The theory of Plato=Pletho is an intriguing one; however, it is important to note that it originates from the work of Anatoly Fomenko, who has a tendency to draw erroneous parallels. While the theory warrants further consideration, if the accuracy of Plato's Atlantis myth is to be accepted at face value, the proposed date of 9000 years before his time aligns with the Younger Dryas, a period marked by significant geological upheaval. This assertion is supported by the analysis of isotopes in Greenlandic ice samples, which provide insights into past temperatures. The stable isotope δ-O-18 is measured, as opposed to radiocarbon dating, where the unstable isotope C-14 is measured.
The term "Aldland" does not refer to the Findas' homeland but rather denotes "the old world." In the OLB, the submerging of Aldland is depicted with a sense of nostalgic longing, suggesting the former habitation of the Fryas there. Alewyn J. Raubenheimer proposes in Chronicles From Pre-Celtic Europe that they used to live on the ancient island of Frisland, and that the Faeroe Islands are its modern remnants. Its appearance is preserved in the
Zeno map. Nef-Inka sought a high-lying region of Aldland to establish a settlement; the Zeno map indicates the presence of mountains on Frisland, and the Faeroe Islands are predominantly mountainous. It is conceivable that he experienced a change of heart or was carried away by winds, which would explain his settlement in South America, where he came to rule as king. This and other transatlantic expeditions from Germanic peoples shed light on accounts such as that presented by
Pedro Pizarro in 1571:
Estas señoras que tengo dicho eran muy limpias y pulidas, en lo que traían los cabellos largos sobre los hombros, negros (que así los procuraban tener) y muy largos. Procuraban ser de hermosas, y lo eran casi todas las hijas de estos señores y de los Orejones. Las indias Guanacas y Chachapoyas y Cañares eran, de las comunes, las más hermosas y pulidas; el demás
mujeriego común desde reino eran espesas, y no hermosas ni feas, sino de mediano parecer. Esta gente desde Reino del Perú es blanca, de color
trigueño, y entre los señores y señoras eran más blancos, como españoles. Yo vi en esta tierra a una mujer india y un niño indio que, de blancos y rubios, casi no veían. Estos debían ellos que eran hijos de los ídolos.
Translation: These ladies that I have mentioned were very clean and polished, with hair which was long on their shoulders, black (which they strove to have) and very long. They sought to be beautiful, and almost all the daughters of these lords and of the Orejones were. The Guanacas and Chachapoyas and Cañares Indians were, of the common ones, the most beautiful and polished; the other common women from the kingdom were thick, and neither beautiful nor ugly, but of average appearance. These people from the Kingdom of Peru are white, of a ripe wheat colour, and among the lords and ladies they were whiter, like Spaniards. I saw in this land an Indian woman and an Indian child who, white and blond, were almost indistinguishable [from Spaniards]. They must have been the children of gods.
One can find blond, red-haired and brown-haired mummies in the National Museum of Archaeology, Anthropology and History of Peru today. These are mummies of the Viracocha, who, the Incas told Pizarro, founded their civilization. Traditionally, Viracocha is depicted as a tall, bearded man, a characteristic that contrasts with the short, beardless appearance of the indigenous people. This deity is often depicted alongside other similarly endowed men who are also called Viracochas. Notably, several of the mummies bear burial masks with blue eyes, a trait that aligns with the historical presence of Germanic influence in the region. This observation implies a deification of the Viracocha leader and his entourage, aligning with the prevalent practice of advanced civilizations being transformed into idols within their respective settling populations. This phenomenon is evidenced by the existence of numerous other Native American tribes that also venerate gods exhibiting analogous physical characteristics. For instance, the reincarnation of Quetzalcoatl was said to be a white man with a beard.
The following account, provided by
Juan de Betanzos around 1551, offers further insights:
Que preguntando a los indios que qué figura tenía este Viracocha cuando ansí le vieron los antiguos, según que del lo ellos tenían noticia, y me dijeron que era un hombre alto de cuerpo y que tenía una vestidura blanca que le daba hasta los pies, y cuesta vestidura traía ceñida; él que traía el cabello corto y una corona hecha en la cabeza a manera de sacerdote; y que andaba destocado, y que traía en las manos cierta cosa que a ellos les parece el día de hoy como estos breviarios que los sacerdotes traían en las manos. Y esta es la razón que yo desto tuve, según que los indios me dijeron. Y pregúnteles cómo se llamaba aquella persona en cuyo lugar aquella piedra era puesta, y me dijeron que se llama Con Tici Viracocha Pachayachachic, que quiere decir en su lengua: Dios, hacedor del mundo.
Translation: When I asked the Indians what this Viracocha looked like when the ancients saw him, according to what they had heard of him, they told me that he was a tall man in body and that he had a white garment that reached down to his feet, and the garment he wore girded (tightly bound around his waist); that he had short hair and a crown made on his head like a priest; and that he walked unclothed, and that he carried in his hands a certain thing that seems to them today like those breviaries (prayer books) that the priests carried in their hands. And this is the reason I had for this, according to what the Indians told me. And I asked them what was the name of the person in whose place the stone was placed, and they told me that his name was Con Tici Viracocha Pachayachachic, which means in their language: God, maker of the world.
The Vikings and other Germanic peoples (as well as the Romans) were known to don girded robes. The term "unclothed" is employed here to denote the practice of wearing solely trousers in the torrid South American climate. This fashion choice is further evidenced by certain historical paintings, such as The Funeral of a Viking by Sir Thomas Francis Dicksee. The "crown" refers to a helmet or a sailor's cap, and he was not carrying breviaries but rather books replete with charts, notes, laws, histories, and the like.
In his
third Oera Linda video, Asha Logos also discusses transatlantic Germanic settlers. Additionally, other notable figures include the Norse explorers: Leif Eriksson's Vinland expedition, the exiled Bjorn Asbrandson, who migrated to North America and assumed a leadership role among the indigenous population, and Gudleif Gudlaugson's subsequent encounter with Bjorn following an accidental landing in North America. These narratives are detailed in the Saga of Erik the Red, the Saga of the Greenlanders, and the
Eyrbyggja Saga. An even earlier Norse settlement might have led to the Paraguayan legend of the blond-haired King Ipir, for which both the Danish King Cnut and even the Third Reich sent follow-up expeditions, as discussed in
this article. There is also the potential involvement of Phoenicians, Romans, and Mormons in North America, as discussed by others elsewhere.
The hypothesis that the Americas served as a primordial homeland for the Findas remains a viable proposition. Perhaps, based on the recent archaeological findings, the "Finda prototype" originated in South America, migrated northwards, and subsequently spread to Asia via the Bering Strait. Other groups, having acquired long-distance seafaring capabilities—possibly from the Viracochas—colonized Oceania, a feat that the Kon-Tiki expedition demonstrated was feasible.
