Attica is an ancient region of Greece which includes Athens. Its early kings are mentioned by Plato (Critias 110 a-b)
“The Egyptian priests, in describing the war of that period, mentioned most of those names – such as those of Cecrops and Erechtheus and Erichthonius and Erisichthon and most of the other names which are recorded of the various heroes before Theseus.”
Building on that and the writings of Pausanias (Graeciae Descriptio 1,2,6) and Apollodorus (Bibliotheca 3.14.1)(b), Stavros Marinopoulos has constructed an Attica king-list – Actaeus, Cecrops, Erysichthon, Cranaus (3.14.5), Erichthonius, Pandion, Erechtheus, Cecrops II, Pandion II, Aegeus and Theseus(a). Although some disagree with the details of this list claiming, for example, that Cecrops and Pandion I and II are duplications, that Erysichthon died before Cecrops died and that Amphictyon succeeded Cranaus, his reconstruction is probably largely correct.
From this, Papamarinopoulos concluded that the kings who opposed the Atlanteans lived in the 16th century BC. Other sources(c) put their reign from the 15th to the 13th centuries BC, so although there are relatively minor differences between commentators, there is a consensus that the 2nd millennium BC was the time of these early kings, but very definitely not the 10th millennium BC. As you will see elsewhere, the Parian Marble substantially supports many elements of Papamarinopoulos’ analysis.
The Flood of Deucalion is recorded in Greek mythology in terms that are reminiscent of the biblical Deluge. Prometheus the brother of Atlas the Titan, warned his son Deucalion to build an ark and fill it with all he needed. Rain fell ceaselessly, flooding valleys, submerging cities, destroying all people and leaving just some mountain peaks to be seen above the sea. After nine days the rain stopped and Deucalion and his wife Pyrrha emerged and produced the ancestors of the Greeks.
Ogyges was the founder and king of Thebes whose reign was ended by a flood that covered ‘the whole world’ and so devastated Thebes that it remained without a king until the reign of Cecrops. It is still something of an open question whether the Flood of Deucalion and the Flood of Ogyges are identical or not, although it seems more likely that they were separate events (see Mosenkis below).
The Arcus-Atlantis website notes “that Aristotle, while agreeing in many respects with the Platonic notion of survivors of catastrophes, envisaged the flood of Deucalion as a relatively small-scale affair limited to one part of the Greek world: –The deluge in the time of Deucalion, for instance, took place chiefly in the Greek world and in it, especially about ancient Hellas, the country about Dodona and the Achelous, a river which has often changed its course. Here the Selli dwelt and those who were formerly called Graeci and now Hellenes.
– Aristotle, Meteorology [1.14].”(i)
J. G. Bennett has pointed out(a) that a fractured marble pillar, discovered on the Greek island of Paros and known as the Parian Marble, records important events in early Greek history including lists of the early kings, including Deucalion who is noted to have reigned at the same time as the Egyptian Pharaoh Thutmose III (1504-1450 BC). It records his reign as having been 700 years before the first Olympiad, which itself is dated to 778 BC, thus giving a date for the flood named after him to around 1478 BC, This period coincides with the biblical Exodus and the eruption of Santorini. Orosius, a 5thcentury AD writer, placed the Flood of Deucalion 810 years before the foundation of Rome giving it a date broadly around 1500 BC. This is suspiciously close to the date accepted by most archaeologists for the great eruption of Thera.
James Mavor also commented that “the flood of Deucalion, a natural event, was certainly caused by some massive tectonic commotion. This earth- and sea-shaking catastrophe has been at least roughly dated. From several sources, the Deucalion flood can be set approximately between 1519 and 1382 BC. That these dates straddle those of the cataclysmic activity of Thera, as based on archaeological evidence, lends credence to the relation of the Deucalion flood to Thera.” [265.66]
Ukrainian professor Iurii Mosenkis noted that “the interval between the Ogyges and Deucalion floods was 250 years (Eusebius) or 260 years (my calculations from 1775 BCE to 1515 BCE).” (h)
Giovanni Rinaldo Carli quotes Clement of Alexandria (150-215 AD) who notes that Stenelas (Sthenelus), father of Cydas (Cycnus) the king of the Ligurians, lived at the same time as the fire of Phaëton and the Flood of Deucalion. This is probably one of the earliest references suggesting a linkage between these two catastrophic 2nd millennium BC events.
Siegfried and Christian Schoppe have assumed that ” the Flood of Deukalion is identical with the Flood of Atlantis – although the Egyptian priest denies this.” (c)
Emilio Spedicato has also linked the Flood of Deucalion with the Exodus and dates them to 1447 BC(f)(g). However, he believes that these events followed the explosion of a comet or asteroid over southern Denmark. He presented three papers to the 2005 Atlantis Conference on the subject of Deucalion’s Flood and Phaeton[629.115].
The work of Finkelstein and Silberman has recently cast doubts over the historical reality of the Exodus, but of course, this does not affect the reality of the Flood of Deucalion. It is odd that with such a sceptical view of Bible history that it was announced in February 2017(b) that Finkelstein is to start a search for the Ark of the Covenant.
David Rohl, a leading advocate for a drastic revision downwards of the dates of many events in ancient Egyptian history by at least three hundred years, has concluded that Deucalion’s Flood occurred during the reign of Thutmose III and most controversially that it was concurrent with the eruption of Thera and its consequent tsunami. According to Rohl’s ‘New Chronology’, this would place the Flood at around 1100 BC rather than the conventionally accepted date of circa 1450 BC.
Over the last couple of millennia, something of a consensus has emerged that the Flood of Deucalion occurred in the middle of the second millennium BC. This leaves supporters of an early date for Atlantis obliged to produce evidence of a comparable catastrophe around 9600 BC, a task compounded by the probable erosion of any such evidence during the passage of such a considerable period.
Nevertheless, it is worth noting that a short paper by Roula Papageoriou-Haska proposed that geological evidence together with Herodotus’ (Bk 7.129) description of the emptying of the lake of Thessaly supports a possible date of about 10,000 BC!(d)(e)
We can expect this particular debate to run for some time yet.
Cecrops (Kekrops) was, according to tradition, reputed to have been the first king of Athens and is the earliest Athenian name referred to by Plato along with Erechtheus, Erichthonius and Erisichthon (Crit.110a). There was an early belief that Cecrops was originally a native of Saïs, in Egypt, who emigrated to Greece, where he founded Athens. However, this claim was disputed, even in ancient times(a). This, if true, conflicts with Plato, who states (Tim.23e) that Saïs was founded after Athens, not the other way around.!
Cecrops is usually depicted as a man with a serpent’s tail, without any clear reason, which for me is vaguely reminiscent of Oannes in Mesopotamian mythology, who had a man’s head with the body of a fish!
Eusebius of Caesarea placed Cecrop’ reign between 1556 and 1506 BC, which if verifiable would provide a possible ‘anchor’ for arriving at a credible date for the destruction of Atlantis.
The existence of Cecrops as a real person who reigned over Athens during the 2nd millennium BC is given further support by the Parian Marble.
>Atlantisforschung offers a more extensive article about Cecrops(b).<
The Parian Chronicle or Marmor Parium is inscribed on a stele made of high-quality semi-translucent marble found on the Aegean island of Paros, which was greatly prized throughout the Hellenic world during the 1st millennium BC. The site of the quarries is now being turned into an Archaeological Park with the intention of it eventually becoming a World Heritage Site.(o)
Two sections of the stele were found on the island in the 17th century by Thomas Arundell (1586-1643), 2nd Baron Arundell of Wardour, an ancestor of the 12th Baron, John Francis Arundell (1831-1906), who wrote a rebuttal  of Ignatius Donnelly’s Atlantis theory. A final third section was found on Paros in 1897, silencing claims that the first two were fakes.
As early as 1788, Joseph Robertson (1726-1802) declared the Chronicle to be a modern fake(e) in a lengthy dissertation+, a claim disproved by the discovery of the final piece over a century later. Even before the third fragment was found, Franke Parker published an in-depth study of the inscription in 1859(f).
This important register recounts the history of Greece in chronological sequence from 1581 BC until 264 BC and it is reasonably assumed that the latter date was the year it was written.
The first king of Athens is noted on the stele as the mythical Cecrops commencing 1582 BC. This is important as Cecrops is also mentioned by Plato in the Atlantis texts (Critias 110a). This date is far more realistic than the 9,600 BC told to Solon by the Egyptian priests to be the time of the foundation of Athens. The Parian Chronicle seems to have been given little attention regarding the Atlantis mystery. This lack of a direct reference to the Atlantean war may be explained by a comment in Britannica and cited elsewhere(k) which notes(g) that “the author of the Chronicle has given much attention to the festivals, and to poetry and music; thus he has recorded the dates of the establishment of festivals, of the introduction of various kinds of poetry, the births and deaths of the poets, and their victories in contests of poetical skill. On the other hand, important political and military events are often entirely omitted; thus the return of the Heraclidae, Lycurgus, the wars of Messene, Draco, Solon, Cleisthenes, Pericles, the Peloponnesian War and the Thirty Tyrants are not even mentioned.”
Of the philosophers, I note that Anaxagoras, Aristotle and Socrates are listed, but Plato is excluded(m). The high 29% of the entries focused on cultural events and personalities may explain this. So, although the Marble is a valuable document it is very far from being comprehensive.
Andrea Rotstein in a lengthy series of papers(i) discusses various aspects of the Parian Marble and also comments that “The Parian Marble, as many have noted, may be disappointing as a historical source. People and events that we deem important are missing: Lycurgus, Solon, Cleisthenes, Pericles, and the Peloponnesian wars, do not appear in the extant text.” (j)
Furthermore, Wikipedia lists pages(h) of wars, battles and sieges involving the Greeks, few of which are mentioned in Parian Marble, although quite a number of Alexander’s exploits are recorded. Even the critical naval Battle of Salamis with the Persians is encapsulated on the ‘Marble’ in a mere seven words – “in which battle the Hellenes were victorious”.
Another name mentioned on the stele and by Plato is that of Deucalion. While there is some debate regarding the exact date of the deluge named after him, all commentators agree that it occurred in the middle of the 2nd millennium BC. J.G. Bennett(b) has calculated the date of this Flood to around 1478 BC, while Britannica(c) offers 1529 BC. Stavros Papamarinopoulos developed his own king list based on other ancient sources, which generally parallels the Parian content(d).
A further item of interest is the date ascribed to the Trojan War, on the stele, as 1218 BC, but again some controversy surrounds this precise date. While there are a number of flawed details in the Parian Chronicle, probably due to the use of defective sources or perhaps transcription errors, the very specificity of the recorded dates strongly suggests that it was produced in order to offer a real historical record and not merely to recount Greek mythology.
The chronicle is far from being comprehensive, particularly regarding the earlier years when understandably information is more sparse.
I believe that the full implication of the inscriptions for the Atlantis debate has yet to be realised.
A paper in 2018 by George Kokkos took a brief look at some important events confirmed by the Parian Chronicle(p).
It is interesting that Valerius Coucke (1888-1951) a Belgian theologian who had studied the controversial subject of the chronology of the Kingdoms of Judah and Israel, employed the Parian Marble to support his theories(l). Independently, Edwin R. Thiele (1895-1986), an American archaeologist, who engaged in a study of the same period arrived at similar conclusions and is in complete agreement that the start of the divided monarchy began in Nisan of 931 BC, despite using different methods to arrive at this date. This may be interpreted as confirmation of the historical value of the Parian Marble!
A 2020 paper by Tony Petrangelo offers his view of the Parian Marble and its relevance to both the Atlantis Story and the dating of the Trojan War.(n)
An English translation of the Parian Marble is available on the internet(a).
(k) https://theodora.com/encyclopedia/p/parian_chronicle.html (link broken) See Archive 3638
Ogygia is the home of Calypso, referred to by Homer in Book V of his Odyssey. It is accepted by some as an island in the Mediterranean that was destroyed by an earthquake before the Bronze Age. The Greek writers Euhemerus in the 4th century BC and Callimachus who flourished in the 3rd century BC, identified the Maltese archipelago as Ogygia. Others have more specifically named the Maltese island of Gozo as Ogygia. Anton Mifsud has pointed out that Herodotus, Hesiod and Diodorus Siculus have all identified the Maltese Islands with Ogygia.
John Vella has added his support to the idea of a Maltese Ogygia in a paper published in the Athens Journal of History (Vol.3 Issue 1) in which he noted that “The conclusions that have emerged from this study are that Homer’s Ogygia is not an imaginary but a reference to and a record of ancient Gozo-Malta.”
Adding to the confusion, Aeschylus, the tragedian (523-456 BC) calls the Nile, Ogygian, and Eustathius, a Byzantine grammarian (1115-1195), claimed that Ogygia was the earliest name for Egypt(j).
Isaac Newton wrote a number of important works including The Chronology of Ancient Kingdoms Amended , in which he discussed a range of mythological links to Atlantis, including a possible connection with Homer’s Ogygia. There is now evidence that he concurred(c) with the idea of a Maltese Ogygia in The Original of Monarchies(d).
Strabo referred to “Eleusis and Athens on the Triton River [in Boiotia]. These cities, it is said, were founded by Kekrops (Cecrops), when he ruled over Boiotia (Boeotia), then called Ogygia, but were later wiped out by inundations.”(i) However, Strabo also declared that Ogygia was to be found in the ‘World Ocean’ or Atlantic (j). To say the least, these two conflicting statements require explanation.
Richard Hennig opted for Madeira following the opinion of von Humboldt. Spanuth argued strongly against either Madeira or the Canaries[0017.149] and gave his support to the Azores as the most likely location of Calypso’s Island.. Not unexpectedly the Azores, in the mid-Atlantic, have also been nominated as Ogygia by other 20th century researchers such as Sykes(e) and Mertz. In a 2019 paper(f), Gerard Janssen also placed Ogygia in the Azores, specifically naming the island of Saõ Miguel, which both Iman Wilkens [610.239] and Spanuth [015.226] also claimed. Spanuth added that until the 18th-century Saõ Miguel was known as umbilicus maris, which is equivalent to the Greek term, omphalos thallasses, used by Homer to describe Ogygia in chapter eight of the Odyssey!
Homer in his Odyssey identifies Ogygia as the home of Calypso. The Roman poet Catullus writing in the 1st century BC linked Ogygia with Calypso in Malta(g). However, Gozo’s claim is challenged by those supporting Gavdos in Crete(k). This opinion has been expounded more fully by Katerina Kopaka in a paper published in the journal Cretica Chronica(l), where her starting point is the claim that Gavdos had been previously known as Gozo!>Another Greek claimant is Lipsi(o) in the Dodecanese. We must also add Mljet in Croatia to the list of contenders claiming(p) to have been the home of Calypso. Mljet is also competing with Malta as the place where St. Paul was shipwrecked!
Mifsud quotes another Roman of the same period, Albius Tibullus, who also identified Atlantis with Calypso. Other Maltese writers have seen all this as strong evidence for the existence of Atlantis in their region. Delisle de Sales considered Ogygia to be between Italy and Carthage, but opted for Sardinia as the remains of Calypso’s island.
Other researchers such as Geoffrey Ashe and Andrew Collins have opted for the Caribbean as the home of Ogygia. Another site supports Mesoamerica as the location of Ogygia, which the author believes can be equated with Atlantis(h). An even more extreme suggestion by Ed Ziomek places Ogygia in the Pacific(b)!
In the Calabria region of southern Italy lies Capo Collone (Cape of Columns). 18th century maps(m) show two or more islands off the cape with one named Ogygia offering echoes of Homer’s tale. Respected atlases as late as 1860 continued to show a non-existent island there. It seems that these were added originally by Ortelius, inspired by Pseudo-Skylax and Pliny(n) . Additionally, there is a temple to Hera Lacinia at Capo Colonne, which is reputed to have been founded by Hercules!
By way of complete contrast, both Felice Vinci and John Esse Larsen have proposed that the Faeroe Islands included Ogygia. In the same region, Iceland was nominated by Gilbert Pillot as the location of Ogygia and Calypso’s home. Ilias D. Mariolakos, a Greek professor of Geology also makes a strong case(a) for identifying Iceland with Ogygia based primarily on the writings of Plutarch. He also supports the idea of Minoans in North America.
A more recent suggestion has come from Manolis Koutlis , who, after a forensic examination of various versions of Plutarch’s work, in both Latin and Greek, also placed Ogygia in North America, specifically on what is now the tiny island of St. Paul at the entrance to the Gulf of St. Lawrence in Canada, a gulf that has also been proposed as the location of Atlantis.
Jean-Silvain Bailly also used the writings of Plutarch to sustain his theory of Ogygia, which he equated with Atlantis having an Arctic location[0926.2.299], specifically identifying Iceland as Ogygia/Atlantis with the islands of Greenland, Nova Zembla and Spitzbergen as the three islands equally distant from it and each other.
>The novelist Samuel Butler (1835-1902) identified Pantelleria as Calypso’s Island, but the idea received little support(q).<
However, Ireland has been linked with Ogygia by mainly Irish writers. In the 17th century historian, Roderick O’Flaherty(1629-1718), wrote a history of Ireland entitled Ogygia, while in the 19th century, Margaret Anne Cusack (1832-1899) also wrote a history in which she claimed a more explicit connection. This was followed in 1911 by a book by Marion McMurrough Mulhall in which she also quotes Plutarch to support the linking of Ireland and Ogygia. More recently, in The Origin of Culture Thomas Dietrich promotes the same view, but offers little hard evidence to support it.
This matter would appear to be far from a resolution.
(c) See: Archive 3439
(e) ‘Where Calypso may have Lived’ (Atlantis, 5, 1953, pp 136-137)
(g) Lib. iv, Eleg. 1
(i) Strabo, Geography 9. 2. 18
(n) See: Note 5 in Armin Wolf’s Wayback Machine (archive.org)
Ogyges was the founder and king of Thebes in Greece. During his reign a devastating flood ruined the country to such an extent that it remained without kings until the reign of Cecrops. In a 2002 article(b) in the Times of Malta, Anton Mifsud informed us that “the classical historian Eumalos of Cyrene wrote that the King of Atlantis at the time of the cataclysm was Ogyge whose nephew King Ninus of Babylon lived in the late third millennium BC.”
Some writers have identified the Flood of Ogyges with the Flood of Deucalion. It is more likely that they were separate events and were part of the series of floods noted by Plato [Tim.22 & Crit.111-112].
Frank Joseph in Survivors of Atlantis claimed that Plato in his Laws (Bk.III.677a), dated the Ogygian flood to less than two thousand years before his time.>However, the text is usually translated as “you mean that these things were unknown to the men of those days for thousands upon thousands of years and that one or two thousand years ago some of them were revealed” The Greek word used ‘myrios’ means 10,000 or a large but indefinite number just as the equivalent English word ‘myriad’ is used today.
Unsurprisingly, there is no consensus among other ancient commentators regarding the date of the Ogygian Flood. Varro the Roman writer offers a date of 2136 BC, while Julius Africanus suggests 1793 BC.<
Oliver D.Smith maintained that it was the flood of Ogyges that destroyed Atlantis and argued that this event occurred long before the Flood of Deucalion(a).