The Memory of Water: How Post-Glacial Sea-Level Rise May Have Seeded Humanity's Flood Myths — And What That Tells Us About Ourselves
A
Cambridge maritime historian's viral thread sparks debate about whether ancient
stories encode 12,000 years of environmental memory—or whether we're just
pattern-matching again
When maritime historian Nick
Collins posted a thread claiming that flood myths from India to Mesopotamia to
Southeast Asia preserve memories of post-Ice Age sea-level rise, it struck a
nerve. The geological core—roughly 120 metres of sea-level rise between 20,000
and 6,000 years ago, drowning vast coastal plains from Sundaland to the Persian
Gulf—is solid science. The interpretive leap—that specific myths encode
specific events across millennia—is more contested. This article examines the
evidence, the skeptics, the parallels to Erich von Däniken's methods, and the
rigorous academic work of Patrick Nunn on Aboriginal Australian oral traditions
dating back 7,000 to 13,000 years. It explores what geomythology can and cannot
claim, where the linkages hold and where they fray, and what this all reveals
about humanity's capacity for long-term memory, our relationship with a
changing planet, and the enduring human impulse to wrap fact in story.
The Thread That
Launched a Thousand Think-Pieces
Nick Collins is not a
crank. A Cambridge-educated maritime historian who spent decades in the
shipping industry at firms like Clarksons, he has published a trilogy on
maritime trade history, including How Maritime Trade and the Indian
Subcontinent Shaped the World, which was shortlisted for awards. His
Substack serialization "The True Cradle" is promotional material for
a graphic-novel-style project, and his Episode 2 thread on flood myths matched
his documented focus on drowned coasts and early maritime history.
The thread made a series
of claims: that sea levels rose approximately 120 metres after the Last Glacial
Maximum; that this rise drowned the land bridge connecting India and Sri Lanka,
the vast Sundaland shelf connecting mainland Southeast Asia to Sumatra, Java,
and Borneo, and the low-lying plain that became the Persian Gulf; and that
these events occurred in three "great surges" around 12,000, 9,500,
and 5,600 BC. Collins then argued that flood stories from the Indian Manu to
Mesopotamian deluge narratives to Tamil Kumari Kandam traditions preserve
cultural memories of these inundations.
The geological claims
are "largely authentic and well-supported by science," as one
analysis put it. The interpretive links to specific myths are "plausible
but more speculative." The post presents "a popularized version of
real events rather than pure fiction."
But the thread also
attracted comparisons to Erich von Däniken, the Swiss author of Chariots of
the Gods? who built a career arguing that ancient myths preserve memories
of extraterrestrial visitors. The parallel is not in content but in method:
both start from widespread folklore, claim the stories encode real traumatic
events, position themselves against a supposed scholarly consensus that
dismissed everything as myth, and attract popular audiences by suggesting
official history is incomplete.
"Both authors
practice a form of 'myth as memory of real catastrophe/event,'" noted one
commentary, "but von Däniken's version is fringe pseudoscience that has
been extensively criticized for selective evidence, cultural misreadings, and underestimating
human capabilities. Collins is working from a solid geological foundation and
offering a more restrained (though still assertive) cultural
interpretation."
The question, then, is
not whether Collins is a fraud—he isn't—but whether his linkages are robust.
And that requires examining the evidence case by case.
The Geology Is Not in
Dispute
The foundational claims
about sea-level rise are standard paleogeography. Around 20,000 to 26,000 years
before present, global sea levels were approximately 120 to 130 metres lower
than today. The rise to near-modern levels occurred mainly between 18,000 and
6,000 years ago, with accelerated phases known as Meltwater Pulses—Pulse 1A
around 14,500 to 14,000 years ago, Pulse 1B around 11,500 to 11,000 years
ago—punctuating the gradual transgression.
The India-Sri Lanka land
bridge existed. Lower sea levels exposed the shelf across the Palk Strait,
connecting the island to the mainland until progressive inundation severed the
connection. Sundaland was real and enormous: at the Last Glacial Maximum, the
exposed Sunda Shelf connected mainland Southeast Asia with Sumatra, Java,
Borneo, and other islands into a contiguous landmass of one to two million
square kilometres or more. The Persian Gulf was a low-lying, potentially
habitable plain before post-glacial sea-level rise filled it.
"Sea-level rise of
~120 m after the Last Glacial Maximum: Correct," confirmed one scientific
assessment. "Sundaland: Real and large. It was progressively flooded,
especially during rapid meltwater pulses, leaving today's islands."
The timing of Collins's
"three great surges" is a reasonable simplification. Exact local
timing and relative sea-level curves vary by region due to isostasy and other
factors, but the broad sequence—rapid rise punctuated by pulses, continuing into
the mid-Holocene—is accurate. Total land loss across continental shelves
globally was enormous, tens of millions of square kilometres.
What remains uncertain
is not the geology but its human impact. Human populations certainly lived on
these coastal plains. Rapid inundation would have been disruptive, even
traumatic. But how disruptive, and whether that disruption left cultural
traces, is the interpretive question.
The Strongest
Evidence Comes from Australia
The most rigorous
academic work linking oral traditions to post-glacial sea-level rise comes not
from Collins but from Patrick Nunn, Professor of Geography at the University of
the Sunshine Coast in Australia. His 2016 paper with Nicholas Reid, "Aboriginal
Memories of Inundation of the Australian Coast Dating from More than 7000 Years
Ago," published in Australian Geographer, is the field's landmark
study.
Nunn and Reid collected
documented Aboriginal stories from 21 locations around the Australian
coastline—accounts of former coastlines now underwater, land bridges that
disappeared, dry land that became sea or islands, hunting grounds that flooded.
For each site, they determined the minimum water depth required for the story's
geographic details to be true, using local bathymetry. They then compared those
depths to independent post-glacial sea-level curves to calculate the most
recent time the described conditions could have been observed—yielding minimum
ages for the stories.
The results were
striking: estimated ages ranged from roughly 7,250 to 13,070 calibrated years
before present. Stories included Port Phillip Bay as a kangaroo hunting ground,
Kangaroo Island walkable from the mainland via a land bridge, and islands off Queensland
that were once connected to the coast.
"A related 2016
synthesis paper in Environment and History examines six well-documented
sites in more detail, with ages of 7,500–13,400 years BP," noted one
review. "Later work notes stories from at least 27 locations."
Nunn argues these
provide empirical corroboration of post-glacial sea-level rise and demonstrate
that oral traditions in continuous cultures can preserve accurate observations
across hundreds of generations—far longer than many earlier scholars assumed possible.
His book The Edge of Memory (2018) synthesizes this work and places it
in global context, while Worlds in Shadow (2021) expands on submerged
landscapes worldwide.
The work is
"generally well-regarded in geography, coastal science, and geomythology
circles for its careful matching of ethnographic detail to independent
geological data," one analysis noted. "It challenges earlier
skepticism about the reliability of oral history over long timescales,
especially in cultures with strong continuity and knowledge-transmission
systems like Aboriginal Australia."
The Method Behind the
Claims
Geomythology—the study
of how myths may encode real geological events—has a name, a history, and a
methodology. The term was coined in 1968 by U.S. Geological Survey geologist
Dorothy Vitaliano, who expanded on it in her 1973 book Legends of the Earth.
A 2004 session at the International Geological Congress and a 2007 Geological
Society of London volume, Myth and Geology, helped establish it more
formally.
The methodology is
deliberately multidisciplinary, combining geology, archaeology, history,
folklore studies, anthropology, linguistics, and paleoclimatology. Typical
steps include: collecting and documenting traditions, preferably place-specific
accounts with consistent geographic details; identifying potential geological
referents; independent geological correlation and dating using bathymetry,
sea-level curves, radiometric dating, and paleoshoreline reconstructions;
assessing transmission and cultural filters; and testing through multiple
independent lines of evidence.
"Geomythology's
methodology is hypothesis-driven correlation between narrative and independent
geological evidence," one methodological review explained. "When
applied carefully, it expands the archive of human environmental observation into
deep time; when applied loosely, it becomes just another form of speculative
myth-hunting."
The strengths are real:
geomythology can provide potential eyewitness data for events beyond written
records, highlight the longevity and sophistication of oral knowledge systems,
encourage respectful engagement with Indigenous knowledge, and generate testable
hypotheses. But the limitations are equally real: interpretive subjectivity and
confirmation bias, transmission problems, ethnocentrism risk, and
falsifiability challenges.
"The most robust
geomythological work (such as Nunn's Australian coastal studies) tightly
constrains claims with independent physical data, treats ages as minima,
acknowledges cultural filtering, and avoids overclaiming universality,"
the review continued. "Weaker applications risk circular reasoning or
treating coincidence as causation."
Collins, it should be
noted, is not practicing geomythology in the academic sense. He is synthesizing
and popularizing. The question is whether his synthesis respects the
constraints that rigorous geomythology demands.
Where the Linkages
Hold and Where They Fray
Assessing the robustness
of Collins's specific claims requires distinguishing between cases.
Southeast Asian and
Sundaland flood stories show moderate-to-good robustness. Collins notes a
high concentration of stories describing sea rise rather than rain, survivors
climbing to high ground rather than boarding boats. This matches patterns
discussed by others, including Stephen Oppenheimer, who highlighted the
clustering of flood myths around Sundaland and suggested they encode memories
of the shelf's drowning.
"Oral traditions in
the region do appear denser around former shelves, and rapid flooding of
low-lying tropical coasts would leave strong memories," one assessment
noted. "Still, not every story is proven to date precisely to the
meltwater pulses."
The Manu and
Mesopotamian flood narratives show weaker specificity. The Manu-Matsya
story involves a warning, a boat, and survival of a great flood. Mesopotamian
accounts—Ziusudra, Atrahasis, Utnapishtim—and the biblical Noah share
structural similarities. These could preserve memories of coastal inundation or
the filling of the Persian Gulf. Or they could stem from major river floods,
local disasters, or independent mythic motifs.
"The timing of the
written versions is much later (second–first millennium BCE), so direct
transmission across 5,000–10,000+ years is harder to demonstrate than for
continuous oral cultures like Aboriginal Australia," one analysis
cautioned. "Collins treats them as regional memories of the same broad
event; this is reasonable speculation but not tightly constrained by
evidence."
Kumari Kandam,
the Tamil legendary lost land sometimes conflated with Lemuria, shows the
weakest linkage. Tamil traditions of lost southern lands and floods exist in
Sangam literature. Limited coastal submergence of the continental shelf off
southern India and Sri Lanka is real. But the grand "lost continent"
version is a later elaboration influenced by 19th-century Lemuria ideas and is
not supported by geology.
"Mainstream geology
and archaeology reject a large sunken continent south of India during human
times," one commentary stated bluntly. "Plate tectonics and
bathymetry show no such feature on human timescales."
The Black Sea deluge
hypothesis, proposed by Ryan and Pitman in 1997, offers a cautionary parallel.
The idea that catastrophic Mediterranean inflow into a lower Black Sea lake
around 7,500 to 8,800 years ago inspired Near Eastern flood myths was once popular.
Subsequent work has largely favoured more gradual reconnection, and underwater
archaeology has not produced clear evidence of sudden mass displacement.
"It illustrates a
recurring risk in geomythology," one review noted. "An attractive
catastrophic event is proposed, linked to famous myths, and then the geological
or chronological details fail to hold."
The von Däniken
Problem
The comparison to Erich
von Däniken is uncomfortable but instructive. The Swiss author's Chariots of
the Gods? (1968) argued that ancient myths, religious texts, and folklore
preserve distorted memories of extraterrestrial visits. Stories of flying
vehicles, powerful beings descending from the sky, and sudden leaps in
civilization were, he claimed, misunderstood eyewitness accounts that
mainstream archaeology had dismissed as myth.
Collins makes a
structurally similar move: "Scholars filed it under myth, but it was
actually memory of something real." But the proposed real event is
fundamentally different—not alien contact but well-documented sea-level rise.
"Both start from
widespread, cross-cultural folklore. Both claim the stories encode real,
traumatic, large-scale events that oral traditions preserved for millennia.
Both position themselves against a supposed scholarly consensus that simply
labeled everything 'myth' without serious investigation," one analysis
observed. "Both attract popular audiences by suggesting the official
history is incomplete or willfully incomplete."
But the differences are
crucial. Von Däniken's core claims center on ancient astronauts and require
inventing new physics, unknown technologies, and extraterrestrial visitors.
Collins's claims rest on established geology and paleogeography. The interpretive
step—that certain flood traditions specifically remember these marine
transgressions—is more speculative but does not require pseudo-science.
"Collins is working
from a solid geological foundation and offering a more restrained (though still
assertive) cultural interpretation," the analysis concluded. "The
shared rhetorical move—'this was real, not just myth'—explains why the two can
feel similar even when their proposed 'real events' are completely
different."
The lesson is not that
Collins is von Däniken. It is that the rhetorical structure of "myth as
memory" is powerful and seductive, and it can be deployed with varying
degrees of rigor. The question for any particular claim is whether the evidence
supports the interpretive leap.
Others Who Have
Walked This Path
Collins is not alone in
linking flood myths to post-glacial sea-level rise. The academic precedents
range from rigorous to speculative.
Patrick Nunn is
the leading academic voice, with multiple peer-reviewed papers and books
systematically linking Indigenous oral traditions to post-glacial coastal
change. His work on Australian Aboriginal stories provides the strongest
empirical support for the general principle. He has extended the approach to
northwest Europe, with forthcoming work on Celtic traditions, and to the
Pacific Islands.
Stephen Oppenheimer,
in works on Southeast Asian prehistory and genetics, highlighted the clustering
of flood myths around Sundaland and suggested they encode memories of the
shelf's drowning. His work is more speculative than Nunn's but grounded in real
geography.
Graham Hancock,
in popular books like Underworld and Fingerprints of the Gods,
extensively links global flood myths, drowned coasts, and post-Ice Age
sea-level rise to a lost advanced civilization. His work is "more
speculative and heavily criticized for overreach, but thematically overlapping
with Collins on the 'drowned worlds remembered in myth' theme."
The broader geomythology
literature examines Australian, European—Lyonesse, Doggerland-related
traditions—and some Indian coastal stories, proposing that rising seas left
traces in folklore. The Black Sea deluge hypotheses have also been tied to
flood myths, though that is a more localized, later event.
"In short, Collins
is not inventing the linkage," one analysis concluded. "He is
popularizing and synthesizing ideas that have academic precedents (especially
Nunn's work) and popular ones (Hancock, Oppenheimer). The Australian cases
provide the most robust empirical support for the general principle. Linking
the classic Near Eastern and Indian literary flood narratives specifically to
the full ~120 m rise remains more conjectural."
The Mechanics of Deep
Memory
How could oral
traditions preserve accurate observations across hundreds of generations? The
answer lies in sophisticated cultural technologies.
Oral cultures evolved
information-management systems: repetition and redundancy, place-based
mnemonics like songlines and the method of loci, restricted specialist
performers, multi-generational audiences for error-checking, and performance
rules that reduce copy error. These function like cultural ratchets. When those
systems remain intact, fidelity is high; when they break—through migration,
language shift, literacy overlay, or social disruption—the signal becomes noisy
or is re-framed as pure cosmology.
"Aboriginal
cultural practices—cross-generational cross-checking, songlines, and careful
transmission of knowledge—help explain the apparent high fidelity and longevity
of these traditions," one review noted.
But there are limits.
Evidence from the strongest cases suggests that under optimal conditions,
accurate observational cores can survive 7,000 to 10,000 years, possibly a bit
longer. Beyond that threshold, geographic specificity and chronological fidelity
appear to degrade sharply.
"This sets a
practical upper bound: claims of unbroken 15,000- or 20,000-year memories
become far more speculative," one analysis noted. "The 'edge of
memory' is real but finite."
The implication is that
cultural continuity is the decisive variable. Nunn's strongest cases succeed
precisely because of continuous, place-based oral cultures with sophisticated
mnemonic systems. Where cultural continuity was broken by migration, conquest,
language shift, or later literacy, the signal degrades or is re-mythologised.
"This is why
Australian Aboriginal and some Celtic/Pacific traditions currently offer
cleaner correlations than, for example, the classical Mesopotamian or Vedic
flood narratives, which passed through multiple literary and theological
filters," one commentary explained.
Two Distinctions
Often Blurred
Popular accounts often
collapse two useful distinctions.
Observation versus
explanation. Some stories primarily record what happened—the sea rose, land
disappeared. Others primarily explain why—divine anger, ancestral punishment,
moral failing. Geomythology works best on the observational core; the
explanatory layer is cultural and secondary.
Local versus global
flood. Most robust geomyths are local or regional coastal inundations. The
classic "world-destroying deluge" motif is more likely a literary or
cosmological amplification than a single global event. Collapsing the two
creates the von Däniken/Hancock-style overreach that weakens the more careful
research.
"Stories may
therefore compress multi-millennial change into a single dramatic 'flood,' or
selectively remember the most traumatic pulses," one analysis noted.
"This helps explain why some Southeast Asian and Australian accounts
emphasise the sea advancing 'without rain' and people simply moving upslope,
while Near Eastern literary versions add divine warning, boats, and moral
judgment. The geological reality is a drawn-out transgression; the cultural
memory often heightens the drama."
What This Tells Us
About Humanity
The evidence from
deep-time oral traditions reveals something remarkable about human cognitive
and cultural capacities. Under the right conditions—cultural continuity,
specialist knowledge-keepers, mnemonic systems, and high-stakes
content—accurate observational knowledge about the environment can survive
7,000 to 10,000 years or more. That is hundreds of generations.
"This is not magic;
it is a sophisticated technology of the mind and of social organisation,"
one philosophical reflection noted. "Oral cultures developed reliable
methods for encoding, error-checking, and transmitting complex data about landscape,
hazard, and history. Literacy is powerful, but it is not the only high-fidelity
system humans have ever used."
We are a species that
notices, remembers, and warns. Coastal flooding, volcanic eruptions, and sudden
landscape change left deep marks precisely because they threatened survival.
The persistence of these memories suggests that humans evolved or culturally
refined strong incentives to retain rare but catastrophic environmental
information. Forgetting was costly; remembering conferred advantage.
"The strongest
memories concern threats to survival: rising seas, eruptions, landscape
loss," one analysis observed. "These traditions helped later
generations understand that the environment can change dramatically and that
relocation or altered practices may be required. Knowledge is retained because
forgetting was costly."
But the evidence also
reveals fragility. The strongest cases succeed where people remained in place,
or stayed connected to place, for millennia. Cultural continuity is a rare and
precious achievement. Where that continuity broke, the signal became noisier or
was transformed into pure myth.
This underscores both
the resilience and the vulnerability of human knowledge systems. We are capable
of extraordinary long-term cultural memory, yet that memory is easily
disrupted.
The Philosophy of
Myth and Knowledge
The material challenges
a sharp modern dichotomy between "myth" and "history" or
between "superstition" and "science." Many traditional
narratives contain empirical cores wrapped in cultural, moral, or cosmological
clothing. Observation and explanation were not separated the way they often are
today.
"Ancestors recorded
what they saw and then interpreted it within the frameworks available to
them," one philosophical reflection noted. "The result is neither
pure fiction nor pure data; it is a hybrid form of knowledge that carried both
fact and meaning across deep time."
This has implications
for epistemology: human knowledge has always been situated, narrative, and
value-laden. The scientific method is a powerful refinement, not the first or
only way of knowing the world. Geomythology shows that pre-scientific peoples were
careful observers who could generate lasting, testable insights about the
Earth.
"Myths that survive
longest tend to encode high-stakes, rare, or multi-generational threats,"
one analysis noted. "Cognitive science and evolutionary approaches suggest
storytelling itself evolved partly as a portable knowledge-storage technology:
attention-grabbing narrative plus mnemonic structure plus social enforcement of
accuracy. Flood and drowning stories may therefore be selected for retention
precisely because forgetting them was costly."
This reframes
"myth" less as fantasy and more as a long-term survival archive.
Purpose and the Long
View
What does this say about
humanity's purpose? The evidence does not dictate a single answer. Purpose is
not something geology or folklore can prove. But the patterns suggest several
coherent readings.
Stewardship or
witness. Humans have repeatedly shown a capacity to notice major changes in
the Earth, encode them in durable cultural forms, and pass them forward. One
reading is that part of what humans do—and perhaps what we are suited for—is to
serve as long-term witnesses and record-keepers of the planet's history.
Adaptive survivors.
The strongest memories concern threats to survival. Knowledge is retained
because forgetting was costly. From a pragmatic standpoint, humanity's
"purpose" appears tied to endurance: learning from past upheavals so
that the species can continue.
Meaning-makers.
People did not merely record events; they wrapped them in narrative, moral, and
cosmological frameworks. Observation and significance travelled together. Human
purpose may include interpreting experience—turning raw change into coherent
stories that orient communities.
No inherent purpose.
The patterns reveal capacities and constraints, not a predetermined end.
Purpose is what communities or individuals choose to pursue in light of those
facts.
"In the end, the
material suggests that whatever purposes humans adopt, they have long included
watching the world change and trying to remember what they saw," one
reflection concluded. "That is a demonstrable part of the human record. Whether
it constitutes the purpose, or merely one enduring activity among others,
remains a question the evidence itself does not settle."
What Remains to Be
Done
The field has clear
priorities. Systematic collection and mapping of Southeast Asian and Indian
Ocean coastal oral traditions against high-resolution paleoshoreline models
remains underdeveloped compared with Australia. Integration with archaeology
and genetics could test whether population bottlenecks, migration pulses, or
abandonment of coastal sites temporally match meltwater pulses and the
estimated ages of stories. Controlled comparison of story variants across
neighbouring groups could measure how rapidly geographic detail erodes or
stabilises. Explicit protocols for distinguishing genuine deep-time memory from
later diffusion of flood motifs are needed.
"Australia
currently dominates the rigorous end of the field because of exceptional
cultural continuity and good geological dating," one analysis noted.
"Equivalent systematic work in Sundaland, the Persian Gulf margins,
northwest Europe beyond the Celtic fringe, and parts of the Americas is
thinner. The next major advances will likely come from combining
high-resolution bathymetry and sea-level models with carefully documented,
place-specific oral corpora and, where possible, archaeological or genetic correlates
of population movement or coastal abandonment."
The contemporary
relevance is significant. If oral traditions can preserve accurate
environmental observations for 7,000 to 13,000 years, they become a form of
long-baseline data for understanding human responses to sea-level rise.
Ancestral strategies of relocation, resource shifting, and narrative warning
systems may hold practical lessons.
"If oral traditions
can preserve accurate environmental observations for 7,000–13,000 years, they
become a form of long-baseline data for understanding human responses to
sea-level rise," one review noted. "At the same time, the risk of romanticising
'Indigenous knowledge' or extracting it without context remains real. The most
productive stance treats these traditions as complementary archives—neither
infallible nor dismissible."
A Final Reflection
The thread that started
this conversation was promotional material for a graphic novel. It was posted
by a maritime historian with genuine expertise, making claims that were mostly
accurate about geology and mostly speculative about culture. It attracted
comparisons to Erich von Däniken and citations of Patrick Nunn, both of which
are instructive.
What emerges from the
evidence is a picture of humanity as a long-memoried, story-making,
place-attached species that has been watching the Earth change for thousands of
years and trying—sometimes successfully—to remember what it saw. Under optimal
conditions, accurate observational knowledge can survive hundreds of
generations. Where continuity breaks, the signal degrades into myth or
disappears.
The most defensible
claim is that some coastal and drowning traditions in some continuous cultures
preserve real memories of post-glacial sea-level rise and related landscape
change. Extending this to "nearly every culture on earth still remembers the
same event" or to a single global catastrophe remains an over-reach.
Multiple independent regional inundations, local river floods, tsunamis, and
later literary elaborations all contributed to the worldwide distribution of
flood motifs.
"Precision about
geography, culture, and chronology keeps the insight powerful rather than
diluted," one analysis concluded.
The irony is that the
popular version—the one that says "scientists dismissed this as myth, but
it was real"—is both true and misleading. Scientists did often dismiss
oral traditions as unreliable. But the careful work of the last two decades has
shown that some traditions are reliable, under specific conditions, for
specific reasons. The insight is not that all myths are true. It is that some
myths contain testable observations of real events, and that human cultures
have developed sophisticated technologies for transmitting those observations
across deep time.
That is a more modest
claim than the viral thread implies. But it is also more remarkable. We are a
species that can remember the drowning of the world for ten thousand years, if
we stay in one place long enough and tell the story right. Whether we will remember
what we are doing now, as the seas rise again, is another question entirely.
References
Bender, B. (2019). The
Edge of Memory: Ancient Stories, Oral Tradition and the Post-Glacial World.
Bloomsbury Sigma.
Collins, N. (2024).
"The True Cradle, Episode 2." Substack.
Nunn, P. D. (2018). The
Edge of Memory: Ancient Stories, Oral Tradition and the Post-Glacial World.
Bloomsbury Sigma.
Nunn, P. D. (2021). Worlds
in Shadow: Submerged Lands in Science, Memory and Myth. Bloomsbury.
Nunn, P. D., & Reid,
N. J. (2016). "Aboriginal Memories of Inundation of the Australian Coast
Dating from More than 7000 Years Ago." Australian Geographer,
47(1), 11-47.
Oppenheimer, S. (1998). Eden
in the East: The Drowned Continent of Southeast Asia. Weidenfeld &
Nicolson.
Piccardi, L., &
Masse, W. B. (Eds.). (2007). Myth and Geology. Geological Society of
London, Special Publications, 273.
Ryan, W., & Pitman,
W. (1997). Noah's Flood: The New Scientific Discoveries About the Event That
Changed History. Simon & Schuster.
Vitaliano, D. B. (1973).
Legends of the Earth: Their Geologic Origins. Indiana University Press.
Von Däniken, E. (1968). Chariots
of the Gods? Unsolved Mysteries of the Past. Econ-Verlag.
#Geomythology
#SeaLevelRise #OralHistory #Archaeology #ClimateChange #AncientMyths
#HumanEvolution #DeepTime
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