Atlantis, the Ancestral Homeland of the Aryans
by Karl Georg Zschaetzsch
First Section
The original homeland of the blond, blue-eyed Aryan tribe, which is also generally known among us as the Germans, was the island of Atlantis, which sank into the sea due to the catastrophe known as the Sintslut and whose remains still rise above the Atlantic Ocean in the Azores islands.
Due to the location of the island of Atlantis between Europe and America, migrations took place not only to the former continent but also to America. The migrants then carried the ancient traditions concerning the events that had taken place on the island to the new lands, and there they continued to live on. To clarify the historical events on Atlantis, therefore, one must also consult the American traditions, which moreover reach back much further than the European ones and report on events that go far beyond the Sintbrand.
The European mythologies (legends, traditions) speak of four world ages called the golden, silver, bronze, and iron ages. However, these world ages only encompass the period between the Sintbrand and the Sintflut. The situation is different with the world ages mentioned in the American traditions. These span much longer periods than those mentioned in the European mythologies and cover time periods that were of the greatest significance for the fate of the Atlanteans, i.e., the Aryans, as they called themselves.
At the end of each of the first three world ages, the Aryans suffer a severe catastrophe. The sequence of the world ages is not entirely consistent in the American traditions. Since the last world age ends with the sinking of the island into the sea and the preceding one ends with a rain of fire, the two earlier world ages are left to be marked by destruction through famine and wind. Which of these was the first and which was the second world age is subject to disagreement in the traditions. The order given in the Codex Chimalpopoca—Sun of the Tigers or Hunger, Sun of the Wind, Sun of Fire, and Sun of Water—should, since the last two world ages are correctly indicated, also be regarded as correct for the order of the first two world ages.
The first world age (or sun) ends through famine, as an evil spirit tears up all the grass, all the flowers, and plants, thereby causing the death of mankind. This is the usual tradition. According to Gomara, the destruction is caused by earthquakes. In both versions of the myth, it is always the earth itself that, by withdrawing its benevolence, brings about the end of the first world age. Those who escaped the famine or the earthquake were eaten by tigers.
The second world age is that of wind or air. At the end of this world age, powerful hurricanes arose, uprooting trees, tearing houses and even rocks apart, and destroying mankind.
The third world age is that of fire. At the end of it, the god of fire descends to the earth to destroy it. Only the birds escape, and the people who had been transformed into birds. A single human couple hides in a cave.
The fourth world age is that of water. At the beginning of this period, the serpent-woman Cihuatcohuatl or Luetazli populated the earth. She always gave birth to twins. Therefore, she was later revered as the mother of the human race and as the protectress of children—indeed, as a goddess of the highest rank. At the end of this world age appeared the goddess of water, Matcacueje, the consort of the water god Tlalok, who destroyed the human race with a universal flood.
In the American tradition, the duration of the four great world ages is also specified, according to Humboldt’s determination, as 18,028 years. Furthermore, both in the American tradition and in that of the Egyptian priests, who shared information about it with the Greek sage Solon and later with the Greek historian Herodotus, chronological information has been preserved, according to which the sinking of the island of Atlantis, i.e., the Sintflut, occurred about 9,600 years before our calendar era; thus, a total time of 29,500 years from the beginning of the first world age to the present emerges. From this, it follows that the Aryans have known a reckoning of time for at least 29,500 years, if not longer, and thus lived in order and discipline.
While no detailed information is found in the traditions about the first two catastrophes—through famine and storm, which can therefore also be called Sintfamine and Sintstorm—quite precise traditions have been preserved about the two later catastrophes—through the fiery comet hail (Sintbrand) and through the sinking of the island into the sea (Sintslut)—as well as about the events in the intervening period, both in the Old World and in the New World.
Furthermore, in the various mythologies, besides information about the events in the time between the Sintbrand and the Sintflut, there are also references to the division of the land, the buildings, the customs and traditions, and other conditions in Atlantis. Given the significant gaps that exist in all mythologies, to create a coherent picture of Atlantis and the events and conditions there, one must compare the mythologies, assemble the relevant parts, and supplement them mutually.
Second Section
The hail of fire (Sintbrand), presumably caused by a comet that came too close to Earth, does not seem to have struck and devastated the entire island of Atlantis but only the southern part, which was also home to the fertile plain inhabited by the Aryans. Here, the Aryans had formed a large community. The northern uninhabited part, however, where the volcanoes were located and which was probably covered by dense primeval forests—hence it was not cultivated by the Aryans—was spared from or less affected by the world fire, so that animals survived there.
If the comet thus apparently only struck the southern half of Atlantis, then its main area of devastation must have extended further south from Atlantis. Due to Earth’s rotation, the comet must therefore also have touched regions southeast and southwest of Atlantis. South and southwest of Atlantis lies the Atlantic Ocean, where a fire would leave no traces. It is different with the lands lying south of the latitude and east of the longitude of the Azores—that is, mainly North Africa, including the Sahara and extending east to Arabia. In the Greek myth of Phaethon, it is also said that through the uncontrolled chariot of the sun, which the youthful, inexperienced Phaethon could no longer control, the Earth was set on fire. In Ovid’s Metamorphoses, Book 2, line 40, it reads:
“Then first the people of Africa turned black,
their blood boiling through their pores;
then Libya’s fields turned into deserts,
where all moisture was devoured by the blaze.”
Other regions, such as Scythia, the Caucasus, the Alps, and others, are also mentioned, which were probably hardly damaged by the fire trail of the comet. The mention of all regions known to the ancients probably arose from the belief that the Sintbrand had destroyed the whole world. When the Aryans later arrived in North Africa, they still found traces of fire everywhere, from which they had to conclude that the world fire had been widespread. It is very likely that lands that were already not very rainy were transformed by such an immense fire, which destroyed all vegetation, into deserts that remained barren thereafter. That the Sahara was once more water-rich and thus more vegetated is shown by the numerous canyons once carved out by water and also by the fossilized tree remains that have been found in the Sahara region.
The comet therefore must have begun to touch the Earth much further east than the longitude of the Azores. The traditions give a fairly precise picture of the events during the Sintbrand. The hail of fire began at evening on the vernal equinox with such speed and violence that of the entire numerous Aryan tribe populating the plain, only three people—who happened to be near a spring (Urd well)—found refuge in a cave at the edge of this spring from destruction. These three were an already somewhat elderly man, his much younger sister, and her small daughter, who was about nine or at most twelve years old. The woman was so severely wounded that she died on the evening of the second day or in the night that followed.
As the traditions further relate, she gave birth while dying to a premature child, or rather, the child had to be cut from the mother’s womb by the man—an old man—who had also lost one eye during the Sintbrand. This child was a boy, born at seven months, and was cared for by the old man, who became his foster father, and by his little sister, who was first his foster mother and later his wife. The traditions do not agree on what animals provided the milk. Presumably, various animals had to nurse the child in succession—apparently a wolf or dog, then a wild goat and a deer; it seems that the wolf or dog fled into the life-saving cave along with the humans. Since the Aryans at that time were still vegetarians, the animals moved without fear near the humans. It therefore would not have been difficult for the old man to accustom some of the animals to give milk to the child.
That three people of the Aryan tribe survived the Sintbrand was due, apart from the protective cave, to the two springs that formed the well known as the Urd well in Norse mythology. Of these, one was ice-cold and the other hot; the first was presumably closer to the cave, while the hot spring lay closer to the Yggdrasil oak. The hot spring emitted strong vapors, which always kept the leaves of the Yggdrasil moist and which presumably enabled the Yggdrasil to withstand the fire of the world blaze. The cold spring, on the other hand, is credited with the fact that the water of the Urd well did not boil during the world fire; at the same time, the cool, rising water provided relief to the surviving humans and thus enabled them to endure the terrible fire that wiped out the entire remaining Aryan people.
Yggdrasil is referred to in Norse tradition as an ash tree; but that cannot be correct. “Dgg” or “Yg” corresponds to the Norse “Eg” and the English “oak,” and “Yggdra” or “Ygdra” corresponds to the Norse “Egetrae” and the English “oaktree,” while the ending “sil” is identical with “soul.” Yggdrasil would thus mean “oak tree of the soul,” or, since soul = life, also “oak tree of life” and therefore “tree of life.” The term “tree of life” indicates that this tree provided a nourishing fruit. Among oaks, there are several species that bear edible fruits. These fruits—acorns—can be eaten raw or roasted, or, as was the case in Atlantis, even used as bread flour. One of these species, which is evergreen, occurs both in Western Europe and in North Africa. This type of oak was probably the Yggdrasil, which was kept moist by the water vapors rising from the Urd well and thus escaped the world blaze. It remained green and fruit-bearing, and it was this tree that provided sustenance to the foster father and his young niece during that time.
Tree worship, which is found throughout the world, was therefore worship of the Yggdrasil, the tree of life. This tree was often represented by a simple cross symbol and in this form was worshipped in various parts of the world. The use of the cross itself was very widespread in ancient America; crosses or trees were planted on the graves of the dead, crosses were worn as amulets, and cross symbols protected against ghosts at night. The cross was also directly worshipped in some areas of America as the “tree of life.” The cross erected by Quekalcoatl or Huemac was revered as the god of rain or health and as the tree of sustenance or life. The swastika also represents the cross in Europe, Africa, Asia, and America.
The cult of springs, which was as widespread as the tree cult and often combined with it, can be traced back to the sacred Urd well, at which the Yggdrasil also stood. Associated with the Urd well is also the water baptism, which was found in various parts of the world. This practice also existed in ancient Germanic times. The water baptism probably goes back to the old Atlantean custom of sprinkling the newborn with the water of the sacred Urd well—with the water of life that once enlivened the first ancestors. In addition to a water baptism, there was also a fire baptism, in which the newborn was passed through fire. This custom also refers to the Sintbrand—the child was thereby to be protected against fire. The practice of newlyweds jumping over fire has the same meaning.
The Urd well is also related to the legend of the fountain of youth, or the rejuvenation fountain, which is also found in various parts of the world. For example, in the German heroic saga of Wolfdietrich, this fountain of youth appears. Wolfdietrich was led by the rough elf across the sea in a ship to a land (Troy), where she ruled as queen; there she bathed in a rejuvenation fountain, shed her rough skin, and emerged with the new name Sigeminne, as the most beautiful of all women. This land (Troy) is Atlantis, and the rejuvenation fountain is the Urd well. In the Edda it says: “This water is so holy that everything that comes into the well turns as white as the inner skin of an eggshell.” This is a common phenomenon often observed at hot springs, where objects placed in them become coated with a white sinter layer. In the Azores, there are still hot springs that deposit sinter.
Furthermore, the Urd well is connected with the German folk belief that little children are fetched by the stork from a pond. This pond is the Urd well, and the stork takes the place of the swan, which is rare among us, for the Edda says: “Two swans also feed at Urd’s well, and from them comes the swan race of that name.”
The first three humans of the new post-Sintbrand age appear in various mythologies. They are particularly clearly depicted in one of the American traditions, where the old foster father is named Botschika, his foster daughter Batschue, and the boy born shortly after the fire rain, the foster son, is called the “ancestral husband.”
In the tradition of the ancient Saxons, only the old foster father appears clearly under the name Wodan, while his two foster children, Donar and Sarnot, are less prominent. Also, in the trinity mentioned by Caesar—sun, moon, and fire—who, as he writes, were worshipped by the Germans, these three are again to be found: the sun represents the foster father, the moon the foster son, and the fire the foster daughter, as goddess or guardian of the hearth fire.
The symbolism of the first humans as sun, moon, and Venus also appears in America, although this symbolism or veneration of the ancestors in the heavenly bodies is not uniform everywhere. In some regions, the sun was considered the symbol of the foster father, the moon that of the foster son, and the star Venus that of the foster daughter. In other regions, the moon was assigned to the foster daughter and the star Venus to the foster son. Elsewhere, the sun represented the foster son and the moon the foster daughter; or vice versa, so that the sun symbolized the foster daughter as the elder of the two siblings and the moon the foster son as the younger or smaller one. In that case, the foster father was then symbolized by the rainbow or by the dawn, which precedes the sun. The latter, as well as the dawn, sometimes—apart from an occasional designation for the foster daughter—also served as a symbol for the mother of the two children who perished during the Sintbrand. Consequently, the most famous descendants of the ancestral couple were later symbolized by the descendants in stars or constellations, such as Jupiter, Mars, Mercury, Saturn, Hercules, the Pleiades, Hyades, etc. This star cult is thus nothing other than an ancestor cult. This forms the foundation of the various religions, which are composed of ancestor cult and moral law or moral service.
Biblical tradition also begins with three persons. Of these, God the Father is identical with the foster father, while Adam represents the foster son and Eve the foster daughter. The only difference is that Eve was the elder and Adam the younger, and that Eve was not taken from Adam’s side but rather that Adam had to be cut from the body of his mother, who succumbed to the injuries she suffered in the Sintbrand. As the Bible then correctly continues, the ancestral couple had three sons, while the daughters—whose number was four—are not further mentioned. Of these four daughters, the eldest remained unmarried, while the other three couples propagated the Aryan tribe.
During the first period after the Sintbrand, the ancestral couple and the first generations stayed at the Urd well; later, when the tribe had grown in numbers, they again resettled in the great plain, which was then once again cultivated.
Third Section
In the Bible, at the very beginning of the creation of man, the existence of irrigation is mentioned:
“And a river went out of Eden to water the garden, and from there it parted and became four main rivers.”
Thus, irrigation already existed there since the pre-Sintbrand times. Even if the old system might not have been put into use or needed by the ancestral couple and the first generations, it must have been restored and expanded later, as the tribe grew larger, so that food could again be provided throughout the year.
This tradition in the Bible also appears—only in more detail and precision—in Plato’s account. According to him, a main canal encircled the plain, collecting the rivers flowing down from the mountains. From this main canal, other interconnected canals branched off from its upper part, leading through the plain, so that it was crisscrossed by a proper network of canals and could be irrigated.
The construction of the canals probably began at the start of the second world age, after the first world age ended with a terrible drought that claimed the lives of many people, while the rest were decimated by the wild animals on Atlantis, which, driven by hunger, attacked the humans. Just as the Aryan spirit invented a remedy for every evil, so too did it likely invent irrigation and the spear to avoid such disasters. With the help of this irrigation, the extremely fertile plain, located in a warm climate, produced crops continuously. The irrigation system was therefore as valuable and nourishing for the inhabitants of the Atlantean plain, or Midgard as it is called in the Edda, as if milk had flowed through it. From this comparison arose the expression “the land flowing with milk and honey.” This is a tradition that the Bible later transferred to the land of Canaan.
What the main diet of the Aryans was cannot be clearly determined from the traditions. David says:
“Content with what nature freely gave,
Man fed on what the tree and shrub
Brought forth in fruit and food
And what the hedgerow and hawthorn gave him.
The oaks gave him his daily bread,
The thorny blackberry bush the juicy berries.”
Accordingly, it would seem that the Aryans lived on wild fruits that grew naturally. This may have been partly the case, but they would not have needed irrigation for that. Since such irrigation was present, they must have possessed cultivated plants and practiced agriculture many thousands of years before the Sintbrand.
As the oldest staple crops of Atlantis, only those that were found in both the Old and New Worlds and that may have been brought from Atlantis by migrating Aryans—along with the knowledge of irrigation—to both the warm regions of the Old World and to America before the Sintbrand, can be considered. These plants are: the banana, taro (a tuber crop), and the bean; these plants are also very responsive to irrigation. Additionally, the yam and the coconut palm come into consideration, for the latter was also native to Atlantis according to Plato.
Humboldt says that the banana plant has accompanied man since the earliest days of his civilization. Furthermore, if one considers that the banana has completely suppressed seed formation in favor of its fruit flesh, then the frequently made claim that the banana is one of the oldest cultivated plants of the world is justified; its cultivation must have begun in the earliest prehistoric times. In the Bible, this fruit is also mentioned, albeit under a different name: The scouts sent into the Promised Land brought, among other fruits, a bunch of grapes “and carried it between two men on a pole.” The land “flowing with milk and honey” did not refer to the land of Canaan but rather to the land of Atlantis, and the fruit that had to be carried by two men on a pole was not a grape bunch but a banana bunch, which can weigh up to fifty kilograms. The banana plant loves warmth and humidity and good soil. All of this existed in Atlantis, and whatever moisture was lacking was supplemented by irrigation; even today, the banana grows on the Azores. The designation of the banana as the “paradise fig” or “Adam’s apple” was probably not invented out of thin air but was likely contributed to by some ancient tradition.
According to Ovid, grain originally did not belong to man’s first foods, although it was cultivated during the Golden Age. Initially, it was probably cultivated by hand using a stick or a hoe-like tool, but already in the Silver Age, according to Ovid, cultivation was done with a plow and oxen. The Scythian legend also reports that the plow and the yoke were known in Atlantis, for among their first kings, as Herodotus reports, a plow, a yoke, an axe, and a cup—all made of gold—fell from the sky into the land of the Scythians. This means that these tools were already in use in Atlantis and that the Scythians brought some of them north with them when they migrated. In the Peruvian tradition, the precise time of the invention of the plow is also given: it was invented by Thor’s predecessor or father, who died in 1500 after the Sintbrand.
In various traditions, it is said that the primal mother knew weaving and taught it. In the Bible, however, it says that the first humans sewed fig leaves together and made themselves aprons. Presumably, besides weaving, there was also another method of making clothing, which must be considered the older one; but this did not consist of weaving fig leaves, rather of processing the bark of the fig tree into fabrics. This is done by removing the hard outer bark from the stripped bark, after which the remaining bast layer is beaten until it becomes a cloth-like material that serves as clothing. Even today in Africa—especially in regions where banana cultivation is common—such bark fabrics are still made, preferably using the bark of wild fig trees.
The consumption of meat among the Aryan population only emerged in post-Sintbrand times, when through immigrant non-Aryans and mixed races in the settlements on Atlantis itself a mixed population arose, which could not entirely abandon the customs of their non-Aryan ancestors. While the non-Aryan races consumed everything that could fill the stomach and satisfy hunger, the Aryans had until then lived only on plant-based food, which was also carefully selected for its digestibility. Later, when they tried meat, it turned out that it was not only less beneficial to health but that various ailments appeared depending on the type consumed, which made it advisable to limit meat consumption or even to prohibit certain kinds altogether. Consequently, regulations may have been issued that directly banned some types of meat and required fasting from meat at other times. The health benefits of fasting and abstinence in all respects for the human body had likely already been known and practiced in earlier times in Atlantis.
The dietary laws found among various peoples thus partly go back to these ancient Atlantean regulations, which probably underwent various changes over time. Some prohibitions also stem from the later totem system, for the totem animal or the totem plant, which a particular non-Aryan or mixed tribe bore as their emblem, could not be eaten by them. Partly, some prohibitions were also of political origin, in which one party or tribe declared the sacrificial animal of another party or tribe to be unclean to prevent the mixing of their own people with the supporters of the opposing party. That such prohibitions were possible is also taught by Germanic history: among the Germans, the horse was a sacrificial animal, whose consumption was later forbidden by the Christian priesthood.
During the world ages before the Sintbrand, the seat of government was presumably in the middle of the great plain; after the Sintbrand, this seat was moved to the area of the Yggdrasil and the Urd well, which in Norse tradition is called Idafeld. Here, at this sacred place, which was the starting point of the new race, not only the seat of the highest government was established but also the institutions for the boys and girls who were taught all skills here. Furthermore, living quarters were established here for the sick and the disabled, as well as for those who remained unmarried and who now engaged in weaving and in the production of other equipment for the administration and the institutions of Idafeld.
This Idafeld lay at the edge of the plain and was separated from it by one or more bodies of water or watercourses. These were later connected to establish a link with the canal system and to better defend Idafeld, so that Idafeld thus became an island. Furthermore, this water belt was connected to the sea by a long canal to allow direct access for seafaring vessels to the capital.
The water that separated Idafeld from the plain (apparently two rings of land and two rings of water were later created around Idafeld) was later bridged so that Idafeld could be reached on foot from the great plain. According to Plato, the bridge was one hundred feet wide and built from white, black, and red stones. This bridge is also mentioned in Norse tradition under the name Bifröst; it says of it: “It has three colors and is very strong and made with more skill and craft than other works.” In the memory of the Aryans who migrated north, the bridge Bifröst was as beautiful and colorful as the rainbow. Over time, as the real meaning of the traditions faded, the bridge, “as beautiful as the rainbow,” was then mistaken for the rainbow itself. Norse tradition also says: “That the gods made a bridge from heaven to earth, called Bifröst.” By “earth” is meant the great plain, while “heaven” means the hill or mountain behind the Urd well, which was called Himmelsberg, or simply “Himmel.” On top of the Himmelsberg, which was later terraced, stood the “Himmel’s castle” with a throne for the Allfather (king), from which he had a wide view in all directions. The Himmelsberg also contained large cavities inside, which either existed naturally or were artificially expanded; these were connected with each other and also with the cave at the Urd well, as well as with the temple or palace—the castle—at the top of the Himmelsberg by passageways. These cavities in the interior of the mountain served partly as treasure chambers and partly as burial places for princes and other notable figures who had earned merit for the tribe; their bodies were carefully embalmed and then laid to rest in the Himmelsberg. The other members of the tribe, on the other hand, were buried in stone graves. Later, when the tribe had grown large and diseases had been introduced through contact with overseas settlements, cremation of the dead on wooden pyres began.
This should not be confused with the later custom of burning bodies in a volcano. Even the living who did not show obedience to the priest-king and his laws in late Atlantean times or who had made themselves otherwise unpopular were punished by being thrown into the eternal fire that burned in the volcano’s interior, the hell region. Likewise, this punishment was carried out on the corpses of those who had sinned against the laws of the priest-king or who were otherwise in opposition to the priestly rule. For example, the corpse of Baldr was secretly stolen by his enemies and thrown into a volcano. By contrast, personalities who had proven themselves to be loyal supporters of the priest-king or had otherwise earned his favor were given an honorable burial, if not on Idafeld, then at least on the island.
Even before the priesthood came into power, when the government on Atlantis still lay in the hands of the kings, it seems to have been customary for deceased esteemed Aryans from overseas settlements to enjoy the privilege of being buried in their homeland on the island. This must also have been the case here in the north, as the expression “to set sail,” which is often colloquially used for “to die,” indicates. Later, when the rule on the island and in most overseas territories fell to the priest-king (though the Aryans who had migrated north to Europe were never under his rule), this practice was probably expanded to gain even more influence. The decision as to whether the corpses of the deceased were to be buried on the island or handed over to the eternally burning fire in the volcanoes was then transferred to a special death tribunal on the island of Atlantis.
The great plain, originally the only inhabited area, which occupied the south of the island of Atlantis, was divided into nine districts, and the Aryan population of each district was again divided into two groups. This resulted in eighteen groups or clans, each of which bore a special name formed from the consonant of the respective landscape and a vowel (a syllable). The difference was that in one group the consonant of the landscape came first and the vowel followed, and in the second group of the same landscape, the vowel came first and the consonant followed. From the eighteen groups or original clans into which the population was originally divided, new clans later emerged through intermarriage, carrying new names formed from the old ones, with the name of the paternal clan placed first and that of the maternal clan second.
The migrating clan members then took these names with them to their new settlements in various parts of the world, where they often survived as names of regions, tribes, mountains, rivers, and places. It was customary for the clans to name the places, areas, or rivers where they settled after their own clan names. The same was true here in the north, which became the second homeland for the Aryan people. Here, the individual clans can even still be traced in the family names, as these are partly nothing other than old clan names, and their bearers are still members of these clans.
The division of the inhabitants of each district into two groups or clans, as well as the naming of the sub-clans that arose from the intermarriages with special clan names, was done for the sake of work organization, as the two groups of each district took turns working each week. According to the oldest Atlantean calendar, the year was divided into eighteen months corresponding to the nine landscapes with two population groups each. Each month was divided into four weeks of five days each. These eighteen months of twenty days each totaled 360 days; the remaining five days were inserted as intercalary days. To bring the civil year of 365 days in line with the solar year, 13 days were inserted at the end of a 52-year cycle, and at the end of ten 104-year cycles, seven days were dropped. Between the Sintbrand and the Sintflut, several changes were made to the calendar system. It is likely that the later division of the year into twelve months and the week into seven days also originated in Atlantis, since this division also existed in America.
Apparently, this year and week division was also brought to Germany by migrating Aryans, as even before the introduction of Christianity, there was a weekly holiday in the north, and this was Monday. This also relates to the term “Blue Monday,” because blue, besides being the body color of the princes, had also become a sacred color. The other sacred color was white.
At the head of each district stood an elder or prince, who was elected by the district inhabitants and held his position for one year or several years. These nine princes or the entire tribe then elected another prince as their head or king (Allfather), who also had authority over Idafeld. Over time, as the administration became more complex, the office was filled for life, and later the position—especially that of the king—became hereditary, passing from father to one of his sons. These ten Atlantean princes were then joined by a council or parliament consisting of fifty representatives of the people. Later, the leader of the army (Mars, Ares) and the leader of the fleet (Neptune, Poseidon, Midgard serpent) were added to these ten princes, and they also oversaw the connections with the settlements. This brought the number to twelve. Over time, as the institutions of Idafeld became ever more extensive, a separation occurred when it received its own head, which in Norse tradition (the Edda) bears the title Loki, and through this the number thirteen became an unlucky number.
Another prince who was on the island but did not belong to the old council of Aryan princes was the head of the non-Aryan and mixed population settled in the volcanic mountains. He is named in the various traditions as Vulcanus, Hades, Hephaestus, Pluto, or, as in the Edda, Fenriswolf; other names for him are Devil, Satan (although sometimes this also refers to Loki), as well as fire god and prince of hell, as lord of the volcano or hell region.
Although Idafeld produced some harvests from its own facilities, these were by no means sufficient to feed the population of the many institutions that were established on Idafeld over time. Since all these institutions and administrative facilities served public purposes, they had to be supplied by the people, that is, the population of the nine districts. For this purpose, the nine regions had to deliver a portion of their harvest to Idafeld, which lay at the edge of the plain and thus formed a tenth region. From this comes the term “tithe,” which originally did not mean the surrender of one-tenth of the harvest but rather the supply of food to the tenth region, Idafeld.
The palaces and temples built on Idafeld, as is evident from various traditions, were covered and overlaid with gold and silver and sparkled inside with these precious metals, which were abundant in Atlantis. For other buildings, they used stones of the same color, but also stones of different colors. The ring walls also received a coating of tin or bronze. The buildings of Idafeld must have made an overwhelming impression in later times, when everything was completed and beautifully decorated, an impression that one can hardly imagine today and which, especially in terms of the use of precious metals, has never been equaled anywhere on earth.
Fourth Section
A very detailed and vivid tradition about Atlantis was preserved among the Egyptian priesthood, who shared it with the Greek scholar Solon during his visit to Egypt. From his descendants, Plato passed it on to posterity as follows:
“I will now tell this ancient story that I heard from an old man. Kritias was, according to his own account, almost ninety years old at the time, and I was about ten; it was on the festival day of the Apaturia, and it was celebrated in the usual manner, with the fathers offering prizes to us boys for the best recitation of poetry. Many of us recited, among other poems, verses by Solon, which were still quite new at that time. One of our group—whether he truly thought so, or simply wanted to say something kind to Kritias—remarked that Solon seemed to him to possess the greatest wisdom and also the highest nobility among all poets. The old man—I can still see him before me—was very pleased and replied, smiling: ‘Yes, my dear Amynandros, certainly he would have become as famous as Homer, Hesiod, or any other poet, if only he had not practiced poetry as a sideline, but had devoted his full effort to it as others did! And if only he had completed the story he brought back from Egypt! But he had to leave it unfinished because of the internal unrest and all the other troubles he found upon his return.’
‘What was that story?’ the other asked. ‘The story of the greatest and most famous deed among all those our city ever accomplished; but because of the long time that has passed and the deaths of its heroes, the story has not come down to us.’ ‘Tell me from the beginning,’ the other replied, ‘what and how and from whom Solon heard and reported it.’ Kritias began: ‘In Egypt, in the Delta, where the Nile splits at its mouth, there is a district called Sais, and the largest city of that district is also called Sais, the birthplace of King Amasis. The inhabitants of this city consider a goddess as their founder, whom they call Neith in Egyptian and, as they claim, Athena in Greek; hence they were great friends of the Athenians and in a way akin to them. Therefore, when Solon visited them, he was treated with great honor, and when he inquired of the priests—who were especially knowledgeable in these matters—about the earliest times, he found that none in Hellas even had an inkling of these things.
Once he wanted to get them to tell him about the ancient times and began to relate to them the oldest stories from Hellas—about Phoroneus, said to be the first man, about Niobe, and about how after the flood only Deucalion and Pyrrha survived; he listed the genealogy of their descendants and tried, by calculating the years assigned to each of those he mentioned, to determine the times. Then one of the priests, a very old man, said: ‘Solon, Solon, you Hellenes are always children, and there is no such thing as an old Hellene!’ ‘What do you mean by that?’ asked Solon. ‘You are all young in soul,’ the priest replied, ‘for in your minds there is no ancient tradition and no knowledge hoary with age. The reason is this: many and various have been the destructions of mankind and will be again, the most frequent through fire and water, but also through countless other causes.
For example, what is told among you about Phaethon, the son of Helios, how he once harnessed his father’s chariot and, unable to control it, burned everything on earth and was himself struck by lightning and killed—that sounds like a fable, but the truth behind it is a deviation of the heavenly bodies that revolve around the earth, causing at long intervals a great fire that destroys everything on earth. In such a catastrophe, the inhabitants of the mountains and high, dry regions perish more than those living by rivers and the sea; but we are always saved by the Nile, our benefactor in every trouble—even in this case. When the gods flood the earth to cleanse it, only the herdsmen and shepherds of the hills survive, while those living in the cities near your rivers are swept into the sea. Here in our land, the water does not pour down from the sky to flood the plain; rather, everything rises from below. For this reason, everything here is preserved and considered the oldest. In fact, wherever the climate is not too extreme in cold or heat, humanity always exists, sometimes in greater, sometimes in smaller numbers. Whatever has happened anywhere in the world that is noble or great or otherwise notable is written down in our temples from the earliest times and thus preserved. But with you and with other nations, every time the usual cycle ends with a flood from heaven, only the illiterate and uneducated survive; and so you become like new-born children all over again, knowing nothing of what happened in ancient times—either here or among yourselves.
Your genealogies, dear Solon, as you just recited them, are little more than children’s tales. You know of only one flood, whereas many have taken place; and you do not know that the most excellent and noblest race of men once lived in your land—from whom both you and your whole city are descended—though only a small remnant of them survived. All this has been lost to you because for many generations your ancestors died without leaving any written record. Before the great destruction by water, the state that is now called Athens was the bravest in war and had the best constitution in every way; it performed the most glorious deeds and had the best laws of any under the sun. Solon marveled greatly at this and eagerly begged the priests to tell him in detail the whole story of his country’s early history in correct order. The priest said: ‘Nothing will be withheld from you, Solon, and I will tell you all, for your sake and for your city’s sake, but above all for the sake of the goddess who founded and raised both your state and ours, nurturing yours a thousand years earlier with the seed she took from Gaia and Hephaestus, and later ours in the same way. According to our sacred writings, the constitution of our state has existed for eight thousand years. Your fellow citizens therefore lived nine thousand years ago, and I will now briefly describe to you their constitution and the greatest of their deeds. We shall talk about all this in detail another time, with the aid of the sacred writings.
Of their constitution you may form an idea by comparing it to ours here, for many features of your ancient order can still be seen in our present arrangements: a separate priestly class, then a class of artisans, each working separately and not mixing with the others, and the shepherds, hunters, and farmers. And finally, you will have noticed that here too the warrior class is separate from all the others, with its only duty being to care for military affairs by law. Their weapons were the spear and the shield, which we adopted from the peoples of Asia, just as the goddess first taught them to you. You also see how much care our lawgiver has given from the very beginning to the cultivation of the mind—selecting from all the arts dealing with the universe, including prophecy and medicine and the divine arts, everything that is useful to human life, and appropriating these arts and all that pertains to them. Following this entire arrangement, the goddess first founded your state, choosing the place of your birth with a view to the happy blend of the seasons there, which would best produce wise men; since the goddess loved both war and wisdom, she chose the place that would produce men most like herself and first settled them there. Thus you lived there under such a constitution and many other good arrangements, surpassing all other men in every virtue, as might be expected of descendants of gods.
Among all the great deeds of your state that we read about with admiration in our records, one stands out for its greatness and heroism: our writings tell of a mighty power which your state defeated when it arrogantly marched against all of Europe and Asia from the Atlantic Ocean. For at that time one could still sail that ocean; for in front of the mouth that you Greeks call the ‘Pillars of Heracles’ lay an island larger than Asia and Libya combined. From it one could then cross to other islands, and from those islands to the entire opposite continent that encloses that truly boundless ocean. Everything within the said strait seems like a harbor with a narrow entrance, but that sea is truly an ocean, and the land around it rightly deserves to be called a continent. On this island of Atlantis, a great and wondrous royal power arose, ruling not only the whole island but also many other islands and parts of the mainland; in addition, their influence extended over Libya as far as Egypt and over Europe as far as Tyrrhenia. This power once tried to subjugate with one blow all lands within the strait, including ours and yours. Then, Solon, the strength of your city shone forth in all its brilliance and heroism: surpassing all others in valor and military skill, it led the Greeks, and when the others fell away, relying on its own strength, it overcame the invaders, erected trophies, and thus saved those who had not yet been enslaved—becoming a glorious liberator of us all within the Pillars of Heracles.
Later there were violent earthquakes and floods, and in a single dreadful day and night all your warriors sank into the earth, and the island of Atlantis likewise disappeared into the sea. Therefore, the sea there is now impassable and unsearchable, because of the great mass of mud that the island produced when it sank.”
First of all, let us recall that a full nine thousand years have passed since, as the story goes, that war took place between those living beyond the Pillars of Heracles and those within them, which I will now describe in detail. Over the one side, our state ruled and carried the war to its conclusion; over the other side, the kings of Atlantis. This island was, as noted, once larger than Asia and Libya combined, but it sank due to earthquakes and left behind an impassable, muddy shoal that prevents any passage to the open sea beyond.
Now, in the nine thousand years that have elapsed since that time until now, many great floods have occurred. As a result, the soil that was washed down from the heights during these times and events did not, as in other regions, accumulate in layers, but was carried away all around and disappeared into the depths. Thus now, as happens with small islands, compared to the land of that time, only the bones of the sickly body remain, as the fertile and loose soil was washed away and only the barren skeleton of the land is left. In those ancient times, when the land was still intact, its mountains were not high and covered with soil, and its plains, which are now called stony ground, were filled with rich soil; on the mountains stood dense forests, of which even today clear traces still exist. For now, some mountains only provide enough food for bees, yet it is not so long ago that beams made from the trees there were still well preserved—beams that were used for the largest buildings. The land also bore many tall fruit trees and provided herds with inexhaustibly rich pasture; especially, too, the rainfall throughout the year brought it abundant prosperity, for the water did not, as it does now—where, due to the barren soil, it flows into the sea—go to waste, but the rich soil absorbed the rain and stored it in its clayey subsoil and then let it trickle down from the heights into the valleys, thus providing abundant springs and rivers everywhere; even today, sacred signs can still be found at their ancient sources, proving the truth of what is still told about them.
Such was that once so fertile land, cultivated by true farmers who truly deserved that name, who dedicated themselves entirely to agriculture, pursued the right, and were gifted, as they also enjoyed the best soil, the most abundant irrigation, and, as far as the climate is concerned, the most suitable alternation of the seasons.
But now let us also describe the conditions that prevailed among their adversaries and developed among them from the beginning; I hope that my memory will not fail me regarding what I already heard as a boy, so that I can tell you, my friends, everything in detail. I must first preface my account with one small detail so that you are not surprised if non-Hellenic men bear Hellenic names; you should know the reason for this. When Solon wanted to use this story for his poetry, he made careful investigations into the meaning of the proper names and found that those ancient Egyptians who first inscribed them had translated them into their own language; therefore, he himself also translated the meaning of each proper name and wrote it down as it sounded in our language. These notes were also with my grandfather and are still with me today, and I examined them thoroughly as a boy. Therefore, do not be surprised if you hear proper names there as here; you now know the reason. But now to our long story, whose beginning sounded approximately as follows.
We have already reported above that the gods divided the whole earth among themselves into larger and smaller portions and founded their sanctuaries and places of sacrifice: thus Poseidon was assigned the island of Atlantis, and he settled his descendants, whom he had fathered with a mortal woman, on a place on the island of the following nature.
On the coast of the sea, in the middle of the whole island, there lay a plain that was said to be the most beautiful and fertile of all; at the edge of this plain, about 30,000 feet from the sea, was a low hill. On it lived Evenor, one of the original men who had sprung from the earth, with his wife Leukippe; they had an only daughter, Cleito. When the girl had grown up, her mother and father died, and Poseidon fell in love with her and united with her; he surrounded the hill on which she lived with a strong enclosure: he made several rings of land and water around the hill, two of land and three of water, each equally distant from the others in all directions, so that the hill became inaccessible to people, as at that time there were no ships and no navigation.
He, as a god, furnished this hill, which had thus become an island, in the best way possible: he caused two springs to rise from the earth, one warm, the other cold, and made the land yield abundant fruits of every kind. He begat on her five pairs of twin sons, had them raised, and then divided the entire island of Atlantis into ten parts and assigned to the firstborn of the eldest pair the dwelling of his mother and the surrounding land as the largest and best portion, and appointed him king over the others; but he made them also rulers, each over many people and a large territory. He also gave all of them names, and he called the eldest, the first king who ruled at that time, Atlas, from whom the whole island and the ocean received their name; his twin brother, who received the outermost part of the island, from the Pillars of Heracles to the region of present-day Gadeira, was given in the local language the name Gadeiros, in Greek Eumelus—a name that was to lead to that name of the land. From the second pair, he named one Ampheres, the other Evaemon; from the third, the firstborn Mneseas, the younger Autochthon; from the fourth, the elder Elasippos, the younger Mestor; and from the fifth, finally, the elder received the name Azaes, the younger Diaprepes. All these and their descendants lived for many generations on the island of Atlantis and ruled also over many other islands of the Atlantic Ocean; they even extended their rule as far as Egypt and Tyrrhenia.
From Atlas sprang a numerous lineage, which was not only highly respected in general but also maintained the kingship for many generations, as the eldest always transferred it to his firstborn son, whereby this lineage preserved such a wealth of prosperity as had never existed before in any kingdom and would hardly exist again in the future; they were also provided with everything needed in a city and in the countryside. Although foreign countries supplied many things to these rulers, most of what they needed for life was provided by the island itself. First of all, everything that mining offered in the way of pure or smeltable metals; among them especially a kind of orichalcum, now known only by name, but at that time valued more highly than anything except gold, which they mined in many places on the island.
The island also produced in rich abundance everything that the forest offers for the works of builders and nourished wild and tame animals in great numbers. There were also many elephants; for not only did all kinds of feed grow for all kinds of animals in the marshes, reeds, and rivers, on the mountains and in the plains, but also in equal measure for this, the largest and most voracious of animal species. Furthermore, all the fragrant substances that the earth now produces in roots, herbs, woods, exuding juices, flowers, or fruits were also produced and cultivated in abundance on the island; likewise, the “sweet fruit” and the fruit of the field, which serves us for food, and everything else that we otherwise use as vegetables under the general name of greens; also a tree-like plant that yields drink, food, and oil all at once; and finally the quickly perishable fruit of the fruit tree, intended for our delight and pleasure, and all that we serve as dessert to stimulate the appetite of the already sated stomach; all this the island produced then in wonderful beauty and in inexhaustible abundance, still accessible to the rays of the sun.
Since the land offered them all these things, the inhabitants built temples, royal palaces, harbors, and shipyards, but they also organized the entire country and proceeded according to the following arrangement. First, they built bridges over the canals that surrounded their old royal residence and thus established a connection with the royal castle. This royal castle they built from the beginning on the very residence of the god and their ancestors; each inherited it from the other, and each sought to embellish it as best he could and surpass his predecessor in it, until finally their residence, because of its size and beauty, offered a wondrous sight.
First they dug a canal from the sea to the outermost ring, three hundred feet wide, one hundred feet deep, and thirty thousand feet long, enabling ships to sail into it from the sea as into a harbor, and made it wide enough to accommodate even the largest ships. They also cut through the earth walls between the ring-shaped canals beneath the bridges and thus created a passage wide enough for a single trireme between the different canals; they then bridged this cut again so that one could sail underneath with ships, for the edges of the earth walls were high enough to rise above the sea. The widest of the ring-shaped canals was eighteen hundred feet wide; the following earth belt had the same width; the next ring-shaped canal was twelve hundred feet wide, and the adjoining earth belt was the same; finally, the innermost canal that surrounded the island itself was six hundred feet wide, and the island on which the royal castle stood was three thousand feet in diameter.
They surrounded this island, the earth belts, and the one-hundred-foot-wide bridge all around with a stone wall and built towers and gates on the bridges facing the entrance from the sea; the stones for this, white, black, and red, were quarried from the slopes of the central island and from the inner and outer sides of the earth walls; in this way they also created hollows on both sides of the earth walls for shipyards, which were covered over by the rock itself. For their buildings, they used some stones of the same color and also combined differently colored stones for visual enjoyment, thus giving them their full natural charm.
They covered the outermost earthwork wall with a coating of bronze, the innermost wall they covered with tin, and the citadel itself with orichalcum that shone like fire.
The royal seat within the citadel was arranged as follows: In the middle stood a temple dedicated to Cleito and Poseidon; it could only be entered by priests and was surrounded by a golden wall. It was in this temple that the race of the ten princes had been conceived and born. Every year, from all ten districts, the first fruits were sent there as offerings for each one of them. Also there stood a temple of Poseidon, six hundred feet long, three hundred feet wide, and of corresponding height, built in a somewhat foreign architectural style. The entire outer surface of the temple was covered with silver, and the inner parts with gold. Inside, the ceiling was of ivory adorned with gold and orichalcum, and the walls, pillars, and floors were clad with orichalcum. Golden statues were placed inside, showing the god himself, standing in his chariot and driving six winged horses, so large that his head touched the ceiling, surrounded by a hundred Nereids on dolphins—because it was then believed there were that many. Besides, there were many other statues in the temple, dedicated by private citizens. Outside, there were golden statues of the ten kings themselves, their wives, and all their descendants, as well as many other offerings from the kings and from private individuals of the city itself and the overseas territories they ruled. The altar matched this splendor in its size and construction, and the royal palace was also in accordance with the size of the realm and the grandeur of the sanctuaries.
They also made use of the two springs—one warm, one cold—which flowed abundantly and provided delicious and wonderfully useful water for every need; they built buildings around them with appropriate trees planted and constructed bathing facilities, partly in the open air and partly in covered rooms with warm baths for winter use, separate for royalty and commoners, as well as special baths for women and swimming pools for horses and other draft animals, all of which were suitably appointed. The wastewater was partly directed into Poseidon’s grove, where trees of every kind grew tall and beautiful thanks to the richness of the soil, and partly it was channeled over bridges into the outer ring canals. There were sanctuaries of many gods there, many gardens and training grounds—some for men and some for chariot teams—on the islands formed by the earthworks, and in the middle of the larger island was a special racecourse six hundred feet wide, laid out around its entire circumference for chariot races. Around this racecourse were the residences of most members of the royal guard. The most trusted of them were stationed on the smaller earthwork closer to the citadel as sentries, while those who had shown particular loyalty lived in the citadel itself near the palace.
The shipyards were full of triremes and all the equipment needed to outfit such ships, which was kept in good condition. Such was the arrangement of the royal residence. When one passed beyond the three harbors outside it, one came to a wall that began at the sea and ran in a circle, enclosing the largest ring and the port, at a distance of thirty thousand feet on all sides; it ended at the same spot at the mouth of the canal into the sea. This entire area was filled with densely packed houses; the harbor and the largest port bustled with ships and merchants from every region, and there was constant noise, clamor, and shouting of all kinds day and night.
This concludes pretty much everything that was once told to me about the city and that former residence of the kings. Now I must also try to report on the natural features and administration of the rest of the land.
First, it is said that the entire island rose very high and steeply out of the sea, except for the area near the city, which was a flat plain entirely surrounded by mountains that ran down to the sea. It was level and even, longer than it was wide, extending three thousand stadia in length on one side and two thousand stadia in width from the sea inward at its center. This part of the entire island lay on the south side, protected on the north by the northern wind. The surrounding mountains were said to have surpassed all present-day ones in number, size, and beauty; they contained many densely populated villages, rivers, lakes, and meadows with ample pasture for all kinds of tame and wild animals, and finally great forests that, in their varied array of trees, supplied timber for every kind of work. Such was the natural condition of the plain, which many kings had worked to develop further. It mostly formed a complete rectangle; the missing parts were corrected by a canal drawn all around; what is reported about its depth, width, and length sounds almost incredible for a human-made structure, besides all the other works. This ditch was one hundred feet deep, six hundred feet wide everywhere, and ten thousand stadia in total length. It collected the rivers flowing down from the mountains, touched the city on both sides, and emptied into the sea. From its upper part, approximately one hundred feet wide canals were drawn in straight lines into the plain, each of which again emptied into the canal leading to the sea and were spaced one hundred stadia apart; by this means, timber was brought from the mountains to the city, as well as all other products of the land, using canals that crossed the main channels lengthwise and connected the city with them.
The land produced two harvests annually: one in winter thanks to the fertilizing rain, and one in summer thanks to irrigation from the canals. As for the number of inhabitants, it was determined that each property in the plain must provide a war leader; each property had a size of one hundred square stadia, and the total number of properties was sixty thousand. In the mountains and other regions, the population was said to be countless; nevertheless, all were assigned to one of these properties and its leader according to their respective villages. Each leader had to supply a war chariot, so that in total there were ten thousand such chariots for war; furthermore, each leader had to provide two horses and riders, a light chariot without a seat carrying a warrior with a small shield and the charioteer, plus two heavily armed soldiers, two archers, two slingers, three stone- and javelin-throwers, and finally four sailors for manning twelve hundred ships. That was the organization of the military in the royal state; in the other nine states there were different regulations, the discussion of which would take us too far afield.
The relationships of government and the state authorities were originally arranged as follows. Each of the ten kings governed the people in his own district from his city and was above most laws, so that he could punish and execute whomever he wished. The rule over themselves and their mutual relations was determined by the command of Poseidon, as passed down by law from their ancestors, engraved on a pillar of orichalcum in the middle of the island, in the temple of Poseidon. There they met alternately every fifth and sixth year, to give equal honor to the odd and even numbers, and there they deliberated on common affairs, investigated whether any of them had broken a law, and passed judgment on it. When they were about to pronounce judgment, they first exchanged a pledge of loyalty.
They held a hunt among the bulls that roamed freely in the sanctuary of Poseidon, using no weapons but only clubs and ropes, and prayed to the god that they might capture the animal he wished to be sacrificed. They then brought the captured bull to the pillar and sacrificed it on top of it, directly above the inscription. On this pillar was, besides the laws, an oath invoking severe curses on any who disobeyed. When they had sacrificed all the limbs of the bull to the god according to their customs, they filled a mixing bowl and poured a drop of blood into it for each of them, while the rest of the blood they threw into the fire and purified the pillar all around. Then they drew with golden cups from the mixing bowl, poured their libations into the fire, and swore, while doing so, to judge according to the laws inscribed on the pillar, to punish any who had committed an offense, and never to break any of those ordinances intentionally, and to rule and obey no one except the one who governed according to the laws of their ancestors. When each of them had pledged this for himself and his family, he drank and dedicated the cup as a memorial to the temple of the god; then he prepared his meal and took care of the needs of his body. When darkness fell and the sacrificial fire had gone out, they all donned a beautiful dark blue robe, lay down by the embers of the oath sacrifice, then extinguished all the fires in the sanctuary and received and rendered judgment at night whenever one accused another of breaking the law. At daybreak they inscribed the judgments on a golden tablet and dedicated this, along with the robes, as a memorial.
There were also many other laws concerning the rights of the kings, but the most important one was that none should ever take up arms against another, but that all should come to the aid of any who might try to overthrow the royal line in any city; after joint deliberation, as their ancestors had done, they were to decide on war and all other matters, but give the primacy and command to the lineage of Atlas. The right of a single king to put to death any of his relatives was only to be allowed if the majority of the ten approved.
This power, which at that time existed in those lands in such a manner and to such an extent, was led by the god against our land, according to the legend, for the following reasons: For many generations, as long as the divine nature was still active within them, they obeyed the laws and were kind and friendly to the divine, to whom they were related; their disposition was sincere and entirely magnanimous; in all the vicissitudes of fate and in their dealings with one another, they showed gentleness and wisdom. They considered all goods outside of virtue to be worthless and regarded their abundance of gold and other possessions indifferently, more as a burden. Their wealth did not intoxicate them, nor did it deprive them of their self-control or bring them down; rather, with sober insight, they recognized that all these goods could only flourish through mutual love combined with virtue, but would perish through eager striving for them, and with them, virtue itself would also vanish. With such principles and the continued activity of the divine nature within them, everything I described earlier flourished in the best possible way.
But when the divine part of their nature began to fade due to repeated and frequent mixing with the mortal, and the human nature became dominant, they could no longer endure their fortune, but degenerated. Anyone who was able to perceive this could see how shamefully they had changed, destroying the most beautiful thing of all their possessions; but anyone who could not see what kind of life truly leads to happiness thought them at that very time to be particularly noble and blessed, because they possessed unjust wealth and unjustly acquired power. But Zeus, the god of gods who rules according to eternal laws and was well able to see this, decided, seeing such a noble race sink so low, to punish them so that, brought to their senses, they might return to their former ways of life. Therefore, he gathered all the gods together in their most venerable dwelling place, which lies in the center of the universe and grants a view over everything that has a part in creation, and spoke . . .
Here the story breaks off. Because Plato only began to write it down in his later years, death probably surprised him before he could complete his work. However, from the account given at the beginning, we can piece together the conclusion: When all exhortations were in vain—that is, when the earthquakes and volcanic eruptions, which had already begun long before the final downfall of the island, did not bring about any improvement in the conduct of the mixed people of Atlantis—then, during a dreadful day and a fateful night, the island of Atlantis sank.
It is now suspected that Plato invented this whole story merely to present to his fellow countrymen an ideal state as it should be, and how it could collapse due to mismanagement. It is unlikely that Plato wrote down this story for purely didactic purposes, for then he would not have used the name of his ancestor to claim that Egyptian priests had told these events to Solon. Plato himself had also been to Egypt, and if he had wanted to present his fellow countrymen with a mirror image of a once-perfect state of his own imagination that had then perished due to its own faults, he could just as well have said he himself had heard it from the Egyptian priests. Precisely because he brings in the name of his ancestor, it must be seen as proof of the truth of Plato’s account; for it is not to be supposed that he would have misused the name of one of his ancestors. Solon had visited Egypt and there engaged in discussions with the most learned of the Egyptian priests on philosophical and historical matters. Given the respect he had as a Greek scholar, it is quite possible that the Egyptian priests let down their guard and shared things from their secret store of knowledge, which they otherwise guarded from their own people, with a foreigner they regarded as their equal in wisdom. Vanity may also have played a role, allowing them to present themselves as the more knowledgeable to this famous Greek scholar.
According to Plato’s account, the story of Atlantis also begins with four people: there is Evenor, who is identical to the foster father; Leukippe corresponds to Semele, whose daughter Cleito is the foster daughter; and Poseidon is the boy born in the cave by the lake, who in Greek mythology also appears as a river god. The Poseidon of Plato’s account, the ruler of the seas—i.e., the commander of the Atlantean fleet—has nothing to do with the sea god Poseidon. The note that when Cleito grew up, her father and mother died, is not entirely correct, for the mother died shortly after the end of the fire rain, while the foster father lived much longer and not only raised his foster son but probably also instructed his children in pre-deluge knowledge.
The foster father, as already mentioned, was a brother of Leukippe. Even if he was the oldest of Leukippe’s possible siblings, he would hardly have reached the start of old age at the time of the fire rain. Given the very moderate lifestyle of the Aryans in early Atlantean times, it can be assumed that he was granted a very long lifespan.
Such discrepancies, which are inevitable in oral transmission, continue to occur but can easily be corrected through comparison with other mythologies.
Fifth Section
In the tradition that survived in Peru about the ancient times of Atlantis, it is said: “These descendants (of the first human couple) lived in peace and unity with one another for about half a millennium.” Such peace would have reigned on Atlantis for many millennia prior as well, since the disturbance of this peace and unity did not arise internally but was instead brought to the island from the outside—by the three Thursen daughters, as they are called in the Edda.
Even before the Fire Rain, the Atlanteans had begun to cross the ocean surrounding the island, the Atlantic Ocean, to provide the Aryan offspring—who no longer had enough space on the island’s plain—with suitable land for settlements, since the volcanic and forested regions to the north of it were too difficult to cultivate. From the traditions of the Muzos in present-day Colombia (South America) and the Arcadians in the Peloponnese (Greece), it is evident that these peoples descended from Aryans who had migrated there before the Fire Rain. It is very likely that, at that time, Aryans had also settled in other parts of Europe, America, or Africa in particularly favorable locations that were easy to cultivate; however, they were either exterminated in wars with the native inhabitants of the new lands or intermarried with them. Over time, through increasingly extensive mixing, these descendants themselves would have reverted to a savage state, forgetting all traditions of earlier times.
Nevertheless, through these emigrants, many Aryan skills—such as the making of fire and the manufacture of stone tools—would have been brought to these new areas. Therefore, if traces of fire and old stone tools are found in very ancient layers, they are likely to come from Aryan emigrants who settled in those regions in pre-Fire-Rain times; from there, these skills could have spread further over time.
As the Aryan race on Atlantis grew so rapidly over the next centuries after the Fire Rain that overpopulation threatened, they would have recalled the traditions of the pre-Fire-Rain era, which their ancestors had received from the foster father, and again turned their steps overseas. The tribes—that is, human tribes, not tree trunks—that the Aryans encountered there, and which are called Ask and Embla in the Edda, lived in a completely primitive state. These tribes had to be taught by the Aryans who came to them—whether as emissaries or settlers—the knowledge of fire-making, agriculture, various crafts, as well as the basic concepts of morals and law and the division of time; in short, these Aryans had to first make these tribes human.
The reports about the primitive races of Mesopotamia, East Asia, Africa, Australia, and America all consistently state that these races also lived in a completely savage state and that they had not created even the beginnings of culture on their own but that everything was first brought to them by the Aryans. Some of these races have proven to be very apt students in certain respects—though this may also have been due in part to the Aryan blood they received through mixing with the Aryans.
*) Anyone who is further interested in these questions, as well as in the many others that cannot be treated in more detail here, will find more information in the main work Origin and History of the Aryan Race.
Sixth Section
Whether the tribes of Ask and Embla were in the Old or the New World (though the former is more likely) and in which century the Aryans from Atlantis made contact with them is not further specified. It is quite possible that this happened before the end of the fifth post-Fire-Rain century.
The three Thursen daughters who came to Atlantis after the expiration of the first five hundred years were apparently no ordinary Thursen daughters, but, judging by the expression "rich in power" in the Edda, the daughters of leaders of the tribes or peoples whom the emigrating Aryans had encountered. Furthermore, it seems that these three Thursen maidens were married to some of the princes of Atlantis, either for political reasons or to accommodate the tribes of Ask and Embla.
As also emerges from the Peruvian tradition, the three Thursen maidens did not come alone but brought followers with them, and it is assumed that part of this entourage remained with the three Thursen daughters in beautiful Atlantis. In the Edda, a Heid is then soon mentioned who appears to be somehow connected with the Thursen daughters, either because she was one of them or, more likely, a descendant or relative of them or of their Thursen kin or followers who remained on Atlantis. This Heid possessed the art of brewing—that is, the art of making intoxicating beverages.
According to the American tradition as well, the invention of an intoxicating drink by a woman marked the beginning of the time of misfortune in the history of Tula, i.e. Atlantis. In the Bible, it is Eve who, by consuming a forbidden fruit, commits such a sin that she and her husband are expelled from Paradise. Eating a harmless fruit could not have caused such ruin; rather, the brewing art, through the production of intoxicating beverages, has indeed caused unspeakable harm. It was probably a fruit—perhaps even grapes—that was pressed experimentally rather than eaten fresh. Such a test would easily explain the invention of an intoxicating drink, for pressed juice soon ferments and becomes intoxicating.
The expulsion from Idafeld was probably not even a punishment for making intoxicating drinks at first, but only the subsequent excesses made it necessary. In the American tradition, a festival is mentioned that was celebrated on the "Schaumberg" with the pulque invented by the woman Maiavel, and during which Prince Cuerteco became so intoxicated that he exposed his shame. The Schaumberg here refers to the "Himmelsberg," the hill or mountain behind the Schaumbrunnen, the Urd-Brunnen.
This event is also reported in the Bible, but in a different version. There it is Noah, of whom it is said: "And he drank of the wine, and was drunken; and he was uncovered within his tent." This unique incident then caused the Aryans to put an end to all this activity by expelling them from Idafeld.
Instead of completely removing the expelled ones—who were probably mostly of Thursen descent—from the island (which may no longer have been possible due to their numbers), they were assigned the uninhabited mountainous part of the island. Until their expulsion, they were probably also supplied with provisions from the plains whenever the orchards of Idafeld did not produce enough. That now ceased, and they had to work the soil in the mountains by the sweat of their brow and procure their own food or forage in the forests.
According to the Bible, Idafeld then had to be guarded against the return of the expelled. Especially the Tree of Life, the Yggdrasil, was protected. From the entire third chapter of Genesis, it is clear that the strangers had access to the fruit trees present on Idafeld, including the oaks in the sacred grove. Only the Yggdrasil was excluded because its fruits were collected and enjoyed annually at the memorial festival of the Aryan tribe. Thus Yggdrasil was the tree whose fruits were not to be touched or eaten. But even this prohibition was not respected by the strangers.
Thus, the event of the Fall did not occur during the lifetime of the first human couple but at least five hundred years later. Moreover, the woman who instigated the Fall was not the original mother Eve, but another Eve and also not an Aryan. This example shows how traditions were transferred in the myths and how events that were centuries apart were conflated.
Immediately after that, the Bible describes the first murder committed by Cain against his brother Abel. According to the Edda, this murder is connected with the brewing art of the Heid. After the expulsion of those who had committed excesses, the making of intoxicating drinks remained in use or was resumed. However, it is also possible that this murder took place before the expulsion and that it was one reason or the main reason that led to the expulsion. According to the Bible, however, the murder took place only after the expulsion had long since occurred. Through the drinking of intoxicating beverages, tempers were now inflamed, and one word led to another, and from words came violence. This incident apparently occurred in the palace or great hall on the Himmelsberg, “in the High Hall,” which, due to the desecration from the murder, was set on fire and then rebuilt. The first murder mentioned in the Bible and the one in the Edda refer to the same event. The first murder that occurred on Atlantis was committed by an Aryan against another Aryan, thus by a brother.
In the Edda, a second murder is mentioned after this, translated as "kriegs-mord" (war-murder). Whereas the first murder was carried out by a single man, the second murder involved a battle in which probably more than one of the participants lost his life. Furthermore, this was not a fight among Aryans themselves—such a conflict had never yet taken place—but a fight with the mountain population, i.e. with the descendants of those formerly expelled who lived in the mountains of Atlantis. These had grown especially strong over the centuries through their own reproduction and through new arrivals from Europe or elsewhere.
Given the diverse origins and composition of the population of the mountainous and forested regions of Atlantis, they apparently were not uniformly hostile to the Aryans; on the contrary, the inhabitants of some parts of that area, which was considerably larger in extent than the plain, seem at times to have stood rather in alliance with or as allies of the Aryans. Nevertheless, they were often enough forced by the prince of this mountainous and forested region, who had his seat in the volcanic area, to participate in his battles against the Aryans.
According to the tradition preserved in Peru about the prehistory of Atlantis, King Huanakahui married the daughter of the highest chief of Hilljaka, Mama Mikay, and fathered many children with her. Hilljaka here means the mountain region. The highest chief of this region, as well as his daughter, were therefore not Aryans but mixed-bloods or non-Aryans. It was probably intended that one of the sons from this marriage would be imposed by force of arms on the Aryan tribe as the successor to his father, or one of these sons himself tried, with the help of the battle-hardened mountain dwellers—who considered him one of their own as the son of Mama Mikay and thus supported him—to forcibly seize the kingship of Atlantis or perhaps had already seized it. The Aryans, on the other hand, chose Sintschi Rozke, the eldest son of Huanakahui from his first marriage with an Aryan woman, as king. The mountain dwellers marched with a considerable force on Ruzko, meaning Idafeld, but were defeated by Sintschi Rozke after a bloody battle. The "battle-hardened warriors" who crossed the field therefore consisted of these mountain dwellers. They, as well as all other primitive tribes except the Aryans, were battle-hardened because, from time immemorial, the law of the stronger prevailed among them; whoever could not defend himself fell prey to his neighbor.
The mountain dwellers, who were either non-Aryan or of mixed race and to whom the Aryans had generously given the volcanic area of their island, ultimately brought about the downfall of the Aryan state. When, over time, a large class of priests and scholars arose at Idafeld who were thoroughly mixed with non-Aryan blood, they always found willing helpers among the mountain dwellers in their efforts to seize power and oppress the Aryan population.
This conflict began at the start of the reign of Sintschi Rozke, who took power around 1440 after the Fire Rain.
Seventh Section
King Sintschi Rozke was not to have a peaceful reign until the end. Although during most of his life he had been recognized as the king of the entire island even by the mountain dwellers, he had to experience in his old age that they once again waged war against him. The tradition preserved in Peru, which—as in such cases almost always happened—was adapted for the circumstances of the country in which the tradition survived, reads as follows:
About forty leagues from Ruzko lay the province of Antahuaila, inhabited by the tribe of Thchanka; two brothers, Guaman Huaroka and Hakoz (according to other sources, Hnaroka), ambitious, brave young men, had succeeded in subjugating several neighboring chiefs and making them tributaries. From then on, the ambition of the two brothers knew no bounds; they decided to conquer Ruzko and subjugate its ruler. Only one thing still held them back: the king of Ruzko was generally regarded as a son of the sun, and they feared angering this deity if they waged war on Sintschi Rozke. Therefore, they agreed to attempt the subjugation of the king by peaceful means, sent an embassy to him, and demanded that he recognize their overlordship, threatening him with the cruelest war if he refused. The king replied to the envoys that he would give them an answer in a few days and sent messengers to the province of Antahuaila to ascertain the strength of the enemy army. Their reports were very unfavorable: they stated that the number of enemy warriors was beyond counting, that the majority consisted of wild barbarians, that the blast of their war horns made the earth shake, and that while the common warriors were drunk almost all day long, their leaders kept careful watch.
Sintschi Rozke lost his courage. After long deliberation, he decided to submit to the two brothers but at least to abandon the city and retreat with his wives and children to the fortress of Sarahuana to await further developments. Some advisors approved this, others opposed it. When the king noticed this indecision, he left the capital with his wives and small children and went to the fortress mentioned. Hardly had the people of Ruzko learned of the king's departure when their desire for the throne awoke and they themselves seized the reins of government again. The deposed king gathered fighting young men around him, left Ruzko at their head, marched against the wild inhabitants of Colljao, subjugated them and other tribes living in the province of Ticharkas, returned victorious to the capital, and was now not only welcomed back by his father but also by the entire population, was once again elected king, and died in his eightieth year, deeply mourned by his subjects."
One of these, probably the first one mentioned, seems to be the original Thor, onto whom, however, the nature and deeds of the other Inti Rapak were transferred. Inti Rapak, who is completely identical with Thor in Nordic tradition, also appears in the mythologies of other peoples, such as the Greek (as Heracles), the Indian (as Indra), and the American (as Huizilopochtli). Apart from the two names Inti Rapak and Huizilopochtli, which are derived from the Peruvian and American languages respectively, names like Thor, Heracles, and Indra are clan names.
The fact that an Aryan king of pre-Atlantean times was given different names by different peoples can be explained by the fact that the bards, or also the priests who preserved the old sagas and recited them to the tribe members on festivals or other occasions, used the names of the first generations of their own tribe to designate the foster father, the primeval ancestors, Thor, etc. These leading lineages, especially the princely house, were thus honored. Similarly, as already noted, the events on the island of Atlantis were transferred to the new homeland to make them more vivid to the tribesmen. Likewise, the names of the leading families of neighboring tribes were used by the bards to refer to the enemies whom the Aryan princes once had on the island of Atlantis, or of those tribes that were hostile or opposed to their own.
Next to the foster father and the primeval ancestors, Thor was the most cherished among the ancestors by his descendants. When he departed, they prepared to follow Sintschi Rozke's example, to flee, and to hide in the forests. Only Inti Rapak Yupanki, the youngest son of the king, encouraged his numerous brothers and relatives to resist, assuring them that their common father, the sun god, had appeared to him, promised his mighty help, and even presented him with several golden lances with which to strike down the enemies. When he actually showed them such lances and distributed them among his relatives, they believed his words and promised to await the enemies under his leadership. Inti Rapak Yupanki then gave the foreign envoys the following reply: "As sons of the sun god and priests of the world creator Illja Tizi Suirakotfcha, the kings of Ruzko could recognize no overlord and must wonder that other rulers, instead of humbly making pilgrimages to Ruzko to worship these deities in the sun temple, bring gifts and offer sacrifices, dare to threaten the children of the sun with war, since the peaceful inhabitants of Ruzko could not even think of subjugating anyone."
Hardly had the envoys brought this answer to the two chiefs when the latter set out against Ruzko with their entire army. Through his messengers, Inti Rapak Yupanki was fully informed of the enemy’s movements. They learned of the king's departure and now considered it unworthy to bother with the prince's preparations, trusting instead in their superior numbers. When the enemy army was only a day's march from Ruzko, Inti Rapak Yupanki decided to go out to meet them and attack them before dawn, before the warriors had slept off their usual drunkenness. In the evening, he set out from Ruzko and soon heard the sound of the war horns with which they signaled the night watch. Before dawn, the prince reached the camp without encountering any outposts or sentries, surprised the drunken enemies, and wrought a terrible slaughter among them. Victorious, Inti Rapak Yupanki returned to Ruzko, found his old father there, and was crowned king of Ruzko by him in the presence of the army and with the consent of the entire kin and elders." This happened a few years before the year 1500 after the Fire Rain. A king with a very similar name is mentioned as the fifth successor of Inti Rapak Yupanki. It is said of him: "Being of advanced age, this ruler handed the throne to his son Inti Rapak Pirua Amaru. After a short time, the people pressed the old prince for his son, because he was the most celebrated among them."
The enemies he had to overcome were, according to Peruvian tradition, two brothers; the same is reported by Indian mythology, and these two figures are also recognizable in Greek mythology. Of these two brothers, the elder was the prince of the mountain population, while the younger had succeeded in becoming the leader of the Atlantean fleet, which even then, both in leadership and crew, was mainly in the hands of mixed-race and non-Aryans. These two brothers worked together in their effort to seize power at Idafeld and over the Aryans.
Thor first had to recapture Idafeld, which was already in the hands of the mountain dwellers and had been turned by them into a stable (the Greek tradition uses the term "cow shed" for this), and pursue the defeated enemies into their mountains to finally defeat them there. After this was done, Thor turned against the hostile or rebellious fleet, which was also defeated, and pursued its remnants across the sea to the farthest hiding places. In these battles, the two brothers also fell. Thor was assisted in these battles by his companion-in-arms or sub-commander, who was also the first to scale the wall of Idafeld during the recapture. Thor’s task was made easier by newly invented means of combat, namely: armor, bow, and arrow. Until then, the Aryans’ weapon had been the spear, which had not been invented as a weapon of war or hunting but only for defense against animals that had become dangerous due to hunger, as happened during the famine. In addition to bow and arrow, the Aryans also seem to have used specially constructed throwing hammers or throwing sticks; such throwing weapons, as can still be seen in the boomerang, would return to their thrower if they missed their target.
Eighth Section
Around the year 2000 after the Fire Rain, a change took place in the occupation of the royal throne, which had the gravest consequences for the Aryan race. Until then, the royal throne had remained in Aryan hands, but now for the first time, a member of the priestly and scholarly caste that had developed at Idafeld—and was infiltrated with non-Aryan blood—ascended to the throne. According to Peruvian tradition, this ruler was called Lljoke Tesag Umauta. Since "Tesag" apparently corresponds to "Taysacaa," meaning High Priest, and "Amauta" means Scholar, his title Lljoke would therefore signify "the High Priest and Scholar." Lljoke or Lloque is the same name as Loki or Loke in Norse tradition. This clan name, borne by the first king from the priestly and scholarly caste, was retained in Norse mythology as a title for the High Priests of earlier times and for the Priest-Kings of later times when all power on the island had passed into the hands of the priesthood. From Lloque Tesag Amauta onward, the title "Amauta" appears frequently in the names of the Atlantean rulers. This indicates that the kingship had not yet completely passed into the hands of the priesthood or the scholarly class.
In the Peruvian tradition, two rulers named Manko Auki Tupak Patschakutek and Sintschi Apuski are also mentioned, who did not bear the scholar's title and are likely identical to Njörd and his son Freyr in Norse tradition. In the Peruvian history it is written:
"Manko Auki Tupak Patschakutek, a mighty war hero, extended the borders of the empire into the territories of many neighboring tribes (meaning the mountain dwellers), gave wise laws, and changed the calendar established by Rapak Amauta so that he set September 25 as the beginning of the year. He died of old age in the fiftieth year of his reign, leaving the throne not to his unworthy eldest son but to his younger son Sintschi Apuski, a courageous, valiant, and virtuous youth. The new king began his reign by eradicating the idol worship that had grown frightfully strong (among the mountain dwellers), forbade all idols, and ordered the worship of the world-creator Illja Tizi Huirakotsda (Botschika) as the supreme deity. Because he purified the religion, the people gave him the surname Huarma Huirakoticha. Furthermore, the king enacted strict laws against thieves, robbers, arsonists, and liars, and punished such offenses with such relentless severity that long after his death, no Indian (meaning mountain dweller) dared to tell a lie. He died at the age of eighty, having reigned for some forty years. His death falls in the year 2570 after the Fire Rain."
Among the Amautas, the scholars who ascended to the royal throne, there must have been some rulers who still thought and acted in an Aryan way. Thus, a ruler named Tupak Amaru Amauta is mentioned in Peruvian tradition, about whom it is said:
"Serious and silent, this monarch spent his life; during his twenty-five-year reign, no one ever saw him smile."
This ruler corresponds to the silent Ase Vidar of the Edda, about whom it is said that all the gods relied on him in every danger, and that he, along with Balder and a few other gods, would survive or return after the end of the world. This proves that he must have been a truly exceptional king. The Edda also reports that Vidar’s mother, Gridr, was a giantess, meaning she descended from the mixed-blood mountain population. Thus, Vidar was not a completely pure Aryan, but he must have had a thoroughly Aryan inner life and been fully committed to the Aryans. According to Peruvian tradition, the silent Ase lived in the century before the completion of the third great solar year (one solar year = one thousand years) after the Fire Rain.
As the priestly and scholarly class had earlier sought to place its own members on the royal throne, it would later, due to the constant influx of foreigners from the mountain region who were then integrated into their ranks, have become increasingly power-hungry and claimed both the throne and other influential posts entirely for its own members. In these efforts to seize power and suppress the Aryan population, the priestly and scholarly class always found willing helpers among the mountain dwellers. Without a doubt, since the time when Loki ascended the throne at Idafeld, there were frequent severe conflicts between the Aryans on one side and the priesthood and the mountain dwellers on the other; and in these struggles, the advantage was not always on the side of the Aryans. Nevertheless, they retained control of the plains and still occasionally placed kings from their own ranks on the throne at Idafeld.
Thus, the last king to fall in the decisive battle on the Wigrid field was also an Aryan; in the Peruvian tradition he is called Titu Yupanki—a name derived from the Peruvian language and not his actual name. His predecessor, on the other hand, bore the surname Amauta, indicating that this last king was a member of the scholarly class.
It is possible that Titu Yupanki ascended to the throne against the will of the priestly and scholarly class, while they intended to replace him with one of their own. In any case, given the priestly class’s ambitions for absolute power, new conflicts were inevitable in which the king could rely only on the population of the plains—that is, the Aryans. Since Idafeld had long since fallen into the hands of the priesthood and the Aryan settlements in the plains offered insufficient security, the king constructed a strong fortress on a steep mountain in the hills bordering the plain, which apparently had always remained at least partly in Aryan hands.
In the ensuing battles, the usual allies of the High Priest were, as always, the Fenriswolf (the leader of the non-Aryan and mixed population in the volcanic mountains) and the Midgard Serpent (the commander of the entire naval force). Since the power of these three allies was not enough to subdue the Aryan army, Loki—due to his position as High Priest or head of Idafeld, and his considerable influence in the settlements—called for or brought reinforcements from these areas. Since the fleet, at least in large part, stood on Loki’s side, the Aryans could not prevent this.
According to the Edda, the auxiliary armies that contributed to the downfall of the Aryans came from the east—that is, from the settlements in Western and Southern Europe and North Africa—as well as from the south, that is, the northern part of the West African coast (Morocco), and from the regions of Senegal and Gambia and from Upper Guinea. This tradition fully agrees with the Peruvian historical accounts, which state:
"But also from the sea coast, savage hordes advanced against Kuzko, while the barbarians crossing the Andes, among whom were Moors, drew ever closer to the besieged capital, broke the resistance of the king’s commanders, and overwhelmed the king’s officers and warriors, driving them toward the royal city."
The account continues:
"The ruler, who received new reports of disaster every day, sent experienced commanders against the enemies advancing from the coast and himself marched against those coming over the Andes. On the steep mountains of Pucara he entrenched himself in a double-walled camp: the first wall surrounded the base of an inaccessible rock, while the second, built at the summit, formed an inner fortress. Here Titu Yupanki stored ample provisions and set up his royal tent. Thus prepared, he awaited the approaching enemy. When he learned of their arrival, he decided to meet them in open battle, left his fortifications with his army, and faced the barbarians. A bloody, fierce struggle ensued. The king, seated on a golden litter, encouraged his brave warriors from the front line. Then a deadly arrow struck him; dying, he collapsed on the litter, and his blood splattered the bearers. Wailing overwhelmed the din of battle, and the terrifying news spread like lightning through the entire army. No one held firm. Even the bravest warriors threw down their weapons and sought to save themselves by a swift flight, carrying the body of their beloved ruler with them toward the camp. Many were overtaken and slain; yet the loyal bearers, chosen from among the noblest of the realm, managed to bring the corpse to the cave of Tamputocko. From there, they sent envoys to the celebrating victors, begging permission to bury their fallen brothers on the battlefield but received a harsh refusal... Titu Yupanki’s death led to the downfall of the oldest Peruvian kingdom, the collapse of the empire, and the loss of the written language."
In these battles, it seems that the priesthood also used an explosive or other incendiary or caustic mixture that was thrown or sprayed onto the Aryans.
In the Edda, this decisive battle, in which the last of the Aryan rule was destroyed, is called the battle on the Wigrid field or the Wigrid plain. According to the Peruvian tradition, this battle took place about 3500 years after the Fire Rain. The tragic outcome of this battle also determined the further fate of the Aryans: they lost not only all influence over the government of the island but also their independence and were subjected to heavy forced labor as the conquered. The remnant of the Aryan people then escaped this subjugation by emigrating.
The Aryan race, which had sprung from the very soil of the island and was bound to it with all the fibers of its heart, had to flee before the descendants of those foreigners whom it had once received in its kindness and to whom it had left the uninhabited part of the island.
Traditions also report various times of princes who escaped with their followers over the sea; it remains questionable, however, to what extent such traditions refer to earlier unsuccessful struggles over Idafeld itself, during which some of the defeated princes were forced to flee over the sea. In contrast, the story of the Exodus from Egypt in the Bible probably refers to the emigration of the remnant of the Aryan people. This appears to be a tradition brought to Canaan by Nordic Aryans and later adopted by the Israelites—like many other things—into their own tribal history. The Israelites later connected this event, as well as various other Atlantean incidents, with Moses or transferred them to him. It is possible that some Israelites actually spent some time in Egypt and that memories from this time or other traditions of their own migratory fates were woven into the Nordic migration legend. The word "crossing" here is not to be taken literally, nor is the term for crossing a body of water; both refer to a crossing that can only be accomplished by boat or ship in the case of a wide body of water or a sea.
After the defeat of the Aryans, power passed to Loki (the High Priest), the Midgard Serpent (the Lord of the Sea), and the Fenriswolf (the Lord of the Mountains). The High Priest replaced the Atlantean kings and thus, as Priest-King, assumed the highest authority; the fleet commander or Sea Lord controlled not only the entire navy but also, to a certain extent, the settlements, while the mountain prince was left only with the mountainous regions of Atlantis. Even though the old Aryan rule was permanently removed, the centuries-old conflicts between the mountain dwellers and those who later inhabited the fertile plains and Idafeld remained or were revived. Above all, the Mountain Prince or "Hell Prince," as he was also called, would have looked with envy toward Idafeld and envied the Priest-King the tithes flowing to him from all over the world, though he did not dare to openly confront the power of Idafeld. By contrast, a friendly relationship seems to have prevailed between the Priest-King and the Sea Lord, for the latter, who controlled all sea traffic and thus also the connection with the settlements, profited from the gifts that also flowed to him from everywhere.
After the battle on the Wigrid field, when the Aryan princes (gods) were eliminated and the power on Atlantis fell to the High Priest, he and his successors then ruled the fate of the island and the world as Priest-Kings (Priest-Gods) for about a thousand years (the Thousand-Year Reich). The priestly empire met its end, like all of Atlantis, by sinking into the sea (the Flood), after the power of the Priest-King had already been broken or destroyed by uprisings led by the Mountain Prince (Fenriswolf).
Ninth Section
Apart from the Aryans who had settled in Northern Europe and had completely maintained their independence from the Atlantean rule, as evidenced by Egyptian tradition, not all of the other settlers were fully subjugated to the Atlantean priestly dominion; those who had existed before the establishment of the priestly rule and who were not too close to Atlantis remained, although more or less under the influence of the priest-king, still relatively independent. The ambition of the Atlantean priest-kings was now to subjugate these settlements, one after the other, completely. For this purpose, the Atlantean military power was set in motion against the Mediterranean basin to subjugate the regions located in its eastern part that were still partially independent. The peoples there, led by the Old Athenians, put up resistance but eventually fell, so that the Old Athenians, left to their own devices, could only repel the attackers with "utmost danger."
In Plato’s account, it further states:
"The might of your state eventually overcame the approaching enemy and raised victory monuments; thus it prevented the subjugation of the as yet unenslaved and became the noble liberator of us within the gates of Heracles. Later, there arose great earthquakes and floods, and in the course of a terrible day and a terrible night, your entire warlike race sank en masse into the earth, and likewise the island of Atlantis disappeared into the sea."
Although the Old Athenians were able to free their own land by repelling the advancing enemy, they could not liberate the territories of all the Mediterranean peoples.
This entire passage is to be understood in such a way that after the failed attempt by the Atlantean priest-king to subjugate Greece, parties arose on Atlantis itself that entered into alliances with the Old Athenians and other peoples and induced them to land on Atlantis. The Old Athenians alone could not have managed such a landing; it could only have happened if they had had allies among the island’s population itself.
At the time shortly before the flood, there was no Aryan population left on Atlantis, as this group had either emigrated or had mostly succumbed to the plague and unrest that had ravaged the island during the last thousand years. The population at the time of the collapse, according to American tradition, amounted to 64 million inhabitants and had been constantly replenished from settlements and all corners of the earth, thus consisting of every imaginable non-Aryan root race and hybrids. Any empire with such a mixed population is, if not strictly governed according to Aryan laws and customs, doomed to collapse, as both non-Aryans and hybrids harbor an overwhelming desire for self-indulgence and pleasure, coupled with an insatiable lust for power.
In the late Atlantean period, the priest-king embodied in himself the highest secular and spiritual power on the island and in its dependent settlements. As long as this power faced no opponent capable of successful resistance, its aura, which it possessed in such unparalleled measure, remained unshaken. When the military force sent against Greece had to return without success, an almost unanimous desire arose among the constantly warring and feuding parties on Atlantis to eliminate the priestly power and seize its treasures. For this purpose, they allied themselves with the Old Athenians and other peoples of the European mainland, inducing them to land on the island. There, in alliance with the other Mediterranean allies who had joined the victors, the Old Athenians set up victory monuments and, with the help of the insurgents, shattered the priestly power and liberated the settlements groaning under Atlantis’ yoke. The victors were then forced by the ensuing factional struggles to remain on the island longer and were caught up in the flood before they could return home.
This same tradition—that great battles took place at the time of the island’s demise—is also preserved in the Edda. As so often happens, traditions contain events that occurred centuries apart but are merged into one or presented in immediate succession, so that they appear as a single episode, especially when the personalities involved are given the same names or titles by the bards, the leading clans. The catastrophe known in Norse mythology as Ragnarök (the fate of the gods) describes the downfall of the remnants of the Aryan rule on Atlantis, which according to the Peruvian tradition took place around 3500 years after the Fire Rain. In this way, the battles that occurred shortly before the flood on Atlantis have been merged into one.
According to the Bible, the soul of the rebellion against the priest-king was the Prince of Hell, the Fenriswolf. In Revelation 20, it says:
"And when the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them."
According to the Peruvian tradition, around 3500 years after the Fire Rain, the great battle against the Aryans on Atlantis took place, in which they were finally defeated. From then until the flood, which occurred around 4500 after the Fire Rain, the reign of the Atlantean priest-kings or priest-gods lasted. At the end of this thousand-year divine kingdom, the Prince of Hell emerged and did the same thing that Loki had done a thousand years earlier: he gathered auxiliaries from all corners of the world and surrounded the camp of the saints and the beloved city, i.e. Idafeld. This happened shortly before the island was destroyed by lava flows and sank into the sea. According to the Egyptian priesthood tradition, the main allies of the Prince of Hell were the Old Athenians and the Mediterranean peoples allied with them, to which, as the Bible indicates, reinforcements from the four corners of the earth were added. The Sea Prince must also have allied with the Prince of Hell, for otherwise it would not have been possible for him to amass such a vast host from all over the world.
In the great battle between the gods and Loki’s followers, according to the Edda, the sky burst into flames, and the Midgard Serpent flooded the earth with water. The names Fenriswolf and Midgard Serpent also have another meaning: they stand for volcanoes and the sea.
This remarkable Edda tradition—that volcanic fire and surging ocean waves destroyed the remaining combatants—can only be explained by the fact that, besides the Old Athenians and other peoples, Aryans from the Nordic Odin-realm were also summoned as allies. This Odin-realm host was caught by the catastrophe just like the Old Athenians and perished en masse during a terrible day and night as the whole warlike race sank into the earth, and the island Atlantis vanished beneath the sea. From this coincidence—that many Odin-people also perished in Atlantis’ downfall—the bards combined the two struggles, which had occurred about a thousand years apart, and treated them as a single event.
When the final catastrophe began to loom, refugees would have left the island, and this flight would have continued until the last moment. Even though none of the last departing vessels could have escaped destruction, some of the earlier departing ones might have survived. It is also possible that some of the refugees clung to wooden parts from their sinking ships and were rescued by ships en route to Atlantis. From these survivors, and from some who reached the tops of mountains that were not active or who were saved by some other chance, the events of Atlantis’ final days became known to the world.
Many flood myths in the New World agree so closely with those of the Old World that a common point of origin must be assumed, probably the Iberian Peninsula, which was not only the closest to Atlantis but also culturally most similar to the motherland. Ships that happened to be en route to Atlantis at the time of the island’s destruction—from both America and Europe—would have sailed to the nearest region, that is, the Iberian Peninsula, and brought the news back to their homelands. It is also possible that after Atlantis’ destruction, American ships continued for some time to visit the Iberian Peninsula to obtain items that had previously been acquired from Atlantis.
An American account has survived describing the catastrophe as follows:
"In the 6th year San, on the 11th Muluk in the month Zac, there occurred dreadful earthquakes that lasted without interruption until the 13th Chuen. The region of the Edylan Hills, the land of Mu, was the victim: it was twice raised up and then suddenly, overnight, disappeared; the sea was continually agitated by volcanic forces. Consequently, the land in various places repeatedly sank and rose within a certain area. Finally, the surface gave way, and ten countries were torn apart and scattered. Unable to withstand the tremendous convulsions, they sank with their 64 million inhabitants."
The sudden disappearance of an island, judging by the depth chart of the Atlantic Ocean, roughly the size of the Iberian Peninsula or even larger, was indeed an extraordinary event. Among German scholars, the hypothesis has been put forward that the continents of Europe and America may be shifting in relation to each other due to uplift and subsidence of the sea floor. Meanwhile, this question has begun to be examined, though it may take several decades before it can be determined whether the theory of the continents drifting apart is correct, assuming that such a change can be measured at all in such a relatively short time.
If the hypothesis that Europe and America are drifting apart proves correct, this would indeed solve the riddle of the sudden disappearance of such a large island. When the continents drifted apart, the sea floor in the middle between the continents, i.e. in the Atlantic Ocean, would have been pulled apart. This must have occurred at various points over countless millennia. If this happened at a location where there was an island, the island would have sunk beneath the ocean’s surface. In the case of Atlantis, there was the additional factor that the island’s interior consisted of a molten, glowing mass. When, during the continental drift, the moment came when the sea floor could no longer bear the strain, the seabed split and the island above it sank. During this process, the seabed gave way, thereby depriving the solid upper part of the island of its support. This sinking portion of the island then pressed upon the liquid lava mass, which was forced upward through volcanic openings. At the same time, seawater entered through cracks from below and the sides into the volcanic core and exerted additional pressure on the liquid mass, which had to vent itself upward. Thus, the island’s demise was not caused by ordinary volcanic eruptions or floods but rather by the sinking of the seabed, during which enormous masses of fire and lava were ejected, and the island disappeared beneath the sea.
Even today, the volcanic core beneath the Azores has not ceased its activity. Since the Portuguese took possession of the islands, they have been shaken by earthquakes and eruptions 21 times. A sinking of land in the Atlantic has occurred as recently as about one and a half centuries ago. Donnelly describes this event in his book Atlantis as follows:
"On November 1, 1775, a subterranean rumbling was heard in Lisbon, and immediately afterward there was a terrible earthquake that reduced most of the city to ruins. Within six minutes, 60,000 people perished! A large crowd had fled to a newly built quay, entirely of marble; suddenly the whole structure, with everyone on it, sank, and not a single corpse was ever found. Many small boats and ships nearby, also full of fleeing people, were caught in a whirlpool and vanished; none of these ships has ever reappeared, and where the marble quay once stood, the water is now 600 feet deep."
The cause was probably the same: a rift in the seabed. What happened here on a small scale must have occurred on a large scale in earlier times.
That a volcanic eruption alone can cause land to sink is proven by the eruption of the volcano Krakatoa in the Sunda Strait between Sumatra and Java in 1883, in which nearly three-quarters of the island sank into the sea. If a single volcanic eruption could have such an effect, it is not surprising that during the destruction of Atlantis, a much larger amount of land sank, since the main cause seems to have been the sinking or splitting of the seabed. The simultaneous volcanic eruptions and tremors were thus only accompanying phenomena.
Tenth Section
From the various traditions, one can not only form a good picture of the events and conditions on the island of Atlantis but also discern in which season and even on which days the most important events occurred. These commemorative days are as follows:
February 3: Death of the foster father.
March 22: In the evening, the hail of meteors began.
March 24: In the evening or at night, the foster father's sister died.
March 25 (or the preceding night): Birthday of the primal father (foster son), who became the ancestor of the new Aryan race.
Even into our own era, March 25 was still celebrated in many regions as the start of the year.May 1: Death of the primal father (foster son).
May 11: Wedding day of the primal parent couple.
May 19: Thor’s birthday.
June 24: Memorial day of the reconquest of the Idafeld and the Ida castle by Thor.
August 15: Death of the primal mother (foster daughter).
Mid-August: Coronation of Thor as king of Atlantis (also called Crowning Day, Consecration Day, or Festival Day).
September 8: Birthday of the primal mother (foster daughter).
December 6: Birthday of the foster father.
Mid-December: Thor’s death day.
December 25: Freyr’s birthday.
As can be seen from this presentation, the old so-called pagan festivals and even the Midsummer festival had absolutely nothing to do with the solar cycle but were ancestral festivals, commemorative days from the Aryan homeland Atlantis. Even the Midsummer festival, also called the summer solstice festival, has nothing to do with the sun’s cycle but is a memorial day of the reconquest of the Idafeld and the “Heaven’s” or Ida castle.
As the ancient history of Peru reports, the Atlantean king Sintschi Rozke and with him the other inhabitants withdrew from the approaching non-Aryan and mixed-blood mountain dwellers from the Idafeld, which later had to be reconquered by Inti Rapak Yupanki = Thor. This reconquest, in which Thor’s loyal comrade-in-arms or lieutenant who first stormed in was given the honor of the day, is the basis for the festival of the burning of the castle, and it is said that the conquest of the Idafeld—or rather of the mountain fortress—was only made possible with the help of fire. This castle-burning likely refers to the temple or palace located on the mountain, where the mountain dwellers had retreated after the rest of the Idafeld was already in Thor’s hands. There they defended themselves so stubbornly that the attacking Aryans had no choice but to bring wood and straw to set the building on the mountain on fire, causing the defenders to perish in the flames.
The Midsummer fires thus symbolize the reconquest of the Ida castle, for which fire had to be used. The Easter fires, on the other hand, are said to commemorate the meteor hail that caused the fiery rain. Likewise, Christmas has nothing to do with the winter solstice but was originally the birthday celebration of Freyr. Later, Thor’s death day, which falls around mid-December, was also moved to the Christmas festival, so that it actually became a festival in memory of both a birthday and a death day.
*) Further details about these festivals can also be found in the main work.
Eleventh Section
After emigration had already begun before the Fire Deluge, it was resumed later, when the tribe had recovered from the murderous event of the meteor shower and grown once again into a large people.
Reports of earlier emigrations from the island of Atlantis to lands beyond the sea were undoubtedly passed down both by the foster father and the foster daughter (primal mother), who had both experienced the pre-deluge period and knew about ancient times, to the foster son (primal father) and his sons. This tradition thus continued in the new tribe, and at the appropriate time, attempts were again made to establish connections with lands across the sea. When necessary, emigration was resumed, extending both to the Old and the New World. In doing so, the cool highlands in the warm zones and the warmer parts of the temperate zone were again preferred.
In all these regions, the emigrated Aryans did not remain pure, but over time mixed with the indigenous races present there, who in some cases joined the arriving Aryans. From the immigrants and their native followers, numerous states developed in the highlands of Central and South America, around the Mediterranean, in the fertile plain of Mesopotamia, and beyond, which were later partly transformed into priest-states modeled after Atlantis.
During the time of the priest-kings, missionaries were also sent to all parts of the world, even to Australia and the South Seas, bringing the local natives under the service of the Atlantean priest-king or priest-god. It also seems that during this period, whenever the island was free from unrest and plagues for a time, emigrations from the mixed-blood and non-Aryan population of the island occurred, for example to North America and the Black Sea region. Wherever totemic customs can be found, these can be traced back to late-Atlantean influences or migrations. In contrast, regions with a pronounced cult of ancestors were opened up and settled by Aryans, either directly from Atlantis or later from the north.
To northern Europe, there was already in a relatively early period after the Fire Deluge an emigration of Aryans from Atlantis, and not only to Germania and Scandinavia, but, as the geographical position of the countries suggests, also to Britain and Gaul. British legends also report three tribes of the same race (presumably Aryans who had immigrated at three different times or to three different regions), which were called the “peaceful,” since they obtained neither the land nor the goods through battles or strife but through justice and peace. These Aryans, unless they were later wiped out in conflicts, would have blended into the local population or the later-arriving mixed Atlantean population over time, for by Caesar’s time there were no pure Aryans left there. The traditions of the Druids in Gaul also say that part of the people was indigenous, but others had come from the outermost islands in the ocean—which can only mean Atlantis.
But not only the traditions of the Druids point to an overseas migration into Europe; the traditions of the Germanic tribes themselves say that their ancestors came across the sea. Thus, Tacitus reports about the Germans:
“For it was not by land but by many ships that the wanderers who sought a new home arrived in ancient times.”
This tradition must have been generally known at the time and was told to Tacitus directly by the Germans; otherwise, he would not have stated it as a fact but would have added, as he does elsewhere, “some say” or “it is thought.” This cannot mean an emigration from Sweden to Germania, for that short crossing of the Baltic Sea would have played no great role in the tradition of a people that possessed seafaring vessels—especially since for the immigrants, if they had shunned the short sea crossing, there was another route over Denmark. The widest body of water to be crossed was the Great Belt, which at its narrowest is hardly wider than the Elbe at Cuxhaven.
Yet even among the individual Germanic tribes, there were still traditions that they had come by sea. For example, it is reported of the Saxons:
“That they came by ship to these regions and first landed at the place still called Haduloha today.”
And further:
“The people of the Saxons, according to ancient tradition, originated from the Angles, the inhabitants of Britain, and, sailing across the ocean to seek a new home, landed in the region called Haduloha.”
Both traditions state that the Saxons came by ships to the mouth of the Elbe and landed in the region now called Land Hadeln. The second tradition even says that they descended from an island people and, sailing across the ocean, landed in Germania. The island from which they were said to have originated is given as Britain. Taken literally, this information is incorrect, because originally there were no Aryans in Britain, or those who settled there had, if they were not wiped out by the island’s unrest, merged into the general population. The original tradition would thus have said that the Saxons descended from an island in the same direction as Britain, or rather behind Britain. That is indeed correct; to get from Atlantis to Germania, one had to pass Britain, whether through the Channel or around Scotland.
Regarding the Swabians, the tradition reports:
“In the northlands, as it is told, there lies by the sea a region called Schwaben.”
It then tells how a famine struck there, prompting the decision to lead part of the offspring “over the sea.” It continues:
“Having prepared what was needed for the ships, all (the sons and daughters) boarded them; but a violent storm wind seized them and they were cast ashore at a place called Sleswic in Denmark. Having been driven ashore there by the storm, they broke up all the ships into small pieces so that none could return home. After traversing that land of the Danes with armed hand, they reached the river Alba, crossed it, and settled in the surrounding countryside.”
So even among the Swabians there was a tradition that they had come from a land called Schwaben, crossing by sea to Germania. At the same time, the reason for the emigration is given: famine. The land of the home island could no longer feed the growing population. A portion of the population lived in celibacy anyway, for the monastic and convent life of the Christian era is merely a continuation of Atlantean institutions. Despite the celibacy of part of the population who devoted themselves to public service, the increase in population was still such that emigration was necessary. The world, after all, offered plenty of space. Apart from regions that were either completely or virtually empty—such as those in northern Europe—other areas with indigenous populations still offered endless space. For among all primitive races, except the Aryans, who remained vegetarians even into the post-deluge era, cannibalism was probably common. If not that alone, then certainly the absence of any culture must have prevented a strong population from forming. Only contact with the Aryans and the state institutions, agriculture, and other cultural goods they brought allowed these peoples to grow into strong tribes.
Another tradition of a migration by sea is reported by Jordanes in his History of the Goths; he writes:
“Far out at the end of the West lies an island called Thule, of which the Mantuan poet says among other things: ‘Thule at the world’s end serves you!’ This immense sea has in its arctic, that is, northern part, a vast island named Scandza, from which our tale begins with God’s help. For the people whose origin you ask came forth like a swarm of bees from the womb of this island to Europe. From this island Scandza then, as from a workshop of peoples or mother of nations, the Goths are said to have set forth with their king Berig. As soon as they left their ships and set foot on land, they gave it their name. For even today, as is told, there is a land called Gothiscandza.”
He also writes:
“You must remember that I already told at the beginning that the Goths set out with their king Berig from the womb of the island Scandza on only three ships to this side of the ocean, that is, to Gothiscandza.”
These passages from Jordanes have been cited by historians as proof that the Aryans originated from Sweden. But this Gothic legend actually refers to the emigration from Atlantis. By Scandza is meant Atlantis, while Gothiscandza refers to the Goths’ island, i.e. Sweden. Later, the Goths living in Southeastern Europe mixed this ancient ancestral legend of their Atlantean origin with the emigration of some Goths from Gothiscandza, i.e. Sweden (also called simply Skandza), to the mainland south of the Baltic Sea.
In addition to this legend of the migration of the Goths from the island Scandza across the ocean to Gothiscandza, Jordanes also mentions another tradition; he writes:
“Nowhere, however, do we find such stories recorded that they were enslaved in Britain or on any other island and ransomed for the price of a single horse. But if anyone claims that they came into history other than we have reported, then that, to be sure, is contrary to our view; yet we prefer to adhere to what we have read rather than to old wives’ tales.”
Here Jordanes reports that the Goths had yet another tradition, according to which they came from Britain or another island. This tradition does not, as Jordanes thinks, contradict the first one, but actually aligns with it and supplements it. The island to which reference is made lay beyond Britain; for all emigrants coming from Atlantis to the north had to pass Britain, hence the confusion with that island. That the Aryans finally emigrated from Atlantis to escape subjugation also fits.
As for the report that the Goths were ransomed for the price of a single horse, that is a misunderstanding; for taken literally, this would indeed be a legend. Yet this information cannot be entirely without basis; there is simply a distortion here, since the reference to a horse also appears in the Trojan legend. That legend does not refer to the small Troy in Asia Minor but concerns the struggle for the Atlantean Troy, i.e. the Idafeld on Atlantis, and ends with its capture, in which Priam and his entire house perished. Aeneas is said to have rescued part of the population, the household gods of his house, and his closest family from the burning city and taken them across the sea. In the capture of Troy, as is well known, a wooden horse played a fateful role. As this event is portrayed, it probably did not occur that way, for the defenders of the Idafeld would not have fallen for such a crude trick. Rather, it must have been about a person who either was a non-Aryan named Horse or an Aryan or mixed-race man whose hieroglyph or coat of arms was a horse. This man—whether named Horse or whose emblem was a horse—must, according to legend, have played a decisive role either in the capture of the Idafeld or in the emigration of the remaining Aryans.
This Trojan legend also appears in the traditions of the Franks, who claimed descent from the Trojans; but here again, it refers to the Atlantean Troy. In the Greek Trojan legend, the Franks saw their old ancestral story of Atlantis reflected. Even among the Vandals and Heruli, there is a fusion of their migration by sea with Greek legends.
The earliest legendary king of these two tribes is said to have been Anthyr. After the death of Alexander the Great, he is said to have left Asia Minor on a ship named Bucephalus (Ox-Head), which bore an ox’s head on the flag and a griffin on the prow, sailed into the Atlantic Ocean, and from there into the North and Baltic Seas, landed in Mecklenburg, founded several cities there, then married a Gothic princess named Symbulla, with whom he fathered a son named Anana, who became his successor, whereupon he himself disappears from the country’s mythical stories.
All the traditions of the Germanic tribes thus point to an immigration by sea, mostly from a region lying in the direction of Britain or rather beyond it. This ancestral land of the Aryans was the island of Atlantis. The mythologies of the various peoples revolve around the events that took place on this island.
It is not impossible that northern Europe, at the time when Atlantis still rose above the ocean, had a somewhat milder climate, because the Gulf Stream must have been more strongly pressed northward by the island of Atlantis and thus brought more warmth to northern Europe, whereas today it begins to turn southward near the Azores.
A major attraction for settlement in northern Europe would have been the abundant occurrence of flint. Even though bronze production began in Atlantis in the second half of the post-deluge period, it would have been known mainly in the volcanic region and the Idafeld, while the actual Aryans, who lived in the nine districts, practiced it little and, insofar as they did not acquire bronze tools and weapons through trade, continued to use wood, reed, stone, and the like for their tools and implements as before. If in an overseas area there was a suitable type of stone available—as was the case in northern Europe, e.g. in northern France, on the south coast of England, on the Danish islands, and in the North German lowlands, with flint of excellent quality and in great abundance—such areas, despite their many disadvantages, would have been highly valued as settlement areas, especially since when the first Aryans settled in the north, bronze production had not yet been invented, and the working of metals in Atlantis was limited to gold and silver for jewelry and the like. Later immigrants, on the other hand, probably brought some bronze tools and weapons with them; but even then, importing bronze objects from the old homeland of Atlantis would have been very expensive and difficult, so that, at least for everyday use, people continued to rely on the traditional manufacture and use of stone tools. Ironworking was invented in Atlantis only during the time of the priestly rule, after Germania had long since been settled by Aryans.
It is likely that both the knowledge of bronze production and ironworking were transferred from the priesthood to various of its colonies, where the raw materials were available or easily obtained, so that when Atlantis sank, this knowledge lived on; in the course of time, new centers emerged from which neighboring countries were supplied with metal goods and weapons and from which metalworking spread. It must be considered that, compared to iron, bronze, being the older, more familiar, and more beautiful of the metals, would have enjoyed preference for a long time.
Another factor that would have contributed to the stronger settlement of Germania was the presence of large navigable rivers that extended from the coast deep into the hinterland. However, for the first Aryans who emigrated from Atlantis to Germania, the interior of the country was still of little concern, as these first settlers settled in the Rhine delta and on the Frisian coast.
Later emigrants would then have settled the lower and middle river regions of the Rhine, the Weser, and the Elbe, some of the Danish islands, and parts of southern Norway. Later emigrants settled, apart from Scandinavia, in the lower and middle courses of the Oder and the Vistula, as well as in various parts of the Baltic coast. The last arriving emigrants then settled the still uninhabited parts of the southwestern Baltic Sea region as well as Sweden and the Baltic countries.
In some places, larger states also emerged, such as the Odin-Reich on the Danish islands, which also encompassed the adjacent coastal areas of southern Sweden; also the Baltic Scythian Empire, which later extended from the Vistula to the Gulf of Finland.
While in other parts of the world the immigrant Aryans gradually mixed with the indigenous races to form new peoples, the Aryan population in Germania and Scandinavia remained pure for a long time, since these areas were either completely uninhabited or at least practically unpopulated.
Twelfth Section
The population growth in Germania initially settled the areas adjacent to the old settlements, then the upper reaches and tributaries of the Rhine, Elbe, Oder, Vistula, Neman, Daugava, etc. Once these regions were settled, the growing population had to move into more distant regions, eventually including the lands bordering Germania. Over millennia, the population growth from the old and new territories spread west, south, and east, even as far as Africa and Asia, and beyond.
The surplus population of Scandinavia likely joined Aryan emigrants from Germania to some extent but also, in part, sought new settlement areas by sea along the coasts of Western Europe and the Mediterranean.
In the Mediterranean region, in the Near East, and so on, the emigrant groups from the north encountered old, large Atlantean colonial territories—such as in Egypt and Mesopotamia—where, according to the late Atlantean priest period, the state power lay in the hands of priesthoods. Into these old cultural regions, whose populations lived in rigid structures, the Aryan immigrants from the north brought new blood and new life, and the old priestly governments were replaced by popular governments of the new arrivals.
But even here the immigrants did not remain pure; over time they intermingled with the old population. As this mixing progressed, the influence of the popular representation that the Aryan immigrants had brought with them—which had limited the ruler’s power—also diminished; eventually, that influence disappeared entirely, and absolute rule emerged.
The connections between the emigrants and the north can still be traced today through tribe, land, mountain, river, and place names. For example, aside from the Roman gods’ names, the names of the patrician and plebeian families of the Roman Republic are of northern origin. Not only can their names still be found in the mountain, river, and place names especially of western and central Germany, but the routes the emigrants took can also be partly traced through these geographic names in the regions between Germany and Italy—Austria, Switzerland, and southeastern France—where they first settled and where some of them remained.
Accordingly, the influx that immigrated into Greece and settled among the old population also came from the north but, as can be deduced from the geographical position compared to Italy, from the more eastern regions—namely the Baltic regions. This is clearly shown by the Greek gods’, heroes’, and tribes’ names, which can still be traced in the river and place names of East Prussia and the Memel region. For example, the Greek tribal name Hellene has survived in the East Prussian river name Alle, which was formerly called Ana or Ane; earlier still, its name would have been Alana or Aane, with time the second "a" dropped, and it became Ana and Ane, until today it has been shortened further to Alle. The Poles call this river Lyna, indicating that the vowel before the "L" has been lost. The leading family of the Hellenes were the Beus (also called Bas and Bis), whose name is also preserved in the East Prussian river Schieß.
(Footnote): Compare Karl Georg Zschaeckel, “Origin and History of the Aryan Tribe.”
Some of these Scythians soon moved to the Indus and founded a new kingdom there, which, when the Parthians settled there in the first century A.D., likely merged with them. Just as the name Sistan in Persia designates the area where the Chotsch settled, so too has the clan name survived as a regional name in the Indus region. There in Punjab, the land between the rivers Jhelum and Chenab is called Jeh Doab (pronounced: Dschetsch Doab). Doab means in northern India the land between two converging rivers, so the regional name Dschetsch remains. The Dschetsch Doab was therefore the part of the Indus region where the Chotsch settled.
The rest of the Chotsch who remained in southern Russia were then driven westward by the Huns’ invasion and, like the masses of other tribes formerly settled in southern Russia, scattered and dispersed. Some of them moved with the Sorbs to the Sorbian March, which lies between the Saale, Elbe, and the Ore Mountains, as can be seen from the local names Baasch, Beksch, Beutsch, Ischaik, Ischauik, Ischeksch, and the deserted Mark Baefsch, also called Bescher Mark, which until a few centuries ago was still spelled Tzschezsch and Ischeksch in the records.
This example clearly shows how names of families and tribes can be traced through river, regional, and place names over millennia.
Just as parts of the Chotsch moved to India, so too did other populations of the Baltic countries, the Vistula region, and the rest of Germania. From all these areas, over thousands of years, the influx of all sorts of clans made its way to India. And just as members of these clans still live on today in the families of Germany and neighboring countries like Poland, Lithuania, England, etc., so too do members of the same clans still live on today in the clans and tribes of India; this can be clearly demonstrated from the family names here in the north and the clan and tribal names in India. While the members of the clans here in the north have preserved a greater or lesser portion of their Aryan blood, in India they have absorbed a considerable amount of non-Aryan blood.
As ever-new waves of immigrants from northern Europe arrived in India, space became tight, prompting a new migration by land and sea further east and also an overseas migration westward, which went to East Africa. This can be clearly traced from the tribal, regional, mountain, river, and place names of East Africa, both in the English and the former German parts; these names are found not only in India but also in northern Europe (i.e. in former Germania) to this day. Many of the names in East Africa, on the other hand, are likely of direct Atlantean origin, for the land was not only explored during the time of the Atlantean kings but also remained in constant contact with Atlantis via Egypt during the time of the priest rule.
Under the Atlantean priest rule, the gold mines of Ophir in southern East Africa were already being exploited, and the gold intended for the Atlantean priest-king (heave-offering) had to be delivered to the East African port of Amu—which European sources mistakenly write as Lamu but which the natives still call Amu. From there, it was picked up by ships of the Egyptian priesthood and first taken to Egypt, then further delivered to Atlantis. The Egyptian kings later assumed these rights and had the gold collected from Amu for themselves.
Thirteenth Section
From the north, throughout millennia until shortly before our own era, the growth of the Aryan people—who lived from beyond the Rhine estuary to the Gulf of Finland—could migrate unhindered eastward and southeastward. India and China, as well as other parts of East Asia, absorbed countless masses. While the Aryan immigrants from the north in India did take in some non-Aryan blood, they largely retained their language. However, in China, they mixed even more strongly and even gave up their old language. It also seems that China and all of East Asia were far more frequently plagued by unrest than India, so that East Asia in every respect became a graveyard of peoples for the Aryans.
Over time, however, the population in East Asia grew so greatly that it could no longer accept immigration and instead began to push outward. The Chinese population pressed beyond its old borders to the west, exerting pressure on the peoples living there, who in turn were forced to push westward. This created a general westward movement, which made migration to the east impossible even before the Hunnic onslaught.
Meanwhile, in southern Europe, the great Roman Empire emerged, which also took possession of Gaul, thereby preventing the surplus population of the Germanic regions from emigrating southward and westward. The population growth between the Rhine and the Gulf of Finland, which had previously had a free outlet, now had no possibility of moving into the distance. Some emigrants stalled in southern Russia, where they helped form the great Gothic kingdom, while others, when the soil of their old homeland no longer offered sufficient space for everyone, moved in large numbers back and forth along the Roman borders. Since peaceful settlement was no longer possible, they had to seize the necessary land for survival by the sword. These masses, who had joined together in tribal confederations under the names of East and West Goths, Vandals, Suebi, Alans, Burgundians, Franks, Lombards, etc., consisted, apart from serfs whom they acquired on the way or who joined them, only of the surplus population from the north; there was no emigration of the old population of Germania, including the Vistula region and the Baltic areas. Therefore, the term “migration of peoples” is misleading.
The emigrated surplus population was, however, not completely separated from the old homeland, but maintained lively contact with it and still possessed certain claims to the land of the old motherland. The Byzantine historian Procopius of Caesarea reports of an embassy sent by Vandal countrymen from the old homeland to their tribal brothers who had emigrated to Africa under King Geiseric, requesting that they renounce their claim to their ancestral farms. This request was rejected because the emigrants did not want to lose the old homeland in case of misfortune. Around the middle of the second century AD, a group of Vandals emigrated from their homeland in Silesia to Dacia. There they later suffered such a severe defeat at the hands of the Goths on the Maros in 334 that the survivors had to beg Emperor Constantine the Great for settlement, which he then granted them in Roman Pannonia. At the beginning of the fifth century, part of these Vandals set out from there again, crossed the Rhine into Gaul in 406 with the Suebi and Alans, and from there moved on to Spain, where they conquered Andalusia in 422, which has borne their name ever since. In 429, the Vandals were called upon by the Roman governor to help in North Africa, which later became their own possession. Those who were supposed to renounce their claim to the ancestral farms were either the Vandals who had emigrated from Pannonia or it may have been a new influx from the old Silesian homeland, which was called upon when the Vandals decided to cross the Rhine in 406. Perhaps, even later, new waves of emigrants from the Silesian homeland followed their tribal brothers to Gaul and Spain.
From Procopius’s report and the whole situation, it is clear that the old tribe in the motherland and the emigrants in Dacia and Pannonia and later in Spain and North Africa always remained connected with each other, and furthermore that the emigrants retained the right to their native soil and thus the option of returning home for a long time. Many who grew weary of wandering or met with misfortune may have exercised this right. And just as with the Vandals, so it must have been with the other Germanic tribes; even there, the emigrants will have remained in touch with their homeland for a long time and received new influxes from the old tribe, and in the event of misfortune and defeat, the old homeland will have been revisited by some of the emigrants. Given the scarcity of records from that time, it is not surprising that history remains almost completely silent on the subject of return migrations; one case is mentioned in which 20,000 Saxons, who had migrated with the Lombards to Italy, later returned to their old settlements in the Harz region.
When the Huns advanced from Asia across the Volga into Europe, the Aryan, semi-Aryan, and non-Aryan tribes living north of the Caucasus and in southern Russia were swept westward. Some of them settled in the lands that the Huns had depopulated with their raids reaching as far as the Baltic Sea. Such peoples, who at that time inserted themselves among the Germans, were the Sorbs, Russins, Czechs, and Moravians. Other peoples driven from southern Russia, like the Heruli, Rugians, and Ostrogoths, turned against the Roman Empire after Attila’s death and brought about the end of the Western Roman Empire.
Even though the Hunnic Empire collapsed after Attila’s death and the Huns were pushed back to southern Russia, the pressure from the east did not cease. Instead of the Huns, other peoples began to make themselves felt, who in turn pressed on their neighbors, who were forced to retreat.
Polish traditions report that around 550, the Lechites left their homeland before the advance of the Avars to seek another place. After long wanderings, they found such a place with the Polans living between the Oder and Vistula. The Polans willingly and gladly granted the Lechites the unused lands, in return for which the Lechites took on the obligation of military service for the common defense of the land. Over the next centuries, the Sarmatian Lechites sought to gain ever-greater influence over governance and social dominance, which became increasingly burdensome for the Germanic Polans. The previously balanced differences turned into open conflict when Prince Mieszko I (962-998), after his marriage to the Bohemian princess Dobrawa, converted to Christianity and commanded his people to do the same. The Lechites followed his example and, now ordered and supported by the prince, carried out the exclusive military service to forcibly convert the still pagan Polans. The Polans were not only forcibly converted but also compelled to cultivate the lands of the Lechites. Under Mieszko II (1025-1034), the Lechites had many battles against external enemies. The Polans used this opportunity to rebel, leading to a bloody civil war in which the Lechites were defeated. They had to cede most of their lands to the Polans and withdraw from higher offices. When King Casimir I came to power in 1041, he tried to restore the former situation. However, when he encountered determined resistance from the Polans, he tried to force them into submission through the Lechites. In the ensuing struggles, the Lechites emerged victorious. The Polans had to give up the lands again, were removed from higher offices, and were declared incapable of holding them. They effectively lost their former equality. From then on, the Lechites not only considered them inferior but also treated them as a servile people; indeed, they did not even consider them worthy of retaining their own name, Polane or Pole, after which the kingdom was also named, but henceforth called them Rmieci (farmers). Under Bolesław II (1058-1082), the Polans again tried to free themselves from oppression, but were defeated by Bolesław in 1077, and their fate was thus sealed forever. As punishment, they were declared a subordinate people in the state, lost their equality, were barred from public offices and honors, and were no longer allowed to bear arms. In contrast, the foreign Sarmatian Lechites, who had risen to the noble class, the so-called szlachta, now formed the aristocracy.
Thus, Sarmatian intolerance and insatiability, in alliance with the Christian priesthood, had succeeded in depriving the former Germanic rulers of the land, who had once hospitably taken in the Lechite refugees, of their land, freedom, and even their name.
While in the east of Germania a large area had thus passed into foreign hands and the formerly Germanic inhabitants of the land were either exterminated or reduced to complete dependence on the non-Aryan Sarmatians, in the west of Germania, parts of the land between the Rhine and the Elbe were subjugated by the Franks. They now attempted to subdue the Saxons living north of them, which they succeeded in doing only after a thirty-three-year-long war. Much Germanic blood was shed in this struggle, and more was spilled by Charlemagne, the “slayer of the Saxons,” who executed 4,500 noble Saxons. Furthermore, he resettled over 10,000 Saxon families outside their homeland among the Franks, and in exchange settlers, probably of non-Germanic descent, came into the land from Gaul.
After Christianity had been introduced between the Rhine and Elbe through bloody struggles, it was carried by the sword into the lands east of the Saale and Elbe. The struggles that took place in the Sorbian March lasted almost a century and a half, while the struggles east of the Elbe in the Havel region, in Mecklenburg, and in Holstein dragged on for three and a half centuries, until a general crusade, in connection with Danish, Moravian, and Polish assistance, subdued the remnants of the Liutizians and Obotrites.
The designation “East Germans,” i.e. the inhabitants east of the Elbe and Saale, as Slavs or Wends is misleading. While in the ranks of the East Elbians some serfs and some mixed-bloods may have taken part in the fighting, they were certainly not the majority. The area between the Elbe and the Vistula was, in fact, one of the main centers of Germanic culture on the European mainland south of the Baltic Sea. When the West Germans finally emerged victorious, they owed this to the support of the Roman Church and to the alliances and superior resources that Western culture made available to them. On the side of the East Elbians, by contrast, no proper unification of the tribes between the Elbe and the Vistula had taken place.
After the West Germans, with their numerical superiority, their allies, and the extensive means of power at their disposal, had finally subdued and converted to Christianity the rest of the old inhabitants in the East Elbian border regions, the more distant tribes in the Oder region and in Pomerania also adopted Christianity. It now emerges as a peculiar fact that, while the West Germans were only able to establish themselves in the lands east of the Saale and Elbe after centuries—and only then, after the old inhabitants had largely been exterminated—slavic language almost entirely disappeared in those areas up to the Polish border, and German was spoken almost everywhere.
From this rapid Germanization, it was concluded that remnants of Germans must still have been present among the Slavs. The opposite was true. Here and there among the Germans, Slavs had settled in larger or smaller groups or had been settled as serfs, who then gradually underwent Germanization. Had the area east of the Elbe-Saale line been inhabited predominantly by Slavs, it would have been inconceivable that the inhabitants on both sides of the Oder, from the sea to Upper Silesia, would have given up their language and adopted German within such a short time. Given the fierce resistance that the eastern inhabitants of the Elbe and Saale had put up for centuries against the advance of Christianity and especially the subjugation by the West German princes and counts, their compatriots living further east would not have so easily given up their Slavic mother tongue, if they had possessed it. It was precisely because they were mainly Germans living in East Elbia that the exceptionally rapid “Germanization” took place.
While in the lands between the Elbe and Oder, the centuries-long struggles between Christianity and paganism had almost completely exterminated the Germans, incursions by Hungarians and Avars occurred in the lands between the Elbe and Rhine, causing terrible devastations and massacres in the Saxon and Frankish regions, decimating the Germanic population there.
Such waves of Mongoloid-mixed peoples have repeatedly broken upon Central Europe since the Hunnic invasion. A few centuries after the collapse of Hunnic rule, it was the Avars, who, coming along the north of the Black Sea, devastated the Balkan countries and advanced as far as Germany and Italy. About a hundred years later came the invasions of the Hungarians, who brought death and destruction to Germany. After the Hungarians were decisively defeated at the Lechfeld near Augsburg in 955, almost three hundred years later came the invasion of the Mongols. These had set out from East Asia under Genghis Khan and, after defeating the Russians and Poles under his grandson Batu, threatened the West. At the Battle of Liegnitz in Silesia in 1241, they suffered such heavy losses that they retreated to Hungary. The next wave, exceptionally, did not come across the vast plains of southern Russia, but via Asia Minor and the Balkans; these were the Turks, whose advance was halted in 1683 before the walls of Vienna. Even what has been happening on Germany’s eastern border since the beginning of the World War was caused by such a wave, which had long been pent up there and now finally surged forward; but even with the end of the World War, this did not end.
While the advance of this West Asian or East European-West Asian population element, whichever one prefers to call it, naturally mostly aimed at Central Europe and tried to flood it, another region threatened by these peoples is India. Already several times in historical times, India has been subjugated from the north. Such a renewed conquest of India and, in general, the events in the territories of Eastern Europe and Western Asia are by no means irrelevant for the rest of Europe, because there is the danger that the human resources the rulers will then find in India and elsewhere will one day be set in motion against Europe.
A large part of the old Aryan population of Germania has thus been destroyed by centuries of wars and invasions by Asiatic hordes. On the other hand, throughout this time, non-Aryan immigration into the Germanic regions came from all sides. Thus, in the wake of the Franks and the Christian clergy, a mass of non-Germanic settlers from Gaul settled in West Germania. Again, Slavic immigrants from the east and southeast arrived, settling as tenants among the Germans of East Elbia. Furthermore, the slave trade flourished before and after, so that in both West and East Germania, a multitude of foreign-blooded servants and maidens arrived as slaves or serfs. In Germany, Roman expeditions, the Thirty Years’ War (which brought Spaniards and all kinds of other peoples to Germany), the Huguenot immigration, the raids by the French, the Seven Years’ War, and the Napoleonic Wars all brought non-Germanic blood into the land and consumed Germanic blood in return.
It is therefore no wonder that today’s German people differ greatly in their racial composition from that of 2,000 years ago.
Also, in other Germanic countries outside of Germany, the Aryans have not remained pure; everywhere foreign blood has entered. Even in distant Iceland, slaves and slave girls were brought in by Viking expeditions and mixed with the island’s Germanic population.
This influx of non-Aryan blood into the so-called Germanic countries has by no means ceased, but continues and threatens to deprive the Aryan race more and more of its best qualities through ever-increasing mixing.
Fourteenth Section
Looking back over the millennia and seeing how the Aryans have influenced the world and other races—how Aryan blood, which still lives on today in so many peoples, keeps creating new things and, above all, positively shapes the political life—no one can deny the conviction that the Aryan race has rendered the world its most important services.
Furthermore, history also teaches that when the Aryan blood that exists in a people is squandered, or when the Aryan upper class of a people or land loses its influence or is even annihilated, and the rest of the people, as all too often happens, disregard the ancient laws, then the states concerned move towards their downfall.
No state can exist without an Aryan foundation. Even tyrants, no matter who they are or what race they belong to, must sooner or later return to Aryan principles if their rule—and that of their descendants or successors—is to endure.
Just as the various human races are different among themselves, so too is the Aryan race different compared to the others. More than that, the Aryan race possesses certain abilities and qualities that the other human races do not, but which have already brought these others so many blessings and advantages.
It is therefore not in humanity’s best interest to let such a race die out. But this danger is imminent unless it is stopped in time. For with the continued intermixing, the pure-blooded race diminishes more and more, so that nowadays it is only found here and there in small numbers in remote areas.
Since it is not possible to transplant the old and the young far from their familiar native environment all at once—since only a certain portion, along with the younger generation, is suited for this—two territories are necessary for the founding of a new Aryan state: one as a gathering place and the other as a new land, a future homeland, for the newly established state. However, only those who are Aryan—and not those who merely think themselves Aryan—should be allowed in the gathering area. The leadership must decide who is Aryan and who shall be admitted. From the gathering area, the young adults who prove themselves to be pure-blooded Aryans, as well as the completely pure Aryan offspring (light blond, blue-eyed, and bearing the other Aryan racial features), will then be transferred to the new land, the actual settlement area.
Given the constant traffic that must take place between the gathering area and the new land, the gathering area must have its own port or ports suitable for seagoing vessels. The area around the Baltic coast would be most suitable for this purpose; however, the gathering area would need to be large enough to accommodate the Aryan influx from the Germanic and neighboring lands for generations to come. Since this region already formed part of the original settlement area of the Aryans in Europe, it would be only fair and proper for the undeveloped land in this region to be made available to the Aryan race again. Because of the large existing population in this area, however, a purely Aryan state could not be established here. Moreover, it would always be exposed to the constant pressure of the Asian masses.
It is therefore necessary to assign the Aryan race a territory in a quieter part of the world as a homeland. Such a territory—sparsely populated, healthy, fertile, and of sufficient size—still exists in East Africa. This is primarily the so-called Maasai land, which has healthy, elevated areas. In the north it borders the outliers of the Abyssinian Highlands; to the south, it continues through Uhehe into the highlands of the Nyasa Lake region; and to the west it merges into the highlands of Rwanda and Lake Tanganyika. Its center lies in what was formerly German East Africa, where it extends with its elevated areas almost to the coast.
The borders of the Aryan area of interest in East Africa are therefore self-evident: on the one hand the sea, and on the land side, the low-lying regions of the Nile and Congo river systems, as well as, in the south, the low-lying valley of the Zambezi. Apart from Abyssinia in the north—which as an indigenous state should continue to exist in the Aryan race’s own interest—the relevant territory includes, besides former German East Africa (now the Mandate territory), various regions under European sovereignty which, in the event of a change of ownership, should fall to the Aryan state.
For resettlement in the Aryan homeland in East Africa, only young people of both sexes should be considered, who can adapt to the new climate and the new Aryan institutions. The admission for immigration must also remain entirely in the hands of the leadership, so that only members of the completely pure Aryan race are settled there. There are enough areas in the elevated parts of East Africa where Aryan immigrants from northern Europe can be physically active. Other parts of the highlands at moderate elevations will only be settled by the descendants of these settlers, since it must be borne in mind that the race has lived in the cold north of Europe for more than 12,000 years and has thus adapted. But if one considers that the Aryans originally came from a warm land, then over time the descendants of the Nordic Aryans who emigrated to the highlands of East Africa will also become accustomed to the warmer climate.
Even though it is unlikely that the Aryans will ever be able to live and work in the hot lowlands with their women and children, over time the elevated parts and the midlands will form a contiguous Aryan territory, while the lowlands will remain with the indigenous Negroes. Besides, the low-lying hot areas suit the Negroes far more than the highlands; they have only retreated there out of fear of predatory neighboring tribes or for the better pastures for their cattle.
It is an unavoidable necessity that the entire territory—including the Negro population—must come exclusively into the hands of the Aryan race, so that no mixed population arises and so that the Negroes are not turned into adversaries of the Aryans living alongside them by capitalist exploitation and mistreatment. Such an opposition must be kept away from the Aryan area of interest by appropriate measures in good time, so that the Aryans are not drawn into the conflict that is bound to develop between whites and blacks—a conflict that will be especially bloody and full of hatred. Given the current methods of colonization, the emergence of such conditions, which are just another form of general cultural development, is inevitable.
Another unavoidable necessity is that in those parts of East Africa settled by the Aryan race, the Aryans must live separately, according to their own laws and customs, and carry out all work themselves. In the early years, the latter will be somewhat difficult; appropriate measures must be taken to assist this process. However, as soon as larger numbers of offspring are present, carrying out all the work will no longer present any difficulties.
The establishment of an Aryan state in East Africa would—if this were neutralized—offer a valuable rear and flank cover to the neighboring countries, thereby securing important north-south and east-west connections over great distances. Likewise, for India, a neutralized Aryan state on the East African coast—especially if, in the event of a change of ownership in the European colonies located there, the entire East Africa from the Strait of Bab el Mandeb to the mouth of the Zambezi came under its control—would be a valuable protective flank.
As the Aryans are, by their entire nature, a farming people who love agriculture, they will also turn to this activity in their new homeland, as it suits them best. Consequently, the new Aryan state would be a constant customer for the industrial states and, in turn, could supply them with sought-after agricultural and forestry products.
In the interest of the preservation and purity of their race, the Aryans have both the duty and the right to claim their own territory, in which they can live and develop according to their own nature. On the other hand, they must then refrain from imposing their views and institutions on other peoples and from obstructing other peoples and their leaders, who wish to go their own way and pursue their own interests. Once the Aryan race possesses its own territory, it must carefully avoid such actions and restrict itself solely to its own affairs.
Here, an opportunity arises for those peoples, circles, and personalities who advocate for peace among nations and the right of self-determination to do useful work by ensuring that the Aryan race is granted its own territory in which it can live according to its own wishes, preserve its pure blood, and thrive.
For the rebuilding of the Aryan race, only purely Aryan families or the offspring of those families who have remained completely pure can be considered as members. But all others who are of Aryan descent and heritage, or who have Aryan blood in their veins—no matter in which countries or on which continents they live—if their hearts beat for the Aryan cause, can stand by the race as helpers by supporting and providing the means necessary for the preservation and strengthening of the Aryan race and for the later construction of an Aryan state. In this way, they too would share in the rebirth of the race to which they owe the best part of their being.