Much of our thematic historical investigations are anachronistic, skewed into a timeless melting pot of an age. Without fail, year by year investigations do not validate such broad thematic histories, but demolish them. Such an investigation is not possible with prehistoric inquiries from the times before the ancients.

Rather, in regard to pre-ancient history from the ancient perspective, I will take a brief survey of some adjacent civilizations before delving into Hellenic.

In the Epic of Gilgamesh the heavenly landscape, society, and the actions of Gilgamesh and Enkidu shows that Uruk, one of the earliest cities and the first massive city we know of, was erected on three social strata:

-1. a displaced hunting culture [Enkidu and Humbaba]

-2. a conquered farming culture [the people of Uruk wailing up to Heaven in woe]

-3. a conquering culture, with migratory lifeways, closely related to the major gods [Gilgamesh and Utpanishtum]

In Gilgamesh we learn of a prehistoric flood which will be repeated on other scared texts and is the most widely dispersed myth of the ancients. Gilgamesh is, as a man, divorced from his divine origins, which are depicted as descendant, though may represent a descent from the high interior to this river valley, an Arуan theme we will see more of in this brief.

In the Book of Job, earliest written book of the 66 components of the Bible, God references an earlier stage of cataclysm long before The Flood, with references such as “who writes the songs of night” and “who holds the key to the vaults of the snows,” in which God refers to world shaping events in accord with his timeless will.

Further Bible reading for those interested in such inquires might focus on the redacted book of Enoch, which was retained in full in the Ethiopian bible.

In D'Aulaires Greek Myths we have a subtext of four ages:

-1. The marriage of Gaia [Mother Earth] and Uranus [Sky], a timeless age

-2. The revolt of their titan son Kronos [Time] against Sky

This interluded by Mother Earth's marriage to Pontus, or Sea

-3. The revolt of the Son of Kronos, Zeus [Thunder], with the help of Prometheus [Forethought] and his brother

-4. The elevation of Man by Prometheus, which we shall return to on departure, by the granting of fire and all other technology and art forms, raising him from bestial conditions. The legend of Typhon, entombed under Mt. Etna,[ a volcano implicated in The Bronze Age Collapse] technology in the form of Zeus and Hephastius overcome natural cataclysm.

There are more than 12 Olympians, with the two that bear most on this discussion being Hephastius the craftsman or technologist of the gods and his unfaithful wife Aphrodite [Love.]

Aphrodite alone, was not born of Gaia and her origin is unknown, other than that she came from the Quarter of the planet Jupiter and arrived in sea foam. As such, the Goddess of the Morning Star, also known as Venus, might represent an astronomical event, involving floods, which may have emerged from the orbit of the asteroid belt into the inner solar system, either as a comet that passed towards Venus, or according to Velekovsky, Venus passing into the inner solar system and taking up her orbit. Zeus, marries her to Hephastius but, according to Homer, in the Odyssey, she keeps fucking around with Ares [War] and causing trouble. Additionally, according to Virgil, in The Aeneid, Aphrodite is the patron goddess of migratory war bands adrift at sea. I would cross check Mayan astronomical records. Interestingly, the Sacred Ravens, Custer's guides against the plains tribes, named him Son of the Morning Star based on his dawn attack at the Waschita River.

Hephastius, is the most sympathetic of the Olympians, a cuckhold craftsman, crippled by his cruel father Thunder-chief. Of interest are his helpers, who are of two kinds:

...cyclopes, titans, who originally angered Sky with their ugliness and industry, sending sparks and smoke into heaven from their work and were later enslaved by Zeus to serve Hephastius who served all the gods;

...two metal robots who are intelligent workshop helpers and who speak with “silver tongues.”

So, in the work of Hephastius we have a whisper in the form of his bound titan slaves and his invented mechanical helpers, of a crude industrial age and a refined automated age.

Hephastius, according to Aechylus, in Prometheus Bound, complains to his harsh heavenly escorts Strength and Force, that it is a terrible thing to shackle the Titan Forethought to the highest rock of the Scythian Caucasus Mountains [an origin point of the Arуans] who brought the worship of the Olympians with them. Prometheus, a Titan, and a god, is also called a “man” in this play, which might indicate that the tragedy is based on a prehistorical technology transfer to conquered races which went awry.

Hephastius, as revealed in The Shield of Achilles in Homer's Iliad, seems to be a heavenly mirror of civilized man, toiling to build the perfect city.

Prometheus' greatest crime is “philanthropy” and he is bound according to technological, even industrial means, with bronze, iron, brass, fetters, chains, spike, cuffs and rivets. The giver of civilization to lesser races remains chained by his technology to one of the very mountain “thrones” Mother Earth had intended for him to rule from. Prometheus foretells of Zeus, his persecutor's, fall, and declares that he himself will be enchained for “ten thousand years.”

While Prometheus is suffering in his initial bondage he is visited by forlorn Io, a daughter of god and mortal, who must wander in the form of a cow tormented by a terrible gadfly. This seems another migration-plague account woven into the symbolic record. Of interest is the fact that Io had escaped from a “hundred-eyed” guardian, Argos, who died, and that she later became the Ancestress Queen of Egypt, suggesting a fallen slave state and migration out of bondage.

As to the origin of these beliefs, which were taken very seriously by the educated men of classic antiquity, outside of a tiny circle of Philosophers, Homer and Xenophon, a pious devotee to the Olympian Faith, give alternative, and perhaps not incongruent views.

In Xenophon's Anabasis, or Journey Down to the Sea, in which he gives a detailed account of military and religious activities practiced by he and his companions as they fought their way out of the heart of the Persian Empire, he finds it necessary, when describing what is now Turkey, Iraq, Kurdistan and Armenia to write “inhabited' or “uninhabited” before a description of any “city.” Two of the deserted cites have walls that were between 20-50 feet thick and 50-100 feet high and had a circuit of 5 to 18 miles. These places had not been inhabited recently enough for him to do any more than guess at who had once abnadoned them let alone built them.

In Homer's Odyssey, Odysseus [Grieved-chief] is directed by a god to sacrifice to Zeus Deliverer, the same God that Xenophon and his men would make offerings to. However, Odysseus may not do this just anywhere. He must first journey away from the sea, carrying an oar. As long as men knew that he carried an oar, he was to continue his quest for an altar site. But finally, when he found a passerby who declared that the oar was a threshing pole—not knowing what an oar was—he was to make sacrifice there.

Perhaps these few ancient perspectives on what some men regarded as ages gone, and of what places were regarded as their origin place, where their forefathers had fallen from God to Man when the world was young, shackled by various means of industry to a grim plight, might assist with some inquiry into the lost past.