. Some scholars suspect that the name “Italy” is Etruscan.
If so, it is another link to Atlantis, because Italy is a derivation of Italus, or “Atlas.”
Euaemon
A king of Atlantis mentioned in Plato’s account, Kritias. In non-Platonic Greek
myth, Euaemon married Rhea—after her husband, Kronos, was banished by the
victorious Olympians—and fathered Eurylyptus, the king of Thessaly. Several
elements of the Atlantis story appear even in this brief legend. Kronos was synonymous for the Atlantic Ocean, “Chronos maris” to the Romans. Rhea was
the Earth Mother goddess, referred to as Basilea by the 1st-century B.C. Greek
historian Diodorus Siculus, who reported that she had been venerated by the
Atlanteans. They probably knew her by names mentioned in Kritias: either
Leukippe, Poseidon’s mother-in-law, or Kleito, the mother of Atlantean kings.
Euaemon’s role as a progenitor of Thessaly’s royal lineage is likewise in keeping with the tradition of Atlantean monarchs as far-flung founding fathers.
Euaemon has an intriguing connection with the Canary Islands, where the
Guanche word for “water” was aemon. On the other side of the Atlantic Ocean,
the Arawak Indians of coastal Venezuela and Colombia believed a god called
Aimon Kondi drowned the world to punish the wickedness of men.
But Euaemon appears to be most closely identified with Eremon, the founder
of a united, pre-Celtic Ireland. His similarity with the fourth monarch of Atlantis
is more than philological. Long lists of regents’ names were kept in ancient
Ireland by successive generations of files, or poet-historians. They traced each
ruler’s line of descent from Eremon as a means of establishing royal legitimacy.
In the Book of Invasions, a medieval compilation of oral traditions rooted in
early Celtic and pre-Celtic times, Eremon is described as the leader of a “Sea
People” who landed on Irish shores in 1002 B.C. The date is interesting, because
it is precisely 200 years after the final destruction of Atlantis in the Bronze Age.
These relatively close time parameters and Eremon’s appearance in two unrelated
ancient sources on either side of Western Europe, together with his Irish characterization as the king of a “Sea People” arriving as refugees in a pre-Celtic epoch,
clearly define him as an Atlantean monarch.
Eremon was said to have sailed to Ireland with fellow storm-tossed survivors after an oceanic catastrophe that drowned most of his people, known as
the Milesians. Though originally founded by an earlier race, the seat of Irish
kings, Tara, was named after Eremon’s wife. She herself was a daughter from the
royal house of the Blessed Isles lost beneath the sea. All these native elements
remarkably combine to identify themselves with Plato’s account. His Euaemon
was doubtless the Eremon of Irish tradition.
(See Basilea, Kleito, Kronos, Leukippe)
Eumelos
According to Plato in Kritias, the Greek name for Gadeiros, an Atlantean
monarch in Spain.
Eupolemus
A first-century B.C. Greek author of a lost history of the Jews in Assyria.
Surviving fragments tell how Babylon was founded by Titans after the Great Flood.
They built the so-called “Tower of Babel,” destroyed by a heavenly cataclysm
which dispersed them throughout the world. In Greek myth, Atlas was leader of
the Titans. The cometary destruction of Atlantis, his island kingdom, and flight
of his people across the globe are represented in the fate of the Tower of Babel.
Evenor
“One of the original Earth-born inhabitants” on the island of Atlas, according
to Kritias. “Evenor” means “the good or brave man,” who lived and died before
Atlantis was built. Evenor’s myth implies that his homeland had a human population
previous to the development of the megalithic pattern upon which the city was
raised. This means that the island was at least inhabited in Paleolithic times, during
the Old Stone Age, 6,000 or more years ago. We may likewise gather that the
original creation of Atlantis was a product of Neolithic megalith-builders, thereby
dating its foundation to circa 4000 B.C. However, it almost certainly began as a
ceremonial center, like Britain’s Stonehenge. As it grew over time, the sacred site
expanded to become, in its final form, a Late Bronze Age citadel and city.
There is something singularly provocative in Evenor’s story, because it relates
that civilization was not native to his island, but an import. His daughter, Kleito,
married Poseidon, an outsider, who came from across the sea to lay the concentric
foundations of the city. In other words, an external influence initiated its construction, perhaps by culture-bearers from some community older even than
Atlantis itself. Civilization, at least as it came to be known after 3000 B.C., may
have first arisen on the island of Atlas, but seafaring megalith-builders from another unknown homeland may have arrived to spark its Neolithic beginnings.
Modern Berber tribes of North Africa still preserve traditions of Uneur and
his “Sons of the Source,” from whom they trace their lineage. Evenor and Uneur
appear to be variations on an original Atlantean name.
Exiles of Time
A 1949 novel about Mu by Nelson Bond. In his destruction of the Pacific realm
through the agency of a comet he anticipated late 20th-century scientific discoveries concerning impact on early civilization by catastrophic celestial events.
F
Falias
One of four pre-Celtic ceremonial centers renowned for their splendor and
power, sunk to the bottom of the Atlantic Ocean during separate catastrophes.
These lost cities correspond to Ireland’s four alien immigrations cited by The Book
of Invasions and the quartet of cataclysms that afflicted Atlantis around 3100,
2100, 1620, and 1200 B.C. Gaelic tradition states that Falias was the original homeland of Ireland’s first inhabitants, the Fomorach, from whence they carried the
Stone of Death, “crowned with pale fire.” It recalls the Tuoai, or “Fire Stone,” of
Atlantis, as described by Edgar Cayce.
(See Finias, Fomorach, Gorias, Murias, Tir-nan-Og, Tuoai Stone, Tuatha da
Danann)
Fand
The Irish “Pearl of Beauty,” wife of a sea-god, the Celtic Poseidon, Manannan.
They dwelt in a kingdom known as “Land-under-Wave,” on an island in the West,
the concentric walls of their city lavishly decorated with gleaming sheets of
precious metal virtually the same as Plato’s description of Atlantis. In the Old
Irish legend of the Celtic hero, Cuchulain, Fand appears as a prophetess living alone in a cave on an island in the mid-Atlantic. Here she is identical to Calypso,
the sibyl of Ogygia, a daughter of Atlas and, consequently, an “Atlantis.”
Fathach
The poet-king of Atlantean immigrants in Ireland, the Fir Bolg. From his name
derived the Irish term for “Druid,” Fathi. Fathach may be one of the few words
we know with any degree of certainty is at least close to the spoken language
heard in Atlantis.
(See Fir Bolg)
Fatua-Moana
“Lord Ocean,” who caused a worldwide deluge, but preserved some animals
and a virtuous family from the calamity. When the waters abated, all other life
had been drowned, and the survivors disembarked on the first dry land they saw,
Hawaii. This pre-Christian version of the Flood is remarkably similar to the
Genesis account of Noah, suggesting the Marquesas’ and biblical versions both
stem from an actual natural catastrophe experienced in common.
Fenrir
A cosmic wolf that swallowed the sun at the time of the Great Flood, spreading
darkness over the whole world. His Norse myth is a dramatic metaphor for the
phenomenal clouds of ash and dust raised by the Atlantean cataclysm, which
obscured daylight and plunged the Earth into temporary, but universal darkness.
Fensalir
“The Halls of the Sea,” the divine palace of the Norse Frigg, the Teutonic
Fricka, or Frija, as Odin’s wife, the most powerful goddess in the Nordic pantheon.
Fensalir may have been the Norse Atlantis.
Findrine
In a Celtic epic, The Voyage of Maeldune, the Irish explorer lands at a holy
island with a city laid out in concentric rings of alternating land and water interconnected by a series of bisecting canals. Each artificially created island is
surrounded by its own wall ornamented with sheets of priceless metals. The
penultimate ring of land has a wall sheathed in a brightly gleaming, gold-like metal
unknown to Maeldune, called “findrine.” The place he describes can only be Plato’s
Atlantis, where the next-to-innermost wall was coated in orichalcum, a metal the Greek philosopher is no less at a loss to identify, stating only that pure gold alone
was more esteemed. Findrine and orichalcum are one and the same, most likely
an alloy of high-grade copper and gold the Atlantean metallurgists specialized in
producing because of their country’s monopoly on Earth’s richest copper mines,
in the Upper Great Lakes Peninsula.
(See Formigas, Orichalcum)
Finias
The sunken city from which Partholon and his followers arrived in Ireland
from the second Atlantean flood, circa 2100 B.C. The sacred object of Finias was a
mysterious spear.
(See Falias, Gorias, Murias, Patholon, Tir-nan-Og, Tuatha da Danann)
Fintan
The leader of the Fomorach, a sea people who sailed from the drowning of
their island home to the shores of Ireland. Fintan’s, along with that of his wife,
Queen Kesara, may be among the few authentic Atlantean names to have survived. In Celtic tradition, Fintan drowned in the Great Flood, and was transformed
into a salmon. Following the catastrophe, he swam ashore, changed himself back
into human shape, and built the first post-diluvian kingdom at Ulster, where he
reigned into ripe old age. His myth clearly preserves the folk memory of Atlantean
culture-bearers, some of whom perished in the cataclysm, arriving in Ireland.
Remarkably, the Haida and Tlingit Indians of North America’s Pacific Northwest
likewise tell of the Steel-Headed Man, who perished in the Deluge, but likewise
transformed himself into a salmon.
(See Fomorach)
Fir-Bolg
Refugees in Ireland from the early third-millennium B.C. geologic upheavals
in Atlantis. Their name means literally “Men in Bags,” and was doubtless used by
the resident Fomorach, themselves earlier immigrants from Atlantis, to excoriate
the new arrivals for the hasty and inglorious vessels in which they arrived: leather
skin pulled over a simple frame to form a kind of coracle, but the only means
available to a people fleeing for their lives. The Fir-Bolg nonetheless reorganized
all of Ireland in accordance with their sacred numerical principles into five provinces. According to Plato, the Atlanteans used social units of five and six.
The Fir-Bolg got along uneasily with their Fomorach cousins, but eventually
formed close alliances, especially when an outside threat concerned the future
existence of both tribes. The last Fir-Bolg king, Breas, married a Fomorian princess.The Fir-Bolg joined forces with the Fomorach in the disastrous Battle of Mag
Tured against later Atlantean immigrants, the Tuatha da Danann. Fir-Bolg survivors escaped to the off-shore islands of Aran, Islay, Rathlin, and Man, named
after Manannan, the Irish Poseidon. The stone ruins found today on these islands
belong to structures built by post-diluvian Atlanteans, the Fir-Bolg.
The Flood
See The Deluge.
Foam Woman
Still revered among the Haida Indians of coastal British Columbia and
Vancouver Island as a sea-goddess and the patron deity of tribes and families.
Foam Woman appeared on the northwestern shores of North America immediately
after the Great Flood. She revealed 20 breasts, 10 on either side of her body, and
from these the ancestors of each of the future Raven Clans was nurtured. In South
America, the Incas of Peru and Bolivia told of “Sea Foam,” Kon-Tiki-Viracocha,
who arrived at Lake Titicaca as a flood hero bearing the technology of a previous,
obliterated civilization. Foam Woman’s twenty breasts for the founders of the
Raven Clans recall the 10 Atlantean kings Plato describes as the forefathers of
subsequent civilizations.
Fomorach
Also known as the Fomorians, Fomhoraicc, F’omoraig Afaic, Fomoraice, or
Fomoragh. Described in Irish folklore as a “sea people,” they were the earliest
inhabitants of Ireland, although they established their chief headquarters in the
Hebrides. Like the Atlanteans depicted by Plato, the Fomorach were Titans who
arrived from over the ocean. Indeed, their name derives from fomor, synonymous
for “giant” and “pirate.” According to O’Brien, Fomoraice means “mariners of
Fo.” An Egyptian-like variant, Fomhoisre, writes Anna Franklin, means “Under
Spirits.” In the Old Irish Annals of Clonmacnois, the Fomorach are mentioned as
direct descendants of Noah.
Their settlement in Ireland, according to the Annals, took place before the
Great Flood. They “lived by pyracie and spoile of other nations, and were in those
days very troublesome to the whole world”—a characterization coinciding with
the aggressive Atlanteans portrayed by Plato’s Kritias. The Annals’ description of
the Fomorach’s sea-power, with their “fleet of sixty ships and a strong army,” is
likewise reminiscent of Atlantean imperialism. They represented an early migration
to Ireland from geologically troubled Atlantis in the late fourth millennium B.C,
about the time the megalithic center at New Grange, 30 miles north of Dublin,
was built, circa 3200 B.C.
Some 28 centuries later, the Fomorach were virtually exterminated by the
last immigrant wave from Atlantis, the Tuatha da Danann, “Followers of the
Goddess Danu,” at the Battle of Mag Tured. The few survivors were permitted
to continue their functions as high priests and priestesses of Ireland’s megalithic
sites, which their forefathers erected. This Fomorach remnant lived on through
many generations to eventually become assimilated into the Celtic population,
after 600 B.C. The most common Irish name is Atlantean. “Murphy” derives
from O’Morchoe, or Fomoroche. The Murphy crest features the Tree of Life
surmounted by a griffin or protective monster and bearing sacred apples, the
chief elements in the Garden of the Hesperides.
(See Garden of the Hesperides)
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