The Flood in Celtic Traditions

 

 

Il y a trois fontaines

Sous la Montagne des Dons.

Il ya a une citadelle,

Sous le flots de l’océan.

 

[There are three fountains

Under the Mountain of Gifts.

There exists a citadel

Under the waves of the ocean.]

 

Jean Markale, Les Grands Bardes Gallois

 

Introduction

Legends about sunken lands abound in the whole area of the Celtic Shelf and the neighboring regions of continental Europe. These arcane traditions may in fact echo the submergence that occurred there at the end of the Pleistocene Ice Age, when the sea level rose by 130 meters or so, submerging the entire region down to the present time. Far more likely, however, these sacred Celtic traditions concern the sinking of Atlantis itself, the original homeland of the Celtic peoples. ^[1]

This fact will become clear from the discussion which follows, as well as from some evidence that we present elsewhere, and which does not fit here. Among these sacred traditions which we comment on in detail in the present document, the main one is the Legend of Ys.

This legend, though later Christianized, dates from Celtic times. This fact is attested by the fact that, in one form or another, the legend figures in the sacred traditions of the Celtic nations. In other words, this sacred tradition of sunken lands dates from before the dispersal of the Celtic nation from wherever it came from.

So do the related Irish tradition of the Cantref Gwaelod, which tells of the submersion of the country of Gwaleod; the Legend of the Submerged Cathedral, and many others such which we find in the region. The submergence of the Celtic Shelf dates from soon after the end of the Pleistocene, some 11,600 years ago. According to Jean Markale, the name Cantref Gwaelod means “Country of the Deep” (Pays du Bas Fond), more or less the same meaning as the name of Ys.

At this time, most of this region was essentially unpeopled and was in fact covered by ice. Far more likely, the Celtic legends in question here were brought along by the Celts when they moved into the region at about 3,000 BC or later. Their immigration to the place, coming from Defrobani (Taprobane?) is attested in their own traditions, and can hardly be denied.

The Celts probably transplanted and adapted their original legends to the local topography as best as they possibly could. In fact, the Celtic legends invariably place the site of Paradise Sunken beyond the ocean, so that there can be little doubt concerning the true site of their origin, which Ammianus Marcellinus affirms to lie beyond the ocean.

The Celtic Flood myths are in fact poorly disguised versions of the Atlantis myth. This fact was recognized by many serious scholars. For instance, Jean Markale and Lewis Spence have repeatedly affirmed this connection in their seminal books. ^[2]

 

The Legend of Ys

Have you heard, have you heard what the man of God once said to King Gradlon, the monarch of Ys?

Barzaz Breiz, Legend of Ys

 

The Legend of Ys is perhaps the most important Celtic Flood myth. And it is also probably the oldest as well. The myth apparently dates from the cradle of the Celtic race, wherever it came from, before its dispersion in the whole of West Europe. This conclusion is proved by the fact that, in one form or another, the tradition figures in the mythologies of all three great branches of the Celtic nation.

It was sung by the bards of Brittany, of Galia, and of Ireland. And it is even today told in Armorica, in Cambria and in Ireland. The myth was changed over time in order to accord with the local preferences and beliefs. In its later forms, it was even adapted to include Judeo-Christian beliefs.

After the Christianization of the myth, King Gradlon was changed into some sort of Saviour, whereas Princess Dahut became a temptress sent by the Devil himself, much as Mara sent his daughters to tempt Buddha. The figure of St. Guinolé – of course purely mythical – was introduced, perhaps to counterbalance the one of Satan, the diabolic lover of Dahut.

Evil Dahut is herself an alias of Satan, as opposed to saintly Gradlon. Dahut visibly symbolizes dying Paganism in contrast to virtuous Gradlon who impersonates nascent Christianity. But such syncretisms invariably work both ways, so it may be Gradlon who esoterically symbolizes Paganism and virtue, with Christianity being deemed devilish.

The Flood event was transplanted to the British Shelf, the local counterpart of Atlantis, the real source of the legend. This shelf was, during the Ice Age, emerse, linking the British isles to the continent. When the sea level rose by 130 meters or so after the end of the Ice Age, some 12,000 years ago, the whole shelf became submerged and disappeared under the rising waters.

With the advent of Christianity, the sunken palaces and forts were turned into sunken cathedrals, whose bells often peel under the waters, according to the reports of the superstitious local fishermen. And the legend was placed in the early times of the Christianization of the region, which never went much beyond the synchretism of the original personages with the ones of Judeo-Christianism: St. Guinolé, St. Brendan, St. Patrick, and so on.

In this way, a compromise was reached which was suitable for the two sides. On one hand, the Celts were allowed to preserve their rites and their beliefs under the disguise of Christianity. On the other, the Christian missionaries were led to believe in their victory over paganism without having to resort to en masse massacres such as the ones they were forced to do during the infamous Cathar Crusade and, later, in the fierce persecution of the Templar Knights and other such “heretics”.

It is hence of the utmost importance to retrieve and compare the various extant versions before they get utterly lost or get disfigured beyond recognition. It is here that enters the anthropologist, the etymologist, the exegete, the philologist and. the linguist, not to mention the archaeologists and the historian.

As we just said, despite the reality of the sinking there, the legends on the sinking of the region were probably imported, rather than purely local. Both the Celts and their predecessors, the Megalith People, only entered the region well after the catastrophic end of the Ice Age, by 5,000 BC or so the first and by 2,000 BC or so the second.

These people probably brought these legends from wherever they came from and adapted them to the local features. Since the cataclysm was global, it happened not only on the west coast of Europe but indeed everywhere in the world. Several features of the myth prove its foreign origin.

First of all, the metallic nature of the walls of Ys betray its identity with Atlantis, which also had them. Second, there is the fact that the city of Ys is not really dead, but is said to be asleep, waiting for the time when it will resurge from the waters, to resume its former glory.

As Plutarch refers to in his De Facie, exactly the same thing is also said of Atlantis. Plutarch tells how Kronus, the monarch of the Golden Age, lies buried in his palace, asleep with his whole court, waiting for the time when they will all resurge for the waters, bringing back the Golden Age to the whole world. Curiously enough, the story of the virtuous monarch and his evil daughter whose misbehavior brings on the Flood is also found in the Americas.

According to the myths of the Chibcha Indians of Colombia, Bochica was their civilizing hero, the alias of the Aztecan Quetzalcoatl and the Peruvian Viracocha. Chia, his evil daughter, and wife once united with her lover, Chibchacun, and ended up causing the Flood. Bochica somehow quieted the waters and buried Chibchacun in Hell, where he was condemned to bear the earth on his back, more or less as Atlas does in the Greco-Roman legends, and as Ravana does in the Hindu ones.

Bochica’s daughter and wife, Chia (or Chie or Guitaca) were not only evil but extremely beautiful. She was fond of feats and drunken bouts and charmed all males, whom she ended up killing after these bacchanals. Chia was also a Nagini and periodically changed into a marine serpent (serpiente de la laguna). As a punishment for her misdeed, Bochica changed her into an owl (lechuza).

It is clear that these common features shared by many mythologies are not accidental. It results from the universal diffusion of a primeval prototype which originated in the Far East and later spread to the whole world. However, in order to reach the distant Americas, this tradition must have diffused quite early in time, before the Beringian Bridge closed, and definitively shut off the intercommunication between the Old and the New World.

In the present work we attempt to pursue the study of Celtic Flood myths, in the line of the initial researchers such as de Lavillemarqué and Darbois de Jubainville and others we mention in the extensive – but far from exhaustive – Bibliography presented below. Once rid of the obvious Christianizing exoterisms, allegories and metaphors, the Legend of Ys is visibly akin to the Flood myths which we encounter everywhere in the world, both ancient and new.

 

The Flood and the Catastrophic End of the Ice Age

A pleasant town lies on the surface of the ocean.

May great feasting gladden the heart of its king

At the time when the sea grows greatly daring.

May the bards’ crowns be above the cups of mead.

A wave will come swiftly to cover it,

Unfurling towards the green pastures of the Picts…

A pleasant city lies on a large lake,

An impregnable fortress encircled by the sea.

Book of Taliesin, poem 21

 

When we look closely at the several hundred Flood legends that exist the world over, one is struck by the fact that in most of them it is not so much the rains, but the rapidly rising waters of the sea that bring on the catastrophe. And most of the time people manage to escape the Flood by taking refuge on the tops of the loftier mountains, instead of using arks or boats.

What this suggests is that the Flood really consisted of the catastrophic sea level rise that took place at the end of the Ice Age, when the waters rapidly rose by 130 meters and more, submerging all coastal lands everywhere in the world. It is only this event that may in fact be legitimately called the Universal Flood. What else may, pray?

Diluvial rains are, however, also an important feature of Flood myths. And so are giant, repeated tsunamis that destroy all things in their way. And these events also suggest that the true cause of the Universal Flood was a supervolcanic eruption, the sole geological phenomenon capable of causing diluvial rains of the type in question, as we argue in detail elsewhere.

The universal diffusion of the Flood myth proves beyond reasonable doubt that it dates from before the end of the Ice Age, when communication between the Old World and the New was still possible, according to the present canons of the standard academic doctrines on the issue found in essentially all textbooks the world over.

How can one explain the evident universal diffusion of the Flood myth without violating this scientific paradigm in some way? Or are we to abandon this academic paradigm in favor of some other more adequate theory, as required by both Ockham’s Razor and by the Falsification Principle of Sir Carl Popper?

I would of course be very glad to drop this scientific paradigm if the academics who sponsor it would be ready and willing to come out in the open and say so honestly and frankly. This abandonment would perhaps be good for everyone concerned with the research of such topics. But, for the time being, one is forced to elaborate one’s theories in accordance with this scientific paradigm in order to avoid being branded a heretic who spurns Science itself.

The importance of the Legend of Ys is that it preserves many features of the Flood myth which are peculiar to the one of Atlantis. Ys was a magnificent city, full of lofty towers (forts), magnificent ports and gold-clad temples. It was guarded by metallic walls of bronze and iron, much as was Atlantis itself. It was built inside the ocean, and its walls served to ward off the sea, which finally succeeded in overcoming them, much as it did in Atlantis and, for that matter in Lanka as well.

Hence, it seems logical – in keeping with Ockham’s Razor – to identify the two myths and to conclude that they both refer to one and the same cataclysm. If it is already difficult to believe in a single Flood and in a single site for paradisial Atlantis, imagine the difficulty in believing in two such events, one occurring in the Far East (Indonesia), the other one in the Far West (British Shelf).

Probabilities compound as mathematical products. So, if the odds of one such event is, say, one in a million, the odds of two such independent events are one in a trillion (10^-12), a totally negligible possibility, as anyone can figure by himself. So, the chance of a random coincidence of the two legends can be dismissed in practice according to both the canons of Probability Theory and ordinary common sense.

In other words, we might say that, though myths change in shape and allegory in order to comply with current requirements dictated by religion, politics, or ethics, their essence is preserved in both time and space. And so is the historical message they embody, and which we aim to retrieve in the present work as well as in others related to it which we wrote over the many years we have dedicated to this task.

As we just said, this retrieval is sometimes possibilitated by a careful exercise of the sciences of Comparative Mythology and of etymology, such as the one we undertake here and elsewhere. In other words, we should disregard the mere appearances, and the shifty metaphors, and look for the immutable archetypes or forms (eideas), along the lines preconized by Plato and his school.

 

The Origin of the Celts

For the purpose of prosecuting that most difficult of all inquiries, the ethnical problem…

it must be remembered that the Celtic world commands one of the chief portals of ingress into that mysterious pre-Aryan foreworld,

from which it may well be that we modern Europeans have inherited far more than we dream.

Professor R. Bury, Inaugural Lecture at Cambridge, in 1903

 

There can be little doubt that the Celts originally came from “beyond the ocean”, whatever that expression may really mean. They say so in their own sacred traditions over and over again. And the Classical writer also concurs with them in this view. For instance, Ammianus Marcellinus (XV:9:4) writes, quoting a now-lost work of Timagenes, the Greek geographer:

According to Druidic antiquities, the population of Gaul is not indigenous but in part. In fact, it has been formed by the absorption of several waves of peoples coming from islands beyond the ocean and by peopls from beyond the Rhein driven out of their habitats either by the vicissitudes of war or by the invasion of the fiery element that ravaged their coasts. Some also came from Troy, whence they fled after its destruction by the Greeks…

This whole chapter of Marcellinus is full of double entendres hinting at the Atlantean origin of the Celts, as we comment on in more detail elsewhere. Unfortunately, this exegesis does not fit here, and the interested reader is directed to these more specialized works of ours. The expression adluvione fervidi which I translated as “fiery element” implies the idea of “alluvium” both of water and (since fiery) of volcanic magma such as floating banks of fiery pumice stone, of the type which is currently in Indonesia.

In fact, this “alluvium” is probably the same as the “mud” or “scum” (ilus, pelos) that covered the seas of Atlantis, rendering them “innavigable” according to Plato’s report. This alluvium due to the Flood is mentioned in many traditions which we also detail elsewhere. It is no coincidence that Marcellinus affirms that some of the Celts came from Troy.

Troy is in fact an alias of Atlantis, and its great war against the Greeks is in fact an allegory of the War of Atlantis, where they probably sided with the trojans against these invaders. Marcellinus is, despite the contrary of some ill-informed critics, an authoritative historian who often uses such allegories in order to avoid dealing with tabooed matters such as the secret history of Atlantis, the very essence of the ancient Mysteries whose profanation (divulgation to profanes) was deemed a most grievous crime both in his time and in Plato’s.

The Celts proper should not be confused with their predecessors who built the megaliths which abound in the whole region of Galia. The Celts proper were Indo-European. In appearance, the Celts were tall, blond and blue-eyed. Their predecessors were the Dravidas, who in fact inhabited the whole region of the Mediterranean, as well as the Atlantic coasts in the region of Gibraltar.

Curiouly enough, the Dravidian priests (brahmans) were absorbed into the Celtic population as the Druids, the instructors of their children.. This practice was widely used in antiquity, where the more primitive culture enslaved the previous, wiser populations, and employed them as their school and religious masters. The Romans also did the same with the Greeks, etc., etc.. ^[3]

It is also worth pointing out that, whereas the Celts strove to become blonder, and even bleached their hair for the purpose, the Dravidas did just the opposite, attempting to become dark by crossing with the darker natives they found wherever they moved into. But both peoples were originally one and the same, being the “blue-eyed Ethiopians” of Taprobane of which Pliny and Solinus and other authorities often spoke.

 

Tripartite Gaul

I invoke the land of Ireland,
Shining, shining sea,
Fertile, fertile Mountain;
Gladed, gladed wood !

The Poet Amergin

Caesar himself noted that the Gauls were divided into three main nations: the Celts proper (Gauls); the Germans or Belgians and the Aquitanians. [Gallia est omnis divisa in partes tres, quarum unam incolunt Belgae, aliam Aquitani, tertiam qui ipsorum lingua Celtae, nostra Galli appellantur]. So did Strabo (Geogr. 4:1:1), perhaps based on Caesar’s authority.

This tripartite structure is characteristic of Aryan nations (Indo-European) everywhere. It corresponds to the “three functions” mooted out in detail by Georges Dumézil, the great French scholar. These three functions also existed in Atlantis, a “triple city” according to Plato.

What this means is the three classes or castes of the society: priests, nobility and commoners (burgeosie). But these also correspond to the three races of Paradise, the Aryans (brahmans or priests); Dravidas (kshatryas or royalty); Semites (vaishyas or burgeois, merchants, artificers, etc.).

According to Strabo, the Aquitani were different from the other Celts both physically and linguistically speaking. The Aquitanians – whose name apparently means “people of the water (or of the sea)”– were dark-haired, in contrast to the other two sections of the Celtic people. As their name suggests, they were in fact the same as the Dravidian descendants in their connection with the “Sea Peoples”.

For obvious reasons, these people tended to stay separated from each other, even after they came to form a single nation. Some traditions and observations affirm that the Celts proper were redheaded and grey-eyed, whereas their Germanic moiety tended to be blond and blue-eyed. This genetic difference apparently betrays their different origins, one as Indo-European (Aryan) proper, the other one as Nordic or Dravidian.

 

The Purpose of Celtic Megaliths

I am the Wind that blows over the sea,
I am the Wave of the Ocean;
I am the Murmur of the billows;
I am the Ox of the Seven Combats;
I am the Vulture upon the rock;
I am a Ray of the Sun;
I am the Fairest of Plants;
I am a Wild Boar in valour…

The Poet Amergin

 

The pre-Celtic megaliths mainly consisted of dolmens and menhirs. One represented the phallus and the other one the vagina, the “door” through which we enter the world. These two basic types in fact correspond to the linga and the yoni which are even today the most sacred ritual objects in Dravidian religion. The yoni is often likewise represented by the stone circles (cromlechs) such as Stonehenge and Avebury, both of which replicate the plan of Atlantis. As Thomas Rolleston explains in his Myths and Legends of the Celtic Race (London, 1911):

The earliest people inhabiting Celtic territory in the West of Europe of whom we have any distinct knowledge are a race without a name or known history, but by their sepulchral monuments, of which so many still exist, we can learn a great deal about them. They were the so-called Megalithic People, [from Greek megas, “great” and lithos, “stone”] the builders of dolmens, cromlechs, and chambered tumuli, of which more than three thousand have been counted in France alone. Dolmens are found from Scandinavia southwards, all down the western lands of Europe to the Straits of Gibraltar, and around the Mediterranean coast of Spain.

They occur in some of the western islands of the Mediterranean, and are found in Greece, where, in Mycenae, an ancient dolmen yet stands beside the magnificent burial chamber of the Atreidae… A dolmen, it may be here explained, is a kind of chamber composed of upright unhewn stones, and roofed generally with a single huge stone… The primary intention of the dolmen was to represent a house or dwelling place for the dead. A cromlech (often confused in popular language the dolmen) is properly a circular arrangement of standing stones, often with a dolmen in their midst. It is believed that most if not all of the now exposed dolmens were originally covered with a great mound of earth or of smaller stones.

Sometimes, as in the illustration we give from Carnac, in Brittany, great avenues or alignments are formed of single upright stones, and these, no doubt, had some purpose connected with the ritual of worship carried on in the locality…The dolmens proper gave place in the end to great chambered mounds or tumuli, as at New Grange, which we also reckon as belonging to the Megalithic People. They are a natural development of the dolmen. The early dolmen-builders were in the Neolithic stage of culture, their weapons were of polished stone. But in the tumuli, not only stone, but also bronze, and even iron, instruments are found-at first evidently importations, but afterward of local manufacture.

We note the curious fact that the dolmens were some sort of tomb or mortuary temple, exactly as was the case in ancient India (Karnataka, etc.). Moreover, as pointed out by Rolleston, stone circles often had a standing stone (menhir) or dolmen at their center. What this corresponds to is the linga inside the yoni, as portrayed by the yoni-lingam, the union of the two. Other Far Eastern lingas which we present elsewhere in this chapter quaintly resemble some sculpted menhirs found in Ireland.

Some menhirs also had faces sculpted on their tops, which curiously evoke this one here, from the region of Mongolia, the very home of the Tocharians and, as we argue elsewhere, of the pristine Celts as well, tartans and all. Had this remarkable megalith been found in western Europe, no decent archaeologist would put in doubt its Celtic origin. And not a single one of them, if asked, would suspect that we in fact have a linga here, rather than a menhir. Try it out, and see for yourself.

The fact that the Tocharians (Avars, etc.) were blond or redheaded is also telltatle of a direct connection with the Celts, the Germans, and other such reds”. The covering of dolmens with the earth also indicates that they were considered an underground abode, a replica of Hades and the Islands of the Blest. In other words, dolmens were, like the cromlechs, a replica of Atlantis as the fearful Realm of the Dead. In other words, dolmens, cromlechs and menhirs were replicas of Paradise as the otherworldly abode of the dead both in the East Indies and in ancient Celtia.

http://www.comparative-religion.com/ancient/celtic/myths_and_legends_of_the_celtic_race/

http://www.sacred-texts.com/neu/celt/mlcr/

 

Atlantis as the Cosmic Yoni

Magic is one of the few things worth discussing at some length,

were it only because, being the most deceiving of all arts, it has everywhere and at all times been most generally believed.

It is no surprise that Magic has obtained so vast an influence, for it unites in itself the three arts which have wielded the most powerful sway over the spirit of man.

Pliny, Natural History, VI:53

 

Stonehenge is a passable replica of Atlantis as the Cosmic Yoni which birthed us all at the dawn of the present era. We, the white races – Jews, Aryans and Dravidas, the “three sons of Noah” – all came out from there, driven by the Flood cataclysm, just as the Celts themselves were. The Negroes, who mainly evolved in Africa, have a different story which we tell in detail elsewhere.

In reality, these two sacred objects correspond to the two “Pillars of Hercules”, which in fact symbolize the two supervolcanoes of Indonesia, the Toba and the Krakatoa. These two volcanoes caused two successive destructions of Atlantis in the way that we describe in great detail elsewhere, one bringing on the last Ice Age some 75,000 years ago, and the other one causing it to end some 11,600 years ago, in the great cataclysm which ended up by sinking Atlantis out of the map.

This is the cataclysm mentioned by Marcellinus in the passage just quoted. Driven out of their pristine homeland, the Celts eventually passed to the north of Asia, where they became the Scythians and the Cimmerians, etc.. Before that, they long resided – as the Tocharians, the Avars and the Yüeh-Chi, etc.. – in the region of Mongolia and West China (Xingiang), from where they passed to Central Asia and then to North Asia and, finally, East Europe.

From there they passed, above the Alps, to Northwest Europe whence they descended to West Europe and (as the Berbers, etc.) to North Africa. These early Indo-Europeans were virtually indistinguishable from the Dravidas, except for their tongue, which was Indo-European, rather than Dravida proper, an agglutinative language of the type so common in the Far East.

These two moieties were both the two factions of Atlanteans that fought the War of Atlantis. This war was, as we argue in detail elsewhere, in fact, a civil war that pitted brother against brother in a genocidal battle that dates down to the present time, in one way or another. One side does not tolerate the other, which it strives to annihilate in one way or another, either by forced conversion and absorption or by simple extermination in massive genocides.

Now that the uncanny parallels in both shape and ritual meaning have been demonstrated, it is impossible to reject this conclusion, unless a very good contrary is produced. In fact, the only reason that may prevent anyone from seeing this obvious fact is the scholastic arrogance based on supremacist doctrines that prevent us, westerners, from accepting the enormous influence that Eastern doctrines such as the ones on Paradise (Atlantis) had in framing Western Civilization.

Again, this academic bias also derives from their bad habit of believing Darwism is a still valid scientific doctrine. As we have repeatedly argued, Darwinian Evolution and Geology are definitely dead and do not even deserve a decent burial due to the enormous evils they caused to both Science and Religion. This outdated Victorian doctrine is sheer buncombe.

Catastrophism is an important feature of Nature, and civilizations, like living organisms in general, are prone to major setbacks, death included. Human beings and their nations evolve and adapt along time, until upset by a major catastrophe, which may even be global in extent, like the Flood, against which Evolution was specifically aimed by Darwin and Lyell, among others.

For that purpose, they created the infamous “Principle of Uniformity”, a false doctrine that is frontally against facts so amply documented in the geological and the paleontological records as to be impossible to disbelieve. Creationists see in this record the evidence of the Flood. And Evolutionists are now starting to accept Catastrophism as an ineluctable reality that they cannot resist anymore.

And we have now provided the scientific evidence on how these different views are to be reconciled if only each one of the two sides abandons the more irrational beliefs held by both. Evolutionists should evolve to accept Catastrophism as an inescapable scientific reality that dictates the course of Evolution as much or even more than natural selection, blind or not. Creationists should likewise evolve to see that the Books of the Bible are composed by myths and that Creation is in fact a metaphor for natural processes such as Ice Ages, perhaps dictated by God himself as the invisible agent.

We said all that because the main purpose of Darwinism was demolishing the widespread belief in the Flood and in Paradise held by contemporary scholars. Indirectly, they wanted to falsify this belief and invoke pseudo-science on their behalf. As the result, we lost over a century and a half, and only now is common sense starting to be restored in the academias and the churches.

 

The Jewel in the Celtic Cross

“Tuan is an excellent man,” said he to them; “he will come to you and comfort you, and tell you the old stories of Ireland.”

H. d’Arbois de Jubainville, Irish Mythological Cycle

 

By the way, when one looks closely at the Celtic Cross, as illustrated here and here and here and here, it is easy to see that it has the same symbolic meaning as the cromlechs and that it too represents Atlantis, as attested, say, by the Cross of Atlantis [see here and here], which should be compared to this Celtic Cross here, its embelished counterpart, handle and all.

This underlying identity perhaps explains the enigmatic attraction that the early Celts had for Christianity, being so readily converted to this novel religion that would in time come to dominate the Western World for better or for worse.

The jewel at the center of the Celtic Cross – generally a pearlor a ruby – is also the very image of the linga itself. In fact, the linga is also called mani (“jewel”) in India, the word really designating the glans penis. But the pearl also evokes the yoni itself. The yoni is the vagina and, better yet, the womb, due to its ovoidal shape, often imitated by the linga itself.

In other words, Atlantis-Eden (Paradise) was in fact the Cosmic Womb where all things were engenered in the dawn of time itself. Even more exactly, the yoni and the linga represent the two Atlantises, Mother and Son, extinguished in the two great cataclysms caused by the Toba and the Krakatoa volcanoes, in two successive Eras of Mankind, as we argue elsewhere in this chapter.

Note that the ancient Celts did not worship stones, meteoritic or not, as some authors affirm. In fact, they, like other primitives, never worshipped any stones, phalluses, vaginas, snakes, stars, and so on, just as we Christians do not worship the Cross, the bread of the Eucharist, or the wine of the Holy Mass. What is worshipped is the hidden symbol represented by its visible shape and manifestation.

Behind these images, we invariably find the volcanoes just mentioned, and several others. But it was not even these awful physical phenomena that were revered by our Celtic ancestors and the primitives in general. It is stupid to believe otherwise, as any qualified expert will tell you offhand. What the ancients really worshipped – Pagan or otherwise – were the gods or God behind these manifestations of Nature.

These were the active agent behind these blind forces, the spiritual force that caused these fearful events to occur in time and space, as their own epiphanies or theophanies, their physical manifestations. It would be no less stupid to worship a blind event such as the Law of Gravition or a chemical reaction and to beg them not to take their natural course.

What they did, just as we also do, is to beg the gods – or God, for the gods are all one and the same – to intervene, and halt the course of Nature in some way or another on our behalf. The reverence the ancient Celts showed for Atlantis was due, not only because it was destroyed by a giant volcanic cataclysm, but because they believed – just as the Hindus also do, with their doctrine on the Yugas – that its destruction was an act of God, due to his direct intervention.

This Hindu belief centers on gods such as Shiva and Shakti), both of which are directly represented by the Linga and the Yoni. These two gods were also called Kali and Kala, terms meaning “Time”. This time is Cyclical Time, and the idea is that they both mark the time allotted to a civilization or an era, etc., according to the doctrine of the Yugas.

According to Hindu beliefs, these manifestations of God occurred when piety decreased to a low level, as it once did in Atlantis and, apparently in Ys and in Vineta, among many such. So, they prayed not really to cajole the gods, but in order to show their piety, proving in practice that virtue had not yet disappeared from the world.

In the book just quoted, Sir Thomas Rolleston comments on a curious symbol frequently associated with dolmens and menhirs. These he labels Cup-and-Ring markings, and describes thus:

Cup-and-Ring Markings – Another singular emblem, upon the meaning of which no light has yet been thrown, occurs frequently in connexion with megalithic monuments. The accompanying illustrations show examples of it. Cup-shaped hollows are made in the surface of the stone, these are often surrounded with concentric rings, and from the cup one or more radial lines are drawn to a point outside the circumference of the rings. Occasionally a system of cups are joined by these lines, but more frequently they end a little way outside the widest of the rings. These strange markings are found in Great Britain and Ireland, in Brittany, and at various places in India, where they are called mahadeos. (See Sir J. Simpson’, Archaic Sculpturings, London, 1867).

I have also found a curious example – for such it appears to be – in Dupaix’ Monuments of New Spain. It is reproduced in Lord Kingsborough’s Antiquities of Mexico, vol. iv. On the circular top of a cylindrical stone, known as the “Triumphal Stone,” is carved a central cup, with nine concentric circles around it, and a duct or channel cut straight from the cup through all the circles to the rim. Except that the design here is richly decorated and accurately drawn, it closely resembles a typical European cup-and-ring marking. That these markings mean something, and that, wherever they are found, they mean the same thing, can hardly be doubted, but what that meaning remains yet a puzzle to antiquarians.

The word he mispells mahadeos is Mahadeva. This is the name of Shiva the “Great God” (maha-deva). In other words, the symbol is a representation of Shiva as the linga or, better yet, the yoni-linga whose image we just showed above. But this is in turn the symbolism of Atlantis itself, as we just argued there. These concentric circles are in fact a feature of megaliths and rock art just about everywhere, just as Sir Rolleston argues. Some instances can be seen here and here and here and here.

The central “cup” represents the Vadhava-mukha (“Fiery Submarine Mare”), in fact, an allegory of the giant caldera of the Krakatoa Volcano, in the region of Sunda Strait, south of the island of Sumatra, in Indonesia. The Krakatoa is located right next to the Line of the Equator ad Meridian 0^o, (the one of Lanka), which form the “Cross” where the process of creation started, according to Plato’s remarkable Timaeus (36b), the quaint dialogue where he first disclosed the reality of the sunken continent of Atlantis as well as the obscure esoteric traditions of Platonism.

That Plato was talking of the Cross and its esoteric meaning fully four centuries before the advent of Christ is of course no coincidence. The Christians merely appropriated the symbolism which is absolutely universal, being found both in the Old World and the New, where it was as widely revered as it was in Celtia and everywhere. And the symbolism was everywhere the same: the location of Atlantis (Paradise) right at the intersection of the two circles just mentioned, the all-importance origin of earth’s Coordinate System, the “Center” of which all traditions speak.

In India, the Cup-and-Rings symbolism also represents the concentric dvipas, often three (as in Plato’s Atlantis) or four or seven, or nine, as in the instance mentioned in the above-quoted passage. The dvipas are the Hindu Sunken Paradises, the true archetypes of Plato’s Atlantis. So, the antiquarians (archaeologists) may stop looking for a solution to the riddle these pre-Celtic markings pose, as we have already found the answer, which is far more spectacular than anyone could have ever imagined, and which is so fantastic that few people will really believe it.

It suffices to look at the Cross of Atlantis illustrated here and here to realize that what we speak is the truth. The fact that the symbolism is only used in esoteric cults is the result of the general discredit that Atlantis enjoys in both the churches and the academias, which both abhor the idea. This they have both long tabooed and vainly attempt to efface from the surface of the earth by means of false doctrines such as Darwinian Evolution.

But, like it or not, Atlantis is here to stay, this time for good. Both the Sons of Light and the Sons of Darkness have removed their masks, and are both preparing for the War of Armageddon, the final one anticipated by all traditions on earth, esoteric or not.

We also note that the Cup-and-Ring motif closely corresponds to what René Guénon calls “the Celtic Triple Enclosure” (La Triple Enceinte Druidique unashamedly identified to Atlantis itself. This symbol consists of three concentric squares crossed by a concentric cross, as illustrated next.

This is clearly the squared version of the Cup-and-Rings symbolism, and in fact represented Atlantis, just as these two great symbolists correctly guessed over fifty years ago. We comment on this curious symbol on our Atlantis site as well as elsewhere, with illustrations and actual photographs from Cathar sites. The interested reader should also consult René Guénon’s wonderful article (La Triple Enceinte Ddruidique, V.I., juin 1929; also available here), where the symbolism is fully illustrated.

It is curious to witness the fact that such important connections with Atlantis are in fact ignored by all or most researchers, and forgotten as soon as the discovery is made. Why? Mainly because of a rabid scholastic bias against all things Atlantean, which they deem buncombe. But these guys are the fools so vehemently denounced by Erasmus in his In Praise of Folly. Their folly only convinces the fools blind enough to think for themselves. In time this clique of sycophants will be banished from both the academias and the churches, along with their outdated Victorian doctrines.

Ships are also often represented in megaliths all over Celtia, as described by Rolleston in the link just given. And he adds that dolmens are often oblong in shape as if representing ships. The ship is very often the image of Atlantis itself as a replica of the Ark itself, ad the Argo, as we argue further below in this chapter.

So, it is indeed quite possible that dolmens, as images of Atlantis as the site of Paradise and the Land of the Dead in fact portrayed something composed both of a ship and a door (yoni). The “door” allowed the passage into the Otherworld, and the ship carried the sould of the dead to the site of Paradise, just as symbolized by the Solar Barques of Egyptian traditions or the curious ships depicted in the steatite seals from Harappa and Mohenjo-Daro which we discuss in detail elsewhere.

We are also reminded of the ships of the Phaeacians which carried Ulysses back home, as well as the ship or barge of Charon which carried the souls of the dead to the gloomy site of Hades. These examples could be multiplied at will. The Celts often used ritual boats in their cult, just as did the Vikings and other Nordic people.

Several such are attested in their burials (Sutton Hoo Ship burial, etc.). Some of these miniature ships were full of animal figurines, attesting their connection with Hu Gadarn and the Flood myth, so popular among the Celts. We are also reminded of the fact that Arthur’s shield, Prydwen, was also his magic ship. In it they went to Annwn, the Celtic Netherworld. ^[4]

And this curious confusion is really due to the fact that Atlantis had the shape of a (round) shield and also served as a ship (the Ark). And this also brings to mind Phaeacia, which Homer affirms to be “shaped like a shield”. Phaecia is some sort of Otherworld. Phaeacia is clearly the same as Hades, the Land of the Dead. And it is also connected with the Ark of Salvation which Poseidon turned to stone as a punishment for having rescued Ulysses against his wish.

 

Ys and the Barzaz Breiz

“Tell us the history of Ireland”, said Finnen, and Tuan began…

H. d’Arbois de Jubainville, Irish Mythological Cycle

 

According to Barzaz Breiz, the bardic poem on the Legend of Ys bears intrinsic evidence of its enormous antiquity. Its form is similar to the one used by the bard Gwyddno (469–529 AD), one of the earliest of all such in all of France. It is based on a ternary rhythm and uses a lot of alliteration. The language is somewhat obscure, and presents a lot of difficulties, even for experts. Many expressions and clichés are archaic, and cannot be understood anymore.

Tom Taylor, who translated the poem into English (Ballads and Songs of Brittany, London, 1865), affirmed that “these ballads from Brittany seem incomparable in their genre”. And Claude Debussy found them so irresistible that he wrote an opera, The Sunken Cathedral based on the legend of the submersion of Ys. The opera is charming, and its prelude evokes the idea of something lost forever, which sinks away and is essentially impossible to recover. This prelude can be heard here.

A similar composition was also done by Richard Wagner, whose opera, The Gold of the Rhein, is based on the Germanic counterparts of the Legend of Ys. Anyone who unbiasedly ponders these matters in detail will no doubt come to the conclusion that we ourselves reached: the one that this story is not only old but is in fact a version of the Atlantis myth reaching Europe through underground channels quite different than those of Plato himself, who was merely betraying a secret and being indiscreet on a matter of crucial importance to all of us.

An excellent summary of the Legend of Ys is presented on this site here, which abridges the Barzaz Breitz as follows [slightly edited for improved clarity]:

Gradlon the Great, king of Cornouaille in southern Brittany had the marvelous capital of Ys built for Dahut, his own daughter. Because it was built below sea level, Ys was protected by great sea walls, and only Gradlon had the key for the lock gate. Dahut had dreamed of a city where only riches, freedom and the joy of living would reign. So, she gave a dragon to the townspeople, which captured all the merchant ships at sea. Ys became the richest and most powerful city in Brittany.

Dahut took a lover to her palace every night and killed him in the morning with her magic. Their dead bodies were then thrown from the top of a cliff into the ocean. One day, a prince dressed all in red came. Dahut immediately fell in love with him. But he was the messenger sent by God to punish the wicked town. He told her to steal the key to the lock gates from her father while he was asleep. So she did. As soon as she gave the key to the prince, he disappeared, and the water started to rush in upon Ys.

The great city sunk away and dropped down to the seabed instantly. It is said that Dahut was turned into a mermaid, and awaits the time when Ys will rise from the sea again. She sings with a beautiful voice to attract the local fishermen and kill them. These say that when the weather is very quiet, people are able to hear the bells ring from the disappeared city. The city of Paris takes its name from the one of Ys.

In other words, Dahut was a lamia, just as most nymphs generally are, for instance, Mélusine and Danu. Such is the reason why nymphs are so feared by young males everywhere and, most of all, in the East Indies, the ultimate source of the myth. Some traditions say that the wonderful city of Ys was built and improved by magical means, with the help of goblins (devils).

This again parallels Hindu myths (Ramayana) which tell that the city of Lanka – the true archetype of Atlantis – was magically built by Maya (an asura or devil) with the help of his minions. The red guy is visibly Satan himself, whom God often uses as his messenger or angel, particularly for evil purposes (the Angel of Death). Satan controls witches, as is well known. So with Dahut.

The metallic walls of Ys closely resemble the ones of Atlantis, as told by Plato. And we can see the real reason here. It seems that, more than vanity, the walls of Ys, like the ones of Atlantis actually served an important engineering purpose. It seems that when the Ice Age was terminating, sea levels started to rise gradually, tending to sink the whole region. In an attempt to save their city, the inhabitants built metallic walls to hold them off.

Eventually, something happened. Perhaps this was the great volcanism that triggered the end of the Ice Age and the Younger Dryas by means of the positive feedback mechanism which I discovered, and which set off a chain reaction of further volcanisms that quickly led to the Interglacial which we presently enjoy, perhaps for only a short while.

No matter what, the present Interglacial is fated to end soon, as experts are fast learning to recognize it. Such is perhaps the meaning of the prophecy that Ys is soon going to rise from the waters again, much as is said of Lanka and of its many counterparts, including the Celestial Jerusalem of Revelation as well as Atlantis herself.

As a siren, princess Dahut is associated with Taprobane, as shown in the map of Abraham Cresques discussed further below. And her redhead betrays her connection with the races of Atlantis, the ones also associated with the Guanches and other such “reds” discussed on my Atlantis site. It is hard to see how anyone can doubt these uncanny connections or, even more, doubt their common origin and the relationship with the myth of Atlantis, real or not.

Curiously enough, the walls of Ys closely evoke the dams of Holland, which actually serve the same purpose of holding the sea out of the place. Such is perhaps the reason why the Dutch – also a Germanic people, like the Celts – are so fascinated with Flood myths, with Gnosticism, and with the region of Austronesia itself (the ill-fated Dutch East Indies Company and their exploits in the region).

It is only natural that these walls would have imposing floodgates (sluices). Otherwise, the residents would be totally isolated from the world, and would not be able to sail in or out of there in their ships. Such imposing sluices are also described by Plato in connection with Atlantis. Plato’s description is so factual and realistic that it is hard to doubt its reality.

 

Paris and the Parallels with Ys

The men of Erin were all at the battle,
After the Fomorians came.
All of them the sea engulfed,
Save only three times ten.

Poem by Eochy O’Flann, circa. A.D. 960

 

The reference to Paris taking its name from Ys is probably realistic. Paris has long been associated with the barge of Isis (bar-Is). Isis is an alias of Dahut, the Great Mother of both gods and humans. Other experts interpret the name of Paris as derived from its parallel with Ys (par-is).

In reality, the name of Paris apparently derives from the Dravida, where pār- means “city” and is- expresses the idea of “sunken lank, marsh”, as commented further below. The Dravidian radix pār- also means “ship, barge, coracle”, perhaps explaining the real origin of the connection of Paris with Isis’ bark and the traditions of both the Ark and the Argo. In this connection, pār-is means “the sunken Ark”, an etymology that quaintly evokes the myth of the Argonavis constellation commented further below in this paper.

Par-is would then be “the city of Ys” or, alternatively, “the sunken city”, implying an idea of “escape, salvation, rescue”. Par- also means “horse” in Dravida, an etymon that may explain the fixation with the horse of King Gradlon. It also means “to escape, gallop”, explaining the gallop which saved the king, who apparently later founded Paris with the help of his daughter and other survivors of the Flood cataclysm.

It is certainly no coincidence that Paris was long dedicated to Isis, the goddess they early identified with princess Dahut, the Celtic counterpart of the Great Mother. And Paris has also been associated with Isis’ ship or barge, the Egyptian counterpart of Noah’s Ark.

The lover daily killed by Dahut explains her secret identity as a lamia. Lamias are said to castrate (orally?) their lovers, who die in consequence. Such is the reason why, though charming, lamias, sirens and nymphs are carefully avoided by sensible males everywhere. Princess Dahut is probably the same as Mélusine, whose name is said to derive from mère Lusignan (“the mother of the Lusignans”), the name of the founding dynasty of the rulers of Celtic France.

The offers to the seamonster are likewise connected with the Far East, where such legends abound. This giant marine monster or serpent is known as Shesha or, alternatively, Anavatapta, whose myth we explain further below and, in more detail, elsewhere. A similar myth was told in Greece about Perseus and Andromeda. Here, it is the princess herself that is offered to the seamonster, aptly called “the Ethiopian Seamonster” (Aithiopian Ketos).

But the story is obviously a variant of the Celtic myth. Except that it is placed in Ethiopia, which is really the same as Indonesia as “the Land of Dawn”. And Dawn is synonymous with “Orient” and Indonesia (called Eoos in Greek and Latin). In other words, this etymology explains the real site of the myth’s origin: Indonesia itself.

The sacrifice of young men to the seamonster can also be explained by the Hindu and the Indonesian myths. The real connection is with Dawn herself and Indonesia, the land said to devour its children just as the lamias did, except that in reality. This refers to the Vadavamukha as earth’s giant yoni (vulva) which in fact devoured all things.

Such is also the myth of Sheela Na Gig which we discuss further below and which is an obvious adaptation of the one of the Vadavamukha. Except that – in contrast to Indonesia where the Vadava (“female horse, mare”) survives as the fearful Krakatoa and continues to devour people en masse, as it did in 1983 – the giant vulva of Sheela can be found nowhere.

Likewise, no one can really find Nessie, despite the repeated reports of sightings by the local fishermen. These fishermen are as gullible and as credulous as their remote Celtic ancestors. But they are far from stupid or shortsighted, in contrast to the savvy city folk, who stolidly refuse to believe these sacred traditions, but fall for other similar ones which are in fact no different from them, despite their false claims to historicity.

Curiously enough, the Celtic traditions on the seamonster who devours ships and sailors are not far different from the Homeric tale of Scylla and Charybdis, which are the bardic counterparts of the two Pillars of Hercules, except that posted in the South Seas, the region really visited by the errant sailor. We argue this matter in great detail elsewhere, and will not redo this discussion here.

Suffice it to say that, as we argue there, Homer’s Odyssey is based on the Jataka tale of Supparaka the Sailor, much as the bard’s Iliad is itself based on Ramayana, the first of all sagas, according to Hindu traditions which in fact date from the remotest antiquity and which has innumerable versions all over the Far Eastern region.

 

Shiva, Man Satanaxio and the Roots of WWII

“Come, apple-sweet murmurer”, he cries, “come, four-angled frame of harmony, come, Summer, come, Winter, from the mouths of harps and bags and pipes”.

E. O’Curry, Manners and Customs, iii. 214

 

This curious legend was later transferred to the Atlantic Ocean perhaps by the Celts themselves or the Vikings or, far more likely, by their Pelasgian and Phoenician predecessors, the sole sailors daring enough to sail this murky ocean in antiquity. In Medieval times the legend became the one of Satanaxio, the mysterious “Atlantic island” said to correspond to the hand of Satan, which rose from the waters in order to carry under ships and sailors directly to Hell itself.

Man Satanaxio (“the hand of Satan”) figured in many maps down to the end of the Age of Navigation when it was discovered that the islands of the Atlantic Ocean were not the same as the Pacific Ocean where the East Indies and the feature in question were known to be located.

This, despite Columbus’ stolid reluctance in accepting the inescapability of this fact, was proved in practice first by Americo Vespucci and then by several further explorers of these remote western seas which all formerly believed to extend all the way to the East Indies, since the existence of the interposed Americas was generally ignored in antiquity.

As we just said, the Hand of Satan is the same as the Vadavamukha, except that turned into its masculine version, the linga, rather than the yoni. But both are the attributes of Shiva, one in his male, creative aspect, the other one in his female or destructive aspect, the all-devouring vulva. Sexism apart, the identification is not at all machist or feminist.

It derives from the geological fact that volcanoes, when tame, indefinitely grow up and become a lofty mountain that the local people identify with God’s mighty phallus or hand or arm. Hence the Celtic salute with the raised hand which the Nazis defiled as “Heil Hitler”.

This salute is in fact the western counterpart of the abhaya mudra (“fear not gesture), the very emblem of Shiva. This identity – which we here explain for the first time ever – leaves no room for doubting the identification we are now etymologizing. The mudra is made by Shiva as the Nataraja (“Lord of Dance”) when he comes to destroy the world and end the eras, just as he did in the myth of Ys (as Satan, the Angel of Death, his envoy).

Small wonder then that these myths are seldom if ever explained, except for the most esoteric of initiates. And it small wonder that the Cathars and the Knights Templars revered the Baphomet, their own alias of the mighty “Lord of the Earthquake”. This epithet is also applicable to Poseidon, the founder of Atlantis, often called “earth shaker” (seisichthon, ennosigaios) in ancient Greece.

Shiva’s “death dance” (tandava) is no other than the similarly wild dancing party offered by Dahut and her satanic lover. It also corresponds to Dionysos’ bacchanals and the frenzied Death Dances so current in the Middle Ages or the ones of Krishna, danced even today in India. Again, they parallel the frenetic Sabbaths of the Medieval witches and the “rain dances” of the American Indians everywhere. This “rain” is the Flood, the true archetype of all storms.

And this “dance” – which was also danced by Jesus Christ himself – is in fact an allegory of the earthquake which was caused by the giant volcanism which destroyed the entire earth at the end of the Ice Age. Yes, the parallels are too exact to be doubted by anyone but the hardest of diehards. Except that these have been programmed to be skeptical by the incessant propaganda shed on them by the academia, the modern counterpart of the Holy Inquisition.

To this effect, these guys use pseudo-science such as Darwin’s Evolution Theory and Uniformitarian Geology, the one which denies the very possibility of global cataclysms such as the Flood. With this they attempt to calm people down, much in the way Shiva does with the Abhaya mudra, meaning “Fear Not”, as it won’t hurt that much.

Hitler himself used the very symbol of the Abhaya mudra in order to assuage the German people into believing his doomed cause would be won, and in not fearing the major havoc he was to bring to the entire world, as we all know and witnessed for ourselves in the flesh and blood of the many millions of innocent people killed or maimed in WWII.

 

The Myth of the Primordial Castration

There are two things to which the Gauls are devoted –

the art of war and subtlety of speech.

[rem militarem et argute loqui].

M. Porcius Cato, On the Gauls

 

The legend of Man Satanaxio also closely evokes the Dance of Swords, so popular in Celto-Iberian traditions. The Hand of Satan was often said to hold a sword, which it used in order to cut ships in two. This legend ultimately derives from the one of the Kra or Malay Peninsula, in Indonesia.

The word Kra derives from the Skt. kara, meaning “hand”. The idea is that the hand is the creative organ that manufactures all things, both useful and destructive (tools and weapons). This curious legend is actually derived from geographical fact as we explain in detail elsewhere and, far more passingly, here.

When one looks closer at a map of the region of Indonesia, it is possible to observe the fact that this region curiously corresponds to the figure of the raised hand of a giant holding up a sword or a mace. The sword (or mace or cutlass) corresponds to Malaysia. The arm corresponds to the isthmus proper (Kra) and his head to Cambodia. The ship corresponds to Java and Sumatra, split into two halves by the Sunda Strait (Selat Sunda) which sunders the two islands.

The island of Borneo corresponds to the sails of the ship, its mast shattered by the tip of the sword. Celebes is the figurehead of the ship, a curious monster that is perhaps a dog or a seahorse (hippocampus). The myriad islands of Indonesia represent the crew of the ship scattered upon the waters by the destruction wreaked by the giant with his sword.

Put briefly, the giant (or giantess) is Shiva (or Kali if you prefer). The god/dess is often depicted as a goddess with a raised hand (Kali) about to castrate the god (Shiva) with her sword. This represents the Primordial Castration, the sacrifice of the great god “himself to himself”. Here the ship has become the god (Shiva) in the surreal way in which myths and gods often change shape and sex, violating all the rules of ordinary commonsense, but unveiling deep truths in the process.

Sometimes, the image of the giant is changed into that of an elephant (Aryavata), whose trunk corresponds to the raised arm with a sword tied to its tip. It is precisely in this connection that the ancient Hindus often used elephants in their combats. In order to render the animals fearsome, they go them drunk and irritated. And they tied a sword to the tips of their trunks so as to render them destructive and irresistible, as they in fact were.

The tusks of the elephants were sometimes cut off in order to enhance their resemblance with the image just told, with the stub corresponding to the region of Burma, which in fact resembles this shape. The region in question here is precisely the one in which we located Atlantis many years ago. This sensational discovery is told in our Atlantis site and in our forthcoming book, as well as in our earlier publications in Portuguese, etc..

The map of Indonesia just linked should be carefully collated with the one on my site, which represents the region as it was during the Ice Age. At that time, sea level was far lower than at the present time, and the region of Indonesia consisted of a vast continent now sunken into the waters of the South China Sea. The two main volcanoes of Indonesia – the Toba and the Krakatoa – are located in the two extremes of Sumatra, one in the north, and the other one in the south (Sunda and Megan).

These two volcanoes, one an immense caldera (Toba) and the other a lofty volcanic peak (Krakatoa) which later exploded and caved in, also becoming a giant caldera. These two are the pristine Pillars of Hercules (and/or of Atlas) whose myth was later transferred to the Atlantic Ocean, much as the Legend of Ys (Atlantis) also was, when the Celts and the Phoenicians, etc., moved to this region of the world, after being so violently expelled from their pristine homeland, in Indonesia itself.

What is even more uncanny is the fact that this giant explosion of the Krakatoa volcano occurred exactly at the end of the Pleistocene, some 11,600 years ago, the exact date posed by Plato as the one of Atlantis’s demise. It is physically impossible, as we already argued, that all these exquisite coincidences would all be random in nature.

Moreover, this giant explosion of the Krakatoa supervolcano in fact caused the two islands of Java and Sumatra to become separated by the Strait of Sunda (Selat Sunda), precisely as the myth affirms. Other myths of the region of Indonesia also tell the same story in a way that is quaintly reminiscent of the Greek myth of Hercules opening up the Strait of Gibraltar or the one of the Bosphorus in his return from the region of Erytheia, where he went rustling Geryon’s cattle.

Clearly, this Mediterranean legend is a transplant of the Indonesian one, which is supported by actual fact, in contrast to the others we just told. And these transplants of course include the tradition of princess Dahut castrating and killing all her many lovers, in the unending replication of the Primordial Castration perpetrated by Kali in Indonesia or by Jahveh in the Bible (splitting of Leviathan, the primeval “serpent” or phallus).

The story of Kali (or Shiva = Jahveh) with her raised sword also passed into Celtic traditions. The habit of castration also passed into the Celtic tradition of castrating and enslaving their war prisoners and, even more so, of beheading their captives in battle or shortly after, an allegory of the castration itself as a capitis minutio. This story was also recorded in the myth of the giant Orion, who holds up his mace in the skies down to the present time.

Orion is an alias of Atlas and, hence, of Atlantis. And he is also the counterpart of Hercules, also often associated with a giant mace or sword, much like Kali herself. The motif was also preserved in the quaint Celtic image of the Cerne Abbas Giant in Dorset (England). His huge erect phallus is a telltale of his connection with Shiva, even though no one ever suspected his true identity up to now.

Shiva’s ithyphallic image is shown here, and the images of the two colossi should be carefully compared. Proposals so far centered on Hercules, whose sexual attributes were never so unashamedly shown before that we know of, in flagrant contrast to Shiva and the o the Cerne Abbas Giant. Shiva’s second attribute is the katvanga, a sort of giant knotty mace identical to the one of the English giant.

Curiously enough, the Cerne Abbas Giant is associated with the rituals of the Maypole, in midsummer, as shown here. These were bacchanalian festivals where girls were ritually deflowered, as commented in the link just given. The Maypole is, as we argue elsewhere, a replica of the phallus. This Maypole Festival is even today celebrated in many Celto-Germanic places. One of the main features is the stealing of the Maypole, a metaphor for the myth of the Primordial Castration which we encounter the world over, as commented in our Atlantis site.

The name of the giant (Cerne Abbas) seems to be related to the one of Cernunnos, the horned god who is an alias of Kronos (Saturn). Now, the name and myth of Kronos derive from the one of Karana, an epithet of Shiva in his creative aspect, as the phallic god of excellence. So, the passage from India to England is obvious by now.

From the East Indies, the myth was brought to the Mediterranean region by the enterprising Phoenicians. From these navigators, the myth passed to Celtia (Cerne Abbas Giant) and to Greece (Kronus), where it became preserved in the myth of the primordial of Ouranos by Kronos, and of Kronos by Zeus, his own son and substitute.

 

The Dance of Swords

White wine is worth more than red, made of mulberry.

White wine is worth more because it is made of grapes.

Barzaz Breiz

 

Celtiberian traditions are obsessively concerned with sword myths of all sorts. Swords and lances are connected with Medieval knights and the Arthurian Cycle of the Holy Grail, where they figure centrally. The ancient dames often hung their finger-rings on the tip of a knight’s lance, as a token of their willingness and coy offer.

The myth of the sword of King Arthur, Excalibur, is also famous. In fact, the sword embedded in stone in some way quaintly evokes the stony sword of the Indonesian giant just commented. Above all, however, we also have cherished Celtic traditions such as head-hunting and the beheading of enemies. And this tradition is also connected with the one of Sword Dances, which is even today popular in the whole region. This curious dance is also popular in Tibet, the probable cradle of the tradition as well as of the Celts themselves.

The Tibetans and other peoples also dance over crossed swords, in close correspondence with the Irish Sword Dances, as described in the site linked here. Once more we have a direct connection with the Far East. But these traditions most probably originated in Indonesia, as the symbol of the Cross itself attests. As we argue elsewhere, this symbol marks the very Center of the Earth, as attested by the symbol of the earth itself, a Crossed Circle ⊕ .

That this is also the symbol of Atlantis itself is of course far more than a coincidence. After all, Atlantis was a replica of the earth itself, which it replicated as a microcosmic replica. In fact, this symbol marks the exact position of Atlantis in Indonesia, at the intersection of the line of the Equator and Meridian 0^o, the one of Lanka.

We explain this issue elsewhere, and will not delve into it here, except to point out the connection of the Dance of Swords with beheading and castration, often performed during the exhibition in antiquity. According to Barzaz Breiz, the Dance of Swords was danced by the ancient Bretons to the tune of a song so ancient that the people who sang it at the taverns did not understand the words anymore.

The author also mentions certain ancient Celtic coins illustrating Sword Dances in their time. Some of the lines of this barbaric ritual I have abridged as follows next (my translation). Each strophe is followed by the refrain, which is repeated after each strophe:

White wine is worth more than red, made of mulberry.

White wine is worth more because it is made of grapes.

O fire! O steel! O fire and steel! O oak! O earth! O sea! [Refrain]

New wine is worth more than mead, more than hydromel!…

Sparkling wine is purer than beer, and worth more!…

White wine for you, hearty Breton! White wine for you!

Wine and blood run together, wine and blood do!

White wine and red blood, a river of them is flowing!

It is the blood of Gauls than its running, Breton blood!…

Blood and wine and dance for you, O sun! Blood, wine and dance!

And dance, and songs, and war! And dance and songs!

Sword Dances, in a circle. The Dance of swords!

The song of the blue sword that loves blood and which is thirsty!

Battle in which the sword is king. Battle of the wild sword!

O Sword! O great king in the battlefield! O Sword! O King!

Let the Rainbow shine in front of you! Let the rainbow shine!

O fire! O steel! O fire and steel! O oak! O earth! O sea! [Refrain]

O sea! O earth! O oak! O fire! O sea! O land! O land and oak!

The reference to the rainbow betrays a connection with the Flood, being its universal symbol. This connection is pointed out in the Bible. But it also figures in the same connection as the Rainbow Serpent of Indonesia (the Serpent Shesha) and its aliases in Australia and even the distant Americas.

The two wines, white and red are an allusion to the two races of Atlantis, one red, the other one white. One is white like white wine, the other one red like blood and wine and the wine red sea itself, the South Sea where Atlantis has been finally located by me after a long, long quest. The Sword Dance is also clearly the allegory of war.

What war? A simple raid for obtaining white wine in Nantes, as the erudite author of the Barzaz Breiz believes? Or the archetype of all wars, the War of Atlantis? Probably both, as the hymn of triumph was sung over and over again, every time the barbarous Celts went to war, decided to die for their ideals, their country and their sacred traditions.

The two wines also evoke these one of the Holy Mass, and the Hindu traditions which speak of two Somas, one white the other one red or golden. The above hymn explains the real context, the one of the War of Atlantis and the bloods of the two sides being poured and mingled and drunk together, in rage, until god decided to intervene, and settle the battle for good, destroying both armies, as Plato discloses in his seminal dialogues on Atlantis, the Timaeus and the Critias.

But the Battle did not end there, no Sir, it did not! It only set the archetype for all times future. The eternal war of Good against Evil still goes on, flaring up into a worldwide conflict once in a while, as it did in WWI and WWII, to mention just the last two global conflicts. And we are all set up now for the final battle, the one of Armageddon, which approaches as treacherous as a viper!

 

The Hidden Meaning of the Legend of Ys

Woodsman, woodsman! Tell me! Did you see the swift horse of King Gradlon pass through this valley?

No, I did not see Gradlon’s horse pass through this wood. I only heard it in the dark night, galloping as fleet as the wind.

Barzaz Breiz, Legend of Ys

 

The hidden meaning of the Legend of Ys shows up in the details which are often repeated but are never explained. After all, these were secret matters never divulged to the profanes in any traditions whatsoever. And this was of course the case in the initiatic traditions of the Celts and those of their heirs, the Medieval troubadours and trouvères.

These details are often mentioned en passant and generally go unobserved to all but the most attentive of the observers. In the lines of the poems, we have been quoting in epigraphs some of these features are mentioned. Rather than purely incidental, these details are crucial for establishing the essential features of the myth in question and its connection with the legend of Atlantis, its true self.

Consider the above reference to the woodsman. This of course implies that Gradlon had to cross a forest in order to get out of Ys. In other words, Ys was surrounded by wood, apparently thick and difficult to cross. And this brings to mind the fact that Atlantis was, according to Plato’s report, decked with thick forests full of aromatic trees which provided precious woods of all sorts. Such is also the case of Paradise in essentially all traditions, as we argue in detail elsewhere.

But this fact similarly precludes Ireland and the whole of the British Shelf both as the source of the myth and as the site of Atlantis. It is now known that Ireland abounded in the Irish elk during the last Ice Age. But the magnificent animal became utterly extinct when the Ice Age ended, some 11,600 years ago, the very date of the Atlantean cataclysm, according to Plato. And why is that?

The reasons are fast becoming manifest in the geological record, as more data is gathered on the Ice Age and the Irish elk itself and as our knowledge increases. And the main reason is apparently purely climatological, rather than others such as overhunting by humans or some plague, as some researchers have proposed over the years.

First of all, the huge antlers of the Irish elk – which may reach up to 3,5 meters across and 45 kilos in weight – would preclude their roaming the forests, where their locomotion would be impossible. In reality, these enormous antlers were the result of sexual selection, a theme often ignored by Evolutionists. For some reason, the females of the species preferred the males displaying the largest antlers. And this fact led to the evolution of their horns, which thus grew to enormous proportions.

This feature was obviously not dictated by an adaptation to the habitat, as Evolution Theory would dictate. In fact, this feature ultimately resulted in the extinction of the Irish elk, when the grasslands of Ireland changed into forests, at the end of the Ice Age.

Moreover, their teeth present the wear and scratches characteristic of a diet based on grass. This plant contains silica, and is abrasive, leading to a wear pattern and the present of phytoliths which paleontologists have learnt to recognize in the fossil teeth.

Several in situ paleovegetation studies of the region have shown directly that the British Shelf and the whole region of Ireland were destitute of forests and covered with grasslands during the Ice Age. These grasslands the Irish elk of course enjoyed, a fact that explains their massive presence in the region. These paleovegetation studies are done by means of the study of fossil wood and pollen preserved in bogs or elsewhere (palynology, dendrochronology, paleontology, etc.).

And this sort of data allows the determination not only the dates in question, but also of the nature of the vegetation and, hence, of the climate itself, and of the fauna and the flora. Curiously enough, after the Ice Age was through, oak and other trees soon colonized the region, and fast created impossing woods, unfortunately now extinct through the agency of humans.

In other words, no forests, no connection with Atlantis in the British Shelf itself, or in Ireland, etc.. Hence, if the Legend of Ys is really founded on actual fact, it was either imported from some other region of the world or occurred later than the Ice Age, and hence too late for being derived from this pristine source itself. If so, one is obliged to explain the uncanny coincidence, as it is highly unlikely, according to what we argued further above.

The dark forest of the Celtic tradition is the same as the selva oscura of Dante’s Divine Comedy. Dante was on his way to Paradise which is, as we have argued, the same as Atlantis itself. And this is of course far more than a mere coincidence. In order to get there, one must first cross this fearful wilderness. This dark forest is the one which encircles Paradiseand which is found in several traditions concerning its location. In fact, this forest is the hedge or fence which surrounds Paradise, turning it into a forbidden place of difficult or impossible access.

The Irish elk also brings to mind one of the most curious legends of Celtic traditions, preserved inclusive in the Christian legends such as the one of St. Hubert, St. Julian the Hospitaller, St. Eustace and St. Avitus, among several others. Curiously enough, St. Avitus was obsessed with the Flood and the paradisial themes covered in Dante’s Divine Comedy and in Celtic traditions such as the Legend of Ys. In fact, the Flood was the fixation of many Gnostics such as Leonardo da Vinci and others.

According to the legend, St. Hubert was very fond of hunting. One day, a deer he was chasing in Good Friday, turned around and spoke to him, threatening Hubert with hell. The deer had a crucifix between its horns, and Hubert was instantly converted.

This motif is reccurrent in both Celtic and Cathar traditions. But it also relates to the similar theme told in the Ramayana concerning the wonderful deer which was in reality the rishi Maricha. Maricha was so disguised in order to trap Sita, the wife of Rama, the virtuous king which the evil Ravana wanted to kidnap. This event ledto the War of the Ramayana, which is in reality an allegory of the War of Atlantis which led to the Flood, as we argue in detail elsewhere.

Once again, we see the Hindu origin of themes which figure in Celtic traditions such as the Legend of Ys and the Arthurian Cycle of the Holy Grail. It is clear that these quaint motifs are n coincidence, as they recur over and over again, in an obsessive way, in Cathar symbolism, etc..

We again remark that this deer could not be the Irish elk, as it roams a forest both in India and in the Celtic traditions, in contrast to the Irish animal, which stuck to the grasslands due to its huge antlers. Hindu and other traditions often speak of a spotted deer, a characteristic inhabitant of the forests of the Far Eastern region. Why Atlantis would be connected with a deer is unclear. But the fact is that the Flood legends centrally embody this motif the world over, the New World included.

 

King Gradlon’s Horse

Seithenin! Wake up and look out!

The land of the warriors, the fields of Gwyddno are bein invaded by the ocean.

Barzaz Breiz, Legend of Ys

 

Another central feature of the Legend of Ys is the horse of King Gradlon. Even today this motif figures centrally in the usual accounts of the legend. Quimper had a statue of Gradlon on his horse which was unfortunately destroyed in the French Revolution due to its connection with royalty.

But the statue survived, and was eventually restored. In the local festivals, the event was commemorated by making the statue sip from a cup of wine, another central motif in the tradition. We will return to this curious ritual next.

The horse is the characteristic attribute of Poseidon and of Atlantis, as I argue elsewhere in this document. It has to do with the Horse Sacrifice (Ashvamedha), again central in Hindu traditions, as I comment in my Atlantis site. In fact, as I explain there, the horse symbolizes Atlantis itself, and its sacrifice allegorizes the one of Atlantis by the Flood.

This theme is also commemorated in the Bible in connection with the same motif, there allegorized as the Crossing of the Red Sea (Exo. 15:1-5; 15:19-21; cf. Gen. 49:17; Psa. 76:6, etc.). The snake bites the horse’s fetlock (or pastern), so that the rider tumbles backward. Miriam’s sings this event in triumph when the pharaoh and his men are killed by the waters of the Red Sea when they return to their place after the Hebrews had crossed in safety: “Sing to the Lord, for He has risen up in Hs triumph. / The horse and his rider He has hurled into the sea”.

The Crossing of the Red Sea is yet another allegory of the Flood, as we explain elsewhere. And so is the Legend of Ys and the miraculous crossing of King Gradlon and his horse. Curiously enough, the Bible too embodies the tradition of the wilderness that had to be crossed by the Israelites in their way out of Paradise (Exo. 15:22: the wilderness of Shur).

In some accounts of the myth, Dahut, his evil daughter was being saved by the king, in his croup. But a voice commanded him to let her fall, and he did. In other accounts, the horse is bitten by a snake, and it throws the horseman off, causing his death, exactly as told in the Bible.

According to the Barzaz Breiz, in the original version of the Legend of Ys, evil Dahut is punished by God, and is drowned. But, being immortal, she was later turned into a siren and survives as some sort of marine creature that haunts the region. Nessie?

In this account, when the horseman was fleeing the place of the destruction galloping on his horse, he bore princess Dahut in his croup. The water kept on rising, and was about to kill the king. But a terrible celestial voice cried for three times: “Throw away the devil that is mounted behind you!” Though extremely upset, for he loved his daughter dearly, Gradlon obeyed. The waters immediately began to recede, and he managed to escape them.

The above mentioned source also points out the fact that this myth dates at least from the 5th. century AD, being the work of Gwyddno, a bard who lived at that time. Moreover, its author also points out the fact that the Armorican version and the Gaulish one closely parallel each other in several details. Some verses, he adds are identical, and one poem continues where the other one ends.

Mary of France, one of the earliest chroniclers of the Celtic traditions (13th. cent. AD), affirms that Gradlon’s horse, while swimming across the flooding waters, accidentally lost its rider. A good fairy later saved Gradlon life. But the horse was so grieved that it turned wild. And she also adds that the Bretons preserved in a song the story of the horse and its rider. In the best known tradition, it is not the king who perishes, but his evil daughter.

In others, both apparently drown in the rising waters. The horse escapes, but is so upset that it reverts back to the savage state. In no way could this version of the Celtic myth be derived from its biblical counterpart just mentioned. In fact, this analogy was never noted by anyone before myself. So, how could this possibly be the case?

The story of the fairy quaintly evokes the one of Ulysses being saved from drowing by Ino-Leucothea, the marine goddess (siren) of the region he was wrecked.(Od. 5:333). This event happened near the island of Calypso, when the hero was about to reach the island of the Phaeacians. Ino was a marine goddess or fairy, a siren who could also change into a bird. Calypso (“veiled one”) is an alias of Atlas, her own father, much as Dahut is the edaughter of Gradlon.

And Phaeacia – which Homer describes in ecstatic terms and which closely evokes Atlantis itself – is in fact an alias of the Isles of the Blest, the very place which the Celts identify to sunken Ys and to the site of Paradise Lost. All in all, the two traditions are two slightly different versions of one and the same myth, one Celtic, the other one Greek.

These European traditions in turn derive from their South Sea archetypes (Southeast Asia and Indonesia), as we argue in detail elsewhere. These different traditions are visiblyl one and the same: the traditions of Atlantis and of its demise in the Flood. This fact is not always easy to see, though. Such is the reason that this realization was never done before.

After all, the idea was to keep this identity from falling into profane ears, as they were all the essence of the Mystery rituals of antiquity. The above legend also perhaps corresponds to the one of Alexander the Great in the romanticized accounts of his trip to Paradise in search of the Elixir.

According to it, Alexander’s evil daughter was seduced by his cook (Andreas), who had found the Elixir. The two lovers were rendered immortal by it. But they were both punished by the angry king, who tied a stone to their feet and threw them both into the sea. Being immortal, they were not killed. But they turned into marine marine creatures which haunted the region down to the present times. This legend is visibly connected with the one of Ys, where princess Dahut turns into a siren after her demise in the Flood waters.

Not impossibly, this also happened with King Gradlon or perhaps her satanic lover. In fact, this lover is perhaps King Gradlon himself, made drunk and seduced by his evil daughter. Once more, this curious motif came from the Far East. In the Ramayana it is told how the inhabitants of Lanka did not die, buth changed into marine creatures (nagas) which survive in their submarine realm, in a marvellous golden realm.

This legend is also recurrent in the myths of the Celts and the Germans. One such account is told in Wagner’s charming opera, The Gold of the Rhein. This golden realm is of course sunken Atlantis. In Greek traditions such as the ones told by Homer, this golden realm is Aigaia (“hidden one”), the submarine realm of Poseidon, the founder of Atlantis. Isn’t it logical to identify the two realms one with the other?

We also note the red hair of princess Dahut “flashing like red gold in the sunshine”. This theme evokes the orichalch walls of Atlantis, which Plato describes in very much the same words in his Critias (114e; 116b). This is a clear reference to the reds of Atlantis, the original Dravidas, who were redheaded before they got darker by mixing with the dark natives of the region of Indonesia.

This is a matter of great geographical importance. The Irish and other Celts are characteristically blond or redheaded. But so were the Tocharians and the primitive Ethiopians whom Pliny and Solinus describe as the “blue-eyed Chinese of the island Taprobane”. And it is certianly no random coincidence that the Irish themselves affirm to have come from “the island of Deffrobani, in the Land of Summer”. We will return to this interesting matter further below.

We also note the versions of the legend of Ys which tell that the city was encircled with metallic walls made of bronze and other metals, and of its temples and towers lined with gold and silver. Again, this feature is characteristically Atlantean, as we also argue in the present document. We could further point out a whole lot of such parallels betweeen the two traditions, the Celtic one and the Greek, as told by not only by Plato, but by a host of other Greco-Roman authors as well.

According to Herzart de Lavillemarqué, the Gaulish fishermen of the Bay of Cardigan – which allegedly corresponds to the site of sunken Ys – frequently sight the ruins of ancient edifices under the waters. These often flash eerily, and appear to be made of bright metals such as gold and silver. The inhabitannts of Douarnez, in Brittany also hold the same. “Even today”, wrote Friar Moreau in the XVI century, “one often finds elderly people who affirm that they could see, while fishing during ebb tide, they could observe the walls of the old city flashing inside the waters”.

According to Giraud de Barry, the Irish fishermen of the XII century, also held that they could often see, flashing under the waters of the lake which now covers their sunken city, the round towers of the ancient times. Thomas More, the author of the famous Utopia – another allegory of Atlantis itself – wrote that: “in these sublime dreams, one often surprises a memory of the distant past. Sighing, it admires, through the waves of time, the past glories therein esconded”.

De Lavillemarqué refers that, before the French Revolution, one statue of Gradlon mounted in his faithful horse could be seen in Quimper, between the two towers of the local cathedral. The statue was demolished in 1793, because of its connections with royalty.

Some contemporary witnesses declare that a curious ceremony was celebrated in connection with this equaestrian statue which is clearly linked with the Legend of Ys. During the feast of St. Cecily, a player bearing a napkin a jar of wine and a golden cup monted to the back of the horse, and offered the rider a drink, as if he were a waiter.

He then voided the cup, and then threw it to the crowd below, which hurried to grab the precious prize. In time, this golden cup – offered by the bishop of the place – was substituted by cheaper counterfactions, and the custom was finally dropped altogether during the Revolution, when the statue was felled.

But it was later replaced, and survives in the place, though the ritual is celebrated no more in the preesent time. Why not restore it, now that Celtic traditions are being revived everywhere, as Villemarqué recommends? This curious ritual is perhaps connected with the one mentioned by Goethe in his quaint poem on The King of Thule sung by Margareth, in his Faustus.

In fact, this cup, with it reversed dual corresponds to the two Pillars of Hercules, as we argue further below. And it is also the bitter cup that Christ is obliged to drink to he dregs, according to Christian traditions. And it is again the cup of Seithenin Veddu, the drunkard whose tale we also comment further below.

Or the cup of Indra, full of Soma (the Elixir), which we also comment next. This sour cup is also the one of the Eucharist, golden like the ecup of King Gradlon itself. And it is of course the same as the Holy Grail, which some versions claim to be golden, while others affirm it was carved from the emerald that fell from Lucifer’s crown during the fall (see discussion further below).

This tradition, so dear to the Cathars and the Celts and other such Gnostics, ultimately derives from the East Indies themselves. There this jewel is Cintamani, which shines like gold and orichalch at the gates of the King of Shambhala, the local counterpart of King Gradlon as the (former?) ruler of the entire world. This legend is told in detail by René Guénon in his Le Roi du Monde (“The King of the World”) so that we do not have to tell it here.

And its connection with Atlantis is so obvious as require no comments here. We treat this fascinating subject elsewhere, and that the interested reader is directed thereto. In reality, tihs cup full of Soma is what the Hindus call the Vadavamukha. And the Vadava is in reality the giant caldera of the volcano which destroyed Atlantis, the fearful Krakatoa, as we argue in detail in the document just mentioned.

The other cup – the one which is used in Black Masses everywhere and is hence seldom seen is the Toba volcano, the one located in north Sumatra. It is filled with the waters of Lake Toba, the largest such feature known on earth. And the Toba volcano is closely associated with Black Kali, the Great Mother of Hindu traditions.

It is certainly more than a coincidence that the fearful caldera is often identified to the mouth of Hell and to earth’s yoni as well. It is in fact the same as Sheela na Gig’s giant vulva (yoni), as we comment in more detail further below. Yes, the symbolism is visibly Indonesian. How could it be Irish, if Ireland has no volcanoes, the same being true for the known cradles of the Celtic races?

In other Hindu traditions from the Far East, this giant cup becomes identified to the Samudra, the lake or sea where all waters reunite in the occasion of the Flood, just as its own name testifies (Skt. sam-udra = “reunion of the waters”).

This version of the Flood myth is also found, for instance, in Ovid’s Metamorphoses, as well as in innumerous other traditions that I comment elsewhere. This hole (or pit or cave or fountain or well, etc.) also figures in Celtic traditions as well, and is absolutely universal in both form and meaning. And this message is that it is the Holy Grail, the cup which Indra, and Christ and many such heroes of old were obliged to drink in order to bring about the Flood.

 

The Flooding of Lake Llion

“Today I am a boar… Time was when I sat in the assembly that gave the judgments of Partholan.

It was sung, and all praised the melody.

How pleasant was the strain of my brilliant judgment!

How pleasant to the comely young women! “

T. W. Rolleston, Myths and Legends of the Celtic Race

 

One of the Celtic Triads (Mabinogion) refers to the flooding of Llyn Llion (Lake Llion) “which overwhelmed all the lands, so that all mankind were drowned, excepting Dwyan and Dwyvach”. These two humans escaped in a raft or ship or boat and repopulated the whole world. The same story is also told of Lake Tegid, near Bala, in Merionethshire (Wales).

The Cantref Gwaelod (“Submerged Country”) evokes the submersion of the Plain of Gwyddneu by the sea, a punishment which was due to the wickedness of its inhabitants. Jean Markale, the famous French Celtist, translates the name of Ys (or Caer-Ys) as “City of the Bottom” and Cantref Gwaelod as “Country of the Bottom” (Le Pays du Bas-Fond).

This name closely evokes the one of Atlantis, the Sunken Continent. In fact, the name of Atlantis ultimately derives from the Sanskrit one of Atala (a-tala = “no land”). Atala is, in Hindu traditions, the name of a sunken paradise turned into the site of Hell, that is, the Land of the Dead, exactly as in Celtic traditions.

It is now known, as we show elsewhere – that the Celts originally came from the Far East (Mongolia and Xingiang), where they were known as the Tocharians (or Yüeh-chi or Avars, etc.). Hence, it is no surprise to discover in the Celtic myths a close connection with the Hindu ones. And such is particularly the case with Flood Myths such as the one of Ys. For instance, the short poem by Taliesin quoted at the head of the present section is a direct reference to sunken Atlantis.

In other poems, the city of Ys (or Ker-Ys) is specificially referred as encircled by the ocean and surrounded by metallic walls which closely evoke Plato’s Atlantis. And these walls are often seen to flash like gold or orichalc under the waters, at low ebb, when the sun strikes them with its shine, much as they once did, when Atlantis still faced the light of the sun, as reported by Plato.

Celtic myths are particularly obscure. And the intention is clear: to preserve the secret of Atlantis’ true location, in order to preserve it from enterprising conquistadors struck by gold fever. The “three fountains” are a cryptic reference to Trikuta (“three-peaked”), the Holy Mountain of Lanka with its triple volcanic peaks shedding magma. This mountain or volcano is in fact the Krakatoa, as we argue in detail elsewhere.

The “Mountain of Gifts” is again a veiled allusion to Mt. Trikuta, alias Mt. Meru. Volcanoes are often (in India) equated to the Cow-of-Plenty, shedding abundance (“gifts”) with the rains and fertilization they bring about.

 

Ys as an Alias of Atlantis

“Do not deliver yourselves to luxury. Do not abandon yourselves to madness.

After the pleasure, the pain! Whoever bites the flesh of fish, will be chewed by them.

Whoever swallows them will be swallowed by them.

Whoever drinks wine mingled to water will drink water like a fish”.

Barzaz Breiz, Legend of Ys

This “citadel under the waves of the ocean” is Atlantis itself, after its submersion. The correspondences are to exact to be doubted. Such is also the case with Poseidon’s Aigaia, described by Homer in his Iliad. If it is already difficult to believe in a sunken kingdom, imagine the difficulty of believing two or more such.

The Legend of Ys and its submersion is completed and explained in other poems and triads, which leave little room for doubting the connection with Atlantis and the Far Orient. We comment these myths and these poems in detail elsewhere, and direct the interested reader to these works of ours, limiting ourselves to the explanation of just a few matters of some importance.

To start with, we note the correspondence of the Celtic names with the ones of India. These names can all be derived from Dravida and, sometimes, Sanskrit. These two are the holy languages of India in which the myths were originally composed. The equivalent Celtic (and Tocharian) counterparts are often obscure and only approximate. The name of Ys is itself derived from Dravida, as we show in Appendix I. So is the name of Kaer-Ys (“city (or citadel or fort) of Ys”).

These etymologies are too close and too exact to be idly dismissed, particularly now that we showed that such perfect linguistic agreements are “highly unlikely”, despite the contrary opinion of some linguists unfamiliar with even the basic tenets of Probability Theory. Again, we also now know that the Celts were Tocharians, and hence quite affine with Hindu religious traditions of all sorts, particularly the ones concerneing the Flood and the fate of sunken Atlantis.

The very suffix -is of Atlantis is itself derived from the radix ys just commented. We also note that this lake or sea where the city sunk away is also called Llion (or Llyn Llion = “Lake Lion”). The etymology of this name is ill-explained in the Celtic language, but is apparently connected with the idea of “wave, flood”, according to Jean Markale. Llion is also the name of the marsh or bog where Hu Gadarn defeated the monster Afang Dhu, a sort of dragon which caused the Flood.

This story is taken directly from the myth of Yu, the Chinese hero of the Flood which we comment in detail elsewhere, in our work on the Tocharians and the Far Eastern origin of the Celts. Actually, the name of Llion is apparently related to the one of Ilion, the Greek name of Troy. And this word is in turn distantly related to the Sanskrit Ilam (or Iram, etc.), which is the name of Taprobane (Lanka) in Hindu traditions. This name – which means “water, drink, draught” – actually plays with the idea of the Elixir and the Flood.

And we also add the connection with Drav. #4662 mattu (idem) and Port. bêbado (“drunkard”), Engl. “mead”, etc.. The figure of Seithenin the Drunkard is actually quite curious. It closely evokes the one of Indra, drunk with mead when he prepares himself to kill Vritra, thus causing the Flood (Rig Veda, Hymn 1:32). Seithenin also evokes Hu Gadarn defeating the Afang Dhu in the same connection.

This name also brings to mind the fact that Seithenin, in his drunken spree, rapes the girl who was in charge of controlling the pit which was the Source of Doom from which flowed the waters of the Flood, inundating the whole earth. This story is also related to the Legend of Ys, where King Gradlon is apparently seduced by his own daughter, Dahut. Perhaps the two girls and the two kings are really to be identified.

In some versions, the girl herself is the guardian of both the key and the sluice gates. Taken up with making love to Seithenin, she forgets her duty, and the disaster happens. In other versions, the girl is seduced by her lover, and somehow managed to steal the key to the sluice gates which the king held tied to his neck. With it, she opened the sluices, destroying the region with the Flood, in which she perishes along with her lover. Only the king manages to escape, having been forewarned by a prophet, St. Guinolé (or Gwynolé).

 

The City at the Bottom of the Sea

Mir kam eine Mär
Von Glocken aus versunkener Stadt.
Und darob das greise allwissende Meer,
Das keinen Namen hat.

[The report once reached me,
Of the bells of a sunken city.
Over it lies the grey all-knowing sea,
That has no name whatsoever.]

Frithjof Schuon, Vineta

A Swedish legend on the sunken city of Vineta is told by Selma Lagerlöff in her book Nils Holgersson. Though told as a kiddie’s fairy tale, the Legend of Vineta is based on traditional stuff, being the Nordic counterpart of the Celtic Legend of Ys. In fact, many people consider Vineta the “Atlantis of the North”. Cf. also here and here and here and here and here.

As these links attest, some researchers definitely believe that the city of Vineta existed in the Baltic Sea in antiquity. Far more likely, the legend of Atlantis was transferred to the region by the immigrants, as is so often the case with such sacred traditions. No matter what, some researchers keep combing the region for the remains of sunken Vineta, as can be seen in the sites just linked.

According to the charming story, the hero, a child, is magically carried by a bird to a desert shore, where he finds a small copper coin. The boy picks it up, but it was so corroded and rusted, that he threw it away. When the boy rises, he sees a wall in front of himself and then a gate, which he enters. He finds himself a wonderful city full of people luxuriously attired with jewels of all sorts and dressed with shiny clothes made of shiny silk richly embroydered with gold and silver.

Our hero roves about in the beautiful city, curious to see it all. In time he gets to the main street, which was full of gorgeous shops where all sorts of stuff were sold, the wonderful clothes and the egemstones included. Though unable to talk, the merchants seemed very eager to sell their stuff to the boy, and offer them for any price he can pay. The boy looks inside his pockets, but can find absolutely nothing inside them to pay for the merchandise.

Upset, the boy goes away distressed and chances upon the same spot where he had found the coin. He picks it up and wants to go into the city again to buy the precious stuff so cheaply offered to him. But he finds that the city had already disappeared, and could not be seen anymore. He then asks the bird which had taken him there, a giant stork, which tells him the story of the mysterious city:

Then Herr Ermenrich [the stork] said: “For my part, Thumbietot [the boy], I believe that you fell asleep here on the strand and dreamed all this. But I will not conceal from you that Bataki, the raven, who is the most learned of all birds, once told me that in former times there was a city on this shore, called Vineta. It was so rich and so fortunate that no city has ever been more glorious. But its inhabitants, unluckily, gave themselves up to arrogance and love of display. As a punishment, says Bataki, the city of Vineta was overtaken by a flood, and sank into the sea. But these inhabitants cannot die, nor is their city destroyed. And one night in every hundred years, it rises in all its splendour up from the sea, and remains on the surface for just one hour.”

“Yes, it must be so,” said Thumbietot, “for this I have seen.” “But when the hour is up, it sinks again into the sea, if, during that time, no merchant in Vineta has sold anything to a single living creature. If you, Thumbietot, had only had ever so tiny a coin to pay the merchants, Vineta might have remained up here on the shore; and its people could have lived and died like other human beings.” “Herr Ermenrich”, said the boy, “now I understand why you came and fetched me in the middle of the night. It was because you believed that I should be able to save the old city. I am so sorry it didn’t turn out as you wished, Herr Ermenrich”. He covered his face with his hands and wept. It wasn’t easy to say which one looked the more disconsolate – the boy, or Herr Ermenrich.

First of all, we note that the mute people of the sunken city of Vineta are mute, much as are the people of the paradisial islands beyond the ocean visited by the Celtic heroes. These mute people are the dead, condemned to permanent silence according to tradition. But this strange allusion ot mute commerce also brings to mind the one referred by Herodotus in his History.

A similar comerce is also referred by Al Biruni in his India. In all probability, these traditions are based on actual fact. The commerce in the East Indies was conducted in silence, most of all, because the two parties were unable to communicate, as they did not have any interpreters. Again, the natives in the Moluccas, etc., were feared cannibals, and the Mediterranean mechants were ofcourse unwilling to meet them face to face.

No matter what, from this traditional method of doing business – which probably dates from the times of Atlantis itself – the tradition apparently arose which later became associated with the Land of the Dead. The story of Vineta rising from the sea for a short while every one hundred years or so also quaintly evokes the tradition on similar floating islands so current in antiquity and, in particular, in the traditions of the South Seas.

Above all, the story of Vineta brings to mind the Egyptian Tale of the Shipwrecked Sailor, which we comment in detail elsewhere. This Egyptian tale is of an enormous antiquity, and there can be hardly any question of a mutual influence here. Far more likely, both the Egyptians and the Nordics obtained their traditions in the South Seas thmselves, the region where they in fact originated.

The story of the inhabitants of Vineta having been punished for their arrogance and their love of luxury quaintly brings to mind Plato’s relation on Atlantis, whre preciselythe same story is said to have been the cause of their punishment with the Flood and the sinking of their homeland. It is also quaint that the Vinetans cannot die, but sort of await for their eventual redemption for a long, long time, waking up and sufacing every hundred years or so.

The story of a sunken city which periodically resurfaces is also seen in the Breton story called Night of the Pentecost. In it too a city – perhaps Ys itself – was flooded and sunk for its sins. On the night of Pentecost, a mountain opens up to reveal a hidden passageway to the king’s palace. But the opening closes up again at the last stroke of midnight, and will not reopen for another year.

This is of course the Christianization of an earlier version similar to the one of Vineta. But the connection with the night of Pentecoste is not casual. The name of Pentecoste means “fiftieth”. And the feat corresponds to the Jewish “Feast of Weeks” (Shavuoth).

In English, the name is “Whitsunday”, meaning “White Sunday”, and should not be confused with “wit” (wisdom), as often held. The derivation is due to the white garments use by the worshippers on this day, the seventh one after Easter itself. The feast allegedly commemorates the descent of the Holy Ghost over the disciples. But it was also connected with Baptism and, in Judaism, with the “first fruits”, the start of the harvest season, as well as the giving of the Law, in Mt. Sinai.

All these symbols refer to the Flood. Baptism is its ritual enactment, as per the explanations of St. Jerome and others. The descent of the Holy Ghost – as a fall of fiery meteors, is an allegory of the rain of fire resulting from the giant volcanism. The “crop” commemorates the advent of Saturn-Shiva in his terrible avatar as all-devouring Time (Kala = Chronos), as shown in Tarot’s Arcane XIII.

Hence, the return of Ys or the one of Vineta, etc., really refer the return of the New Jerusalem. Even better, it commemorates the return of Atlantis, bound to resurge from the waters as pure and virginal as the Venus of Boticelli, its personification. And this personification is, as we just argued, no other thna the figure of Princess Dahut herself.

 

The Atlantic Islands and Other Parallels

“They discuss and impart to the youth many things respecting the stars and their motions, respecting the extent of the universe and of our earth, respecting the nature of things, respecting the power and the majesty of the immortal gods.”

Julius Caesar, De Bello Galico, (bk. vi. 14)

 

The story of Vineta also brings to mind the curious one told by Plutarch in his De Defectu Oraculorum concerning the mysterious Atlantic Islands. These islands are the same as the Isles of the Blest, as the historian himself affirms. And Kronus (Saturn), the king of the Golden Age, lies therein imprisoned, asleep along with his whole court, “for sleep is the bond forged by Zeus for Cronus”.

Plutarch also mentions these paradisial islands in another work of his (Lives, Sertorius). Here they are also identified to the Islands of the Blest and, very obscurely, as the region of Taprobane itself, the narrow channel between the two being no other than Malacca Strait. Please not that the name of “Atlantic Islands” does not mean these islands are located in the Atlantic Ocean proper, but that they are in fact the “Islands of Atlantis”, the ones which remained emserse, when the rest of the continent sunk away underseas.

Again, we are also reminded of yet another fairy tale that tells of Sleeping Beauty. This tale is dervied from popular traditions compiled by the Grimm brothers in the region of Germany. It is also probably connectesd with the legends of Atlantis, asleep under the seas waiting for the oportune moment to return to life, when the time comes for it.

This story is also connected with the one of the Eschatological Jerusalem of Revelation, which will rise again to life in the end of time, as we are told in the Judeo-Christian myth concerning Doomsday. Curiousinking underseas. sly enough, this legend has all to do with the reality of the Ice Ages, the real cause of Atlantis’ sinking.

When the Ice Age returns – probably soon, as some experts believe – sea level will again drop a lot, causing the Sunken Continent to rise again to the surface, as we comment in detail elsewhere. It is clear that the ancients who devise these myths well knew of this inescapable geological reality. How could they ever know that? Atlantean superscience or just a cunning guess which is so unlikely as to have escaped the efforts of all our scientists down to the present time.

Curiously enough, the Nordics place their legend of the sunken city of Vineta in the Baltic Sea, rather than in the British Shelf, where the Celts place their own sunken city, Ys. Did we in fact have two sunken cities in the region, or is this the result of the tendency of all peoples to place the sunken city of Atlantis in hteir own back yard that we just commented?

The Jews and the Christians are no exception to the rule, and tend to place Jerusalem in Palestine, where they even created a replica of the Holy City, the one which is so often in the news of that most disputed place in the world. As Jean Markale points out, the name Vineta probably means “White City”, being connected with other similar ones such as Venetia (Venice), Guened, Vannes, Gwynedd, and other such, whose name derives from the Celtic root ven- (or gwen-) meaning “white”.

Markale also adds that this name of “white city” is current in Celtic traditions to designate, in Armorican Brittany, the cities or regions which have disappeared under the sea or are ruinous. As we already argued, the root ven- is originally Dravida, where it means the same thing. And so is the suffix -eta, meaning “plains, expanse, wilderness, room”.

This author also mentions some Celtic legends which closely parallel the one Nordic of Vineta appearing every century (unit of time). Among these we cite the fact that the sidh in Ireland are opened once a year, during Samain; the mythical village of Grève of Saint-Efflan appears each year during the day of Pentecoste; the city of Ys appears once in a while under the waters; the inhabitants of the Castle of the Grail who appear to Parsifal are mute, and fail to communicate with him.

To finish this charming subject, we note that the name of Vineta is also probably connected with the one of Atlantis. In fact, the tradition of the White Island is universal, an invariably embodies a connection with Paradise as the “Pure Land” or the “White Island”. ^[5]

It is worth noting that the Veneti (Venicians) were found not only in Italy, but also in the region of Galia itself. It is no mere coincidence that Venice is a sinking, ruinous city like Vineta. And it is also not the result of chance that the Venetians long controlled the commerce with the East Indies, for which they long held the monopoly by both land (the Silk Road) and sea (via the Red Sea and the pristine Suez Canal). Marco Polo, the great explorer, was a Venetian attempting to reopen this route closed both in the east and the west by the Muslim invasions.

The other local name of Vineta, Iomsborg, apparently means “City of the Sea”, the radix iom evoking the Hebrew yôm (“reed, marsh”), as well as the Dravida am- (“water, sea, marsh”). Jumneta, its other name also apparently derives from Dravida, from the same radix iom-, plus the suffix -eta, meaning “plain, field, marsh”, as in the name of Vineta. This name has also been shrunken to Jumne, Iumne and Uimne, perhaps due to the confusion of the radix vin- with iom-.

 

Vineta, Vinland, and the Western Paradise of Buddha Amitabha

 

The myth of Vineta probably also connects with another famous ancient tradition, the one of Vinland. Vinland figured in the ancient Icelandic sagas and is connected with the Viking exploits in the northern Atlantic. The legend of Vinland – perhaps founded on fact, but also closely related to the traditions of Atlantis and of sunken lands to the far west – was/is considered by geographers of all times to refer to the Viking explorations and their discovery of the Americas.

This purported discovery would have taken the tenth century, and hence far before the times of Columbus and the even earlier exploits of the Portuguese in the region. The name of Vinland is unanimously understood to derive from the wild grapes known to grow in North America. But this origin of the name is sheer speculation, and may be just another fortuitous coincidence.

It is true that grapes are specifically mentioned in the famous Vinland Map, dated at 1440 by believers. We will argue this issue in more detail next. And so is also mentioned the existence of a vast continent in this region. But grapes apparently do not exist in the region purportedly visited by the Vikings in North America. And, curiously enough, Vinland is depicted in this map as a normal sized island, rather than the vast continent therein mentioned.

These and other facts have led us to conclude that the Vinland Map is perhaps a forgery, as so many. Why would people forge such antiquities, you may ask. The Vinland Map was bought by Yale University for a million dollars, and is currently worth 24 million dollars. Does that answer your question? Besides, there is also the ever lurking question of racial pride…

Of course, the Yale experts who bought the Vinland Map would rather die than switch their opinion on the matter, and lthereby lose face before the scientific community which, in fact love this kind of controversy. No matter what, it is almost always impossible to be definitively sure on such matters, such being the reason such academic controversies endure forever.

No matter what, the question of the Vinland Map certainly deserves more discussion of the type we undertake next. We think we have at least cleared one of its enduring enigmas: the one of Greenland.

Returning to the name of Vinland and its connection with grapes. There is no direct documental evidence whatsoever of this reason for naming Vinland. Far more likely, the name of Vinland is related to the one of Vineta which, as we just saw, means precisely the same thing: “white land” or “white island”. Besides, a lot of otehr legendary “Atlantic Islands” are also charted in the Vinland Map: Ys Brazil, St. Brendan, Fortunatae Insulae (Isles of the Blest), and so on.

In contrast, there is a lot of documental evidence on the naming of the White Island. For instance, the country of Finland is yet another example of this widespread tradition on the White Island as the site of Paradise itself. This name corresponds, as we argue elsewhere, to the one of Svetadvipa (or Sakadvipa), the paradisial “white island” of Hindu traditions.

This name also corresponds to the one of the Yvymaraney of the Guarani Indians of Brazil which is indiferently translated as “White Island”, “Pure Land” or “Evil-less Land”. As such, the name also corresponds to Aztlán whose name is said by the Mexican Indians to mean blancura (“whiteness”, in Spanish). Pure Land (Sukhavati) is also central to certain Hindu and Buddhist traditions.

Sukhavati – the Island-Paradise of Buddha Amitabha – is said to be located in the Far East, beyond the Ocean. As such, Sukhavati, the White Island or Island of the Blest (or Pure) is the true archetype of the “Atlantic Islands” or “Islands of the Blest” which figure in the Medieval traditions suc as the ones of St. Brendan and its Portuguese counterpart, the Bishop of Oporto and his seven companions said to have discovered these fabled islands in the western Atlantic Ocean.

This “Western Atlantic” is really the Pacific Ocean, with the existence of the Americas being unsuspected at the time, and the Atlantic Ocean being believe to extend all the way to the East Indies, much as Columbus and other conquistadors so firmly believed.

The epithet of “western” applied to Amitabha’s Paradise – and which prevailed in the whole Far East, China and Japan included – should be clearly understood before it makes any sense at all. Living in the Extreme Orient, the end of the Eastern Hemisphere, these mythographers clearly understood, as columbus also did, that beyond the farthest east lies the farthest west and vice-versa.

To them – who lived at the eastern extreme of the world – this western limit lay just ahead, in Indonesia. To Columbus and the other Europeans and other Mediterrraneans, these lands lay beyond the Ocean, which they somewhat incorrectely, believed to extend all the way to the East Indies, the very site of sunken Atlantis.

I say “somewhat incorrectly” because of the fact that the Atlantic Ocean is in fact connected with the Pacific Ocean, as Ferdinand Magellan demonstrated in practice with his western circumnavigation of the world. In reality, these seas receive their name of “ocean” precisely because of the fact that they encircle the Americas all around, such being exactly the meaning of the word “ocean”, derived from the Sanskrit aşayana, as we argue in detail elsewhere.

Curiously enough, the name of Vinland figures in the Vinland Map, as can be seen in the inset shown in the site just linked and, in more detail, here. In fact, this name figures there as Vinslanda, a name which apparently embodies the possessive (“Vins’Land”). If so, the meaning of the name could hardly refer to grapes, as it is not possible that this useful vine was believed to possess the place.

No matter what, the suffix -landa (“land”) has an Anglo-Saxon (land) or Celtic (*landa) origin, attesting this sort of connection, either mythical or factual. It should however be noted that our proposal in no way belies the Icelandic discovery of America. It may well be that the Vikings or the Finns would call it thus, to attest and certify their possession of the land.

But the mention of “vines” in legend of the Vinland map seems to good to be true, at least to myself. However, this may again be just a quaint coincidence. Even worse is the fact that the inscription on the Vinland Map refers to the discovery of “this truly vast and very rich land” (terra spatiosa vero et opulentissima). If so, why is Vinland figured in the Vinland map as a normal sized island, rather than as a continent, “a truly vat land” if the map is so accurate?

Even more strange, however is the fact that grapes do not grow in the region possibly visited by the Vikings, which are too cold for that. So, how could the Vikings know that wild grapes existed in America? Moreover, Vinslanda is represented in the Vinland Map as an island (Vinslanda insula), together with another island further to the northeast labeled Greenland (Grouenlandie, with tildes over the e and the n?)

This pair of islands closely evokes the ones of Newfoundland and Nova Scotia, in the coast of North America. It is extremely curious that the Vinland Map so accurately portrays these American islands in the correct latitude and approximate latitude, but fail to represent the American continent at all, even though its discovery is reported. In fact, it is impossible that the Vikings would circumnavigate this island and near island without realizing the presence of the American continent so close by, and in fact linked to Nova Scotia.

But we are least to solve a long standing enigma, thanks to the related researches and guidelines set by Dr. Manuel Luciano da Silva, an illustrious Portuguese researcher long residing in the United States, whose main articles on the true Antilles can be read here. The conclusions in his seminal articles are too clear and to compelling to be reasonably doubted noow that they have been mooted out in such exhaustive detail.

The researches done by the erudite Portuguese-American expert clearly establish the fact that the northern Antilles (Antilia) which figure in the map of Zuane Pizzigano of 1424 are in fact Newfoundland and Nova Scotia. Everything there matches: the latitudes and approximate longitudes, the shape, size and inclination of the islands, and a host of other such mapological features.

What is even more important to the present discussion is the fact that Pizzigano’s Map – unimpeacheably dated at Aug.22, 1424 by the cartographer himself – irrefutably establishes the preedence of the Portuguese in the discovery of North America.

The date of the Vinland Map is the one of 1440, as we argued above. So, Dr. Luciano’s remarkable find corroborates the ones done here by myself, and vice-versa. Moreover, they provide a clue to the actual source of the mapological facts shown in both maps: the Portuguese explorations in the northern Atlantic, rather than the Vikings themselves.

It is interesting to note that the accurate portrayal of the European and African coasts, as well as the actual latitudes and longitudes of these two “Atlantic Islands” closely match in the two maps in question here, as can be seen in the respective figures linked above, and repeated here and here for the reader’s convenience. The land to the right labeled Castela is Spain. And the two large islands shown in color are named one Antilia, the other one Satanazes.

But these finds fail to unequivocally establish whether the Vinland Map is a forgery or not. In other words, the Vinland Map embodies information on large islands – mythical or not – which clearly figure in the same size, general shape and latitude in the map of Pizzigano, which is its predecessor by about 16 years and probably more.

Hence, the Vinland Map could well date from the date claimed, embodying the correct geographical information such as the one of the source used by Pizzigano or even from this map itself, as well as the one from a different source which ascribed the discovery to the Vikings, which seems to be false. This use of multiple sources was standard in antiquity, and is current even today.

On the other hand, the forger – if the Vinland map is a fraud, as some experts claim – could well have copied Pizzigano’s map itself, which is quite unique, by the way, adulterating it by filling in the information on the Vikings, which sounds phony, or at least misinformed as we just affirmed. And he also changed the name of the two islands accordingly, in order to comply with his Viking claim.

The name of Antilia is Portuguese, according to Jaime Cortezão, the eminent Portuguese specialist on their ancient navigations. This name, which we already explained, is equivalent to the one of Ilha das Septe Cidades (“Island of the Seven Cities”), whose legend is told here.

Of course, the identification of Antilia with Taiwan is sheer folly. This island is really Taprobane, as we argue in detail elsewhere. And the meaning of the word is really related to the one of Antichthon (“Land Opposite”) or Antipodal (“Feet Opposite”), meaning “island opposite” or “island antipodal (anti-ilia) rather than “island before” (ante-ilha).

This island is invariably figured with seven bays or gulfs, as can be seen in several Medieval portolanos. Cf. these contemporary ones here and here and here. As Jaime Cortezão himself admits, in one of his books, the legend of the Seven Cities derives from Arabic traditions, where they also figure. In fact, this legend is also connected with the one of St. Brendan, which is identical to it.

But this tradition in turn derives from the Hindu ones on the Seven Isles of the Blest (Saptadvipa), where the Arab (or Phoenician) sailors learnt them, probably in the saloons and whorehouses which seamen so often frequent in their forays.

After all, using the Portuguese names of Antilha (or Antilia = “island opposite” or “island before”) and Satanazes (“island of the devils”) would betray the Portuguese origin of these discoveries. So, the forger – far from stupid or clumsy, by the way – had to substitute these Portuguese by more Viking ones: Vinland and Greenland, traditional names which mean “white island” and “green island”, as discussed further above.

In fact, the name of Greenland is a reference to the island called by names such as Salvagia, Madeira, Boscosa, Markland, Verde and so on. These all mean more or less the same thing as the English “verdant” or “wooded”, implying the idea of luxurious vegetation. The name of Satanazes probably derives from a mistaken identification of the name of Salvagia with “savages”, often deemed fiendish by conquistadors bent on taking away their lifeand property.

In Greco-Roman antiquity, this mythical island was called Tyle. Tyle (as Tylos) is mentioned by Pliny (Hist. Nat. 12:38, translation (very poor) here) as full of forests of the most wonderful quality and size (Tylos insula in eodem sinu est, repleta silvis… magnitudo singulis arboribus fici, flos suavitate inenarrabili).This wonderfully wooded island is also mentioned by several other ancient authors (Solinus 52:49; Isidore, Etym. 14:3:5; 14:6:13; Augustine, Civ. 21:5; etc.).

Tyle is normally placed in the East Indies, next to Taprobane itself. However, Pliny misplaces Tyle in the Persian Gulf, a region which of course has no trees, let alone the Indian fig tree, which is the tree in question here, due to its singular quality of forming full forests with a single tree, whichspreads like some sort of vine.

Curiously enough, Solinus refer that Tylos produces grapevines in abundance (Tylos Indiae insula est… uineis abundat), and that the trees there have the wonderful quality of never loosing their leaves. This property is what renedered the isle so famous. And, of course, it could never apply to the high latitudes in question in the maps both of Pizzigano and Vinland. This sort of proves that Vinland could never mean “land of the grapevines”, as the forger of the Vinland fraud visibly believed.

Recapitulating what we just argued in some detail. The main reasons which led us to conclude the Vinland Map is possibly a forgery done by a skilled professional, versed both in Latin and in contemporary geographical lore on the Atlantic Islands are the following:

1) Even though the discovery of the vast land of America is explicitly mentioned in the legend which glosses the isle of Vinland’s, only this island along with its usual companion (Salvagia) are shown in the map. Why would the map fail to portray this most important find it explicitly mentions? The forger perhaps lacked the guts to embody the American coastline in his map apparently because he lacked the cartographical expertise required to created this feature to the correct scale.

2) Grapevines are also mentioned in this map, even though they did not grow in the regions possibly visited by the Icelanders. As is clear, the forger apparently lacked the information on the true meaning of the name of Vinland – “white island”, rather than “wine land” – and hence made the reference to grapes to consolidate his case, even though it should not be there. As we argued above, the vines and the verdant vegetation were both ascribed to Tyle, an East Indian island, whose myth somehow got transferred to Salvagia, in the Atlantic Ocean., This ocean the ancients often mistook for the Pacific, since they ignored America’s existence.

3) The Vinland Map seems too close a replica of the contemporary (but earlier) one of Zuane Pizzigano to be believed. In other words, this sugests that the forger perrhaps used this contemporary map as a source, interpolating an adulterating its features in order to fit his Viking claim. For that purpose, he changed the names of the two semi-mythical islands of Selvagia and Antilia (or Satanazes) into their Anglo-Saxon counterparts, Greenland and Vinland.

4) The American islands shown in the Vinland Map are very probably the ones of Newfoundland and Nova Scotia, shown united with Prince Edward island, and thought to be an island rather than a peninsula due to incomplete its charting. But the deep, narrow bays shown there

5) The falsity of the Vinland Map in no way disproves the Viking discoveries in the Americas, even though it is the main support for these claims so far. The forger probably wanted to further support a claim already made by Icelandic sagas such as the ones mentioned here.

6) The island now called Greenland is not the Grouenlandia shown in the Vinland Map, which is really the one corresponding to Newfoundland. The small island at the south tip of this island is apparently Miquelon or the Avalon Peninsula. The shape and inclination of the mapped island and its many deep bays closely evoke the corresponding features of Newfoundland. Moreover, this identification of ours explains a riddling fact thus far unexplained: how could the icy, circumpolar island of Greenland ever be called by that name? The far more temperate island of Newfoundland with its forests and grasslands far better answers the usual description of its Icelandic legendary counterpart also called by that name. ^[6]

SN: [Isidore of seville???? Mentions Vinland???? – Antilia norht manuel luciano’s article]

 

The Land of the Dead

 

The Irish Land of the Dead corresponds to the Greco-Roman conception of the Isles of the Blest in essentially all details. Rather than really a hell, their Otherworld in fact had two sections. One was blisful, andreserved for the heroes fallen in battle and other suh virtuous people. The other section was terrible, and was reserved for the impious kings and villains of all sorts. It seems that the commoners did not survive death, even though the concept later changed to encompass all persons.

This type of Otherworld in fact derives from Hindu mythology and Religion. In Hinduism, Patala, the Otherworld, is ruled by Yama, the King of Justice. His figure corresponds to the one of Osiris in Egyptian religion and to Sarpedon, Rhadamantos and Minos, who passed judgement on the dead in Greco-Roman traditions. In Greco-Roman traditions, the felicitous section of the Otherworld was also called Elysium or Elysian Fields.

This name embodies an idea not really of “island”, but of a marshy coastal region, apparently sunken down under the seas when they rose, at the end of the last Ice Age. Hence its connection with marshes such as the Tritonian Marshes and the Maeotian Marshes, as well as with the “Field of Reeds” (Sekhet Aaru) of Egyptian traditions.

In Hindu traditions, this sunken Paradise turned Hades was named Patala or Atala, a name which means “no-land” or “no-bottom”, and which closely corresponds to the Celtic one of Annwn, which is derived from an-dwfyn, “un-world” or “very-deep”. As discussed further above, this word is apparently related to the Skt. dvipa, meaning “island” or “continent” and, even more exactly, a sunken coastal land like the one of Patala or Atala.

We note that Annwn is not equivalent to the purely spiritual Judeo-Christian Hell. It can be visited by living persons, even though it coexists with the world of the dead. As such, Annwn is the Celtic counterpart of Taprobane, of which the same thing was said in antiquity Annwn was often identified to Avalon, another name of the Celtic Otherworld. In our opinion, both the Judeo-Cristian Hell and paradise are disfigured versions of the Pagan traditions, which were robbed of any reality whatsoever, losing its contact with reality.

Some obscure Hindu traditions of great antiquity which we discuss in detail elsewhere place Patala or Atala – the visible counterpart of Atlantis – in the region of Lanka or Taprobane. And true Lanka and true Taprobane (Tamraparni) was located not in Sri Lanka, but in Java and Sumatra, in Indonesia. This is also the region of the Malay Peninsula and of Singapore, the “City of the Lions”, a name which often occurs in Celtic traditions relating to Paradise Lost.

The myth of Taprobane as the mysterious Land of the Dead somehow passed to Greece and Rome in the dawn of time. And it also passed into Celtic mythology, perhaps via the same esoteric channels connected with bardic traditions of an extreme antiquity. There the Isles of the Blest soon became identified as the mysterious “Atlantic Islands”, known to lie far off towards the west, beyond the Atlantic Ocean proper.

These “Atlantic Islands” in fact owe their name not from their being located in the Atlantic Ocean, but from their connection with Atlantis itself. In fact, it is this ocean itself that owes its name to these islands, eagerly sought everywhre in the Outer Ocean by all the ancient explorers since the dawn of time both in the east and the west.

Like the Atlantides or Pleiades – the seven “daughters of Atlas” – these islands were seven, and included mythical islands such as Ys Brazil, Canaria, Capraria, Cassiterida, Man Satanaxio, Salvaggia, Gadeira, Tyle, etc.. Every island or land found in that ocean was hopefully baptized with these names by their discoverers. ^[7]

By “daughter” the ancients understood the new avatar of the Lost Continent, of which they were the visible residues, the mountain tops of Atlantis left over when the lowlands sunk away under the ocean, when sea level climbed by 130 meters or more at the end of the last Ice Age. Only the mountaintops of Atlantis remained emerse, becoming into the myriad islands of Indonesia. The seven largest ones: Java, Sumatra, Borneo, Celebes, Philippines, New Guinea and Malaya (near island) are actually the ones which people equated with the Seven Isles of the Blest.

The myth of the Seven Isles of the Blest is closely connected with the one of St. Brendan, the Irish saint who allegedly discovered them in the Middle Ages. We will return to this legend later. Suffice it to say here that this myth is also connected to the Portuguese traditions on the Septe Cidades (“Seven Cities”) allegedly discovered by the archbishop of Oporto, their own counterpart of St. Brendan.

The transference of the myth of the Seven Islands of the Blest from the East Indies to the Atlantic Ocean can be explained in a most logical way when the ancient traditions on them are closely scrutinized. The ancients generally ignored the existence of the Americas. They hence believed – much as Christopher himself did – tht the Atlantic Ocean extended all the way to the East Indies, being coterminous with the Pacific Ocean.

In other words, they all believed that, by sailing west long enough, one would eventually reach the East Indies. This is how Columbus reasoned when he proposed to reach these lands which all well knew to be located in the Far East. And he would have succeeded, were it not for the existence of the interposed Americas. Columbus was in fact basing himself on reports of ancient geographers such as Ptolemy, Marco Polo and Sir John Mandeville, who all explicitly mention that, due to the earth being spherical, beyond the furthest west lies the furthest east, and vice-versa.

 

The Western Paradise

 

The knowledge of the sphericity of the earth dates from remotest antiquity. In fact, it is so ancient that it can only have come from Atlantis itself, the only power advanced enough to sail and explore the whole earth and come to this realization so early in time. This fact is specifically affirmed by Plato in his dialogues in the most forcefull way. And it was also taught by Crates of Mallos, a geographer of Plato’s time who in fact built the first known globe of the earth.

Crates, a great expert on Homer, placed the two Ethiopias of Homer, one in the known world (Oikumene), the other in the southern continent (Terra Australis), which he dubbed Antoeci or Antichthon (“Counter-earth”). But he placed both Ethiopias in the Far East.. These “Ethiopians” are in fact the Hindus, which the early Greeks knew as “Pious Ethiopians”.

Some of these Ethiopians (Hindus) were dark-skinned, but some were blond and blue-eyed, like the Celts. Now, this Southern Ethiopia or Antichthon was in fact the Terra Australis Incognita which figured in the ancient maps, the one of Ptolemy included. This mysterious land or continent – the earth’s fourth part (Terrae Quarta Pars) – was also called Taprobane by Pliny and Solinus (Hist. Nat. 6:81; Collect.53:1), who also mention these “blue-eyed, long-lived Ethiopians” in these passages.

Pliny and Solinus both affirm that Taprobane was the mysterious Otherworld and in fact the same as the Antichthon just mentioned. This Taprobane inhabited by blond people should not be confused with Sri Lanka, as is so often done. It is located in the Southern Hemisphere, and separated from Asia (and India) by the ocean (Indian).

Its inhabitants are the Pious Ethiopians (or Long-lived Ethiopians) who used to converse and banquet with the gods, as reported by Homer and others. And it lay so close to China (the Seres), that its coasts could be seen from their land, according to Pliny and Solinus. All the ancients made of Taprobane a huge land or island, in contrast to puny Sri Lanka which lies in the northern hemisphere, that is, in the wrong side of the world (map here).

This Otherworld of continental proportions – variously called Antichthon, Terra Australis, Meridianus Continens, Antoecia or Taprobane – was no fiction, as so often affirmed. It figured in many ancient maps down to the Age of Navigation, when it was found not to exist anymore. This continent is not also Austaralia or Antarctica either, but Atlantis itself. Small wonder then that the Dutch, who first explored this region of the world searching for it named the islands they found Zeeland (“Sea Land”), the same meaning also attributed to its western aliases such as Ys and Vineta.

In one way or another the ancient traditions on the sunken continent of Atlantis reached Alexandria and was used by librarians such as Ptolemy and Eratosthenes in order to create their world maps where the Sunken Continent figured explicitly. And it is precisely this mysterious land that Homer equates with Phaeacia and Pliny and Solinus with Taprobane, later confused with Sri Lanka.

The Celtic Otherworld, Annwn was said: “to lie so far to the west that not even Manawyddan ap Llyr [a sea god] had found it, for you could only reach Annwn by dying yourself”. Furthermore Annwn was also separated from this world by some sort of impassable barrier. We see in this Western Paradise a copy of the Western Paradise of Buddha Amitabha, adapted to Celtic traditions. And we believe that this impassable barrier in the west were the Americas.

In other words, had Columbus minded the ancient Celtic traditions, he would have known that the East Indies could not be reached via the west, as he intended to do. Some experts in fact affirm that Columbus was in fact a Portuguese spy, hired in order to delay the Spaniards in the quest of the route to theEast Indies. And this is indeed a possibility, since Christopher Columbus ended his days in prison, as the Spaniards suspected him of treason.

In Celtic mythology, the underworld was called Mag Mell (“plain of joy”) or Tir na n-Og (“land of youth”). Rather than a hell, this place was pleasurable as Paradise. It was described as either an island or as a sunken land at the bottom of the sea. There resided the Fomorians, whose name means “bottom of the sea” (fo-moré). It was ruled by King Tethra, a Fomorian who became the lord of the Dead after dying in abattle against the Tuatha dé Danaan.

We note that most ancient traditions almost invariably placed the Islands of the Blest to the west. Such was the case of the Western Paradise of Buddha Amitabha which we comment elsewhere in the present document. Hesiod notes the presence of Atlas at the doors of Hades, in the far west (Theog. 746). There the day changes over, just as was the case of Lanka or Taprobane, in the ancient Hindu traditions.

Aeschylus does the same in both his Prometheus Bound (349) and his Hippolytus (746). In fact, he also affirms that “the ocean’s lord no more to sailors grants a passage o’er the deep purple main. The “ocean’s lord” is Poseidon, a personification of the sea itself. So, Aeschylus is in fact saying that the ocean does not allow passage in the west to the site of Atlantis and the East Indies, where it was in located. In other words, Aeschylus knew, as an initiate, that there was an Outer Continent closing the way to the Far east, much as Plato also affirmed in his Timaeus.

 

Avalon and Emain Abbalach

A distant isle…

Around which sea-horses glisten.

A fair course against the white surge.

Four pillars uphold it…

A beauty of a wondrous land,

Whose aspects are lovely,

Whose view is a fair country,

Incomparable is its haze.

Cross and Slover, Ancient Irish Tales

 

Many sites contend for the honor of being identified to Avalon. This mythical Paradise is also called Emain Abbalach, “the Land of the Apple Trees”. One of the main contenders is Glastonbury, whose name has been interpreted to mean “the glassy burial tomb”. However, Glastonbury is not the only contender for the glory. Other researchers support the Scilly Isles off Cornwall’s coast; the Isle of Man and Iona, a small island off the west coast of Ireland.

Avalon is in fact the celtic counterpart of the Islands of the Blest in celtic traditions. One of the earliest references to Avalon is found in an Irish text that links a place called Emain Ablach with the god Manannan Mac Lir. Manannan’s name is often linked to the Isle of Man. Hence, this island is sometimes identified with Emain Aballach itself.

In the traditional story, the wounded King Arthur was taken away in a boat to the mysterious Isle of Avalon by Morgan le Fay, his sister, immediately after the battle of Camlan, in order to receive medical attention and be cured from his mortal wounds.

In his writings, Geoffrey of Monmouth referred to the island of Avalon both as Insula Afallonis and as Insula Pomorum (“Isle of the Apples”). These apples are of course the same as the golden aplles of the Hesperides, which conferred immortality according to Greek myths. This name was in time shortened to Avalon. However, it is significant that the Welsh versions of the manuscript render the name as Ynys Afallach (“the Island of Afallach”) and the Irish ones as Emain Aballach, apparently meaning the same thing.

The priests in Glastonbury vigorously encourage the tradition that identifies the place with Avalon. The real reason may be the desire to encourage and maintain a lucrative tourism and pilgrimage industry to the place thst has been in force for centuries now. In 1191 the local priests allegedly discovered the tomb where King Arthur and Queen Guinevere were buried.

Their bones were reinterred at the abbey before anyone had the chance to check the accuracy of the find. And the abbots never disclosed how they made the identification. Hardly would Glastonbury be the site of Avalon. For one thing, it is not beyond the ocean, the claimed location of the paradisial island. Nor do we have the Golden Apples growing there, unfortunately.

It is clear that Glastonbury is a replica of the fabulous site, the very one of the Isles of the Blest and the Garden of the Hesperides. Now, the Hesperides or Atlantides are the seven daughters of Atlas, who take care of the Golden Apples which grow there for their father. Said otherwise, Avalon is really no other than Atlantis itself. Better yet, Avalon is the same as Destroyed Atlantis, turned into the Islands of the Blest.

Avalon is hence the very site of Hades, the Land of the Dead. Such is the reason Arthur’s body was taken there by Morgana, to lead a hero’s carefree life in the company of the many other such which people the place, according to the universal traditions. Glastonbury’s name, “the glassy burial tomb” is in fact an usual metaphor for the site of Atlantis-Eden. Destroyed by fire and water, the place became a wilderness, a giant tomb or cemetery covered by ashes and molten glass (silicic lava).

This “cemetery” or “burning ground” is often mentioned in Hindu myths concerning Shiva and Shakti and other bhutas who often haunt these fearful places, in Vetala-loka. These places are also mentioned in Amerindian traditions, for instance, those of the Mayas on Tollán Zuiva (“Seven Graveyards”). And these islands are also the “Atlantic Islands” which we discuss elsewhere in this document.

An important clue to the identification of the mysterious island of Avalon is contained in a book written by James Bonwick in 1894 entitled: Irish Druids and Old Irish Religions: “The Welsh Avalon, or the Island of Apples, the everlasting source of the Elixir of Life, the home of Arthur and other mythological heroes, lay beyond Cardigan Bay, the Annwn of the old sun, in the direction of Ireland.”. This location is unimportant.

What really matters is the identification with Annwn. Annwn, which we already discussed further above, is really the same as Hades and the Isles of the Blest, said to lie somewhere in the Atlantic Ocean. Even more exactly, Annwn – and hence Avalon – lay beyond the ocean, in the region of Taprobane, in the Far East. The “ocean” in question here is not really the Atlantic, but the Pacific, the true “ocean” of Plato’s dialogues on Atlantis.

In his Vita Merlini, Geoffrey of Monmouth, describes how Merlin and Taliesin took the wounded Arthur by boat to the Insula pomorum quae Fortunata (“The Island of the Apples or Fortunate”). This the Latin name of the Isles of the Blest, and renders the Greek Makaron Nesoi meaning the same.

These islands are also called Makrobion Nesoi, meaning “the Isles of the Long-Lived”. These are the ‘Long-lived Ethiopians ” or “Pious Ethiopians ” (Eusebes) of the Greek traditions which I comment in detail elsewhere. These Ethiopians – which are described as blond and blue-eyed by Pliny and Solinus, and as the most beautiful and noble of humans by Herodotus – are said to live in Taprobane, that is, in Indonesia.

They are also called Seres (“people of the silk”) in Greco-Roman traditions. And they are in act the sea as the Tocharians and other such “blue-eyed Chinese”. Lon deemed a sheer fable and a gross invention of Pliny and others, this people is now known to be a reality, after their remarkably well-preserved mummies were found by the hundreds in the region of the Takla Makan Desert, in the Tarim Basin region of Xingiang (West China).

This tall, blond people were the true ancestors of the Celts, as we argue in great detail elsewhere in this and other documents of ours. Rather than really Chinese, these Tocharians – whose name means “red” due to the color of their hair – were originary from Taprobane itself, as told by Pliny and Solinus. When their land sunk away under the sea (Atlantis), the survivors passed into Southeast Asia, then China and Mongolia.

Pushed out by the no-nonsense Chinese Mongols, who deemed them barbarians (Yüeh-chi) the Tocharians finally established themselves in the Tarim Basin region, whence they later spread, through the Silk Road, to north and west Asia and, finally, to Europe itself, eventually reaching Gaul and Britain, among other regions of Europe.

According to Geoffrey of Monmouth, Merlin and Taliesin were received by Morgan le Fay, who placed Arthur’s dead body (or almost) on a golden bed. She uncovered Arthur’s wound, and said that, no problem, she would be able to cure it and restore Arthur to good health.

The close relationship of Morgan and Arthur has always puzzled researchers. But it is no different from the one of Gradlon and Dahut, his evil daughter. The two figures in fact derive from Hindu myths on Shiva, the pious god permanently engaged in tapas (devotion) and Kali, always bent on seducing him in order to engage in their love sex.

Their orgy – which frequently figures in Hindu traditions (Yab-Yum) – is really an allegory of the two volcanoes acting in unison in order to destroy the world. The “dance” is the Death Dance which represents the earthquakes and tsunamis caused by the giant volcanism. They in fact closely correspond to the orgy promoted by princess Dahut, who probably seduced her own father, much as does Dawn with Brahma and Parvati with Shiva.

One legend – dated from the mid-13^th. century AD – affirms that St. Joseph of Arimathea brought the chalice of the Last Supper to the place, along with phials full of the blood he collected when Jesus was nailed to the Cross. This chalice was apparently dropped inside the Chalice Well, which became a sacred site of pilgrimage soon after.

Other legends tell that the Glastonbury thorn (Crataegus monogyna) sprang from the staff of St. Joseph of Arimathea, here apparently confused with Christ’s father, whose staff flourished on a certain occasion. These legends are of course highly encouraged by the local abbots, who thus profit from both the pilgrim’s commerce and the tourism of the curious. A recent famous book purports to establish the historical reality of these traditions, all visibly created to exploit the good faith of the more gullible public.

 

The Many Names of Avalon

 

The many names of Avalon are also telltale of its direct connection with Atlantis as the site of Paradise Lost. These are listed in the excellent article by Mary Branin, “a Pagan/Wiccan and student of Celtic/Irish history, religion and genealogy, as well as Old European Goddess worship”. Celtic religion is on the rise, and is fast beginning to make a resurgence in force. Her seminal list includes:

∙ Caer Sidi, the castle of Arianrhod, where poets receive intiation. Arawn, ruler of the Underworld dwells there.

∙ Caer Ochren, castle of Cerridwen.

∙ Caer Manwyddan, sea castle of the god Manawyddan (Mananaan is Ireland)

∙ Caer Pedryfan, where nine goddesses guard the cauldron.

∙ Caer Feddwyd, where troubled souls engage in great feasting to forget troubled past lives.

∙ Caer Rigor, a place of Otherworld hospitality.

∙ Caer Goludd, Fortress of Frustration and Riches, a place where rewards can be won after going through great trials.

∙ Tech Duinn, House of Donn

∙ Tir na nOg, Land of Youth

∙ Tir na mBan, Land of Women

∙ Tir nAill, Land of the Otherplace

∙ Tir na mBeo, Land of the Living

∙ Tir fo Thuinn, Land under the Wave

∙ Tir Tairngiri, Land of Promise and Ever Young

∙ Emhain Abhlach, Apple Orchard in the Land of Promise

To this list, we must also add Annwn, the Celtic Netherworld which we comment on elsewhere in the present document. And also names such as Caer Ys (“Sunken city”), Ynis Wydr (“Island of Glass”) and Flath-Inis (“Island of the Heroes”), which are other names of Paradise in Celtic traditions.

These heroes are the “lions” who fill the traditions of both the celts and the Far East, as we already argued. A host of other Celtic names of Paradise could further be found. As the illustrious Author says in her charming article which should be read and meditated for all those interested in finding Atlantis, our Great Mother:

The Celtic word, immrama, refers to a literal spiritual voyage to the Otherworlds – particularly the Underworld, known as Annwn (Welsh), where the dead await rebirth. It is a place of renewal and new beginnings, ruled by deities such as Cerridwen and Arawn (or Cernunnos). In addition to the Underworld, Celtic cosmology includes a Middle- and Upperworld. The three worlds are further subdivided – perhaps as far as our imagination can stretch – with the Circle of Annwn including the following caers (or “castles”), many of them associated with distant or submerged islands in the sea. All realms and dimensions intersect, and we travel back and forth between Gwyndd and Abred, experiencing all over many lifetimes, before finally reaching the vortex of Ceugnant, the Center.

Besides being the Land of the Living (or Dead), the sea is the realm of the Unconscious, involving the inner/outer world of the shaman. Otherworldly sea voyage is a journey toward wholeness, back to the Origin, though it is not without its perils… In psychological terms, as Jean Markale has eloquently explained, the submerged town is the maternal womb – that of our present human life, as well as the Primal Womb of all life. In Celtic thought, death is but a journey to a new birth. In later stories, the underwater palace is a Grail Castle, where the Lady of the Grail (Cerridwen) stirs the Cauldron of Rebirth… a distant isle: “Around which sea-horses glisten”…

 

The Meaning of the Triple Cosmos

 

We note, above all, the threefold arrangement characteristic of Hindu Cosmology: the Underworld, the Middleworld and the Upperworld. This is precisely what the Hindus call Bhur, Bhuvas, Svar (or “Earth, Hell, and Heaven”). This arrangement is absolutely universal and figures verbatim in the cosmic conception of the Mayas and Aztecs, among others.

This threefold organization is also reflected in triple gods such as Shiva and Geryon (Atlas) or in Trinities or Trimurtis such as Jesus/Mary/Joseph; Horus/Isis/Osiris; Son/Mother/Father; Shiva/ Vishnu/Brahma; Zeus/Hades/Poseidon, etc. The Son rules in Heaven; the Mother on Earth; the Father in Hell. As we already argued, these three can also correspond to the three volcanoes of Paradise: the Toba and the Krakatoa (Mother and Father), and a third one I haven’t succeeded in identifying yet.

This is also precisely the idea embodied in the concept of Tripura (“Triple City”), the city of the asuras destroyed by Shiva in his terrible aspect. This Triple Cosmos is also central to ancient Chinese symbolism, represented for instance by the very glyph of the emperor as the pillar which keeps the earth, heaven and hell sundered. Atlas himself expresses very much the same idea in Greek esoteric symbolism. So does Atlantis, also a triple city according to Plato.

What this quaint universal symbolism really means is that all three realms: heaven, earth and hell are to be found on a single spot, the Center. And this Center is precisely the origin of earth’s Coordinate System, in Lanka itself, as I already explained further above.

This quaint tradition has also to do with the Biblical one on the New Jerusalem of Revelation. When read closely, this remarkable passage really tells of two Jerusalems, one Celestial and the other one eschatological. One descends from heaven, and the other one rises from the waters, to meet at the Center, on earth, the site of the Terrestrial Jerusalem.

Of course, all this has little to do, if anything, with the Palestinian Jerusalem, again a mere replica of the biblical one. The true Jerusalem is of course Lanka itself, the true site of Atlantis. This is also the site of the earth’s origin of the Coordinate System, located at the intersection of Meridian 0^o (Lanka’s) and the Line of the Equator.

This is also the very site of Taprobane, that is, of Sumatra and of the tip of the Malay Peninsula where the lost capital city of Atlantis was located when it still beheld the face of the sun, its celestial replica. At the physical level, all this has an almost trivial explanation, which is of course a mere allegory.

When the local volcano exploded – the Krakatoa – it transformed the place from a paradise into a veritable hell. The huge volcanic plume of the Krakatoa volcano – which can be seen here and here – became the Pillar of Heaven of which many traditions speak. The land subsided and caved in, taking the city and its people down to hell, so to say. ^[8]

But some victims were vaporized by the searing heat, and their fumes were carried to heaven by the volcanic plume, much to the pleasure of the gods, who apparently relish on the roasted meat of burnt sacrificial victims. So, we have the three Paradises into which Tripura (Atlantis) was transformed: a heavenly one, an infernal one and a terrestrial one, the scant remains and scant survivors of the colossal destruction.

And this catastrophe eventually led to the end of the Ice Age and the Flood cataclysm, which it started, triggering some sort of chain reaction of volcanisms of all sorts. These serial eruptions and earthquakes were caused by the stresses induced on earth crust as the result of sea level rise, as we argue in considerable detail elsewhere. Terrible, terrible realities, which are in fact inescapable, despite the good will of people such as Darwin and Lyell in hiding them away from us all, the public.

 

Avalon and the Island of the Women

 

The manuscript of La Folie Tristan kept at Oxford’s Library tells that Morgana, the Queen of Avalon lived in a glass chamber which somehow focussed the rays of the sun, and apparently also acted as both a greenhouse and a cure-all. Other Celtic traditions refer to this place as Caer Wydr (“glass castle”) or Ynis wydr (“glass island”).

Mananaan, the son of the sea-god, inhabits a palace called Emain Aballach in the submarine netherworld. His realm is called Tir Taingin, “the land of eternal youth”. He rides a fabulous horse called “Splendid Mane”, able to gallop over the waters of the sea. We believe this horse is an alias of Pegasus. Even more exactly, this horse or mare is the Vadavamukha, the submarine volcano we already commented to be an allegory of the Submarine Mare itself.

In The Voyage of Bran a beautiful girl appears to him, bearing an apple tree branch in her hands. This branch probably belongs to the tree of the Golden Apples, and apparently also confers immortality, perhaps bearing the apples itself.

This branch also evokes the golden ones used by Aeneas and other heroes and poets who descended to the site of Hades. As we explain elsewhere, this golden branch is a visual pun and directly refers to Taprobane, whose name may also be interpreted as meaning “golden branch” or “golden leaf” (tamra-parna). The myth of this golden branch is exhaustively investigated by Sir James G. Frazer in his Golden Bough.

This book is a masterpiece on Comparative Mythology, one which was never again matched in the profundity of its comparisons. Too bad that the great researchers was never able to discover the meaning of the golden bough, let alone the location of Paradise to which it is the actual key.

In The Voyage of Bran, the hero and his comrades are invited to go to the Island of Women, the other name of Emain Aballach. The name suggests the nature of the pleasures to be enjoyed there, along with an eternally blissful life. After spending some time in the paradisial place, the heroes become homesick, and want to return to Ireland.

But they discover that many centuries had passed, and that they cannot disembark, for one of them who does so instantly turns to cinders. This story evokes the one of Ulysses, detained by Calypso, the charming nymph, in the island of Ogyia. Calypso is the “daughter” of Atlas and perhaps the female avatar of the mighty Titan.

And, as we argue elsewhere, Ogygia, in the very “navel of the sea” is really Atlantis itself. Its curious name “navel of the sea” evokes the idea of the Vadava, which is located in the center of the earth and serves as the source of the (ambrosial) waters which impart immortality. Pegasus – whose name means “the horse of the fountain” is yet an allegory of the Vadava, as we just said. All in all, these figures all symbolize the volcano (Krakatoa) which is the source of the waters of the Flood.

In Avalon, as in the Isles of the Blest, the land produced of itself an abundance of fruits and crops, which insured a perpetual abundance. There no sickness ever afflicted anyone, and all remained young and beautiful for eternity. No war and no harm or deceit ever plagued the place, and the climate was ever mild and pleasant.

Such was precisely the case with the Isles of the Blest of the Greco-Roman traditions and the insular paradises (dvipas) of the Hindu ones. The identity of these places cannot be doubted. The same also holds for the Hindu and the Buddhist traditions, which are essentially identical. When everything is considered, it is clear that these paradisial islands are in fact the same as the Taprobane.

Taprobane (Tamraparna) is the Paradise of Hindu traditions. Even more exactly, it is their Hades or Dvipa, their counterpart of the Island of the Blest. And Taprobane was also the model of the Western Paradise of Buddha Amitabha. All the details match, so that their identity can hardly be questioned.

These traditions, being absolutely identical in both the Old World and the New, can only date from the Ice Age itself or shortly after, before the Berigian Bridge became permanently closed. And they also seem to refer to a real place which cannot be other than Atlantis itself. Flavius Josephus also affirms the reality of the Isles of the Blest (Wars, II:8:11) and their identity with Hades and Paradise.

 

Diodorus and the Island of the Amazons

 

Avalon, as the “Island of the Women” seems to be an alias of the “Island of the Amazons”, where males were sometimes most heartily welcome, particularly when it was time to procreate. Like Atlantis and the Isles of the Blest, the Island of the Amazons was placed essentially everywhere in the world, the Amazon Forest in particular, where they were allegedly seen by the conquistadors.

But this is all the result of illusion. As Diodorus Siculus tells us in his Historical Library (III:52f.), the Amazons inhabited an island close to Atlantis itself. His story is somewhat gabled, as is so often the case when dealing with these sacred matters. Diodorus places the Amazons in Hesperia. This name he explains as meaning “occidental”, after Hesperus, the twin brother of Atlas. This Hesperia should not be confused with Spain, which is in fact a replica.

The true meaning is perhaps equivalent to the one of the Western Paradise of Buddha Amitabha and the western ones of Celtic traditions, far to the occident of their own islands. In fact, the farthest occident lies next to the Far Orient, given earth’s sphericity. And that is really what these myths mean, after the riddle is solved.

The island of the Amazons was also the site of the Tritonian Marshes, the very site where Atlantis sunk, according to certain traditions we comment elsewhere. It also bordered on Ethiopia and the site of Atlantis itself, as Diodorus affirms. The was full of volcanoes, and produced the gemstones.

The “Libya” or Ethiopia here referred by Diodorus is not really Africa, but its counterpart, in the Far East. “Libya” is related to “lion”, and the idea is that i is “the island of the Lions”, which I already explained as an alias of Singapore (siņhapura = “the city of the Lions”, in Sanskrit), etc..

Again, the Mt. Atlas here referred is not the Moroccan counterpart, which is mere the western replica of the true one in Indonesia. One should note that, in ancient traditions, the Western Hemisphere was the “mirror image” of the Eastern Hemisphere in every detail, as I explain elsewhere. Hence, we had two Ethiopias (Africa and Indonesia), two Libyas, two Hesperias, two Mt. Atlas, and so on. Homer tells of these two Ethiopias in his Odyssey.

And Herodotus tells of two Hercules, etc.. Again, we also have two pairs of Pillars of Hercules, one in the Far West (Gibraltar), the other one in the far East (Malacca). This one is placed precisely in Singapore, the “City of the Lions” which was the counterpart of Lionesse of the Celtic traditions.

The “ocean which surrounds the earth” was in fact the Pacific Ocean, then thought to be coterminous with the Atlantic Ocean, exactly as Columbus and others ancient explorers and geographers firmly believed. The most insteresting passage is where Diodorus affirms that their island: “was subject to great eruptions of fire and possessed a multitude of the precious stones which the Greeks call anthrax, sardion, and smaragdos”.

Anthrax is carbuncle or ruby, because its red color evokes live embers. Smaragdos is emerald. And sardion is the stone called sardius or carnelian. This stone is called odem in the Bible, a name derived from ‘adam (“to be red”). And this is precisely the same as the radix of Adam’s name, which also means the same thing there. Such is the reason why carnelian was so prized in antiquity.

In searching for the true site of Atlantis, one must cling to the geographical clues, and keep in mind that all toponyms are changeable and in fact intended to confuse the profanes. That is why I concentrated in these stones and other such geographical data given by Diodorus. There can be no doubt whatsoever that, in antiquity, these precious stones came from the East Indies, their sole producer until the Americas were discovered, along with its mines.

Another crucial clue is given by Diodorus’ mention of volcanoes (as “great eruptions of fire”). Yet another is the mention of the Tritonian Marshes. This is precisely the site of Atlantis, as I already said. These fearful marshes were faced by the Argonauts in their odyssey through the South seas, seeking the place of Paradise, the Garden of the Hesperides where the Golden Apples grew.

These fearful marshes are the ones of Indonesia and, above all, the Irrawaddy Delta and the Ganges Delta. These marshes are often connected with the site of Paradise Sunken, as I explain elsewhere. And they are also the “innavigable sea” of Atlantis mentioned by Plato. The main reason were the banks of floating fiery pumice stone which covered these seas after the Atlantean cataclysm, just as referred by Plato.

The name of the Bay of Bengal (Bangala) in fact means “sunken under the sea”, as we comment next. The name of Burma also means essentially the same thing. And all these are in fact extremely dangerous places to sail even nowadays due to the shifty sand shoals, the many reefs, pirates, and other such perils.

The myth of the Amazons is probably derived from traditions on Celtic or Germanic tribes living at the place then. Celtic women were big and mighty, and hence highly feared in combat. Ammianus Marcellinus (IV:56) refers that:

A whole band of foreigners will be unable to cope with one [Gaul] in a fight if he calls in his wife, stronger than he by far and with flashing eyes; least of all when she swells her neck and gnashes her teeth, and poising her huge white arms, begins to rain blows mingled with kicks, like shots discharged by the twisted cords of a catapult.

Diodorus of Sicily also describes Gaulish women as being “nearly as tall as the men, whom they rival in courage”. The male Celts wore their hair long and bleached, and were probably also confused with their females, which they took usually along into combat.

It is hence easy to see how the legend on the Amazons would develop from this sort of custom, so unlike the Greco-Roman ones, where women were respected matrons safely kept at home. The fact that the site of the Amazons is often placed in the Far East, in the region of Atlantis and the Pious Ethiopians is further proof of our contention that the Celts really came from this region of the world and wer in fact the “blue-eyed Chinese” mentioned by Pliny and Solinus.

Another important clue given by Diodorus in the passage just linked is the fact that their land or island was named Cherronesos. This name means “dry land” in Greek. Even more exactly, it refers to a peninsula, as attached to the continent. This word is a variant of Chersonesos, also meaning the same. As such, it was applied to several places in antiquity.

Above all, however, it applied to Chryse Chersonesos, the “Golden Peninsula”. And this was the name applied to the Malay Peninsula, in Indonesia, the very site of Taprobane. Once more, we are led back to Taprobane and the islands of Java and Sumatra, the very site where we encounter the Pious Ethiopians and their decayed counterparts, the barbarian ancestors of the Celts so feared by the Chinese and other more peaceful peoples of the region.

 

Sir John Mandeville on the Island of Taprobane

 

Deus operatus est salutem in media terra

[God operated salvation in the middle of the earth.]

Sir John Mandeville, Travels, ch. XX

 

Sir John Mandeville (ch. XXXIII) affirms that Taprobane enjoyed “two summers and two winters a year”. What this means is that Taprobane was located over the Equator, astradle its line. This tradition is confirmed by many ancient authors, Ptolemy included. Prester John is a fabuluous monarch, and apparently an alias of Adam, Atlas, Arthur and John the Baptist as the mythical ruler of Paradise. The prodigious fertility of the soil there brings to mind the passage in Plato mentioning the same thing in relation to Atlantis.

The fabuluous wealth and the abundance of gold also bespeak of Atlantis, as well as of the Eldorado, its American counterpart. So do the “two crops a year”, which Plato specifically affirms in connection with Atlantis in his Critias. Perhaps this was Plato’s way of affirming the equatorial location of Atlantis, just as does Sir John Mandeville. Plato also affirms that Atlantis is an “island” much as was the case of Taprobane.

As we argue in detail elsewhere, this was a way of saying that Taprobane was a dvipa, a sunken continent like the ones of Hindu traditions. The two isles Mandeville mentions, Orille and Argyte, “of the which all the land is mine of gold and silver” are quite clearly Chryse and Argyre, whose names means precisely “gold” and “silver” in Greek. These two islands are in fact the ones of Indonesia, of called thus in Greek traditions. Indonesia infact has the world’s largest gold mines.

The “silver” in question here is tin, another white metal often confused with silver in antiquity. In fact, tin was often more precious than silver, due to its use in making bronze. In fact, it was Indonesia’s tin that made the Bronze Age possible, as the mines of cornwall were only discovered by the Phoenicians after the Bronze Age had finished, by 1,200 BC or so.

The “Red Sea” mentioned by the fabuluous traveller is in fact the ancient name of the Indian Ocean (Erythraean, Rubrus Mare). The “Sea Ocean” (Mare Oceanus) is the Pacific Ocean, in fact parted from the Indian Ocean by the islands of Indonesia. “Canapos” is Canopus, the South Pole Star of antiquity. Canopus was the very symbol of Atlantis, and of ancient heroes or gods such as Osiris, Atlas, Agastya, and so on. The “pismires” are more difficult to explain.

These giant gold-mining ants are also mentioned by Herodotus (Hist. III:98). And they are probably moles or armadillos or some other earth-burrowing animal. The “dark region” mentioned by Mandeville is a recurrent feature of the site of Hades. It is the same as the gloomy Cimmeria of Homer and as the dark Erebus or Tartarus of Greco-Roman traditions. This darkness is also a feature of Paradise (Eden), for instance in the Alexander Romances of later extraction.

This region is also featured in Celtic myths which we comment elsewhere in this chapter. As we argue in detail elsewhere, this gloomy, hellish region is really Indonesia (Taprobane), just as Sir Mandeville affirms. And the murky haze that permanently covers this region, rendering it dark is due to the volcanic fumes emitted by the Krakatoa and other volcanoes on the occasion of its destruction in the giant cataclysm that triggered the end of the Ice Age some 11,600 years ago.

Though somewhat mythified, once explained, Mandeville’s geography is surprisingly accurate, as we are seeing here. And it is hence clear that the traveller apparently had access to some initiatic sources now lost or hidden away in some secret vault. Perhaps these traditions are the ones connected with Catharism and the Knights Templar or, not impossibly – since Mandeville was a Frenchman or a British – to bardic sources of an esoteric character. Hence the mystery that surrounds this mysterious personage whose secret identity was never discovered.

Mandeville also explicitly affirms that beyond this gloomy region lies the Terrestrial Paradise. This closely corresponds to what is told in the Alexander Romances, which are also known to be of an initiatic character and in fact concern the secret mythology of Atlantis. His curious text is worth quoting in abridged form here:

Toward the east part of Prester John’s land is an isle good and great, that men clepe Taprobane, that is full noble and full fructuous. And the king thereof is full rich, and is under the obeissance of Prester John… In that isle be two summers and two winters, and men harvest the corn twice a year. And in all the seasons of the year be the gardens flourished. There dwell good folk and reasonable, and many Christian men amongst them, that be so rich that they wit not what to do with their goods… Beside that isle, toward the east, be two other isles. And men clepe that one Orille, and that other Argyte, of the which all the land is mine of gold and silver. And those isles be right where that the Red Sea departeth from the sea ocean…

In the isle also of this Taprobane be great hills of gold, that pismires keep full diligently. And they fine the pured gold, and cast away the un-pured… And beyond the land… in going straight toward the east, men find nothing but mountains and rocks, full great. And there is the dark region, where no man may see, neither by day ne by night, as they of the country say. And that desert and that place of darkness dure from this coast unto Paradise Terrestrial, where that Adam, our formest father, and Eve were put, that dwelled there but a little while. And that is towards the east at the beginning of the earth. But that is not that east that we clepe our east, on this half, where the sun riseth to us.

For when the sun is east in those parts towards Paradise Terrestrial, it is then midnight in our parts on this half, for the roundness of the earth, of the which I have touched to you of before. For our Lord God made the earth all round in the mid place of the firmament… Paradise Terrestrial, as wise men say, is the highest place of earth, that is in all the world. And it is so high that it toucheth nigh to the circle of the moon, there as the moon maketh her turn; for she is so high that the Flood of Noah ne might not come to her, that would have covered all the earth of the world all about and above and beneath, save Paradise only alone… And in the most high place of Paradise, even in the middle place, is a well that casteth out the four floods that run by divers lands…

The mention of the high mountain around which the moon makes its turn is derived from the Hindu ones on Mt. Meru. So is the one he mentions next, about the Four Rivers of Paradise, which we also encounter in the Bible itself. Except that these four rivers are here the Ganges, the Nile, the Tigris and the Euphrates.

These four rivers Maundeville here explicitly places in Taprobane or Ethiopia, in the antipodes of the known earth, the Old World. Hence, they should not be confused with their Mesopotamian counterpart or with the river of Egypt or even the Indian Ganges, being truly their four paradisial archetypes in the region of Taprobane (Southeast Asia), as I argue in detail elsewhere.

It should be noted that these four rivers are said to spring from a well, much as the Flood also does, according to Celtic legends such as the ones of Ys. This “pit” is the Krakatoa caldera, the alias and archetype of the Holy Grail, which also serves this function in myths. This mythology is Hindu, and corresponds to the traditions on the Samudra (“reunion of the waters”). Fom there the waters of the flood are said to spring at the Flood, returning to it when the destruction is finished.

This region of Paradise he also labels “the extremity of the earth”, and affirms to be surrounded by a wall of a very strange nature. The wall he mention is perhaps the Chinese Wall, often connected with the traditions of Alexander the Great, and his fencing off Gog and Magog. These two peoples are in all probability the Mongols (Magog?) and their former masters, the Tocharians (Gog = Toch?).

The Tocharians, as we already argued, are in fact the same as the Celts yet in their pristine homeland. And the monumental Chinese Wall was in fact built to contain these two peoples and prevent the frequent piratical raids they did into the land of China. The strange fire burning at the gate of Paradise (see text) is perhaps the same as the one mentioned in the Celtic poem we commented further above.

Lignum aloes is aloes wood (or agalocum). This is a specialty of the East Indies and, even more exactly, of the region of Indonesia and Southeast Asia. It is a smelly wood that is peerles for burning in fireplaces and in temple rituals. This wood, along with other aromates such as frankincense, myrrh, bdellium, sandalwood, teak and so on are also exclusive specialties of that region of the world.

This fact brings to mind Plato’s mention to the abundance of aromatic and precious woods in Atlantis. Since this can hardly be said of any region of the world, with the possible exception of the Brazilian Amazonia, we are tempted into concluding that it was this paradisial region that Plato really had in mind when he wrote his detailed account of the Lost Continent.

What else? And why insist in impossible locations if they are impossible? Even if Plato really had in mind the Atlantic Ocean the only possibility is that he was mingling his data either intentionally or out of ignorance. Curiously enough, Mandeville mentions the roaring rivers of Paradise cascading down the mountains of Paradise. These mountains are the mighty Himalayas from which in fact descend the rivers of Southeast Asia, which are truly the ones of Paradise.

 

India and the Earth’s Sphericity

In that land, nei, in many other beyond that, no man may see the Star Transmontane,

that is clept the Star of the Sea, that is unmovable and that is toward the north, that we clepe the Lode-star.

But men see another star, the contrary to him, that is toward the south, that is clept Antartic.

And right as the ship-men take their advice here and govern themselves by the Lode-star, right so do ship-men beyond those parts by the star of the south, the which star appeareth not to us.

Sir John Mandeville, Travels, ch. XX

 

In another chapter (18), Sir Mandeville describes India. It should be noted that in antiquity, India included Indonesia, which was called India extra Gangem (“India beyond the Ganges River”). This name also included Bengala itself (beyond the delta) and Burma. The name of Bengala means something like “marine marshes” (bang-ala) and embodies the idea of a land sunken under the sea, a dvipa (or Paradise Sunken) like Ys and Vineta.

It is for this reason that Mandeville mentions the myriad islands of India (5,000 and more), really the ones of Indonesia. The “great Sea Ocean” that Mandeville mentions is the Pacific Ocean, to which the ancient merchants in fact went seeking the precious spices and drugs of the Spice Islands, the Moluccas, in the end of Indonesia. This was done since remotest antiquity by the Phoenicians, the Egyptians, and the Mesopotamians, to mention just these.

The story of the “adamants” (magnets) and the nails on ships is traditional. It refers to the Manioles, the small islands just beyond Sunda Strait (in Indonesia) which wre said to have this property. Far more likely, the real reason why ships were not nailed lay in the need to disassemble them in order to carry the planks across marshes and dry lands in the way. But there may be anunclear connection with Atlantis that transcends our cunningness.

The “great isle that is clept Chana”i s also hard to identify with surety. The fact that it was greatly wasted and ovecome by the sea brings to mind the story of Atlantis. The alleged battle of its king against Alexander in fact refers to Porus.

This batle is of course pseudo-historical, as are in fact most deeds attributed to the Greek conqueror. What is really in question here is the War of Atlantis, in fact fought, as Plato explains, between the “Greeks” and the Atlanteans. In other words, it seems that Mandeville was really telling this sacred tradition in allegoric, pseudo-historical terms, as is so often the case with myths. The name Mandeville gives the sunken island or land, “clept Chana” is curious.

The island is said to be full of lions by Sir Mandeville. This brings to mind the Celtic traditions on Paradise, also said to be likewise haunted. As we already argued, this place is probably the island of Singapore, whose name literally means “city of the lions” in Sanskrit (siņha-pura). All in all, these traditions are too close together for the coincidences to be attributed to chance or deemed unimportant.

The name of this island is nowhere explained that we know of. But Chana does not seem to have been invented by Mandeville, usually accurate in his geeography, despite the lousy speeling so common in antiquity, where names were passed along verbally. This name seems to be connected with the Skt. śanna (“destroyed, decayed, fallen off”) and the Drav. #2426 čan-, *čana (“dead, corpse, cadaver”).

This Hindu etymology closely corresponds to the description given to Mandeville of a land destroyed and decayed. And it also evokes the idea of the Land of the Dead. In other words, this region aparently corresponds to Atlantis as the site of Paradise Destroyed and turned into the giant cemetery of which all traditions speak.

We are particularly reminded of the Celtic traditions as well as those of the Mayas on Tollán Zuiva (“Seven Tombs”), their own counterpart of the Seven Isles of the Blest as they original homeland. It is hard not to conclude that all these universal traditions are in fact one and the same. And this universality automatically proves the extremely archaic origin of the myth, which sees to derive from a time when humanity still lived together as a whole in the Far East.

Sir Mandeville next (ch. 20) tells the curious sotry of a man who travelled over the world, going beyond India and Indonesia (5,000 islands). One day, he found himself in a land where he heard people talking his own language. And he then realized he had circum-travelled the earth, which is in fact spherical, as Mandeville correctly concludes.

Mandeville also argues – in the passage quoted above in epigraph – that since another Pole Star is visible in the south Seas (Canopus), the earth is necessarily round, since, if it were flat, the same stars would be visible all over it. Columbus – who was quite familiar with Mandeville’s Travels and several other such sources of geograaphical knowledge – of course payed considerable attention to this passage, as his own notes show.

What is even more curious is Mandeville’s allusion to the fact that: “For the earth is full large and full great, and holds in roundness and about environ, by above and by beneath, 20,425 miles, after the opinion of old wise astronomers; and their sayings I reprove nought”. Now, this number is quite strange. If we take these to be nautical miles – worth 1,853.25 meters – we get 37,852.63 kilometers. This is only 5.5% short of the true value, which is 40,075.036 kilometers.

More likely, this value was the Arabic mile, widely used at the time. The Arabic mile is worth 6,444 English feet or 6,444 x 0.3048 meters = 1.96413 kilometers. With Mandeville’s figure just given, this results: 20,425 x 1.96413 = 40,117.36 kilometers. This is only 0.1% above the true value obtained by highly advanced methods such as space satellite geodesy.

This precision of 1/1,000 is uncanny. In fact, our knowledge of the Arabic mile is somewhat faulty, so that the actual value may be even better than that. For comparison, we note that the French experts who determined this measure for the establishment of the meter using the best technology available and the support of their savants, during seven years of measurements and calculations erred by about that same amount (0.229 millimeters to the meter).

As we argue in detail elsewhere, the Hindu measurements available from their ancient geographical books is even better than that, and vie with modern results down to the last decimal case. What these exact values mean is that these results were not obtained by the crude ancient experiments such as the method of Eratosthenes, but by sophisticate methods of an undisclosed origin. And what else but Atlantis could ever have been the source of these exact values, pray? The Atlanteans were in fact the “old wise astronomers” that Mandeville quotes as his source.

 

Pliny, and after him Solinus, says that for a long time the island of Taprobana [Ceylon/Sri Lanka] was thought to be the region occupied by the Antichthoni.

St. Brendan, Atlantic Islands – mysterious Celtic wall in ocean – 7 atlantides – Columbus thought – Septe Cidades Amitabha Western Paradise. Maundeville, etc..

 

Cleito as Plato’s Clue to the Real Identity of Atlantis

Meanwhile, the king was asleep.

But a cry is heard in the plains:

“They have released the waters.

The city is being submerged!

Barzaz Breiz, Legend of Ys

 

Curiously enough, this girl, Dahut or Morgan, is also called Dahut-Ahez, a name which Markale notes to be related to the Breton alc’huez, meaning “key”. This name also associated with a famous strait in the region, called Toul-Dahut or Toul-Alc’huez (“Strait of Dahut” or “Strait of the Key”). The connections are obscure, but can be deciphered with an attentive analysis.

This etymology of the name of Dahut brings to mind the one of Cleito, the wife of Poseidon, and mother of Atlas, according to Plato. Cleito means “little key” in Greek. And it also means “clitoris”, the “little key” which guards a woman’s vagina as some sort of little hero.

This name also corresponds to the one of Tyre (Arab. shûr), meaning the same. The idea is the primordial “Tyre” in Malacca Strait, the island of Singapore, which really closes the passage leading from one ocean (Indian) to the other (Pacific), as can be seen in this map of the region here. More on that matter in Appendix I, when we discuss the etymolgy of the name of Dahut Ahez.

The name of Singapore is originally Sanskrit, and means “City of the Lions” (Siņha-pura). This name is closely associated with the legends of Paradise everywhere. This is particularly the case with the Flood traditions such as the Celtic ones we are now commenting. Curiously enough, Singapore has no lions, being well within the range of the tiger, another big cat deemed the king of the animals.

The island of Singapore in fact served as the closure of the passage between the two oceans, the only one before Sunda strait was opened by the colossal explosion of the Krakatoa volcano which apparently resulted in the Flood. Hence its name of “key”, which passed to the ones of Tyre and its Celtic counterpart, the Toul-Alc’huez.

Curiously enough, the catastrophic opening of Sunda Strait just mentioned was preserved in the Flood myths of the region, for instance, the ones of Java which we comment in detail elsewhere. This opening of the passage was also preserved in Greece, with the legend transferred to the opening of the Bosphorus Strait and/or the equivalent one of the opening of Gibraltar Strait.

As is clear, these purely virtual European openings correspond to reality in the region of Indonesia, the visible source of the myth. And the legend is there connected with the Krakatoa Volcano itself and, through the Celtic myths and others, with Atlantis and with the Flood. Space limitations do not allow a fuller explanation of perceptive reader will have already perceived that this curious myth is the actual source of the one on the Pillars of Hercules being opened by the hero on his return from Troy and/or the one from Eritheia, the island of Geryon.

We already mentioned the direct connection with the myths of the Flood (Celtic and/or Chinese) and of Atlantis itself (Platonic myth, Javanese myth just told). In fact, the Pillars of Hercules and the myth of their opening isthe “key” to the riddle of Atlantis, as we just argued. Said otherwise, the Legend of Ys is the legend of Atlantis, and the Toul-Alc’huez is the same as the fabled Pillars of Hercules, whose replica we again have in the region of Brittany.

It is also far more than a coincidence that both the Strait of Malacca and the Strait of Sunda were both opened at the occasion of the giant explosion of the Krakatoa which brough about the Flood and the catastrophic end of the Pleistocene Ice Age, some 11,600 years ago, the exact date preconized by Plato in both the Timaeus and the Critias. With this, we now turn to the Legend of Ys, as told in the lay of the Graelent-Meur (XII cent. AD); in the Mystery Play entitled Mystère de Saint-Gwennolé (XVI cent. AD) and, above all, in the Vie des Saints Bretons of St. Albert the Great.

The Christian legend is of course rooted in far earlier Breton traditions of Celtic antiquity. They are no more than pious appropriations of Celtic legends attributed to no less legendary Christian saints. And these saints are in fact pseudo-historicized versions of the Celtic gods and heroes such as King Gradlon, Queen Gwendolyn (Guinevere), Morgan le Fay, Princess Dahut, and so on.

 

Queen Guinevere as an Alias of Sita

 

Fisherman, have you seen the maid of the sea combing her hair that flashes like red gold under the midday sun, at the shore of the ocean?

Yes, I have seen her, the fair maid of the sea. And I also heard her sing. Her song was lamurious and as sad as the sea itself.

Barzaz Breiz, Legend of Ys

 

In the Christian myth, Queen Guinevere is transformed into St. (Saint Gwennolé), a bona fide Christian saint, who alerts pious King Gradlon that God is about to destroy the City of Ys with the Flood due to the sins of his impious daughter, Dahut. The name of Guinevere (or Gwendolyn or Gwenhwyfar) is important. In the Arthurian Cycle, Guinevere is the fickle spouse of King Arthur, who betrays him with both Lancelot and King Mordred, who usurped Arhtur’s kingdom.

There is an early account of the abduction and infidelity of Queen Guinevere which closely evokes the one of Sita by Ravana, as told in the Ramayana. This story also parallels the Greek one of Helen, the fickle wife of King Menelaos, as told by Homer in the Iliad. As told in the Vita Gildae of C. of Llancarfan (11th. cent.), Guinevere was kidnapped by King Melwas of the Aestiva Regio.

So in the other accounts, which are many. Like Rama, Arthur goes to her rescue with his armies, but it is already too late. Far more than just copycats, these parallel legends are a myth, the myth of Atlantis and its demise.

In reality Sita, like Dahut, is really an alias of Dawn. And so is Helen and, as we now intend to show, Guinevere as well. As such, she impersons the Land of Dawn, which is really Taprobane, whence the Celts allegedly came, according to their own traditions. The Aestiva Regio is the Estival Region (= Sumerland = the Tropics = Taprobane = Indonesia). We discuss this secret identity of princess Dahut in Appendix I, and will not redo this discussion here, so that the interested reader is direct to this appendix, and to the other, more specialized works of ours.

It is of course more than a coincidence that we are again led to the site of Lanka the true of Paradise. And this land is, in the Arthurian Cycle, accordingly identified to Avalon and Glastonbury, which should not be mistaken for the site so named in England, a mere second-hand borrowing of the ancient tradition. Guinevere is in fact the Great Mother.

As such, Dahut and Guinevere are aliases of Venus herself, as her very name suggests (Gwen- = Ven- = Venus). Her “fickleness” in fact refers to her love for the twin brothers (the Ashvins, etc.), a theme that ates back to the Rig Veda itself. And the Two Brothers are actually the two races of Atlantis which fought their suicidal war, the Aryans and the Dravidas.

The name of Guinevere (Gwendolyn, Gwenhwyfar, etc.) is usually interpreted to mean “white specter” (gwen-hwyfar) or, alternatively, “shiny-faced”. This motif is present in the myth of Helen of Troy and her counterparts, where the goddess often figures as a ghost or specter. But the real reference is to Venus as the Morning Star and as the alias of Lucifer, Son of Morning. This etymology is uncertain, but the idea seems to be the one of a ghost or a bright celestial apparition or meteor.

Other experts interpret the second radix of her name from the Germanic webh (“to weave”). As such, Guinevere is seen to be a nymph or bride, a Greek word (nymphe) meaning just this. Venus is of course the celestial planet which is the most charming in the sky, after the moon and the sun, whose iminent birth it heralds every day. As such, Venus is often identified to Atlas and Hesperus, the two Atlanean brothers, acording to Diodorus Siculus and the elegend we comment in detail elsewhere.

In fact, the name of Guinevere (Gwendolyn, Gwenhwyfar) derives directly from Dravida, the sacred Hindu language in which the myth (Ramayana, etc.) was originally composed, as was so often the case. In that tongue, we have #5496 ven- (“bright, white, pure, shiny, Venus, Morning Star, bright meteor, Dawn”). A variant root (vin-, ven-) expresses the idea of “god, celestial being, devil, ghost, apparition”.

The second root is likewise telltale of a connection with the East Indies. In a form (Gwennollé), the name derives from #997 oli (“dawn”). In another (Guinevere) it derives from #5545 veţi, pronounced “veri”, and meaning the same. Hence, the name of Guinevere or Gwenollé means “bright dawn”. This name applies to Lakshmi and othe such luminous goddesses which contrast to her older, unlucky sister, Jyeshtha. The two are the two Dawns which figure in myths which date from the Rig Veda itself, being hence enormously old in the region of India.

As such, the myth refers to the two Atlantises, one older (Lemurian) and unlucky, the other bright and celestial. The two goddesses also correspond to the two Aphrodites (Venuses) menitoned by Plato, the great initiate: Aphrodite Urania and Aphrodite Pandemos. The first one is celestial (ourania), pure and virginal. The other one belongs to all the people (pan-demos), being whorish like her Arthurian counterpart. The two goddesses also correspond, in Hindu terms, to Kali and Gauri.

Gauri is golden and prodigal, like Fortuna, Dike and Dhana. Kali (“black one”) is black, fearfull and destructive like Hecate and Persephone. As such, the two goddesses – or her two aspects, rather – correspond, one to Creation and the other one to Dissolution (Kalpa and Pralaya). It is quite clear that the deep religious tradition which we actually have in Hinduism got lost or absconded in passing to Greece and, even more so, to Celtic and Germanic lands.

And it is also worth pointing out that Kali-Durga is in fact the female shape (or shakti) of Shiva, the supreme god of Hinduism. Shiva is dual and androgynous, as all volcanic gods normally are. In their luminous aspect they bring plenty and happiness, but in the edark one they bring famine and suffering to all. In fact, supervocanic explosions such as the prehistoric one of the Krakatoa mentioned further above actually bring utter destruction to the whole world.

These super-eruptions actually trigger the catastrophic endings and onsets of the Ice Ages, in the way we originally discovered and in fact argue in great detail elsewhere. In other words, they bring on the Flood, just as so many traditions hold, the owrld over.

We well realize the difficulty the average reader will have in believing the reality of what we just argued on the close connection of Celtic mythology to the arcane doctrines of Hinduism. But this is just the result of the brainwashing by means of the propaganda to which we are mercilessly submitted by the media and the schools both public and private.

But the whole thing is so logical and so complelling that it cannot be rationally refuted, unless some solid proof against it is produced by someone. And this proof has to be far more than just opinion, no matter how authoritative this opinion might be. We produced facts and etymologies and Flood myths whose parallel meaning and message can hardly be refuted.

And we also showed their direct connection with Atlantis. How could these myths ever have arisen independently from each other in such an uncanny detail? And if they are in fact connected, how did this happen to be? By diffusion through some prehistoric missionaries of a long lost religion? By direct independent observation of the actual events? Through divine or angelic revelation as our forefathers used to hold? By a sheer figment of my own inflamed imagination?

People normally love mysteries far more than their solution. So, many people will reject my solution of the riddle of Atlantis and hold on to the long standing, apparently insoluble enigma. How did I happen succeed when so many worthier researchers have so utterly failed?

First of all, because I dared to believe and to accept the fact that our forefathers were talking in earnest, though in a coded language reserved to the initiates and the einitiates alone. Credo, quia absurdum: “I believe, even though it seems to be impossible!”.

Actually, these things are far from impossible, except in the opinion of swindlers such as Darwin and Lyell, who specialize in wronging the masses and in making them believe buncombe such as the Uniformity Principle, the basic tenet of Darwinian Evolution which they pulled out from their tall hats. I instead deal in truth and base myself on facts, and on facts alone. And facts, though often unpleasant cannot harm anyone, just as Marcus Aurelius once held.

 

The Celtic Otherworld

King, Sir, please rise!

Mount your horse! Get out of here!

The sea has been released,

and uncurbed transgresses its bounds!

Barzaz Breiz, Legend of Ys

 

Nothing about the Celts is better established than their belief in the Otherworld and in reincarnation. This belief they got from India, where this doctrine forms the basis of Hinduism, their religion. As in India, the Celts belived that they would reincarnate not only as other humans, but in essentially all shapes and forms. This doctrine, called samsara in India, was also known in Greece as metempsychosis, the main foundation of Pythagoreanism and Platonism.

The poet Amhairghin sang, when he landed on Irish soil, this poem which is highly remininscent of the words of Krishna in the Bhagavad Gita, on the occasion of his theophany to Arjuna, his friend and disciple, when he claims to subsum all things within himself:

 

Irish Poem (Amhairghin)

I am an estuary in the sea,

I am a wave of the ocean,

I am the sound of the sea,

I am a powerful ox,

I am a hawk on a cliff,

I am a dewdrop in the sun,

I am a plant of beauty,

I am a boar for valour,

I am a salmon in the pool,

I am a lake in the plain,

I am the strength of art…

 

Bhagavad Gita (9:16f., edited)

I am both the sacrificer and the offering,

I am the prayer and the lithany,

I am the fire and the oblation it eats,

I am the Father of the Universe, its source,

I am the Source of the Father, his Mother.

I am the seed of knowledge, the OM,

I am the Rig, the Sama and the Yajur,

I am the beginning, the middle, and the end,

I produce both warm sunshine and the tempest,

I am Death as well as ageless Immortality,

I am that which is and that which is not…

 

The Celtic Otherworld closely resembles the Hades with the Greeks and the Patala of the Hindus. It apparently had several levels, some blisful, some somber and terrible. There the souls awaited the time of their reincarnation, more or less as in the Platonic and Pythagorean beliefs. But this Otherwolrd apparently coexited with the real world, apparently in a different, surreal dimension inhabited by the souls of the elected few.

This belief more or less coincides with the ones of the Greeks and the Hindus, as well as the other ancients on places such as Punt, Patala, Elysium, Isles of the Blest, Dilmun, Hades, and so forth. This place could be visited and even warred against, though time and space were there totally different from the normal ones.

The Celtic Otherworld was variously called “Land of the Living” (Tir na mBeo) or “Land of the Women” (Tir na mBan). This is a land of primeval innocence, where the pleasures of love are untainted by guilt and sin. Its women are numerous and beautiful, as well as friendly and eternally young. The place is filled with charming music and with perfumes of all sorts, as wel as with birds of a wonderful plumage.

Its trees abound in flowers and perfumes and are of vast proportions. The musical instruments sound of their own accord, and there is an abundance of foods and drinks which can be obtained from vessels of inexhaustible plenty.

All in all, the descriptions of the Celtic Paradise closely evoke the ones of the sacred traditions of both Buddhists and Hinduists, for instance, the Western Paradise of Buddha Amitabha, called Sukhavati. The name of Sukhavati means “abounding in delights”. It is offered the faithful who invoke the name of Buddha Amitabha, the compassionate lord.

 

Atlantis and the Legend of Ys

 

All considered, the Legend of Ys is in fact an independent account of the myth of Atlantis as told by Plato, as should be evident by now, given the many parallels we have been pointing out. Even more exacly, the two myths are detailed instances of the Flood myth which we encounter, in one guise or another, in essentially all nations of the world. When considered in detail, these myths match not only in shape, but also in meaning and esoteric message, which interpret the event as a moral lesson.

The universality of the Flood myth intrinsically proves its hoary age. Since the myth is one and the same in both the New and the Old World, it must of necessity have diffused from one side of the world to the other. According to the standard doctrine of the academic experts, the contact of the two worlds was only possible during the Ice Age or shortly after, before the glaciers melted, leading to sea level rise and the closure of the Beringian Bridge which possibilitated this intercommunication.

But this takes us back to the times of Atlantis, which is in fact the same as the Paradise Lost which was the cradle of mankind before its diaspora from this primordial homeland. It is highly tempting to apply Ockham’s Razor to all surplus hypotheses and entities in question here and unify all the traditions and the events considered.

In other worlds, the Principle of Economicity requires that we conclude that Paradise was indeed Atlantis; that the end of the Ice Age was the same as the Flood cataclysm told in the universal legends; and that there existed in fact a common cradle of humankind in the Pleistocene advanced enough not only to have developed agriculture and animal domestication, but to have developed a culture advanced enough to create not only the Flood myths bu t also to take the moral lessons which are its apanage just about everywhere in the world.

The main problem lies not really in accepting this reality – which seems to be logically inescapable unless someone is able to present a better explanation for these uncanny coincidences – but in establishing the true location of this Paradise which we have decided to name Atlantis, just as Plato himself did some two and a half thousand years ago.

The main problem here is that most people tend to transfer the site of Paradise to their own backyard. Accordingly, Plato placed the Atlantean invasion in the Mediterranean and Atlantis itself, “just outside the Pillars of Hercules”. The Celts, as we just saw, tended to place Ys – their own version of the Atlantis myth – in the British Shelf. The Germans and the Nordics tended to place it a bit further norht, in the Baltic or the North Sea region.

In a similar line, the Jews placed Paradise (Eden) somewhere in Mesopotamia or Palestine. So did the Mesopotamians, from whom the Jews apparently got their Flood myth. The Phoenicians – who apparently brought the myth of Atlantis and the Pillars of Hercules to the Mediterranean region – apparently placed the site of this Paradise Lost – Tartessos or Tarshish or Gades or Gadeira – somewhere beyond the Strait of Gibraltar, in either Spain or Morocco.

The Hindus, in turn, placed their own Paradise, Kumari Kandam, in south India (Sri Lanka). The American Indians, in their own turn, tended to place Paradise – which they variously called Eldorado, Yvymaraney, Pure Land, Aztlán, Tollán, etc. – somewhere in the coasts of the Americas, normally near their own abodes. These examples could be further multiplied almost at will.

My conclusion – developed over two decades of research and after a judicious study of all these myths – is that these placements are not really real, but mere allegories. In other words, these ancient peoples transferred Paradise to their own backyard for three main reasons.

First, they wanted to have the sacred land nearby, so that they could worship the place, and travel there in their pilgrimages. Second, they thus avoided the risk of desecration of the holy place by pirates and conquistadors possessed by gold fever, given the legendary riches of the site of Paradise. Third, enterprising peoples such as the Phoenicans and the Minoans kept an active commerce with the East Indies – the true site of Paradise Lost – and kept the route to Paradise secret, in order to preserve their lucrative commercial monopoly.

In other words, Ys, like Atlantis, if real, is where it is in fact, and not where we or others think it should be. The thing is more or less what they say of oil (petroleum): “oil is where it is found, and (unfortunately) not where we want it to be”. So, the best thing we can do is to try to find the sunken city anywhere it may really be located, and then work backwards in an attempt to interpret the ample mythical information on its location.

This information is, for several reasons, encrypted, as we just said. And now that we know the real location of Atlantis, why not attempt to see how it can be reconciled with the one we actually have on Ys, Avalon, Emain, Ynis Wydr, Cantref Gwaelod, and other such Celtic sunken lands? It is unscientific to go on postulating a series of sunken lands and Paradises, as this goes against Ockam’s Principle of Economy, as we just argued.

We said all that because we wanted to emphasize the fact that – in our opinion at least – Ys is not to be sought near Celtia itself, in the British Shelf or in the North Sea region, but in the East Indies, where it in fact lies. As we already said, the Celts themseves affirm to have come from Taprobane (Deffrobani), and there is no good reason to disbelieve their own word on a matter of such importance. With this we pass on to the problem of interpreting the Celtic traditions on the location of Paradise.

 

#####********###### EDITOR`S NOTE: From here on the remaining of the article was left unedited by the original author having he passed away whilst in the process of editing some of his works.

 

APPENDIX I – DRAVIDIAN ETYMOLOGIES

If you want to know the truth about something, seek the roots of the word which names it, for it is there that the truth is hidden.

St. Isidore of Seville

 

Introduction

In the present Appendix, we present some etymologies connected with the Legend of Ys and related matters. These etymologies are far more than purely linguistic. In fact, we might say that they are really philologic, as they also embody a detailed commentary of both the myths and other anthropological evidence which is available on the Celts and their gods. Sacred etymologies such as the ones in question here are complex, and can hardly be understood in a purely linguistic aspect. ^[9]

Etymology is the study of the origins of words, and of their evolution in both time and space. The word “etymology” comes from the Greek etymon, which means “the true sense of a word” combined with logeia, which means “science, doctrine, study, research”. In other words, etymology is an attempt to reconstruct the history of words since their origin and to track their evolution in both time and space.

Over time, languages evolve, and so do words, both phonetically and semantically. They also change in passing from one langage from the other and from one place to the other. For instance, the word “apology” which presently means the same as “excuse” or “pardon” in English, originally meant “defense discourse presented in court” in the Greek original. These changes are technically called evolutions both diachronic (over time) andsynchronic (over space).

In time, the original source and the original meaning and phonetics change so much may get utterly lost and forgotten. But it is often crucial to recover the original etymology in order to be able to understand the ancient texts for instance of Plato, of Homer, the Bible, and so on. Such is also the case with myths. These too change a lot over time, and may even become destitute of meaning and reason.

But the original sense may, at least in a very few instances, sometimes be recoverd. Such is the reason why etymological studies of mythical onomastics is so important for the exegesis of the ancient myths, which often preserve the original meaning as some sort of “fossil” residue. In a sense, the work of a etymologist resembles the one of an archeologist: he digs the “fossil” residues presnrved in the toponyms and theonyms, and attempts to determine the original context from these artifacts.

Linguistics is hence a very effective tool for the recovery of our past. Onomastics such as theonyms and toponyms are often adopted from the original context, often in the original substrate languages themselves. As such, they preserve the original meaning and phonetic form in an essentially perfect form. Only rarely are onomastics translated, though this of course may happen on occasion.

Even when this is done, the original form is sometimes retained, or a gloss is given which preserves, as some sort of “popular etymology” the original meaning of the word. It is the work of the etymologist to attempt to extract, as much as possible the information contained in the words figuring in the ancient texts.

In other words, the etymologist has to act both as an exegete and a philologist, more than merely a linguist, whose work concentrates in the derivation of the words themselves. With this study he is often able to recover the original context, and hence track down the true origin of myths, and the past history of the peoples who tell and cherish them.

The subject matter of the present appendix is somewhat technical in nature. It is hence somewhat obscure and tedious for the average reader, generally unfamiliar with this sort of thing. But we explain our derivations and our reseons in detail, so that even the average readers will be able to follow the main argument if they try hard enough.

Some of the explanations and myths given here are repeated in the main text, so that the reader may skip this whole section if he/she wills. The best approach for the layperson is to read the main text carefully, and resort to this appendix when more explanations are needed. He/she can initially read this appendix superficially, skipping the more difficult or more obscure portions, and returning to the detailed explanations when required.

In deriving sacred etymologies such as the ones in question here, one should carefully consider the myths related to the personage of place considered. Such is the reason why they are given here, at least in the essentials related to the actual etymologies.

We have made the remarkable discovery that Hindu myths generally derive from wordplays with the many etyma that can be formed in Dravida and Sanskrit, which are polysemic tongues with many possible different meanings for each word. These worplays are generally lost under translation to other tongues, Sanskrit included, and often fail to make sense.

But this fact also serves as some sort of “signature” showing that the original tongue in which these myths were composed was Dravida and no other. Dravida was, in many ways, the language linguists and philologists call Proto-World. And Dravida was also the language spoken in Atlantis, as well as the legendary tongue of Paradise in which Adam spoke to the animals before the fall. This language later got confused and was lost soon after the destruction of Paradise, much as told in the myth of Bable and the confusion of the tongues of mankind.

Though unconventional, our linguistic derivations are thoroughly scientific and according to the best canons of the science. But the present work does not pretend to be a technical publication in any canonical sense. Since our book is really aimed at the average person, we skip the more detailed explanations and the more technical apparatuses for simplicity’s sake. In other documents of ours we provide the diacritical marks normally used by the specialists, as well as the more detailed derivations.

We also utilized here a device which considerably simplifies linguistic derivations, even though it is seldom used in practice. Instead of using proto-Dravidian reconstructions, we used the original roots which most closely resembles the encountered Celtic form. This potent strategy is possible thanks to the excellent work of Burrow and Emeneau, who grouped these forms in individual bases for all the 30 or more Dravidian tongues in which they occur.

In this way, arbitrary reconstructions are automatically avoided and the derivation done here is considerably simplified. It is self-evident that the transition from one Dravidian form to another must have occurred in the past in one way or the other, regardless of any phonological law, arbitrary or not. Hence, this method we used here and elsewhere is far more rigorous both phonologically or semantically than the usual one which uses a single language or sub-family.

Our specialized works where these methods and these derivations are presented in more detail and in more canonical form can be furnished to qualified professionals on demand. They also include the Phonological Laws we discovered, which are as rigorous and as compelling as Grimm’s Laws and others such. The reason we avoided diacritical marks and rigorous derivations is that they only serve to confuse the layman unaccostumed to them.

However, the specialist will have no difficulty in adding them by themselves by resorting to our main sources, as well as to their own technical skills. We also fail to give the synchronic and the diachronic evolutions, as they are really unecessary here. The Dravidian etymologies we provide are so exact that they are obvious per se, and normally dispense any such contrivances.

We warn the public – both lay and professional – that the current mainstream view that random linguistic coincidences both in semantics and phonetics are “quite likely” is wrong. As I demonstrate elsewhere, such coincidences are so extremely unlikely in practice as to be essentially impossible in practice, as we show in our work on Etruscan Decipherment and, more rigorously, elsewhere. Anyone can see that in practice by comparing any two unrelated tongues or by attempting to derive plausible etymologies of the theonyms and toponyms considered here or elsewhere.

We have made the remarkable discovery that the pristine tongues of the predecessors of the Indo-Europeans in Mediterranean region such as Etruscan and Pelasgian are members of the Dravidian family of Indian languages. This breakthrough establishes a direct link with India as the source of these tongues and, consequently, of these peoples as well.

And it also naturally explains the paradox posed by theonyms – the names of mythical places, gods and heroes – which cannot normally be derived from the languages in which they occur. This is visible not only in Celtic mythology, but also in Greco-Roman mythology, where most if not all such onomastics are known to be derived from substrate languages such as Etruscan and Pelasgian.

It is unlikely that these peoples (and others) would create these sacred names idly and destitute of any meaning at all in their own languages. Religious (and mythical) traditions generally tend to preserve the original onomastics, and only seldom translate them. Myths and rituals even tend to be told in the original tongues, much as is the case with Christianity, which uses Latin and Greek even today. And names such as Jesus, Mary, Joseph, John, Anne, Joachim, Moses and so on are known to be Jewish, if not earlier, and preserve their original forms with only a minimum of adaptation.

Far more likely, the Celts, like other peoples, borrowed their myths and sacred traditions from their predecessors, along with the names they used for them. Only exceptionally were these names translated or adapted into their own language. And these predecessors were, as we already argued, the Dravidas and the Pelasgians, the earlier megalith builders who preceded the Celts in the region of Gaul, Britain, and Ireland.

Though the languages of Indo-European peoples such as the Celts, the Germans, the Greeks and the Romans are of course Indo-European, most if not all of their toponyms, theonyms and onomastics preserved the pristine tongues and are hence originally Dravidian. In other words, both the myths and the respective place-names and theonyms of Celtic mythology can be derived from Dravida, and are due to the so-called “Pelasgian substrate”.

We note the correspondence of the Celtic names with the ones of India. These names can all or most be directly derived from Dravida and, sometimes, Sanskrit. These two are the main holy languages of India, the ones in which the myths were originally composed. The equivalent Celtic (and Tocharian) counterparts are often obscure and only approximate, and mostly do not have a compelling etymology in the Celtic or even the Indo-European languages in general.

 

The Etymology of “Britain” and “Brittany”

Etymology is the art of studying the derivation of words in their ethnological context both diachronic and synchonic, that is, over time and space. As such, the science of Etymology is, more thorough than Philology and/or Linguistics, which are concerned only with the derivation of the words themselves.

Of course, “the history of words has no end”, as the Panchatantra warns us. So, one must exercize the art of the proverbial swan, particularly as rconcerns knowing when to stop. We will, accordingly, derive the etymology of the name of “Brittany” as well as the one of “Britain” itself, which is essentially identical to it. And we will attempt to be as concise as possible, despite the great importance these names have on the prehistory of the region.

According to William Serfaty – who did an erudite research on the origin of the Pillars of Hercules and the colonization of the region beyond them by the Phoenicians – the names in question, Britain and Brittany, both derive from the Latin Barra Tannica, which he interprets as meaning “land of Tin”.

In fact, the Latin barra does not exist. The word is of obscure derivation, and entered Low Latin from an unknown source, which is probably Pelasgian or Celtic. It exists in the Port. barra, meaning an alluvial estuary or a narrow strait or a sandbar, etc.. From this, the meaning was extended to “something placed across or interposed”. In this sense, it passed into Engl. bar, Fr. barre, It. barra, etc., with the second meaning.

The idea is that straits and/or estuaries are placed across the way of entering ships, who have to pay customs in order to enter. From this the idea was extended to anything placed on the way, for instance a bar’s counter, a road blocking bar, etc.. Linguists have made all sorts of proposals on the origin of this base: Latin, Celtic, Germanic, Berber, etc.. Skeat simply affirms (sv “bar”) that the word is “of unknown origin”. And we agree with him, including where he affirms that “a connection with Bret. barr (“a branch”) seems possible”.

Except that the Celtic word ultimately derives from Dravida, as we shall see next. Returning to the Latin Barra Tannica. The Latins probably adopted the name from the Celts, who controlled the commerce of tin in the region. The Latin word for “tin” is stannum, which also designates any bright metal, for instance silver. As A. Zavaroni first noted, Etruscan words starting with t-, in passing to IE, acquire a superexcrescent s-, becoming st-, just as is the case here.

Hence, this fact once again proves that the Latin name was borrowed from Celtic speech, for otherwise it would be named Barra Stannica or something of the sort. Curiously enough, Skeat derives the word “tin” from a Teutonic type *tino (“tin”), which he affirms to be probably cognate with Teut. *taino (“rod”), while rejecting a connection with its Latin name, which he instead links to Bret. stéan, W. ystaen, Ir. stan, etc., all borrowed from Latin, according to him.

Except for the IE superexcrescent s-, these words are all one and the same. But it indeed seems that the languages just mentioned in fact reborrowed their names for “tin” from the Latin. As is clear, all these tongues ultimately borrowed from a base such as *tain, which later became the IE *stain.

And this base was probably Phoenician or Pelasgian, since the Phoenicians were the first to carry out the tin trade in the Mediterranean region. In fact, these islands and coasts became known as Cassiterides (“tin islands”) by the Greeks. It is curious that the Greek kassiteros (“tin”) ultimately derives from Skt. kačita meaning the same, and which is in turn related to the Dravida meaning #1090 kasi- + #2995 ta- (“tin plate”).

So, the Hindu etymon is “bright metal”. The Greeks obviously learnt the name of the metal from the Hindus, who originally furnished it, during the Bronze Age. The sources of Britain and Brittany were only discovered by the Phoenicians after 1,200 BC, when the Bronze age was already over. Before that, the precious metal which made the Bronze Age possible came from Indonesia, even today its largest supplier.

This fact is attested directly by its Hindu name in Greek and probably in Phoenician as well. The legendary Cassiterides were in fact located in Indonesia, being also called Argyre (“island of silver”) due to the early confusion of the two bright metals. We argue this matter in great detail elsehwere, n will not redo this discussion here.

With this, we are finally prepared to derive the true etymology of Barra Tannica, the Latin name of Britain and Brittany. The word barra derives from the Dravida #3891/ 3949 para (“marsh, sea, lagoon, shore, paddy field, sandbar, bank”). In fact, this word means a field which is worked, like a paddy field or a placer mine. With the intervocalic conective this word becomes para-tt-.

Tin (cassiterite) is in fact mined in placer deposits, being of an alluvial nature, like gold and other heavy metals. In general, it also means the same as “island”, in the primitive sense of a shore or river bank or lowland or marsh, etc.. Even more exactly, this base is connected with #4110 pār (“wilderness, desert, ruined place, barren land”).

As such, the name applies to Atlantis as the site of Paradise Destroyed and turned into a wilderness, a desolation: the gloomy marsehs where tin and other such metals and gemstones were mined. The other base is likewise telltale. It derives from #3001 tam-, *tan- (“tin”). This base is composed of tam-ara or tak-ara, which literally means “bright metal”, from #2998 tak-(“brigh, shiny”) + #196 *aram (“metal”). This word is identical to Skt. tamara or tamra meaning the same.

Quite clearly, the Dravidian radix tam-, *tan- gave the Celtic or Pelasgian *tana as well as the IE stan-, etc.. This transmission possibly occurred via the Sanskrit itself, even though this is improbable, as the language of the (Dravidian) merchants was Dravida itself. And the name of Britain and Brittany visibly derived from the para-tt-tan or para-tan, meaning “island of tin” or “marshes of tin”, more or less as argued by Serfaty in the site just linked.

We also note the connection with Taprobane, called Tamraparna in Sanskrit and Tamara-parana in Dravida. This name is essentially the same as Barra Tannica, except that inverted: Tannica Barra or Tamraparna, with some corruption. Here, the radix used for “marsh” is #3891 paņa, a variant of the one just given, meaning the same. Hence, Tamara-paņa or Tamara-parana.

In other words, it is now clear that Britain and Brittany both inherited the very name of Tamraparna (Taprobane), the site of Atlantis destroyed by the Flood. This region also inherited the myth of the place, as attested by traditions such as the Legend of Ys.

For completeness’sake, we also add that the Latin stagnum (“marsh, flooded place, lagoon”) is probably related to Latin stagnum or stagnum (“tin”). The idea seems to be that tin is produced in marshy places such as shores and river banks. Even more exactly, the name referrs to Taprobane, the flooded place (or stagnum) which is in fact the site of Atlantis, the actual source of tin in antiquity and the main staple of its international commerce.

We also note that the Port. prata meaning “silver”, is also connected with the above Dravidian bases for “marsh”. The reason is a confusion with “tin”, both being bright, silvery metals. The word prata is said to derive from the Provençal plata, meaning “plate, tin plate”.This in turn derives from Low Latin platta, perhaps connected with Lat. platu (“flat”) and Grk. platus (idem).

The last root is connected with the name of Plato, often said to be so called due to his broad shoulders or broad brow. These bases are distantly connected with Eng. flat and French plat. But Skeat affirms that these connections “have not been made out…and must be rejected”. The ultimate source seems to me to be the Drav. paratu (“marsh”), because of the type of place where tin was produced, mainly Argyre (Taprobane).

But the idea of “plate” or “flat” also exists in Dravida, for instance #3949 parattu. All in all, the ultimate source of the widespread base seems to be Dravida, whence the word passed into Celtic and/or the Pelasgian tongues, then to Provençal and French, and thence to the Germanic tongues, etc..

This base just given has a variant paratti which is worth commenting in more detail. It is the one which gave Grk. paradeisos, Lat. paradisus, Fr. paradis, and so on. The source was not the Pers. firdaus, or Heb. pardes, Zend pairidaesa or the Skt. paradesha (“walled enclosure, garden”), as so often aserted, but the Dravida base just given. The Sanskrit etymology is contrived, as is so often the case. And it was the source of the eother ones just named.

We note that the Dravidian base expresses the idea of “field, plain, flatland”, often associated with Paradise, as in the Elysian Fields, the Field of Reeds (Sekhet Aaru), etc.. Theidea are the lowlands of Atlantis or Ys, flooded out of the map by the Deluge. This base also corresponds to the Skt. dvipa and to the ancient concept of “island”, as in Plato’s “island of Atlantis”.

The main meaning is a lowland which is periodically flooded, as Paradise (Atlantis) once was, and turned into a devasted wilderness, the so-called Land of the Dead or, yet, Tritonian Marshes, etc.. We are also reminded of the curious mention by Plutarch that Plato somehow considered Atlantis as his inherited property, a legacy or estate he wanted to bequeath to humanity as a whole. The word used by Plutarch in the Greek original is eremos, which means precisely “wilderness”.

We would like to speculate here whether Plato’s nickname – his true name was Aristokles (“the excellent glorious one”), as in the name of Herakles (“Hera’s glory”) – is not really due to his connection with Paradise as an eremos and a sunken flatland or dvipa, instead of the fantasious etymons just given. After all, Plato’s whole life was occupied with Atlantis, the actual model of his ideal Republic. And the real reason for names such as Plato’s are never really given away. Can it be that, in one way or another, Plato was indeed and avatar of Herakles himself, the wise hero?

 

The Etymology of Ys, Kaeris and Caer Sidi

 

The name of Ys (or Is) is itself derived from Dravida, as follows: #430 is-, ič- (“marsh, lowland, lagoon, paddy field”). This base is related to the idea of “island” in the sense that this word originally meant any water soaked land such as a shore, a marsh, a salt pan, a lagoon, an atol, and so on. It is also distantly related to the Latin insula, the Celtic inis, the Greek nesos, etc.. The Dravidian etymology is “water-soaked land” > “marsh, shore, river bank”, as we explain in detail elsewhere.

The ultimate idea is the one of a sunken or flooded place, much like Ys and Atlantis, etc.. As such, the word is the equivalent of the Sanskrit dvipa, meaning both and island or a continent. In reality the idea of “two waters” (Skt. dvi-ap) refers to the two levels of the sea, which render Atlantis either sunken or subaerial as the Ice Ages and the eras come and go. Hence, a dvipa (or paradisial island-continent) in fact means a land prone to sink and rise again, much as is the case with atolls.

The very suffix -is of Atlantis is itself derived from the radix ys just commented. Hence the references to the “island of Atlantis” by Plato and others. So is the name of Elysium, the mythical counterpart of Atlantis. This word derives from the Dravida el-is (or el-ič) meaning “island of the sun” or “marshes of the sun”. This etymology is phonetically exact, but for the added radical (-ion, -ium) in passing to Europe.

The concerned Dravidian roots are #829 el- (“sun”) and #430 is-, ič- (“marsh, lowland, lagoon, paddy field”). We note that the name “Island of the Sun” is standard among initiated Platonists such as Tommaso Campanella, Iamboulos, and others who we discuss elsewhere. This idea is also mentioned by Plato himself, when he refers to Atlantis as “this holy island then lying under the sun”

( Crit. 115b = HYPERLINK “http://www.perseus.tufts.edu/cgi-bin/morphindex?lang=greek&lookup=u%28f%27&bytepos=419653&wordcount=1&embed=2&doc=Perseus%3Atext%3A1999.01.0179” \t “morph” huph’ HYPERLINK “http://www.perseus.tufts.edu/cgi-bin/morphindex?lang=greek&lookup=h%28li%2Fw%7C&bytepos=419653&wordcount=1&embed=2&doc=Perseus%3Atext%3A1999.01.0179” \t “morph” hêliôi HYPERLINK “http://www.perseus.tufts.edu/cgi-bin/morphindex?lang=greek&lookup=nh%3Dsos&bytepos=419653&wordcount=1&embed=2&doc=Perseus%3Atext%3A1999.01.0179” \t “morph” nêsos HYPERLINK “http://www.perseus.tufts.edu/cgi-bin/morphindex?lang=greek&lookup=i%28era%2F&bytepos=419653&wordcount=1&embed=2&doc=Perseus%3Atext%3A1999.01.0179” \t “morph” hiera).
Likewise, the name of Kaer-Ys (“city (or citadel or fort) of Ys”) is again derived from Dravida. In fact, the word comes from #1446 kā (“fort, citadel”) + #788 er- (“to encircle with walls”). Hence, kā-er (“fort encircled with walls, citadel”). And, Ker-Ys is “the city (or citadel) which sunk under the sea”.

This etymology is too close and to exact to be idly dismissed, particularly now that we showed that such perfect linguistic agreements are “highly unlikely” in practice, despite the contrary opinion of some linguists unfamiliar with even the basic tenets of Probability Theory.

 

The Etymology of Llyn Llion and Lyonesse

We also note that the lake or sea where the city sunk away is also called Llion (or Llyn Llion = “Lake Lion”). The etymology of this name is ill-explained in the Celtic language, but is apparently connected with the idea of “wave, flood”, according to Jean Markale. Llion is also the name of the marsh or bog where Hu Gadarn defeated the monster Afang Dhu, a sort of dragon which caused the Flood. This story was visibly taken directly from the myth of Yu, the Chinese hero of the Flood which we comment in detail elsewhere, in our work on the Tocharians and the Far Eastern origin of the Celts.
Actually, the name of Llion is apparently related to the one of Ilion, the Greek name of Troy. And this word is in turn distantly related to the Sanskrit Ilam (or Iram, etc.), which is the name of Taprobane (Lanka) in Hindu traditions. This name – which means “water, drink, draught” – actually plays with the idea of the Elixir and the Flood. And it is ultimately derived from the Drav. # 549/550 iram (“toddy, arrack, Elixir”).

The Etymology of Seithenin Veddu
Seithenin, rise, go out, and look around.
Watch the green line of the battling waves,
The sea has covered the land of Gwyddno.
Damned be the young girl who has freed,
After having whined, the waters of the sea,
Of whose fountain she was the guardian.
Livre Noir, Poème 38 [My translation]

The above etymology also explains the connection of Celtic Flood myths with drunks such as Seithenin Veddu (“Seithenin the Drunkard”). According to Jean Markale, this word (veddu) derives from Skt madhu or mada (“mead, elixir”), itself related to the Celtic meddu (idem).
We believe that Seithenin Veddu is an alias of King Gradlon himself. What this means is that the evil Dahut probably got her father drunk and seduced him, causing the ruin of his kingdom by this terrible sin. If this is true, we see that this myth is closely similar to the Aztecan one of Quetzalcoatl being rendered drunk by Tezcatlipoca and being then seduced by his own daughter or the Colombian one of Bochica being treated similarly by his evil daughter.
In both cases, the god or king gets drunk and has sex with his own daughter, a sin which leads to the destruction of their realm by the Flood. These myths probably all derive from the Hindu one of Brahma and/or Shiva being seduced by their daughter or wife (Dawn, Parvati), a sin that apparently leads to the Flood and end of their era.
The Hindu myth – which we comment in detail elsewhere, dates from the Rig Veda. So, there can be no question of priority here. The exegesis of these myths – which we undertake in detail elsewhere– leaves no room for doubting their common origin and their direct connection with the Flood and the destruction of Atlantis.
The real problem is with the date of diffusion. This diffusion can only have occurred before the end of the Ice Age, when communication of the Old World with the New via the Beringian Bridge was still possible, according to the canonical views of specialists.
And we also add the connection of veddu with Drav. #4662 mattu (idem) and Port. bêbado (“drunkard”), Engl. “mead”, etc.. The figure of Seithenin the Drunkard is actually quite curious. It also closely evokes the one of Indra, drunk with mead when he prepares himself to kill Vritra, thus causing the Flood (Rig Veda, Hymn 1:32). Seithenin also evokes Hu Gadarn defeating the Afang Dhu in the same connection.
This name also brings to mind the fact that Seithenin, in his drunken spree, rapes the girl who was in charge of controlling the pit which was the Source of Doom from which flowed the waters of the Flood, inundating the whole earth. This story is also related to the Legend of Ys, where King Gradlon is apparently seduced by his own daughter, Dahut.
Apparently, the girl somehow managed to steal the key to the sluice gates which the king held tied to his neck. With it, she opened the sluices, destroying the region with the Flood. Curiously enough, this girl is also called Dahut-Ahez, which Markale notes to be related to the Breton alc’huez, meaning “key”. This name also associated with a famous strait in the region, called Toul-Dahut or Toul-Alc’huez (“Strait of Dahut” or “Strait of the Key”). The connections are obscure, but can be deciphered with an attentive analysis.
The name of Seithenin (or Seithenin) can also be derived from Dravida as cey-tt-ē-nim, meanig “the king who escaped the Flood”. This etymology closely evokes the one of King Gradlon, who did the same (qv). The first root derives from #2747 cey- (“king, virtuous person, rectitude”). The -tt- is the Dravidian intervowel connective. The Dravidian -tt- regularly gives -th- in IE. The second root is #870 ē (“to flood, increase”).
The last root is #3689 nim- (“to survive, escape”). This is related to #3687 nin- (“to swim, float”). This last base also expresses the idea of drinking in excess, as when one is drowning, just as was apparently the case of Seithenin Veddu. As is clear, this etymology is too perfect to be idly dismissed, even if we do not have any clue to any Celtic ones.
We note that the name of Seithenin has no known etymology in the Celtic languages. Hence, it is clearly of foreign origin, bein probably pre-Indo-European. In other words, it is Pelasgian and, hence Dravida, as we have shown elsewhere. And we note that his name is not related to Celtic seith (“seven”), as some authors have tentatively proposed.

Search of “Seithenin”:

Gwyddno Garanhir
.. One evening there was revelry at the Court, and Seithenin, the son of Seithyn Saidi, King of Dyved, upon whom it devolved to look after the embankment and see… HYPERLINK:”http://www.ronl.ru/refs/13127/ref_part_2.shtml” Рефераты, Курсовые и дипломные…

… There are two versions of the story as to who was responsible: in one it is a drunken
watchman called Seithenin; in another, Seithenin was a king who preferred…

les propos de la Villemarqué sur la légende d’Ys –

… Le barde gallois commence de la manière dont celui-ci finit; quelqu’un
vient réveiller le roi (Le poète l’appelle ici Seithenin)….

… One night Seithenin, the night-watchman, drank too much wine and fell asleep
just as a gale from the south west drove the seas into Cardigan Bay….
Interlink “myths & legends” – Welsh legends from Glantaf

… country was with a huge stone wall. The person in charge of looking
after the wall was the Prince Seithenin. His job was to make sure…

Flooded Land

… life of Gwaelod. Prince Seithenin was in charge of the south half of
the wall but he did not take his duties seriously. He enjoyed…

OLD KING COLE

… The ruler of Setantii and lower Lancashire was Seithenin…. Senewr d. 470
was another son of Seithenin and the last was named Menestry….

… As spring approached Elfin’s cousin, Seithenin, came from his post
as Warden of the Dyke and he brought to his new king advice….

 

… The preservation of these sea defences was entrusted to Seithenin
the Drunkard, Lord High Commissioner to the Lord of Ceredigion….

… One night Seithenin, the night-watchman, drank too much wine and fell asleep
just as a gale from the south west drove the seas into Cardigan Bay….

 

… country was with a huge stone wall. The person in charge of looking
after the wall was the Prince Seithenin. His job was to make sure…

… strange subaqueous pebble-dykes which are said to be the remnants of the lost land
of Gwalior, destroyed by the carelessness of Prince Seithenin the drunkard…

.. One night Seithenin, the night-watchman, drank too much wine and fell asleep
just as a gale from the southwest drove the seas into Cardigan Bay…

 

The Etymology of Dahut Ahez and Danu (or Anu)

– Sweet Dahut, and the key, what about the key?
– I will steal the key, and open the pit. Let thy will be done.
Barzaz Breiz, Legend of Ys

 

Dahut is Dawn herself, as we already argued above, in the main text.. She is also visibly an alias of Cleito, the wife of Poseidon and co-founder of Atlantis. As we argue there, her surname of Ahez means precisely “key”, exactly as in the name of Cleito, the mother of Atlas, that is, of Atlantis personified. This fact was first pointed out by Jean Markale, and can hardly be doubted.
According to Markale, Ahez is a corruption of the Breton alc’huez meaning “key”. And this name probably corresponds to the Strait of Malacca and, even more exactly, to the Island of Singapore which corresponds to its “closure”, and in fact controlled access to the Pacific Ocean in antiquity.
Singapore is, as we argued above, the same as the primordial Tyre whose name means precisely the same in Arabic (derived from shûr = “closure, gate, key”). The name of Tyre in fact derives from Dravida, the local language in the region of Singapore and Indonesia in antiquity, and which was then controlled by the Dravidian merchants which took care of the Indian commerce.
In Dravida we have #3259 tir-; #3179 tar; #2622 čir-, etc., all meaning the idea of “key, bolt, closure”. It is from this source that derive the English Tyre, the Arabic shûr, the Hebrew tzor, and so on. In fact, the Semitic word originally meant a “plug, closure, lid”, and also expressed the idea of “rock, flint, flint blade, knife”. This is attested by the  original Hebrew radix tzor (“flint blade”).
Curiously enough, the shape of Singapore Island somewhat evokes the sharp flint blade often placed at the tip of lances, arrows and maces in order to wound the adversary.
And, as we already argued, the Malay Peninsula was often compared to the mace of a giant striking apart the islands of Java and Sumatra, in Indonesia. But Singapore also served as the closure of the Strait of Malacca, controlling the access to the Pacific Ocean as some sort of customs house or fort operated by the robber barons of the region.
The Phoenician Tyre, instead, never controlled anything, as it was not placed at the mouth of any strait or passage, in contrast to Singapore and other such straits. The Phoenicians are known to have come from beyond the ocean (Indian), and probably partook of the control of Malacca Strait, being close of kin to the Dravidian merchants of the region.
We believe that the English word “key” – of unclear derivation, according to Skeat and other experts, and which has no paralels in the other IE tongues – ultimately relates to “quill”, which expresses the idea of “barb”, as in an arrow’s tip. This would bring it in line with IE bases in -l- such as French clef, Latin clavis, clausus, etc., as well as related English bases such as “clavicle”, “clause” “clavier”, “close”, “closet”, “clog”; Iri.clo; Wel. cloi; OFris.skluta; Greek kleis, kleito, etc..
And this would also link back to the Semitic etymologies just given which mean both “key” and “flint blade” But this is mere speculation that has little to do with our argument here. If this is right, we may perhaps derive the name of Ahez – or Alc’huez, rather – from the Drav. #237 alak- (“blade of a weapon, head of an arrow (flint), flint blade, lath, splint”).
Dravidian vowels are easily lost in passing to IE, easily yielding alk- or alc-. The second root, huez, or hez apparently derives from Drav. 778 eč- (“shine, splendor, beauty, apparition”). This base is related to Eos, the Greek name of Dawn, and to its Indian counterparts, Skt. Ushas and Drav. #730 Uxa, meaning the same.
We note that this Dravidian base also expresses the idea of “apparition, ghost, specter, phantom”, as expressed in #892 eth- (“apparition, vision”), etc.. This is important, as it establishes the connection of Dahut with Morugan and Morgana and other such fairies and ghosts. These apparitions – generally highly feared – also corresponds to the ones of fairies and sirens and lamias, which often show up to trick unwise males.
The reason behind this fear is connected to the belief that these lamias were castrating deities. Their clitoris was believed to be some sort of blade which cut off a male’s penis when it was inserted in their vaginas. Hence the association of the clitoris as the guardian of the female’s virginity expressed by concepts such as the ones just commented.
The women’s clitoris was often identified to a scorpion’s sting, ready to prick the phallus, as we explain next. This belief also explains the barbarous custom of the countries in the East – some of which keep it to this day – of excising (removing) a woman’s clitoris.
This custom is also related to infibulation, where the Latin word fibula (“pin, clasp, buckle, lock”) probably corresponds to the original meaning of “key, lock” in the names of Cleito and Ahez. Clitoridectomy is often practiced together with infibulation.
These customs are akin to male circumcision, whose use by Jews and Arabs, etc., probably indicate their Far Eastern origin and, perhaps, a direct connection with Atlantis itself and myths such as the one of Cleito, Ahez, etc..
As we said above, the women’s clitoris was often identified to a scorpion’s sting, ready to prick the phallus, as soon as it was inserted in the vagina. This connection is perhaps the one expressed in the Dravidian base #304 alak- (“prick, thorn, sting”). This etymology perhaps explains the connection of scorpions and their sting with goddesses such as Isis, Eos, Minerva, etc.. Cf. also the Skt. ala (“scorpion’s sting”)
It is no coincidence that  Scorpio, the Celestial Scorpion, was the doom of Orion, the proud giant who impersons Atlantis itself. The myth is obscure. But it shows the connection of the scorpion with goddesses such as Dawn, Artemis, Gaia and other such personifications of Atlantis as the Great Mother of both gods and humans, not to mention the devils as well.
The radix alak- – or alk- or lak- – also expresses the idea of “doom”, in both Sanskrit and Dravida. As such, it is distantly preserved in the English “alas”, the French hélas, the Latin lassus, the Greek alala, etc.. It ultimately derives from the Drav. #226 ala-, alas- (“distress, pain, trouble, unluck”). And it relates with the Skt. alasa (“lazy”) and alaksh- (“unlucky”), itself connected with Lakshmi plus the privative suffix a- (“not, un-”).
All in all, it is seen that Dahut Ahez is the same as Jyeshtha, the elder, unlucky sister of Lakshmi (Fortuna). Jyeshtha is also called Alakshmi, a name which means “unlucky one”.  Jyeshtha is Antares (alpha Scorpii), a fact that explains the connections with Scorpio, with scorpions and scorpion stings, and with the Goddess.
Jyeshtha, the elder, unlucky sister of Lakshmi is also called Mu or Mudevi (“Mother Goddess” in Dravida). As such, she is an alias of the older Atlantis, destroyed in an earlier cataclysm by the Toba volcano, as we explain elsewhere. In fact, the two goddesses are both one and the same, just as are the two Atlantises.
Acording to Hindu mythology, as the gods and goddesses get old theey become evil and corrupt, and are replaced by a new avatar of the god/dess himself, in an endless succession. This symbolism is of extreme antiquity in India, and date from the Rig Veda itself.
The nakshatra Jyeshtha is sometimes confused with Rohini (“Deer, Dam”), which is in fact alpha Tauri (Aldebaran). Rohini is precisely the image of Dawn (Ushas), the daughter who seduced Brahma and led to his misfortune, as told in the Aitareya Brahmana (3:33:4), etc.. This text specifically affirms that Rohini is to be identified with Dawn and Sky.
The name of Rohini means “red one” or “red-haired”, a fact that perhaps explains the red hair of princess Dahut Ahez. The passage referring to Dahut combing her shiny red hair at the shore of the ocean seems to have been taken directly from the Mahabharata, where precisely the same story is told of Ganga and Santanu, the pious king of Hastinapura, an alias of Atlantis, as “the City of the Elephants”, in fact a feature of the Lost Continent.
Ganga was the nymph of the river Ganges, and hence a charming apsara or nagini, like Mélusine and Dahut. This episode forms the opening lines of the Mahabharata, a fact that demonstrates its importance. The king meets Ganga at the banks of the river, combing her beautiful hair, her skin glowing like gold in the moonlight.
This is the standard shape assumed by apsaras and naginis (sirens) like Mélusine and others when they want to seduce men. Perhaps there is some hidden message there which we were unable to discover. It is a fact that men are irresistibly drawn to women when they are combing their hair after a bath. No matter what, Satanu fell instantly in love with the nymph and married her under certain conditions she posed, and which he later disobeyed, a fact that led to his abnadnment by Ganga.
Curiously enough, Santanu ends up marrying again another nymph, Satyavati, the daughter of the Fisher King. In the confused way characteristic of myths, this double marriage with the two nymphs – perhaps the aliases of Jyeshtha and Lakshmi – would lead to the two lines of Lunars and Solars who would dispute the kingdom in the Great War of the Mahabharata.
The dualism of the two nymphs also evokes the one of Lilith and Eve, the two wives of Adam. And it also closely corresponds to the similar dualism of the dynasties in France, in Germany and elsewhere, where the royal mythologies closely parallel the Hindu one.
The mysterious Fisher King is a naga. The nagas are, the serpent or fish people whose mythology is current in the East Indies, and who are often doom-bringers, as we comment in detail elsewhere. Their females, the naginis, are charming nymphs irresistible to ordinary mortals. The Fisher King is also central to the Holy Grail legends. His figure is most enigmatic, and can only be explained with reference to the Far East, where the true archetypes are to be found, as we just told.
We also note that the Dravidian base. #237 alak- (“blade of a weapon, head of an arrow (flint), flint blade, lath, splint”) also expresses the idea of “rib, side of body, flank”, as in #294 alk-, etc.. This etymology is important, as it establishes a connection with Eve as the “rib” of Adam. Eve was the doom of Adam, just as Dahut Ahez was the perdition of Gradlon, his alias.
These are difficult, obscure myths whose hidden connections we discuss in detail elsewhere. The ultimate idea is that Dahut, Eve and others such are in fact Dawn (Ushas), as the “side” or “rib” of Brahma, the Primordial Androgyne who is no other than Purusha or Adam.
And these founding heroes are none other than Manu and Noah, heroic humans who barely escape the Flood and become the founders of the next era, along with other “seeds” which they bring over from the former era terminated by the Flood.
It should be noted that in some versions of the myth it is Dahut and not Gradlon who is the guardian of the “key” which allows the access to the sluice-gates or the pit or fountain which were opened, inundating the city of Ys. But in the main tradition – the one reported in the Barzaz Breiz – it is King Gradlon who guards the key hung from a collar tied around his neck. At the instance of her lover (Satan?), Dahut steals the key and opens the pit, as quoted in the above epigraph.
Princess Dahut is also the same as Eos or Aurora (Dawn), as Helen of Troy, as Kore (or Persephone), as Calypso, as Goldilocks, and many other such charming nymphets and sirens who are both the torment and the perdition of men. The Girl is also the same as Venus, as Ishtar and, above all, the Great Mother who brought corn and agriculture to mankind.
Curiously enough, in Hindu mythology, Dawn (Ushas) is the daughter of virtuous Brahma, who falls in love with her, a fact which leads to his perdition. Such is perhaps the secret story of Dahut and virtuous Gradlon, whose sinful love, in a drunken spree is very probably the cause of the doom of Ys and of its destruction in the Flood.
The corruption of the virtuous king of Ys, Gradlon, also brings to mind the one of the Atlanteans, as told by Plato, and which was also due to “too much admixture with mortal blood”. Perhaps such is the real meaning of Gradlon’s sin and, for that matter of the Original Sin as well.
It is unlikely that Gradlon’s realm would be so utterly destroyed had the king not committed some unpardonable sin. If so, this sin also closely evokes the one of Adam and Eve, the Original Sin. Eve was created from a part of Adam, much as was Dawn, a part of Brahma, in the Hindu myth. In this sense, she was the “daughter” of Adam, exactly in the sense that Dawn was the one of Brahma.
Dawn (Ushas) is a very important goddess in Hindu mythology. It is from this source that she passed to the Mediterranean under the guise of the Corn Mothers just named. Dawn is also called Dhana (or Dana or Danu) in India.
As such, Dawn-Danu is also the archetype of the Celtic Great Mother, also called by this very name. With the loss of the initial d-, she becames Ana (or Anna or Anu), whom we later encounter as HYPERLINK “http://www.newadvent.org/cathen/01538a.htm” St. Anne, the mother of the Virgin Mary in Judeo-Christian mythology.
As Proinsias McCanna notes in his excellent treatise on Celtic mythology, the Christian St. Anne has incorporated many legends of Ana (Anu), her Celtic predecessor. So have many other Celtic saints, for instance St. Brendan, St. Brighid and St. Guinolé, to mention just three of a considerable host of such saints, real or not.
Anu (or Ana) is often confused with Danu, perhaps one form of herself. Anu is the Great Mother of the Celts, whose name is precisely Tuatha dé Danaan (“Children of the [Goddess] Danu”). She is also the same goddess as the Anna Perenna of Roman traditions, one form of the Corn Mother. Ultimately, all these goddesses derive from the Hindu goddess Dana (or Danu), the mother of the Danavas. The  Danavas (“children of Dana”) are semi-demonic beings in Hindu traditions.
These uncouth asura-like humans are visibly the same as the Celts, as their name and affiliation suggests. They are also called Daityas (“sons of Dity”), the Vedic counterpart of the goddess. The word “Titan” in fact derives from the Skt. Diti-yan (“born of Dity”), as we argue in detail elsewhere. In this connection, we note that the Celtic word tuatha means both “people, tribe” and “sinister, devilish, evil, perverse”, just as the Titans and the Celts are said to have been.
The goddess Anu is considered to be the ancestor of the Tuatha dé Danann, who found themselves obliged to retire to the Otherworld when Miled brought the Celts to the British Islands. What this proto-historical tradition is really telling is a harsh reality: the replacement of the earlier megalithic people, the Dravidas, by the Indo-European invaders.
The Tuatha correspond not really to the Indo-European Celts, but to their predecessors the Dravidas and other such Sea Peoples, the Atlantean relicts such as the Pelasgians, the Phoenicians and the Etruscans. These were the “red” races, of which the Canarian Guanches and the Berbers, as well as the Gypsies are the living testimony. Defeated by the invading Indo-Europeans – the Greeks, Romans, Celts, Semites, etc. – everywhere in the Mediterranean region, these people were decimated or absorbed and hence “retired to the Otherworld”, an euphemism for “dying”.
We also note that the Anunnaki, the princes of Hell according to Mesopotamian religion, were deemed sons of An (or Anu). Once again, we have a close parallel with the Danaans (Celts) and the Danavas (Hindu) as well as the connection with fire (volcanoes) and the devilish nature. The Anunnaki are also the aliases of the Oannés, who were the civilizers of the Mesopotamians, according to Manetho. These “fish-people” were the nagas from India, the Atlantean survivors.
We note the close resemblance of the name of the Danaans (Anaans) with the Oannés, a name visibly derived from the same root an. We also note the fact that the Druids – the civilizers and instructors of the wild Celts – probably derive their name from the one of the Dravidas,visibly the same word rather than the foolish usual popular etymology (dru-vid = “oak-knowers”).
In this role of philosophic insructors, the Druids closely evoke the Etruscan instructors of the Romans, the Hindu ones of the Greeks, and the Oannés of Mesopotamia.
The ancient (Indo-European) Celts and the Germans were wild warriors who drunk the blood of their enemies and used their skull domes to fashion drinking cups, so as to absorb their life energies. Curiously enough, these skull cups closely evoke the Pillars of Hercules and the Holy Mountain, often connected with human skulls, as shown in my Atlantis site under the Navajos Articles.
Avienus, in his Ora Maritima, compares these two pillars, Calpe and Abila, one to a drinking cup, the other one to a dome, more or less as shown here ( (. This symbolism survives in the human unconscious, and reappeared, for instance in the famous Palace of the Congress in Brasilia. The idea is that the two represent the linga and the yoni and their archetypes, the volcanic peak and its dual, the volcanic caldera.
Asura Maya, the great architect of Lanka, was a Danava or Daitya. Maya – whose name means something like “architect, measurer” (Skt. mā). In this sense, he is also an alias of Seithenin Veddu, whose name is also connected with the same radix (madhu, etc.), as we already argued. Maya is a complex figure of extreme importance. Maya is the same as Shiva in his aspect as Kala, all-destrutive Time. As such, he also corresponds to Kronus (Karana = “Creator”) and Saturn (Chronus = “Time).
Maya also built Tripura (“Triple City”), a name which closely evokes the tripartite structure of Atlantis as described by Plato. Maya is the same as Shiva in his aspect as Kala, all-destrutive Time. The idea is that Maya-Shiva built Lanka-Tripura and later destroyed it, when the time came for it. Hence the epithet of “measurer, apportioner”(mā) given the god. He allots the time given both mortals and eras, and ends them with the Flood dispensation when the time limit expires.
Hence the connection with mead (madhu, Elixir), which these waters are said to be made of. Hence also the connection with Ganymedes, the wine-pourer (soma) of the gods. This role was also ascribed to Iris, the charming goddess who is in fact no other than Dawn herself. We note that Lanka-Tripura was the Hindu archetype of Atlantis, a connection that again suggests that the Celts are originary from the lost continent, just as their own legends affirm.
Anu is described in Cormac’s Glossary as mater deorum Hibernensium (“mother of the Irish gods”). She is also considered the source of abundance and prosperity, a role she shares with Anna Perenna and Fortuna (Dike). Fortuna is called Dhana in India, and is even today commemorated in theDhanteras Festival. As such, the goddess is also called Lakshmi, another epithet of the prodigal goddess. As we shall see next, Lakshmi is an an alias not only of Dawn, but also of Fortuna herself.
The Dhanteras Festival is part of the Diwali Festival (“Feast of Lights”), whose gorgeous fireworks are a vivid replica of the giant volcanism which led to the Flood and the catastrophic demise of Atlantis at the dawn of the present era.
This festival corresponds to the Hindu New Year. Similar fireworks and bonfires also commemorate the New Year everywhere, certainly in the same connection, as we argue elsewhere. After all, the new year is itself a commemoration of the new era which started with the demise of the old world represented by Atlantis and her time.
The Coir Anmann (“Book of Names”) affirms that Anu (or Danu) is the Earth Mother who grants prosperity to Ireland. The earliest Celtic texts in existence calls Ireland Iath Anann (“the Land of Anu/Danu/Dana”) The name of Ana (or Anu) is connected with an Old Irish word anai, which means “wealth, prosperity, abundance”. Cormac’s Glossary affirms of Anu that “good (or sweet) was the food which she gave”. Hence, the connection with milk (sweet) and the paps of the goddess.
This connection is best preserved in the ” Paps of Anu“ (Dá Chic Anann) in Kerry County in Munster (Ireland). In fact, these two shapely hills – which are even today named “The Paps” even have “nipples” (artificial) added to them. This symbolism is important. The idea of “abundance” derives from a connection with volcanoes, which in fact bring abundance with the rains and the fertilization of the soil they cause.
But they also bring death and calamity when they go haywire, and explode. Hence the dualism of the Goddess (Kali, Anu, Fortuna, Lakshmi, etc.), who relishes in both love and war. So with Shiva, her male counterpart. In fact, the goddess impersonates the land of (Lemurian) Atlantis, the source of agriculture and, hence, of plenty.
Even more exactly, the two paps represent the two Pillars of Hercules, the well-known markers of Atlantis’site As we explain in great detail elsewhere, these two volcanoes are the supervolcanoes of Indonesia, the Toba and the Krakatoa. These two caused two major destructions of mankind in previous eras, the ones which correspond to Lemurian Atlantis (the Mother) and Atlantis proper (the Son). So, in a sense, the “Paps of Anu” are yet another version of the “Pillars of Hercules”.
Such “pillars” we find just about everywhere in the circum-Mediterranean region. Even Ireland itself has several other versions of these twin features, for instance The Paps of Morrigan (Morgan), the counterpart of the Goddess.
We also remark that the Celts had a ritual of HYPERLINK “http://www.byjassmine.com/archives/00000015.shtml” lighting bonfires in midsummer to the goddess Anu on top her mountain. Again, these ritual fires closely evoke the identical ones lighted in India to commemorate Dhana, in the Dhanteras festival. Again we have an exact parallel that cannot be owed to chance, particularly since the hidden symbolism is exactly the same, the connection with Atlantis.
The Toba destruction took place at about 75 kya [kiloyears ago], and nearly caused our extinction then, in what was one of the most terrible calamities ever. Mankind almost went extinct then, and only a few thousand people survived globally. Humans later returned to the region, to rebuild their Paradise Lost, and reconstructed Atlantis to an even greater glory. This “son” survived until the end of the Pleistocene Age, some 11,600 years ago, when it died in the Flood cataclysm.
We note that the name of Ana also corresponds to the one of An, the Dravidian name of Shiva even today in India. This name derives from the Dravidian base # 110 an, ana, anna (“celestial, heaven, above, lofty”). Ana is the feminine shape of the god (shakti), who is really androgynous (ardhanarishvara). Curiously enough, even this androgyny passed on to Celtic Ana.
We also note that the name and myth of An as the celestial god passed on to Mesopotamia, where the Sumerian god An (Akkadian = Anu) is Shiva’s exactly counterpart, down to the detail of being androgynous. In the feminine shape, An was often identified to Ishtar, attesting his connection with Dawn and with Venus herself in her quality of the Earth Mother.
When closely examined, all these Mediterranean gods and goddesses are visibly one and the same, and all derive from a common source which could only have been India herself. Even more exactly, this ultimate source was in fact the India extra Gangem, later turned into the myriad islands of Indonesia, the visible remains of Atlantis, the Sunken Continent.
This sunken continent was locally called Kumari Kandam. And this name is itself derived from the one of Kanya Kumari (“Virgin Princess”), the true archetype of all those Virgin Mothers everywhere. Said otherwise, Ana/Dana/Anu/Danu represents the first Atlantis (Lemurian), and her male counterpart, An/Dan the second one (her “son” or masculine shape).
The two also correspond to Heaven and Earth (Ouranos and Gaia, etc.), Nut and Geb, Rangi and Papa, Ishtar and Tammuz, Attis and Cyble, Mary and Jesus Christ, and so on. These two are often equated to the two hemispheres of the earth (East and West) and a myriad such allegories.
But these two deities who are really one invariably represent the two Atlantises just commented, the Mother and the Son. The Mother is said Virgin (Kanya, Mary, etc.) because she engendered Civilization all by herself, without having been inseminated by any other civilization or nation. As such, she is also Sheela na Gig because she devoured her own children with her giant vulva.

Sheela’s giant vulva is really the caldera of the Toba Volcano, a fact suggested by this illustration here.

This giant caldera is also the Mundus, the “door” to the Otherworld, as suggested by the illustration. The fretwork of double spirals surrounding the figure also suggests the successive eras of mankind. Even more exactly, the double spiral motif – so obsessively used in Celtic art – represents the waves of the giant tsunami stirred by the colossal volcanism.
A close inspection of this remarkable design will also reveal, to those attentive enough, that the menhir pierced by the giant yoni is really the linga, the attribute of Shiva, just as the shakti or yoni represents the Goddess, his female form. The HYPERLINK “http://www.arcavigraha.com/pplbs.htm” linga too is often pierced by the yoni, as in this instance here, which closely evokes the Celtic counterpart just shown.

The linga is the Pillar of Heaven, and is often fiery, like a volcano. As such, it is the same as the image of Atlas and of Shiva, both said to be just this. And the linga often assumes the shape of a menhir similar to the in question here, another Celtic obsession. It is no coincidence that Ireland, France and Germany abound with dolmens and menhirs, as well as with cromlechs (stone circles).
So does India, particularly in the Dravidian regions, in the south of the country, as well as Southeast Asia, the very site where we have located real Atlantis. This fact is instanced by this fine Cambodian linga here. This stone pillar or menhir should be compared to the Celto-Germanic sandstone pillar from Steinebronn (Waldenbruch, Germany) dated at about the fourth century BC.

Fig. XXX – Stone Pillar (Menhir) From Steinebronn (Germany)
(P. McCana, Celtic Mythology, pg. 124)

This quaint monument is shown in Fig. XXX above. The phallic symbolism and the inherent identity of the two monuments – one from the Far East (Cambodia), the other from the Far West (Europe) – is too obvious to require commenting here. Even the association with the double-spiral (the Flood) and with fire (volcanoes) is common to the two monuments. We could cite a host of other such close parallels which we comment in detail elsewhere.
Menhirs represent the erect phallus, just as the dolmen and the stone circle symbolize the vulva. Similar monuments also abound in India, particularly in Karnataka, a name which evokes one of Karnak and other such places abounding in megaliths. It is now easy to discover the people who erected the megalithic monuments which abound in the whole of Galia.
They were the Dravidas, as their very sexual symbolism attests. The linga and the yoni are the most sacred symbolism of the Dravidian people of India even today. Far from fescennine, these symbols in fact represents the two supervolcanoes just named, which also correspond to the two Pillars of Hercules and/or Atlas which marked the site of Atlantis, the Toba and the Krakatoa. One corresponds to the Mother, and the other one to her wonderful Son. In Hindu terms, the two gods correspond to Shiva (linga) and Vishnu (yoni).
We also note that the Celtic Mother Goddess is triple, like Hecate and others such. This feature is also derived from Shiva, often called trikaya (“three bodied”). Shiva is also considered the embodiment of the Trimurti (Hindu Trinity) composed of Brahma, Vishnu and Shiva. This represents Shiva’s triple aspect as Creator, Preserver and Destroyer.
This Hindu symbolism was the source of the Christian Trinity, Father, Son and Holy Ghost, respectively corresponding to Shiva, Vishnu and Brahma. This triune nature also evokes Geryon, the three-bodied giant killed by Hercules in Erytheia. This again commemorates the real defeat of the Dravida – here represented by their great god Shiva Trikaya – by the Indo-Europeans who succeeded them everywhere they met.
This happened in the Egypt, Rome, Greece, and Mesopotamia, as we just argued. But it also happened in the Indus Valley and in China and, above all, in Atlantis, where the two races fought for the first time. In fact, all such wars and conquests – generally quite brutal, as was the case in the Americas, Africa and Oceania – repeat the War of Atlantis, the true archetype of all such wars.
The goddess Anu, Shiva’s female counterpart (or aspect) is often figured in her triple aspect: as girl, mature woman, and hag. The Girl is Kore, Fortuna and of others such. The Woman is the Great Mother. And the Hag is Sheela na Gig, the terrible devourer of her own children. Small wonder then that the Hag was deemed a fearful witch, said to devour small children, in keeping with her fame.
This curious myth was found even in the Americas, a fact that attests its enormous antiquity and aits universal diffusion by a people who could only have been the Atlanteans themselves, as some pondering of the matter will disclose to all but the staunchest diehards. One example is the South American myth of Jurupari, male-female as befits the Great God/dess. Another is Rumi Kumu the Great Mother of the Tucano Indians, whose myth we comment in detail elsewhere.
After this long preamble, we are finally prepared to derive the Dravidian etymology of the name of princess Dahut, alias Anu or Morrighan, her terrible form, as a ghost or fairy (Fata Morgana). This etymology is multiple, as is so often the case with polysemic tongues such as Dravida and Sanskrit, the two holiest languages of India.
First of all, her name can be derived from the Dravida ta-ut or *da-ut (“Corn Mother” or “Food Mother”). The first root comes form #364 ta-, tay- (“mother”), with the y- having been absorbed into the u- that follows it. This base is also the name of Lakshmi (Fortuna), precisely the Hindu archetype of Anu or Danu. The second root comes from #600 ut- (“food, eat, suckle, rice”).
Hence the connection with paps and with plenty, volcanoes being compared to breasts which pour abundance with their lavas flowing out from them like milk from an udder. This is also the reason why the Hindus often speak of the Cow-of-Plenty, which they equate to the Great Mother and, even more exactly, to Atlantis (Paradise), the land of volcanoes and of abundance.
Given the other etymologies of the word, we can also render this word as “Corn Mother”, another common epithet of Anu (Anna Perenna, Demeter, etc.). Anna Perenna derives from Anna Purna, her Hindu counterpart. And the name of Anna Purna literally corresponds to the idea of abundance and the “full vase” (  Purna Kumbha, Gatha Pallava), which is a vivid image of a volcano shedding lava.
It is also interesting to point out the connection of the Purna Kumbha with the dancing goddess (Vajra Varahi, etc.), which is the terrible form, her dance being the euphemism for the earthquake or volcanism which destroyed Atlantis. The motif of the “full vase” was also current in Cathar symbolsim in what is clearly a survival of Celtic traditions connected with the Holy Grail.
Such is the reason why the Goddess (Dawn, etc.) is often called “Dancer”. And it is also worth pointing the curious resemblance of the dancing girl from Harappa and her Celtic counterpart which we comment elsewhere. Quite clearly, the two dancing goddess ar one and the same. Another curious mandala from Xinjiang (China) – the very region in the Takla Makan Desert whence the Celts originally came is connected with the Purna Kumbha, as can be seen here.
We are also recalled of the version of the Legend of Ys where Dahut is seduced or possessed by her lover (the Devil) during the course of a devil dance. This dance is the Death Dance, the usual allegory of the devilish volcanism and earthquake which destroyed the region of Paradise in the dawn of time. Ireland has no volcanoes, so the Irish had to substitute the “paps” of the devilish goddess by the two counterparts just commented.
This connection unequivocally demonstrates the foreign origin of the goddess mythology in Galia, as well as the fact that the Celts originally came from a region studded with volcanoes of a terribly destructive nature. And it also shows that they came from the region where agriculture was allegedly invented, taking advantage of the perpetual fertility possibilitated by volcanic activity. And what region is better adequated than Indonesia, the very heart of the Pacific Firebelt?
It was there that agriculture was originally invented, as is fast becoming apparent to all experts. Rice was the first crop ever, and its domestication has been dated to 14,000 years ago and possibly more in that region of the world.
Such is the reason why the Corn Goddess (Kanya, Isis, Fortuna, Lakshmi, Demeter, etc.) is usually depicted holding a corn spike (rice), just as does her zodiacal counterpart ( Virgo). And Kanya (“Virgin”) is also the same as Kore-Persephone, the “Girl”.
Curiously enough, Virgo is the start of the zodiac in several traditions which we comment elsewhere. And this start dates from about 15,000 years ago, the very times of Atlantis. What is more, the name of Java, where agriculture is traditionally held to have been invented, means precisely “rice, grain, corn”. Moreover, its name is also synonymous with “white, European” in Sanskrit, the origin of the one of the Yavanas or Javanas (“Javanese”) and the Ionians (IaFones in Homer).
To end this subject – which is essentially endless, since there are so many connections everywhere – we note that the name of Dahut may also be interpreted in Dravida as meaning “Dawn”, “Dancer” and “Girl” and, yet, as “Water Mother”. The last etymon derives from #743 ut-, ud- (“water, wet”), preceded by da- (“mother”), as before.
This explains Dahut’s connection with sirens, the very emblem of the region of Indonesia (Taprobane), as illustrated, for instance, in the famous Catalan Map of Abraham Cresques ( HYPERLINK “http://www.bnf.fr/enluminures/images/jpeg/i8_0000x.jpg” enlargement here). It is certainly more than a coincidence that the very same spread-legged siren is found in Cathar symbolism, the Cathars being the direct heirs of the Celtic culture.
This siren is also the same as Sheela na Gig and other such fescennine emblems of the giant volcanism (Vadavamukha) of the region of Indonesia. This supervolcano not only creates rains – with its cinders and smoke serving as condensation nuclei for clouds – but also major floods with the colossal tsunamis it occasionally causes, for instance in the great eruption of 1883, when fully 40,000 people were killed by the giant tsunami caused by the volcano’s eruption.
We also recall the similar story of Alexander the Great and his daughter, who turned into a siren (marine deity) after betraying her father with Andreas, the cook.
The idea of “Dancer” was already explained as an euphemism for the giant earthquake provoked by the supervolcanic explosion of the Vadava which destroyed Atlantis. This etymon is connected with the Dravidian root #3015 dan- (“dancer, girl, earthquake”) which we find in the name of Dana and (without the -n), in the eone of Dahut as well.
This name and figure was also applied to Kanya Kumari (Dawn, Ushas) as the patroness of dancers and sacred prostitutes (hierodules, dakinis) everywhere. This myth and the custom early passed to the Mediterranean region where it becomes the apanage of the Great Other everywhere: Egypt (Hathor); Mesopotamia (Ishtar); Greece and Rome (Cybele), etc.. Kanya Kumari is the personification of Kumari Kandam, which is the name of the sunken continent whence the Dravidas and other such “reds” originally came both to India and to the Mediterranean region.
The most important Dravidian etymology of the name of Dahut, the pièce de resistance, which we saved for the end is given now. We start with the Germanic origin of the word “dawn”. According to Skeat, the word “dawn” derives from the idea of “day”, expressed in this IE sub-family by bases such as English day, German tag, AS daeg, Dutch dag, etc.. The suffix -n, he affirms, “is added to verbs to give them a neuter or passive signification”.
The word “day” in turn he derives from the idea of “light, burn” as in Skt. dah-; IE *dhegh; Lith. deg, etc.. This base originally designated the hot season (midsummer) and came to mean dawn and the day as the shiny period or season. The Lat. dies, Ir. dia; Wel. dydd; etc., meaning “day” derive from a wholly unrelated root (meaning the space of time of 24 hours).
It then seems that the IE bases ultimately derive from Dravida #2998 dag-, dhag, tak- (“burn brightly, shine, dazzle, glitter”). This etymology is apparently connected with Sirius, the star of the goddess which also marked the start of the year and the summer season in Egypt and elsewhere.
The name of Sirius (Grk. seirius) also means the same idea of “searing”in that tongue. As such, it was an alias of the Morning Star, also identified with the planet Venus. Perhaps the idea is not that the goddess and her star marked the morning, but the hot season. Even more reconditely, the Goddess was tobe identified with the Vadavamukha, the “terrestrial sun” which seared the land of Atlantis. And this l;and was Ethiopia (Indonesia), whose name again means the same thing (“burnt land”).
The above Dravidian base is also connected with #3125 taļa, taŗa, taņa, *daņa (“glittter, shine, star, dawn, Morning Star”). In this connection, the goddess Dawn corresponds to Tara, her compassionate, kind aspect. When one meditates these uncanny etymologies and their many connections, keeping in mind that such coincidences are so unlikely as to be practically impossible, one is led – as we were ourselves – to conclude that they do not derive from random events but from a diffusion from India and Indonesia, in all likelihood through the connections I pointed out above.
In India, these traditions and these myths date from Vedic times, and figure in the Rig Veda. The are hence extremely old, and probably date from the times of Atlantis and its demise, being contrived soon after the demise of the Lost Continent, before it definitively sunk away and disappeared under the murky waters of the South China Sea, where it quietly awaits the time allotted for its return as the New Jerusalem of the Book of Revelation.
Returning to the derivation of “dawn” given by Skeat. We believe that the great linguist, though apparently supported by other experts, is only partly right. The original root of “day” (as a span of time) seems to have been * HYPERLINK “http://www.bartleby.com/61/roots/IE2.html” agh-, with back formation of the d-, according to the source just linked, perhaps with the influence of Lat. dies. But these etymologies seem to be obscure, at least.
It seems to me that the word “dawn” originated from the above Dravidian of name Dawn (Dahut), which is formed from “Corn Mother” or “Food Mother” or, even more exactly “Nursing Mother” (da-ut). Hence the connection with the “paps of Anu”.
The second base (ut-) also has formed in un-, so that her name could also be written Da-un, which is essentially the same word as “Dawn”. This is the base from which the Germanic forms of “dawn” given above apparently derived, instead of in the way proposed by Skeat. It is unlikely that the ancient Germanic peoples would have two different words for expressing the idea of “day”.
The two Dravidian bases in da-, one meaning “mother” or “motherland” and the other “shiny, scorching” apparently got confused along the way, as they both referred to Ethiopia (Indonesia or Lanka) as the “Land of Dawn”. And this she was in reality, both because Civilization first arose there and because it was the place where the day started by convention (International Dateline), as we argue in detail elsewhere.
The Etymology of Gradlon Meur
King Gradlon of Ys is some sort of Noah figure, as the sole survivor of the flood cataclysm. Hence, it is to be expected that his name somehow embodies this feat. In fact, it may well be that the white horse on which he escaped in a gallop is indeed an allegory for a ship. For some reason now forgotten, HYPERLINK “http://www.boatsafe.com/kids/joshua1099.htm” the ancient Phoenicians often used horses as the figureheads of their ships.
These figureheads often changed into  elaborate horse-faced dragons and similar mythical monsters embodying the idea of flight (Pegasus, sea-horses, etc.). Recently, a HYPERLINK “http://www.abc.se/~m10354/mar/snowbrig.htm” sunken ship with a golden horse figurehead was retrieved in the Baltic Sea. It perhaps preserved the ancient traditions of the Vikings and the Celts on the matter.
It may well be that the connection is due to the fact that both horses and sailships are often likened to the wind, the horses for being so fleet, and the sailships for being impelled by wind. But it seems to me that the real reason is the connection of horses with Atlantis and with Poseidon, its founder. In other words, the equine figureheads on the Phoenician ships derive from their direct connection with Atlantis. It was there that the magnificent animal was originally domesticated and that the navigational arts based on celestial navigation were also developed, according to tradition.
We start by the surname Meur, of obscure derivation up to the present time. This word is said to mean “great”, for instance by Herzart de la Villemarqué (pg. 99). But this word does not seem to be Celt or even Indo-European.
HYPERLINK “http://www.ceantar.org/Dicts/MB2/index.html” MacBain affirms that the word  \l “meur” meur is Irish, and means “finger”. And he adds Strachan’s suggestion that it comes: “from the stem *makro-, root mak, “great, mighty”, Greek makrós, “long”, Latin macer, “lean”, macte, “good luck”, Zend. maç, “great”. Brugmann has compared it to Greek mókrwna (Hes.), “sharp” (= Latin mucro)”. This derivation is highly speculative, as can be seen from the above sources.
Why would a finger be dubbed “great” or “sharp”? The usual etymologies actually only refer to “five” ( penkwe) and to “touch“ (“to finger”). We think that the usual etymology of meur as “great” is at best merely popular, and is really pre-Celtic, probably Pelasgian or Etruscan.
We accordingly prefer to derive it from Dravida, as follows. In that tongue we have #5086 mē (“excellent, supreme, pious, wise, divine”) and #657 ur- (“shape, idol, image of god, divine being, brahman, apparition, rising star”). The first root is also related to #5073 me- (“true, virtuous, pious”). This apparently embodies a connection with Skt. arya (the Aryans, as virtuous) and, very probably, the Pious Ethiopians as the counterpart of the Atlanteans themselves.
The second root is apparently connected with Germ. ur (“primordial”) and Latin oriri, ortus, oriens, which expresses the idea of a rising star (heliacal rise), sunrise (ortus solis) and orient. Hence, me-ur would literally mean: “the supreme (or wise one) of the Orient”. In other words, Gradlon Meur came from the Orient, apparently leading his people, the Celts in their ships (or “horses”).
This surname also evokes the one of Ziusudra, Gradlon’s counterpart in the Sumerian myth of the Flood. Ziusudra was called HYPERLINK “http://www.jameswbell.com/geog0050anames.html” Atrahasis in Akkadian, a name that means “the very wise” or “ HYPERLINK “http://www.asa3.org/archive/asa/199605/0162.html” exceedingly wise“, essentially same etymon as mē-ur. The idea also seems to be that Ziusudra-Atrahasis was sent from heaven to earth (that is, from Paradise in the East to Europe in the west), just as stated in the link just given.
In other words, Gradlon is, like “Atrahasis of the Anunnaki”, a Fallen Angel, an instructor, like the Oannés of Berossus, etc.. Dravidian sacred etymologies being polysemic and complex, the name of Gradlon Meur has several other alternative interpretations which compound in order to tell his myth and his secret identity in considerable detail.
Mē-ur can further be interpreted as meaning “the Morning Star” as the herald of the sun which indicates his rising in the Orient. As such, Gradlon is visibly the same as Dawn (Mahut) or Venus in the beneficent aspect.. One is the dual of the other, as is so often the case in Hindu myths. In Hindu traditions, the new god (or hero or king or avatar) is really the same as the old one, the evil devil whom he is to kill and replace.
This dualism is also typical of Shiva, the compassive Creator, who becomes evil Kali (fem. of Kala, “Time” = Rudra = Shiva) when it is time to end the era and destroy all things. And it is also typical of the Morning Star (Venus) in its double aspect as Heosphorus or Phosphorus (Lucifer), the herald of morning and Hesperus, the Evening star as the herald of the evening.
Even more exactly, Mē-ur means “the supreme star”. And this is the Pole Star, the “king of heaven” which rules all other stars. The Pole Star also rises and falls due to the Precession of the Equinoxes, much as the Morning Star (Lucifer) becomes the Evening Star (Vesperus) with the passage of the year. The Morning and the Evening Star are often identified to the Twins, Atlas and Hercules, etc. by Diodorus Siculus and other ancient authorities.
As such, they also correspond to the two races of Atlantis, the Aryans and the Dravidas. We comment this issue in our Atlantis site, and will not redo this discussion here so the interested reader should follow the link just given.
As we just said, etymologies in the sacred tongues of India are highly complex. These tongues are polyssemic, and all or most such etyma should be exploited in order to retrieve the full message encoded in the theonym. The first root mē also implies the idea of supremacy, and, hence of conquereing, overpowering or overriding.
The second one, ur, expresses one of something that grows and overfloods. Hence, we may also interpret me-ur as meaning (in Dravida) “the one who conquered (mē) the Flood (ur)”. As such, the figure of King Gradlon brings to mind the ones of Hu Gadarn and of his Chinese counterpart Yu, both of whom conquered the Flood and the monster who created it (the afang dhu, etc.).
Hu Gadarn was often described as a midget. He was the probable archetype of HYPERLINK “http://www.fln.vcu.edu/grimm/daumen_e.html” Tom Thumb, the little hero of Grimm’s Tales. And this connection brings to mind the meaning of Irish meur commented above. Perhaps the Irish word originally referred to the thumb (“big finger”) rather than to fingers in general, explaining the connection with “big”. But in Dravida, these two ideas (“big” and “flood”) are literally synonymous, as we just said.
We now turn to the first name of our Flood hero, Gradlon. As we shall see, the Dravidian etymology of this name confirms and extends the one just given of his surname, Meur. Gradlon may be derived from the Dravida karadi-il-an, as we now explain. Dravida has no g-, which it expresses as k-, which is often confused with IE g-. Moreover, tihs passage often entails the loss of the schwa vowels, a fact that is amply attested in both Etruscan and Sanskrit.
The first root is #1263 karadi (“bear”). This etymon evokes a connection with King Arthur, whose name many experts have linked with Greek arktos (“bear”). Arthur is in more ways than one the counterpart of King Gradlon as the founder of the Celtic nation. His surname, Pendragon – which many have interpreted as meaning “son of the Dragon” (ben-drakon) – attests the fact that Arthur was a naga, the name of the serpent-people (or “dragons”) in the Far East.
The nagas – and above all, their charming females, the naginis – are famous in the legends of the whole Far East, China and Indonesia in particular. These somehow passed to Europe in legends such as the ones of Queen Mélusine and Queen Pédauque (pié d’oc), among others which we comment in detail elsewhere. Note, in the background of the site just linked, that the (Celtic) siren therein depicted is spread-legged and identical to the one shown in Indonesia, in the Catalan map.
These legends also derive from Celtic sources, so that there is an indubitable connection with other sirens such as Dahut, etc.. In fact, these marine “serpent-women” are often identified to sirens, their aquatic shape. And they also gave rise to legends such as the one of Nessie, the serpent of Loch Ness. Again, this sacred Celtic tradition derives directly from the Southeast Asian legends.
One such concerns the Serpent Anavatapta, a monstrous dragon which lives in the lake of the same name, and which closely evokes the Afang Dhu defeat by Hu Gadarn. Despite its description as a “beaver”, this monster was often depicted as a giant dragon or marine serpent.
Very obviously, now that the issue has been explained and the connections mooted out, these legends and traditions on the Flood all derive from a common source probably located in the Far Orient and, even more exactly, in Southeast Asia and Indonesia, where it is found in its original and factual geologic context.
When this region sunk down at the end of the Ice Age, some 11,600 years ago – the very date of Atlantis’ demise, according to Plato – the survivors of the Atlantean cataclysm moved up into Southeast Asia. Driven by the no-nonsense local populations, they moved up into China, then Mongolia, then the Tarim Basin (Takla Makan), where they became the Yüeh-Chi (Jewish?), the Tocharians (“reds”) and the Avars (Habiru?).
Impelled by the desiccation of the region which set in as the local glaciers became spent and dried out, the were further impelled into India (Aryan invasion), Central and North Asia and, finally, Europe, where they became the Celts, the Germans, and so on. The earlier waves were Dravidian (“reds”), and the later ones Semitic and Aryan proper, as we already explained.
This is, in a nutshell, the history of the Aryo-Semitic-Pelasgain races in the region of Europe ever since their origin in the Flood cataclysm, in the region of Paradise (Atlantis). This is no idel speculation, but a complete scientific theory based on myriad evidences of all sorts which we present in great detail elsewhere.
Note, in the  link just given, that the Celts (Cymry or Cimmerians) are said to have come from elsewhere: “in the dim past they inhabited the Summer Country called Deffrobani”. The “Summer Country” refers to an equatorial region (torrid). And “Deffrobani” is, according to several experts, no other than  the island of Taprobane itself. In other words, the Celtic traditions themselves directly confirm their Indonesian origin, “in the dim past”.
In other words, in Atlantis itself. Also note in this document that Hu Gadarn, the hero of the Flood is said to have been the instructor of the Celts in the arts of agriculture, and civilization (laws). He brought the Celtic people from the site of Paradise destroyed, much as King Gradlon apparently also did. They crossed the Mor Tawch (“Foggy Sea”).
The word tawch implies the idea of “unpleasant, bad smelling”. This haze or fog is not really a cloud, but volcanic smoke. More exactly, it concerns the region of Atlantis covered by smoke and volcanic haze after its destruction. This region became named Tartarus (“gloomy”) and Cimmeria (“foggy”), which Homer identifies to Hades, the land of the Dead visited by Odysseus in his rovings of the South Sea region (Indonesia.)
Homer tells how Cimmeria-Tartarus was immersed in eternal gloom: “the Cimmerians, who live enshrouded in mist and darkness ( HYPERLINK “http://www.perseus.tufts.edu/cgi-bin/morphindex?lang=greek&lookup=h%29e%2Fri&bytepos=349974&wordcount=1&embed=2&doc=Perseus%3Atext%3A1999.01.0135” \t “morph” êeri HYPERLINK “http://www.perseus.tufts.edu/cgi-bin/morphindex?lang=greek&lookup=kai%2F&bytepos=349974&wordcount=1&embed=2&doc=Perseus%3Atext%3A1999.01.0135” \t “morph” kai HYPERLINK “http://www.perseus.tufts.edu/cgi-bin/morphindex?lang=greek&lookup=nefe%2Flh%7C&bytepos=349974&wordcount=1&embed=2&doc=Perseus%3Atext%3A1999.01.0135” \t “morph” nephelêi HYPERLINK “http://www.perseus.tufts.edu/cgi-bin/morphindex?lang=greek&lookup=kekalumme%2Fnoi&bytepos=349974&wordcount=1&embed=2&doc=Perseus%3Atext%3A1999.01.0135” \t “morph” kekalummenoi HYPERLINK “http://www.perseus.tufts.edu/cgi-bin/ptext?doc=Perseus%3atext%3a1999%2e04%2e0055&query=commline%3d%232366” \t “commentary” *) which the rays of the sun never pierce”( HYPERLINK “http://www.perseus.tufts.edu/cgi-bin/ptext?doc=Perseus:text:1999.01.0135:book=11:line=5” Od. 11:12).

This gloomy region is described in so many traditions that is is difficult to disbelieve its reality. The Egyptians speak of it as Hau-nebut meaning more or less the same as Tartarus and Tawch. It is even mentioned in the Bible as a real location.
It is certainly more than just a coincidence that when the Krakatoa volcano erupted in its great prehistoric eruption, it caused a sort of volcanic winter and a dark mist that covered an enormous region of Indonesia, as described by HYPERLINK “http://www.ees1.lanl.gov/Wohletz/Krakatau.htm” Ken Wohletz in this site here. We believe that this giant cataclysm was very poorly dated (as the reearcher himself admits), and really took place a the end of the Pleitocene, rather than the date they chose, the one of 535 AD.
This is well within historical dates, and the event was too big to have been barely noted if at all, as seems to be the case. Moreover, this late date is impossible, as we argue elsewhere, given the fact that the catastrophe in question – the separation of Java and Sumatra – is mentioned in sources which are far earlier than the date in question here. Unless, of course, we actually had two catastrophes, one in each of the dates in question here.
The second portion of Gradlon’s name is also telltale of a connection with Atlantis and its destruction by the Flood. The suffix -ilon derives from #502 il- (“to fall, decend, set (the sun), be humbled”) + #110 an (“heaven, top, summit”). As we already said, An is Shiva, in his Supreme (or Celestial) aspect.. And Shiva is the Hindu counterpart of Atlas and Osiris as “the Pillar of Heaven”.
Hence, the event in question here is the fall of Mt. Atlas, the Pillar of Heaven. And this is an allegory or metaphor for the explosion and collapse of Mt. Atlas, alias the Krakatoa volcano, the prehistoric catastrophic event we just described above.
Said otherwise, the event in question here is the Fall of Lucifer. Curiously enough, the Fall of Lucifer was central in the Celtic legends on the Holy Grail. HYPERLINK “http://www.kisol.com/pages/theholygrail.htm” Wolfram von Eschenbach tells that the Holy Grail was carved from the emerald that fell from Lucifer’s crown on the occasion of his fall.
The Dravidan etymology of Gradlon is hence karadi-il-an (“the Bear who fell down from the summit of heaven”). The Bear is perhaps the same as Arthur, as we already argued. Hence, Gradlon, like King Arthur is an alias of Lucifer, who became the rex huius mundi, the “Prince of this World”. But the legend of Gradlon is referring to the mighty angel before the Fall, in his undefiled condition.
The decayed form is Dahut, the evil counterpart of the pious king. The two also correspond to Atlas and Hesperus, one corrupt and the other one pious. The also correspond to the Twins of all mythologies, which we comment in HYPERLINK “http://www.atlan.org/articles/navajos/” our Atlantis site. We note that the Twins also correspond to Christ and the Anti-Christ (Lucifer).
We also note that in Judeo-Christian traditions both Christ and Lucifer are identified with the two Morning Stars (Lucifer and Vesperus or Eosphoros and Hesperus), and that Christ himself affirms: “I am the Bright and Morning Star”. All in all, it is clear that both the Pagan and the Judeo-Christian traditions originated from a common source with clear Atlantean affinities.
This source can best be seen in its pristine purity in the Hindu traditions such as those on Skanda and Karttikeya, the two leaders and generalissimos of the armies of gods and devils. And this has a lot to do with the battle of the Sons of Light and the Sons of Darkness of which the esoteric traditions all speak. The HYPERLINK “http://www.geocities.com/CapitolHill/6824/otto.htm” Nazi obssession with the Holy Grail has much to do with this subject, just as had the infamous Cathar Crusade and other such inquisitions (see Bibliography).
The Bear in question here is in fact Ursa Minor, the Pole Star constellation. Even more exactly, this Bear is the South Pole Star, the southern counterpart of the North Pole Star. This ancient constellation, now lost and substituted by Lacaille, was originally the figurehead of the Argonavis constellation, as we argue in detail elsewere. It is now replaced by HYPERLINK “http://www.starlore.net/carina.htm” Carina, the keel of the Argo Ship.
This HYPERLINK “http://aer.noao.edu/web_plates/argonavis.gif” Celestial Ship now wrecked in the skies as shown here represents not only the Argo of the Argonauts but the Ark itself. The main star of Carina is Canopus (alpha Carinae), the name of its pilot. Canopus was the Pole Star down to about 12,000 years ago, and fell from the pole position a few centuries later, due to the Precession of the Equinoxes.
Canopus was also likened to Osiris, the Egyptian couterpart of Atlas and of Shiva as the Pillar of Heaven, the Pole Star which bears the whole of heaven in the far south. In the figure just linked, Canopus is the bright star at the tip of the rudder. Its role is that of the governor (pilot) of the ship, the one who leads it in safety. The failure of Canopus which led to the wreck corresponds to the fall of Atlas, of Osiris (as the Djed Pillar) and, of course the one Lucifer, Dahut and others such.
We treat this crucial issue in detail elsewhere, and will not delve into it here. Suffice it to say tha the Argo symbolizes the Ark as well as Atlantis itself. The Argo now lies sunken in the bottom of the Celestial Ocean (Milky Way), much as Atlantis, its terrestrial replica lies buried under the waters of the ocean in the region of Indonesia.
The celestial events mirror the terrestrial ones in every detail. But it is also clear that the civilization which created these myths was southerly, as the Celestial South Pole is invisible in the northern hemisphere. So, forget Crete, Spain, Britain, and the North sea as the site of Atlantis, and concentrate in the Southern Hemisphere, where the action lay in the times in question here.
Hindu myths tell of the fall of Brahma when he sinned with his own daughter, Dawn (Ushas). This apparently corresponds to the myth suggested in some variants, where Gradlon was apparently rendered drunk by his daughter and seduced in this state. Hindu myths also tell of the fall of the Pole Star (Ursa Minor) from the pole position. A rishi made it stop in mid-course, and it became Ursa Major, its decayed counterpart.
The Hindus call the Pole Star constellation by the name of “bear” (riksha), a name which plays with the one of the Seven Rishis (“Sages”). As is clear, the Greco-Roman of the constellation (arktos, ursa = “bear”) ultimately derives from this early source. So does the Celtic counterpart, preserved in the name of King Gradlon (karadi) and of Arthur (or Arthus = arktos = “bear”). As is clear, all these names derive from a common source of extreme antiquity. And this source is Indian and, even more exaclty, Indonesian (Dravida) in origin.
The story of the Celtic Flood centers on three personages: King Gradlon, Dahut and the seducer of this queen or princess, the mysterious personage which some versions equate with Satan himself. We might include a fourth personage, which corresponds to St. Guinolé, whose prophecy resulted in the bare salvation of King Gradlon from the Flood cataclysm.
These three personages correspond to the three sons of Noah, who in turn correspond to the three races of Paradise: Dravidas, Aryans and Semites (Cham, Japhet and Shem). The fourth three ultimately descend, the Africans (Negroes). In stellar terms, these three correspond to Sirius and the two Pole Stars of Atlantis’ epoch, Vega and Canopus.
Alternatively, as planets, they correspond to Venus in its two aspects, the Sun and the Moon. In India and elsewhere (Egypt, etc.) these three asterisms correspond, as gods to Brahma, Vishnu and Shiva. These in turn correspond to the Judeo-Christian Trinity, Father, Son, Holy Ghost. The fourth personage is Mary, whose love the other three personages dispute.
A curious Hindu myth explains this difficult symbolism. Brahma was the Primordial Androgyne (Purusha). He split in two halves, one male (Shiva), the, the Hindu counterpart of Dahut, Mary, and other such “virgins”.
In reality this myth allegorizes the Atlantean events. In myths, women represent lands (Europa, Libya, Asia, Ethiopia = Dawn, etc.), whereas males represent terespective races which inhabit them.
The Virgin – or Great Mother or Dawn – is really the land of Atlantis. And the heroes or gods represent the three races of Atlantis. Brahma, the supreme, virtuous god represents the Atlanteans before the fall, in their pristine purity.
Brahma’s “split” in two halves (or sexes) corresponds to the split of the people of Atlantis in two factions or moieties, the Aryo-Semites on one side, and the Dravidas on the other. In Plato’s terms, these two sides are the “Greeks” and the Atlanteans. They then fought the Great war of Atlantis, which somehow led to the destruction of the world and the end of the Pleistocene. As is clear, the correspondence is too perfect to be accidental.
From the above, we see that the full name of Gradlon Muir and his story tells the whole story of Lucifer and its meaning. It is no coincidence that Plato tells the story of Atlas and Atlantis in much the same way as the Celts tell the one of King Gradlon, the Hindus tell the one of Manu, and the Judeo-Christians tell that of Lucifer, the Fallen Angel. These gods embody the paideuma of the respective nations, originally one and the esame, when they still lived in Atlantis, before the Flood.
The Atlanteans, tells the philosopher, were at first extremely pious and compassive, despising all riches and worldly affairs.But as time passed, corruption set in, and tey became brutal, sinful and arrogant. And God (Zeus) decided to punish them with destruction, opening the way for a new age and a new humanity. And so God sent the Flood which was, as we argue in excruciating detail, the giant volcanism which triggered the catastrophic end of the Pleistocene and the Ice Age
This event happened some 11,600 years ago. It is of course more than a coincidence that the date given by Plato and the real one obtained from the ice cores from Antarctica and elsewhere match to within a matter of a decade or so. Such uncanny coincidences are of course impossible in practice, and can hence be dismissed for all practical purposes.
Recapitulating what was just said above. The name of Gradlon Meur has no safe etymology in Celtic or any other Indo-European language, Sanskrit included. But it can be compellingly derived from Dravida, the language family of the pre-Celtic populations in the region of West Europe.
In this sacred tongue of South India the word mē-ur corresponds to “the Supreme One (or Wise One or Instructor) from the the Orient”. This leaves little room for doubting that Gradlon and the Celts came from the Far Orient, where we encounter the true sources and archetypes of the Flood myths in question here. And these paradisial instructors correspond to the Fallen Angels of the Judeo-Christian traditions and the Gods or Civilizing Heroes of the other traditions.
This name of Gradlo Meur may also be interpreted as “ HYPERLINK “http://www.asa3.org/archive/asa/199605/0162.html” exceedingly wise“, essentially same etymon as the one Atrahasis in Akkadian. Atrahasis – also called Ziusudra or Utanpishtim – is the Mesopotamian hero of the Flood, and the visible counterpart of the Celtic Hu Gadarn and King Gradlon. Mē-ur can also be interpreted to mean “the overcomer of the Flood”.
Apparently, even though his ship (the Ark or Argo) crashed, Gradlon was able to save himself, much as happened to Ulysses, when sailing the South Seas. These stories are all one and the same, and differ only in the way of telling. Ulysses is, like Aeneas, an alias of Noah. And so is King Gradlon and the other Flood heroes we just mentioned.
Mē-ur can further be interpreted as meaning “the Morning Star”, a name connected with the Fall of Lucifer as well as the Fall of Atlantis, its terrestrial counterpart. Lucifer is both the Morning Star and the Pole Star (Canopus), who really fell from the pole position at the date that Atlantis did, some 12,000 years ago or so. Celestial events duplicate (“mirror”) the terrestrial ones in every detail, just as Hermes Trismegistus affirms (“As above, so below”).
The name of Gradlon proper may be derived from the Dravida karadi-il-an. This literally means: “the bear which fell from heaven”.The first root is #1263 karadi (“bear”) The suffix -ilon derives from #502 il- (“to fall, decend, set (the sun), be humbled”) + #110 an (“heaven, top, summit”). Said otherwise, the event in question here represents the the Fall of Lucifer, the Fallen Angel.
The Bear is Ursa Minor, the Polar Constellation. Even more exactly, this Bear is the southern counterpart, now replaced by Carina, the keel of the Argonavis Constellation, the celestial alias of the Argo ship. This constellation was the Pole Star some 12,000 years ago, the very times of Atlantis. And it fell from the pole position at more or less the same time that Atlantis did, when it sunk to the bottom of the sea. The correspondence is essentially perfect, and cannot be denied, as it is purely factual.
The Etymology of Guinevere and Guinolé (or Gwennolé)
We already discussed the myth of St. Guinolé, whose prophecy resulted in the last minute salvation of King Gradlon from the Flood cataclysm. And we also argued that Guinolé is perhaps an alias of Queen Guinevere herself, the fickle lady who was the cause of the doom of King Arthur, much as Helen of Troy was the perdition of Menelaos and Paris her lover, or as Queen Sita caused the War of the Ramayana and the ruin of both Ravana and her own husband, Rama.
These evil women all imperson the Moon, much as their husband impersons the Sun. But these are allegories of the two volcanoes of Atlantis, the Toba and the Krakatoa. The two, Mother and Son or, conversely, Father and Daughter, also imperson the two Atlantises destroyed by the two supervolcanisms of these two volcanoes. Guinevere also personifies Dawn, who is in turn a personification of Indonesia itself as the Land of Dawn.
Like Dahut and Guinevere, Dawn was a lamia, a devourer of males, whose ruin she generally causes in both Hindu and Greek myths. It seems to me that the Celts somehow avenged themselves from the affront of being forcefully converted to Christianity by transforming the figure of fickle Guinevere into the one of St. Guinolé, whose name means exactly the same, and embodies a connection with Dawn. Perhaps the idea is that Guenolé too was fickle, changing over from Celtic beliefs into thoseof the Christians.
The Celtic root ven- or vin- (gwen-, etc.) meaning “white” ultimately derives from Drav. #5496 ven-, meaning the same. This Dravidian radix also expresses the idea of “pure, shiny”, and is also the name of Venus, which originally derives from this base.
The Legend of Ys is told in the lay of the Graelent-Meur (XII cent. AD); in the mystery play entitled Mystère de Saint-Gwennolé (XVI cent. AD) and, above all, in the Vie des Saints Bretons of St. Albert the Great. The Christian legend is of course rooted in far earlier Breton traditions of Celtic antiquity. They are no more than pious appropriations of Celtic legends attributed to no less legendary Christian saints. And these saints are in fact pseudo-historicized versions of the Celtic gods and heroes such as King Gradlon, Queen Gwendolyn (Guinevere), Morgan le Fay, Princess Dahut, and so on.
In the Christian myth, HYPERLINK “http://www.uidaho.edu/student_orgs/arthurian_legend/ladies/gwen/gwencelt.htm” Queen Guinevere is visibly transformed into St. Gwennolé, a bona fide Christian saint, who alerts pious King Gradlon that God is about to destroy the City of Ys with the Flood due to the sins of his impious daughter, Dahut. The name of Guinevere (or Gwendolyn or Gwenhwyfar) is important. In the Arthurian Cycle, Guinevere is the fickle spouse of King Arthur, who betrays him with both Lancelot and King Mordred, who usurped Arthur’s kingdom.
There is an early account of the abduction and infidelity of Queen Guinevere which closely evokes the one of Sita by Ravana, as told in the Ramayana. This story also parallels the Greek one of Helen, the fickle wife of King Menelaos, as told by Homer in the Iliad.
As told in the Vita Gildae of C. of Llancarfan (11th. cent.), Guinevere was kidnapped by King Melwas of the Aestiva Regio. So in the other accounts, which are many. Like Rama, Arthur goes to her rescue with his armies, but it is already too late, as the fickle queen has already betrayed him. Far more than just copycats, these parallel legends are a myth, the myth of Atlantis and its demise.
In reality Sita, like Dahut, is an alias of Dawn. And so is Helen and, as we now show, Guinevere as well. As such, she impersonates the Land of Dawn, which is really Taprobane, whence the Celts allegedly came, according to their own traditions. The Aestiva Regio is the Estival Region (= Sumerland = the Tropics = Taprobane = Indonesia).
It is of course more than a coincidence that we are again led to the site of Lanka the true of Paradise. And this land is, in the Arthurian Cycle, accordingly identified to Avalon and Glastonbury, which should not be mistaken for the site similarly named in England, a mere second-hand borrowing of the ancient tradition. Guinevere is in fact the Great Mother.
As such, Dahut and Guinevere are aliases of Venus, as her very name suggests (Gwen- = Ven- = Venus). And Venus, the Morning Star is really Dawn, as the herald of sunrise. Her “fickleness” in fact refers to her love for the twin brothers (the Ashvins, etc.), a theme that dates back to the Rig Veda itself. And the Two Brothers are actually her two sons, the two races of Atlantis which fought their suicidal war, the Aryans and the Dravidas.
The name of Guinevere (Gwendolyn, Gwenhwyfar, etc.) is usually interpreted to mean “white specter” (gwen-hwyfar) or, alternatively, “shiny-faced”. This motif is present in the myth of Helen of Troy and her many counterparts, where the goddess often figures as a ghost or specter. But the real reference is to Venus as the Morning Star and as the alias of Lucifer, Son of Morning. This etymology is uncertain, but the idea seems to be the one of a ghost or a bright celestial apparition or meteor.
Other experts interpret the second radix of her name from the Germanic webh (“to weave”). As such, Guinevere is seen to be a nymph or bride, a Greek word (nymphe) meaning just this. Venus is of course the celestial planet which is the most charming in the sky, after the moon and the sun, whose iminent birth it heralds every day. As such, Venus is often identified to Atlas and Hesperus, the two Atlanean brothers, acording to Diodorus Siculus and the legend we comment in detail elsewhere.
In fact, the name of Guinevere (Gwendolyn, Gwenhwyfar) derives directly from Dravida, the sacred Hindu language in which the myth (Ramayana, etc.) was originally composed, as was almost invariably the case. The Ramayana was the true archetype of both the Iliad and of the similar Celtic myths of the Holy Grail Cycle.
In all these myths, the central motif is the kidnapping of the fickle queen and the terrible vengeance of the betrayed husband, who leds a huge expedition to the secluded kingdom where she had been abducted, finds it and destroys the place in a terrible war. This terrible war ends by causing the Flood and the end of the era in question, the Golden Age. As is clear, this story is an alias of the one of Atlantis, andis perhaps based on actual facts.
Returning to the etymologies proper. As we already said, in Dravida we have #5496 ven- (“bright, white, pure, shiny, Venus, Morning Star, bright meteor, Dawn”). A variant root (vin-, ven-) expresses the idea of “god, celestial being, devil, ghost, apparition” which we often find in the myths of Helen of Troy, of Sita, and of Guinevere herself.
The second root is likewise a telltale of a connection with the East Indies. In a form (Gwennollé), this radix derives from #997 oli (“dawn”). In another version (Guinevere) it derives from #5545 veţi, pronounced “veri”, and meaning the same. Hence, Guinevere or Gwenollé means “bright dawn”. This name applies to Lakshmi and other such luminous goddesses which contrast to her older, unlucky sister, Jyeshtha. The two sisters are the two Dawns that figure in myths which date from the Rig Veda itself, being hence enormously old in the region of India.
As such, the myth refers to the two Atlantises, one older (Lemurian) and unlucky, the other bright and celestial. The two goddesses also correspond to the two Aphrodites (Venuses) menitoned by Plato, the great initiate: Aphrodite Urania and Aphrodite Pandemos. The first one is celestial (ourania), pure and virginal. The other one belongs to all the people (pan-demos), being whorish like her Arthurian counterpart.
The two goddesses also correspond, in Hindu terms, to Kali and Gauri. Gauri is golden and prodigal, like Fortuna, Dike and Dhana. Kali (“black one”) is black, fearfull and destructive like Hecate and Persephone. As such, the two goddesses – or her two aspects, rather – correspond, one to Creation and the other one to Dissolution (Kalpa and Pralaya).
It is now quite clear that the deep religious traditions which we actually have in Hinduism got lost or absconded in passing to Greece and, even more so, to Celtic and Germanic lands. And it is also worth pointing out that Kali-Durga is in fact the female shape (or shakti) of Shiva, the supreme god of Shivaite Hinduism.

The Etymology of Avalon (Emain Aballach)
The Etymology of Cimmeria and Scythia
The Etymology of Glastonbury and Ynnis Vidr
The Etymology of Thule and Hyperborea
The Etymology of Menhir, Dolmen, Cromlech
The Etymology of HYPERLINK “http://www.iol.ie/~sinann/grove/morrigan.html” Sheela na Gig, Morrigan and Morgan le Fay
The Etymology of Morrigan and Morgan le Fay
The Etymology of HYPERLINK “http://camelot.celtic-twilight.com/infopedia/g/gwyddno_garanhir.htm” Gwyddno Garanhir (Barzaz Breiz, pg. 101)
From HYPERLINK “http://camelot.celtic-twilight.com/infopedia/g/gwyddno_garanhir.htm” Lady Guest’s Mabinogion Notes:

“Gwyddno Garanhir was Sovereign of Cantref y Gwaelod, a territory bordering on the sea, and protected from its ravages by a high embankment. One evening there was revelry at the Court, and Seithenin, the son of Seithyn Saidi, King of Dyved, upon whom it devolved to look after the embankment and see that all was safe, became inebriated and neglected his charge. The consequence was that the sea broke in through the bank in the course of the night. Gwyddno and his Court escaped with difficulty from the impending ruin, and the Cantrev y Gwaelod was submerged and irretrievably lost. By this calamity sixteen fortified cities, the largest and finest that were in Wales, excepting only Caerlleon upon Usk, were entirely destroyed, and Cardigan Bay occupies the spot where the fertile plains of the Cantref had been the habitation and support of a flourishing population. Such as escaped the inundation fled to Ardudwy, and the county of Arvon, and the mountains of Eryri (Snowdon), and other places not previously inhabited. By none was this misfortune more severely felt than by Gwyddno Garanhir, to whom the reverse of circumstances it occasioned was so great that, from being an opulent monarch, he was all at once reduced to the necessity of maintaining himself and his only son, the unfortunate Elphin, by the produce of the fishing weir mentioned in the text.”
The Etymology of the Name of the Holy Grail

What is the HYPERLINK “http://home.c2i.net/monsalvat/grail.htm” Grail?, HYPERLINK “http://home.c2i.net/monsalvat/names.htm” \l “Parsifal” Parsifal asks upon his arrival at the HYPERLINK “http://home.c2i.net/monsalvat/logres.htm” \l “RoiPecheur” lake which is located in the domain of the Grail, according to Wagner’s version ( HYPERLINK “http://home.c2i.net/monsalvat/symbols.htm” Parsifal, Act I). And his companion and tutor, HYPERLINK “http://home.c2i.net/monsalvat/names.htm” \l “Gurnemanz” Gurnemanz laughs: “ HYPERLINK “http://home.c2i.net/monsalvat/symbols.htm” That cannot be spoken, he says, but if you are called to its service, the HYPERLINK “http://home.c2i.net/monsalvat/symbols.htm” knowledge will not be hidden for long. HYPERLINK “http://home.c2i.net/monsalvat/question.htm” The most difficult question is the one which is not asked, as Parsifal soon finds out. And he is able to correct his mistake, and is given a second chance, which he profits, this time.
Parsifal is in fact the Fool of the Tarot ( HYPERLINK “http://www.camoin.com/tarot_fr/regarder_tmt/_cadres/a0_tmt.html” \t “principal” Le Mat), HYPERLINK “http://home.c2i.net/monsalvat/Parsifal” as Wagner himself suggests. In fact, the Fool is the Rishi, the Wise One. The wineskin he carries in his back is full of Soma, that is, the Elixir of Wisdom, if not the Elixir of Life itself, its dual. The Fool is really Agastya the Dwarf, the Rishi, the Pole Star which key to it all,as I explain in HYPERLINK “http://www.atlan.org/articles/atlantis/” my Atlantis site. And the Fool is also Vamana, his alias, the defeater of Bali, the giant.
The myth of Agastya-Canopus is directly connected with Atlantis and the end of the Ice Age. And it is no mere coincidence that Agastya is said to have fallen into the ocean and turned into a marine creature, perhaps the Old Man of the Sea himself, the personification of Atlantis.
Very few of us are given a first chance, let alone a second one, as Parsifal was, perhaps alone of all of us mortals. So, I suggest that you grab luck by the hair this time, and do not wait for a second chance. I explain the matter of the Holy Grail in detail in other texts of mine, and will not return to this matter here, except to give the etymology of “grail” more or less briefly, this time.
The word “grail” – or “graal”, rather is connected with Skt. graha, the spoon or ladle that Soma was served in ancient India. We have argued elsewhere that the word grail used to designate the Holy Grail indeed derives from the Provençal: grazale > grahale > graal > greal > “grail.” In ancient India, drinks were served out of a wineskin like the one of the Fool, by means of a large spoon called graha in Skt. Later, the name came to be applied to any drinking vessel used with soma.
The word grazale may also refer to a wordplay between graduale (“a book of prayers”, in Latin) and grazale (“the Holy Grail”, in Provençal). The word “grail” derives from the French gréale, in turn, derived from the Provençal grazale meaning “shallow plate, crater”.
The troubadours were wont to have several different but complementary etymologies and levels of significance for their holy names. “Book” or “Gospel” was another name for Atlantis as the Logos [“Word”]. Hence, we again find a direct connection with Atlantis and hence, with Paradise. Some versions of the legend of the Grail speak of a talking stone or of an inscription of divine origin.
The Provençals were the Cathars, Gnostics who secretly preserved the holy traditions of the Celts and the ancient Manicheans via bards such as the Troubadours. These Persian traditions in turn came directly from India, as we explain elsewhere. The word grazale in fact means the same as the Greek krater, and the Latin cratera, that is, a shallow dish shaped like a crater.
In fact, the word “crater” directly derives from the Greek krater via the Latin cratera. The Celts had the tendency to change t into z, as instanced in, say, “British”> breiz, etc.. Hence, the word grazale probably derived from a Celtic radix *gradale or *gratale, visibly akin to Grk. krater or *kratela, since r so often changes into l in the dialects of that tongue.
We believe that the Celtic (Provençal) word in question here ultimately derived from the Drav. kara-tali meaning “vessel of mead”. The first root derives from #1305 kara (“vessel, plate”), and the second one from #3180 tāli, tāla (“toddy, arrack, mead”). The second root was synonymous with Soma and, hence, with the Elixir. It also corresponded to the name of Lanka or Taprobane (Sumatra) as the “Land of the Elixir” (Ilam, Iram, Ceylon).
The Provençal word grazale designates precisely a paten or patera, called krater in Greek and cratera in Latin. The English word “crater” derives from this Greek word via the Latin cratera. Interestingly enough, the cratera was a shallow vessel used in ancient Greece for ritual sacrifices akin to the ones of the Holy Eucharist (wine and bread offerings). The allusion is to the Flood and the Great Sacrifice of Atlantis, where the flesh and blood of our holy ancestors was offered em masse to the gods.
Hence, as we just argued, the word “crater” is essentially synonymous with “Holy Grail”, precisely the vessel in which Christ’s blood was collected as the Elixir. The “crater” in question here is really the one of the Krakatoa, whose giant caldera opened up to swallow the two contending armies of Greeks and Atlanteans, as per Plato’s relation, becoming filled with the blood of our ancestors.
In Hindu mythology, this giant crater or caldera is called Vadavamukha or, alternatively Samudra. The Samudra is the giant sea or lake or crater where the waters of the Flood congregate (sam-udra = “gathering of the waters”, in Sanskrit). As we argue elsewhere, this event was caused by Agastya, the rishi who is no other than Atlas himself in his guise as the Dwarf.
It is well known that the legend of the Holy Grail originated with the Cathars and was propagated by the Provençal troubadours of Occitania. And this legend is, as usual, an allegory of Atlantis and its sacrifice at the dawn of the present era. As is clear, in these esoteric traditions, Christ impersons Atlantis, as well as the krater (or grail) which is in fact the crater (or giant caldera) of the volcano within which it fell, when the volcano caved in.
A. E. Waite, in his The Holy Grail cites Arnauld de Villeneuve as affirming that lapis exillis was an alchemical designation of the Philosopher’s Stone. The interested reader could usefully read the Roi du Monde of René Guénon, one of the most intriguing books I ever read.
There can hence be no reasonable doubt that the real meaning of the puzzling word “Grail” indeed refers to a volcanic or meteoritic crater. And this is either the one created by the fall of the celestial vajra which destroyed the site of Paradise in the dawn of time (750 kya) when Man first started to occupy the region as Homo erectus and/or the one of the Toba volcano (75 kya) or, yet, the one of the Krakatoa (11,6 kya)
The myths are too clear to leave room for reasonable doubt when properly interpreted. It is perhaps to this succession of events that the Hindu myths really refer to when they mention the three cups of Soma manufactured by the three Bhrigus out of the single one of Tvashtri. Added to this one, we have the Four Eras of Mankind of which so many traditions speak. The fourth one is the present era (Kali Yuga or Iron Age) and its “grail” perhaps lies in the near future.
Moreover, the sacrality of the mythical foundation which we have been arguing here and elsewhere strongly suggests that this ancient tradition was indeed founded upon reality. And this reality can only be the one we just argued about. What else?
Least of all should the Christians doubt the reality of the event just described, which is in fact the one they obsessively commemorate in their rituals and their sacred traditions: the Holy Eucharist, the golden patens, chalices, ostensories and pateras, devices that display the Eucharist in its quality of the Great Sacrifice of Paradise, anevent so memmorable as to be recorded in the traditions of all peoples since the dawn of Mankind itself.
The Holy Grail is the crater or caldera (grazale, graduale, kara-tali) of the Krakatoa volcano and the others we just named. It is it that pours the “soma”, which is the magma that confers immortality since it is the one that brings about Doomsday and the end of the era in question.
To end this issue, we also note that the world grazale is also distantly related to “caldera” and “cauldron”, which are both ultimately derived from the Dravida itself. These words are due to the Gypsies (Dravidas), who taught the West how to make copper and brass vessels since remotest antiquity. This word is preserved in one of their tribes, the HYPERLINK “http://www.smithsonianeducation.org/migrations/gyp/gypcop.html” Kalderash (“cauldron makers, coppersmiths”), one of the main Gypsy groups, with about two million people.
This word also brings to mind the Celtic fixation with cauldrons such as the one of HYPERLINK “http://www.jpc-artworks.com/gallery/celtic/cauldron.html” Cerridwen, which imparted immortality and wisdom to anyone who drunk from it, as Gwion (Taliesin) did. This myth dates from far before Christianity itself, so there can be no question of this influence. Some cauldrons such as the HYPERLINK “http://www.shadowdrake.com/celtic/gundestrup.html” Gundestrup Cauldron are masterworks of art. It dates from the 1st. or 2nd. century BC, and is clearly ritual in character. HYPERLINK “http://www.britannia.com/history/arthur/grail.html” The magic cauldrons of the Celts were the archetypes of the Holy Crail, its Christianized version, rather than its true source.

 

Appendix II – bibliography

I- My Main Sources
1) D’Arbois De Jubainville, Hubert, Introduction a L’Étude de la Litterature Celtique, Paris, 1883.
2) D’Arbois De Jubainville, Hubert, Les Celtes et les Hèllenes, Paris, 1897-1898.
3) D’Arbois De Jubainville, Hubert, Littérature Celtique, Paris, 1889.
4) Dontenville, Henri, La France Mythologique, Editions Henri Veyrier, Paris, 1988.
5) Guyot, Charles, La Légende la ville d’Ys, Editions d’Art H. Piazza, Paris, 1982.
6) Le Scouëzec, Gwenc’hlan, Guide de la Bretagne mystérieuse, Ed Beltan Breizh, Paris, 1989.
7) Lamy, Michel, Histoire Secrète du Pays Basque, Albin Michel, Paris, 1980.
8) Lurker, Manfred, Dictionary of Gods and Goddesses, Devils and Demons, Routledge, Londres, 1987.
9) Mc Canna, Proinsias, Celtic Mytology, Newnes Books, Rushden, England, 1983
9) Markale, Jean, L’Épopée Celtique en Bretagne, Payot, “Bibliothèque Historique”, Paris, 1985.
10) Markale, Jean, Petit Dictionnaire de Mythologie Celtique, Editions Entente, Paris, 1986.
11) O’Faolain, Eileen, Irish Sagas & Folk Tales, Poolbeg Press Ltd, Dublin, 1996 (1954).
12) Persigout, Jean-Paul, Dictionnaire de Mythologie Celte, Editions du Rocher, Monaco, 1990 (1985).
13) Villemarqué, Vicount Hersart de la, Barzaz Breiz (“Bardisme Breton”), Paris, 1989 (1867).
14) Villemarqué, Vicount Hersart de la, Les Romans de la Table Ronde et les Contes Populaires des Anciens Bretons (Tomes I et 2), Terre de Brume, Paris, 1989 (1860).

II- Fomoires (Formorés) and Danaans (Thuata de Danaan)
1) Brasseur, Marcel, Les Héros Oubliés des Celtes, Terre de Brume Editions, Rennes, 1998.
2) Brékilien, Yann, La Mythologie Celtique, Editions Jean Picollec, Paris, 1981.
3) Dottin, Georges, L’Epopée Irlandaise, Les Presses d’Aujourd’hui, Paris, 1980.
4) Fitzpatrick, Jim, The Book of Conquests, Dragon World Ltd., Limpsfield, 1978.
5) Guirand, Félix (Collectif sous la direction de), Mythologie Générale, Larousse, Paris, 1992 (1937).
6) Markale, Jean, L’Epopée Celtique d’Irlande, Payot, Paris, 1979 (1971).
7) Mordrel, Ollier, Les Hommes-Dieux, Récits de Mythologie Celtique, Copernic, Paris, 1979.

III- Celtic Mythology (General)
1) Anderson, Poul, Le Dernier Chant des Sirènes (The Merman’s Children), Fleuve Noir, Paris, 1982.
2) Anderson, Poul, Roma Mater (The King of Ys I), Baen Books, New York, 1986.
3) Anderson, Poul, Gallicenae (The King of Ys II), Baen Books, New York, 1987.
4) Anderson, Poul, Dahut (The King of Ys III), Baen Books, New York, 1987.
5) Anderson, Poul, The Dog and the Wolf (The King of Ys IV), Baen Books, New York, 1988.
6) Berresford Ellis, Peter, A Dictionary of Irish Mythology, Oxford University Press, Oxford, 1991.
7) Bourre, Jean-Paul, La Quête du Graal, Editions Dervy, “Initiation”, Paris, 1993.
8) Cochet, Abbé, Répertoire Archéologique de la Seine-Inférieure, Colin, Paris, 1871.
9) De Barandiaran, Jose Miguel, Mythologie Basque, Esper, “Annales Pyrénéennes”, Toulouse, 1989.
10) De Barandiaran, Jose Miguel, Dictionnaire Illustré de Mythologie Basque, Elkar, Donostia, 1994 (1972).
11) De Marliave, Olivier, Petit Dictionnaire de Mythologies Basque et Pyrénéenne, Ed. Entente, Paris, 1993.
12) Dontenville, Henri, Mythologie Française, Editions Payot, “Bibliothèque Historique”, Paris, 1986.
13) Froud, Brian, et Lee, Alan, Les Fées (Faery), Albin-Michel, Paris, 1979 (1978).
14) Green, Miranda Jane, Mythes Celtiques, Editions du Seuil, Paris, 1995.
15) Guyot, Charles, Le Kalevala, Epopée Nationale de la Finlande, Editions d’Art H. Piazza, Alfortville, 1926.
16) Lecouteux, Claude, Les Nains et les Elfes au Moyen-Âge, Imago, Paris, 1988.
17) Pelletier, Yannick, Une Histoire de la Bretagne, Editions Jean-Paul Gisserot, Saint-Brieuc, 1991.
18) Persigout, Jean-Paul, Dictionnaire de Mythologie Celte, Editions du Rocher, Monaco, 1990 (1985).
19) Pillard, Guy-Édouard, Le Vrai Gargantua, Mythologie d’un Géant, Editions Imago, Paris, 1987.
20) Ramnoux, Clémence, Le Grand Roi d’Irlande, Editions de L’Aphélie, “Essais”, Céret, 1989 (1950).
21) Walter, Philippe, Mythologie Chrétienne, Rites et Mythes du Moyen-Âge, Editions Entente, Paris, 1992.

IV – Celtic Arrival in Europe
1) De Monmouth, Geoffroy, Histoire des Rois de Bretagne (Historia Regum Britanniae), Paris, 1992 (1138 AD).
2) Kruta, Venceslas, Les Celtes, PUF, “Que Sais-Je ?”, Paris, 1976.
3) C. Delaplace, J. France, Histoire des Gaules, Armand Colin, Coll. Cursus, Paris, 1997.
4) E. Cougny, Traduction D’extraits des Auteurs Grecs Concernant la Géographie et L’histoire des Gaules, Ed. Errance, Paris, 1990-1994.
5) P. M. Duval, Les Celtes, Coll. L’univers Des Formes, Gallimard, Paris,1977.
6) P. M. Duval, La Gaule Jusqu’au Milieu du Vème Siècle, 2 Vol., Picard, Paris, 1971.
7) A. Grenier, Manuel D’Archéologie Gallo-Romaine, 7 Vol., Picard, Paris, 1931-1960.
8) P. Pinon, La Gaule Retrouvée, Gallimard, Coll. “Découvertes”, Paris, 1981.
9) E. Thevenot, Histoire Des Gaulois, “Que Sais-Je?”, P.U.F, Paris, 1975.
10) M. De Bouard, Histoire De La Normandie, Privat, Paris, 1970.

V – Avalon and King Arthur:
1) Anonyme, La Mort du Roi Arthur, “Bibliothèque Médiévale”, Paris, 1992.
2) Anonyme, Perlesvaus, Le Haut Livre du Graal, in “La Légende Arthurienne”, Robert Laffont, Paris, 1989.
3) Boulenger, Jacques, Le Roman de Merlin, in “La Légende du Roi Arthur, Tome I”, Rennes, 1993.
4) Boulenger, Jacques, Le Roman de Galehaut, in “La Légende du Roi Arthur, Tome II”, Rennes, 1993.
5) Boulenger, Jacques, La Mort d’Arthur, in “La Légende du Roi Arthur, Tome IV”, Rennes, 1993.
6) De Boron, Robert, Merlin et Arthur, le Graal et le Royaume, in “La Légende Arthurienne”, Paris, 1989.
7) Lorre Goodrich, Norma, Le Roi Arthur, Fayard, Paris, 1991 (1986).
8) Wace et De Monmouth, Geoffroy, La Geste du Roi Arthur, extraits de “Le Roman de Brut” et “Historia Regum Britanniae”, “Bibliothèque Médiévale”, Paris, 1993.

VI – Cathars and Albigensians
1) Carl T. Berkhout and J. B. Russell: Medieval Heresies: A Bibliography 1960-1979. Pontifical Institute of
2) Medieval Studies, Toronto, 1981.
3) J.H.Probst- Biraben: Les mystères des Templiers. Cahiers astrologiques, Nice, 1947.
4) Arno Borst: Die Katharer. Stuttgart, 1953.
5) Edina Bozòki: Le Livre Secret des Cahares: Interregatio Iohannis. Beauchesne, Paris, 1980.
6) Anne Brenon: Le vrai visage du catharisme Editions Loubatières, 1989
7) David Christie-Murray: A History of Heresy. New English Library, 1976.
8) Norman Cohn: The Pursuit of the Millenium. Temple Smith, London, 1970.
9) A.J.Denomy: The Heresy of Courtly Love. D.X. McMullen, New York, 1947.
10) Jean Duvernoy: La Religion des Cathares. Edouard Privat, Toulouse, 1976.
11) Jean Duvernoy: Le Catharisme: La Historie des Cathares. Privat, Toulouse, 1979.
12) Ignaz Döllinger: Beiträge zur Sektgesichte der Mittelalters: vol.2: Dokumente vornhemlich zur Geschicte der 13) Antoine Gadal: The Legacy of the Cathars. Rosenkruiz Press, 1969.
14) W.Birks and R.A.Gilbert: The Treasure of Montsegur. Crucible, London, 1987.
15) Bernard Hamilton: The Albigensian Crusade. Historical Association, London, 1974.
16) Bernard Hamilton: Monastic Reform: Catharism and the Crusades. Variorum, London, 1979.
17) Edmond Holmes: The Holy Heretics. Thinkers Library, London, 1956.
18) Henry Charles Lea: A History of the Inquisition in the Middle Ages. Macmillan, London, 1888.
19) Gordon Leff: Heresy in the Later Middle Ages. Manchester University Press, 2.vols, 1967.
20) J.Loiseleur: La Doctrine Secrète des Templiers. Orleans, 1872.
21) Milan Loos: Dualist Heresy in the Middle Ages. Academia M.Nijhoff, Prague, 1974.
22) Renè Nelli: Èncritures cathares: La Cêne secretè.etc. Denøel, Paris, 1959.
23) Renè Nelli: La philosophie du Catharisme. Payot, Paris, 1978.
24) Zoé Oldenbourg: Le Bûcher de Montségur. Librairie Gallimard, 1959.
25) Zoé Oldenbourg (tr. Peter Green): Massacre at Montségur. Weidenfeld and Nicolson, London, 1961.
26) Steven Runciman: The Medieval Manichee. Cambridge University Press, 1982.
27) Christine Thouzelliner: Le Livre des Deux Principles. Cerf, Paris, 1973.
28) Christine Thouzelliner: Rituel Cathare. Cerf, Paris, 1973.
29) Raoul Vaneigem: Movement of the Free Spirit. Zone books,New York, 1991.
30) H.J.Warner: The Albigensian Heresy. SPCK, London, 1922.

1. The Bibliography for the present chapter is presented below, in Appendix II. For the Legend of Ys and related traditions cf. also HYPERLINK “http://web.bagadoo.tm.fr/kemper/villedys_E.html” here and HYPERLINK “http://www.chez.com/keltika/Bretagne%20F2411.htm” here and HYPERLINK “http://www.chez.com/keltika/Bretagne%20F24112.htm” here and HYPERLINK “http://www.menez-hom.com/legendes/legendes-1.html” here and HYPERLINK “http://www.quarante-deux.org/kws/KWS33/KWS3305.html” here and HYPERLINK “http://marikavel.net/carhaix-etymologie.htm” here and HYPERLINK “http://www.chez.com/keltika/Bretagne%20F2411.htm” here and HYPERLINK “http://www.chez.com/keltika/Bretagne%20F24114.htm” here and HYPERLINK “http://catholique-quimper.cef.fr/saintbreton/gwenole.htm” here and HYPERLINK “http://alchimia.free.fr/Articles/article-is.htm” here and HYPERLINK “http://www.chez.com/brunojls/Breizhonet/Bretagne/legendes/ys.htm” here and HYPERLINK “http://en2.wikipedia.org/wiki/Yshttp:/web.bagadoo.tm.fr/kemper/villedys_E.html” here and HYPERLINK “http://www.brittany-bretagne.com/pg/ys.htm” here and HYPERLINK “http://morzhell.free.fr/Voyages.htm” \l “ys” here and HYPERLINK “http://www.bretagne-celtic.com/legende2.htm” here and HYPERLINK “http://www.corris-w.dircon.co.uk/cantre.htm” here and HYPERLINK “http://www.friendshipinn.fsnet.co.uk/borth/cantref/cantref%20english.htm” here and HYPERLINK “http://camelot.celtic-twilight.com/infopedia/g/gwyddno_garanhir.htm” here and HYPERLINK “http://www.bbc.co.uk/legacies/myths_legends/wales/w_mid/article_2.shtml” here and HYPERLINK “http://www.mysteriousbritain.co.uk/folklore/lostland.html” here. Our main source was: Vicount H. de la Villemarqué, Barzaz Breiz (“Breton Bardism”), originally published in Paris in 1867. By “bardism” is understand not only the poetry, but also the bardic traditions, which are very much the same as the ones of the HYPERLINK “http://w3.rz-berlin.mpg.de/cmp/g_troubadours.html” Troubadours and Trouvères.
   We also made extensive use of the books by H. D’Arbois de Jubainville, above all, his Littérature Celtique, (Paris, 1889) and the others listed in the Bibliography. In Appendix I we explain and extend the etymological derivations (from Sanskrit and Dravida) of the theonyms and toponyms mentioned in the main text. The lazier reader may altogether skip this Appendix if he so desires, with no great loss. Or he may return to it later, or use it as a reference source if he desires to delve into the matter further.
   We preferred to do some repetition of the main text there, mainly for clarity’s sake and because of the fact that the philological etymologies and the hiddenmessage of the myths in question cannot be retrieved without a detailed research of the context in which they occur throughout time and space. The reader is advised to concentrate on the main text alone, skipping the repeated portions.
   But we warn him that the etymological derivations ar the fleshier portions of our work, the one which most cogently demonstrates the underlying connections which myhographers usually attempt to disguise. Most of the repetitions are not due to ourselves, but to the use of different versions of the myth over time and space. It is impossible to treat myths without committing some repetitions. And such is particularly the case with Comparative Mythology, where different versions of a myth are collated. Myths normally present several variants which complement each other, introducing certain new elements which are often crucial for the understandind of the hidden message, the one the mythographer intends to convey to the initiates.
   Never mind the repetitions. They are good for emphasizing the crucially important points which keep ringing in my mind. This is the way myths work. One version completes and extends the others in recurrent waves similar to the ones of the ocean. Let these waves rock you to sleep, like some sort of a fairy tale told by the nanny over and over again, until it is permanently fixed in your mind and becomes a part of your new superego, the one you will have to develop in order to keep up with the new trend that is mounting all over the world like some sort of Flood of irresistible proportions. ↑
2. Cf. L. Spence, The History of Atlantis, Univ. Books, New York, 1926, pg. 122-144 and Jean Markale, Les Celtes (Paris, 1969, pg. 22). We comment these legends and the remarkable text of Lewis Spence in our work (in Portuguese) on Celtic mythology. ↑
3. Their name does not derive from dru-vid = “oak-knowers”, as some people speculate, but from Dravida. This is a popular etymology which should be discarded. Their name is composed by the Skt. radix vid- (“to know, watch, observe”), but in an altogether different context. The name of the Dravidas ultimately derives from the Sanskrit tara-vid (“star gazers”), and results from their fixation with Astronomy, which this people (like the Atlanteans) used a lot in celestial navigation. But HYPERLINK “http://cura.free.fr/xv/11ellis1.html” the Druids also used the stars in Astrology, an obssessive fixation both with the Dravidas and the Celts.
   Hence the dramatic stellar alignments of megaliths such as Stonehenge and Avebury, among others. However, it is possible, that the Druids purposefully deformed the word to substitute the oak (dru) for the star in their name in order to hide its true meaning, as this elusive people often did. The change is not large, nevertheless. Curiously enough, the same wordplay also obtains in Sanskrit and Dravida, where tara- and dru- also mean “tree’. The oak was the Celtic sacred tree, the Tree of Life. As such, it represented the Pole Star, often likened to the World Tree and the Pillar of Heaven.
   The Pole Star was in fact the star the mariners gazed into, in order to guide themselves at sea. In reality, both the Tree of Life and the Pole Star represented Atlas as the Pillar of Heaven. And this pillar is really the volcano of Atlantis, whose giant “volcanic mushroom” closely evoked the image of a giant tree. In fact, the name of “Tree of Life” is in reality an euphemism for “Tree of Death”. Hence the connection with the Holy Cross and the Rood, really an instrument of death, rather than of life proper.
   This dualism is also connected with the one of the Tree of Life and the Tree of Knowledge (of Death), also central in Hindu religion. The Hindus worship both the HYPERLINK “http://en.wikipedia.org/wiki/Bodhi_tree” boddhi tree (tree of wisdom) and the HYPERLINK “http://en.wikipedia.org/wiki/Banyan” banyam (tree of life), its dual. This tradition is probably the source of the Judeo-Christian myth of the two trees which grew in the Garden of Eden, the tree of Knowledge and the tree of Life. We treat this subject in detail elsewhere. It is also no coincidence that the two trees ar associated one with Buddhism (bodhi = Buddha), the other one with Hinduism (Ficus indica or bengalensis, the banyam). ↑
4. Prydwen means “white shape” or, perhaps “shiny apparition”. The idea seems to be a volcano. The name may be derived from Dravida as follows: #4411 peri-tt- (“great, spacious, big”) + # 5496 ven- (“bright, white”). The first root also expresses the idea of the Flood and of a barge or ship (#4446 pir-tt) able to carry big loads, more or less as does Atlas on his head. Again, the base may be derived from #4425 per-tt- (“bull, cattle, mountain”), also derived from the idea of “big”.
   This word is apparently related to HYPERLINK “http://www.lib.rochester.edu/camelot/preideu2.html” \l “annwfyn” \t “preideu2” preideu annwfyn, the spoils (cattle) brought over from Hades by Arthur’s men. It seems that the name of HYPERLINK “http://www.lib.rochester.edu/camelot/preideu2.html” \l “annwn” \t “preideu2” Annwn is derived from an-dwfyn, “un-world” or “very-deep”. This story apparently corresponds to the myth of Hercules bringing the catle of Geryon from Erytheia (Hades itself) or, also, the similar one of Indra and Sarama rustling the catle of the Panis in the Rig Veda.
   As we argue in detail elsewhere, this myth is an allegory of the destruction of Atlantis and the bringing of the survivors (“people” = “cattle” = “spoils of the victor”) to the region of Europe by saviours such as Hercules, Hu Gadarn, Gradlon, etc.. The “Four-Peaked Fortress” (v. 12) evokes Mt. Meru and its four subsidiary peaks, placed at the Four Cardinal Points. The HYPERLINK “http://www.lib.rochester.edu/camelot/preideu2.html” \l “peir” \t “preideu2” cauldron is a complex motif. It is both the Holy Grail and the volcano caldera, a word meaning “cauldron”, as we argue further below in the present chapter.
   Cf. also HYPERLINK “http://www.lib.rochester.edu/camelot/preideu2.html” \l “diuant” \t “preideu2” diuant in verse 58. This word has a lot of meanings, most of which correspond to the idea of “wasted land, perdition”. The same also applies to HYPERLINK “http://www.lib.rochester.edu/camelot/preideu2.html” \l “llawr” \t “preideu2” llawr (or allawr) in the same verse (58), apparently expressing the idea of “altar”: “The HYPERLINK “http://www.lib.rochester.edu/camelot/preideu2.html” \l “bet” \t “preideu2” grave of the saint is HYPERLINK “http://www.lib.rochester.edu/camelot/preideu2.html” \l “diuant” \t “preideu2” hidden (or: lost, vanishing, in the Otherworld), both grave and HYPERLINK “http://www.lib.rochester.edu/camelot/preideu2.html” \l “llawr” \t “preideu2” ground (or: champion)”. The allusion in this obscure verse to “altar” ( HYPERLINK “http://www.lib.rochester.edu/camelot/preideu2.html” \l “llawr” \t “preideu2” allawr) and “grave” ( HYPERLINK “http://www.lib.rochester.edu/camelot/preideu2.html” \l “bet” \t “preideu2” bet) seems to be to the two Pillars of Hercules.
   As we argue elsewhere in the present document, one of these pillars (Calpe) was a cup, and the other one (Abila) was a dome. Symbolically speaking, these two things could well be compared to an altar (a mound or dome) and a tomb (a recipient or cup). If this is right, the verse should perhaps read: “The HYPERLINK “http://www.lib.rochester.edu/camelot/preideu2.html” \l “bet” \t “preideu2” grave of the saint is HYPERLINK “http://www.lib.rochester.edu/camelot/preideu2.html” \l “diuant” \t “preideu2” hidden in Hell (or: lost, vanishing, in the Otherworld), both the grave and the HYPERLINK “http://www.lib.rochester.edu/camelot/preideu2.html” \l “llawr” \t “preideu2” altar“. ( HYPERLINK “http://www.lib.rochester.edu/camelot/preideu2.html” \l “bet” \t “preideu2” bet sant
   yn HYPERLINK “http://www.lib.rochester.edu/camelot/preideu2.html” \l “diuant” \t “preideu2” diuant abet a HYPERLINK “http://www.lib.rochester.edu/camelot/preideu2.html” \l “llawr” \t “preideu2” llawr). This is the only possible sense in which this cryptic verse makes any sense at all.
   The HYPERLINK “http://www.lib.rochester.edu/camelot/preideu2.html” \l “vedwit” \t “preideu2” Caer Vedwit (“Fortress of Mead-Drunkenness”) is the name here given Hades. The radix ved- is the same one we meet in the name of Seithenin Veddu. Mead is Soma, alias the volcanic magma thatdestroyes Paradise (Skt. madhu). This type of tradition is unequivocally Hindu in origin. The “ HYPERLINK “http://www.lib.rochester.edu/camelot/preideu2.html” \l “pybyrdor” \t “preideu2” strong door of Hades” ( HYPERLINK “http://www.lib.rochester.edu/camelot/preideu2.html” \l “pybyrdor” \t “preideu2” pybyrdor) is a feature of many myths. The place, like Atlantis, was deemed inexpugnable. The HYPERLINK “http://www.lib.rochester.edu/camelot/preideu2.html” \l “wydyr” \t “preideu2” Glass Fortress ( HYPERLINK “http://www.lib.rochester.edu/camelot/preideu2.html” \l “wydyr” \t “preideu2” caer wydyr) is another reference to the volcano (Krakatoa), whose magma is in fact silicious (vitreous). In fact, the region of Indonesia abounds with tektites, mute witnesses of a former giant cataclysm.
   Verse 33 affirms that the men there are mute, and unable to maintain a conversation, like the ones of Vineta. The name of “God’s Peak” (v. 42) evokes the Holy Mountain everywhere, the one HYPERLINK “http://www.atlan.org/articles/navajos/” commented in my site. This mountain is Mt. Sinai inthe Bible, Whirling Mountain in the americas, Mt. Meru in India and Indonesia, and so on. In reality it is the Krakatoa volcano, which we discovered to be the true archetype of Mt. Atlas, the Pillar of Heaven. The mountain exploded and collapsed, turning into the huge volcanic caldera that is now the Devil’s Cauldron, beneath the waters of Sunda Strait, in the region of Indonesia, precisely where Atlantis was once located.
   The name of HYPERLINK “http://www.lib.rochester.edu/camelot/preideu2.html” \l “annwn” \t “preideu2” Annwn is also curious, as the name literally corresponds to the Skt. a-tala (“no-land, un-world”), and seems to be its translation into Celtic. Atala is the name of the Hindu netherworld, said to be some sort of sunken Paradise (dvipa) submerged under the waters. An- is the eprivative suffix in Celtic, and corresponds to the English un- and the Skt a-. In turn, the Celtic word dwfyn aparently relates to Skt dvipa, which it closely resembles. The poem (by Taliesin?) HYPERLINK “http://www.lib.rochester.edu/camelot/preideu.html” Preiddeu Annwn (“The Spoils of Annwn”) makes very some curious revelations, whose full exegesis does not fit here.
   Line 20: arac drws porth vffern llugyrn lloscit. (“And before the door s of hell lamps burned”) is curious. The “lamps” seem to be the two volcanoes of Atlantis also known as the two Pillars of Hercules which we identified to the two main volcanoes of Indonesia, the Toba and the Krakatoa. This fact is supported by the report of Hesiod and others who refer to Atlas, the Pillar of Heaven placed in front of the gates of Hades itself. (Theog. 746). Atlas and Hercules are in fact the two Pillars of Heaven.
   These are also called Pillars of Hercules, the ones of Gibraltar (and the Bosphorus etc.) being mere replicas, as we argue in great detail elsewhere. Though late, this peom is based on much older traditional stuff. The place is also identified with the Caer Sidi, the Revolving Castle which we identified as the Whirling Mountain of the Navajos in HYPERLINK “http://www.atlan.org/articles/navajos/” our Atlantis site.↑
5. The Celtic root ven- or vin- (gwen-, etc.) meanig “white” ultimately derives from #5496 ven-, meaning the same. This Dravidian radix also expresses the idea of “pure, shiny”, and is also the name of Venus, which originally derives from this base. The suffix -eta is likewise derived from Dravida, from #434 eta (“expanse, plain, wide space, field, land, ground, room”). In other words, vin-eta means “white expanse”, implying the idea of a plain or shore, and hence of “island” in the sense of Skt. dvipa, that is, a sunken coastal region like the one of Vineta itself. The usual etymon of “village, city” is only approximate.
   A better approximation is “white island”. The idea of “pure, white” is derived from the fact that Paradise (Atlantis) was purified by the agencies of Fire and Water. The idea of “pure, white” is often associated with Paradise. The Hindus call Paradise by names such as Svetadvipa or Sakadvipa meaning “pure island”, “white island”. The Mesopotamians referred to their Paradise Dilmun as “Pure Land”. So did the Tupi-Guarani Indians of Brazil, who call their Paradise: Yvymaraney, a word meaning the same. The Aztecs did the same, such being ultimately the meaning of the name of Aztlán. We could quote a further dozen of such names in other traditions. ↑
6. It may well be that the Viking legends are in fact founded in reality. In fact, it may well be that legends concerning Eric the red founding Viking colonies in North America is also derived from reality. These reports f true, would nicely explain the indubitable existence of blond Indians in North America, as reported by so many early explorers, for instance HYPERLINK “http://www.cyberspaceorbit.com/indexback29.html” George Catlin. The climate of Greenland is “bleak” to use the words employed by Encyclopedia Britannica to describe its climate. Greenland lies, for the most part well within the Arctic Circle, a fact which explains its icy climate.
   And it is peopled by Eskimos, who alone have learnt how to survive in these bleak climates. It would be stupid of Erick the Red to found colonies there, as they would hardly survive the supercold winters, lie or no lie. In Britannica’s own words: “The climate of Greenland is bleak and Antarctic, modified onlyby the slight influence of the Gulf stream in the southwest… January average temperature at Ivigtut are 18oF (–7.8 oC)”. Its vegetation is correspondingly very poor, and would never justify the name of “Greenland” given to it by an obvious mistake of someone. As we just said, our hypothesis provides a solution of its name paradox.
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7. The “Atlantic Islands” – or “Islands of the Blest”, rather, for no one wanted to discover the site of Hell proper  – also corresponded to the Seven Hells and Seven Heavens which we find in essentially all traditions since remotest antiquity. This universal tradition derives, as usual, from the Hindu ones having to do with the 14 Manvataras (Eras of Mankind) of which 7 have already elapsed. According to these Hindu traditions, there were originally 14 Heavens and no Hells.
   Every time an era ends, the Pillar of Heaven which supports it – and which is normally identified to Shiva Sthanu (a word meaning “Pillar of Heaven”) – crumbles, destroying the world in the process. The old earth becomes the new hell, and the old heaven the new earth. This myth is in fact an allegory of a supervolcanism, covering the whole region of Paradise with cinders, like a shroud. All Life chokes to death, and recovery normally takes a fairly long time (centuries or even millennia).
   Hence the connection with each era being “buried under the earth” (kata gaia kalypse) which Hesiod mentions in his The Works and the Days. The same idea is also expressed in the Book of Revelation, when it speaks of the end, and mentions that “there will be a new heaven and a new earth” when the New Jerusalem resurges from the waves, pure and virginal like the Venus of Boticelli. The New Jerusalem is of course the same as Atlantis, which is also said to be fated to revive, much as will Emain Abbalach, its Celtic counterpart. The Hindu legend just mentioned is also the visible archetype of the Greek legend of Atlas as “the Pillar of Heaven”. ↑
8. The figure just linked was obtsained by a simulation done by a reputable Los Alamos volcanologist, Ken Wohletz. HYPERLINK “http://www.ees1.lanl.gov/Wohletz/Krakatau.htm” His seminal article is linked here. His simulation of the Krakatoa supereruption is a fantastic example of what really happened in remote prehistory. The illustrations such as the one linked above clearly show why the Krakatoa was called the “Pillar of Heaven”. It is also the “Pillar of Fire and Smoke” mentioned in Exodus, etc.. The Moroccan “Mt. Atlas” is not even a volcano, and hardly deserves this epithet.
   These figures also show why umbrellas are so sacred in the Far East. This giant “volcanic mushroom” is also what was mythified as the “Tree of Life” (or Death) which grew in Paradise. Note the enormous size of this colossal plume – fully hundreds of kilometers across, as well as the one of the giant volcanic caldera it created, whose diameter is over 50 kilometers wide.
   The only defficiency with this superb work is the late date posited for the cataclysm, the one of 535 AD. This date is fully historic everywhere, and could note have been missed the way it was. The arguments of David Keys, his journalist co-author, are in fact specious. A giant cataclysm such as the one portrayed would necessarily have major consequences and would certainly cause a major volcanic winter, throwing the eearth back into an Ice Age. Nevertheless, it was barely noted if at all. What is more, the giant supereruption of the Krakatoa is noted in several traditions which are earlier than the postulated date of 535 AD.
   The colossal event is also associated with the Flood in a number of traditions, particularly the ones of the region of Taprobane itself, as we argue in detail elsewhere. The only possibility then is that we had the huge explosion then, the one which caused the Flood, and a far lesser one at the date postulated by Wohletz and Keys. The Krakatoa erupts with a certain frequency, so that this hypothesis is quite likely. Hence the tephra found and dated at this late time window. Further search at the place will certainly confirm what we are asserting here. The in situ research in the region of Indonesia has barely started, but is already bearing fruit in a way which thoroughly confirms what we have been saying for over two decades now. ↑
9. Our main sources for the present work – which is not systematic and exhaustive at all, but is only confined to the names concerned in the legend of Ys – are the ones listed below. The numbers given for the Dravidian roots cited are the ones of the entries in Burrow & Emeneau (2nd. edition). These numbers are given in order to facilitate the verification by anyone interested in it. As we affirmed above, diacritical marks are given only exceptionally where they are essential, due to the non-technical nature of the present work:
   1) T. Burrow and M. B. Emeneau, Dravidian Etymological Dictionary, Oxford Univ. Press, Oxford, 1984.
   2) M. Monier Williams (ed.), Sanskrit-English Dictionary, Oxford Univ. Press, Oxford, 1899.
   3) A. MacBain, An Etymological Dictionary of the Gaelic Language, Gairm Publications, London 1982. ↑