Plato

Sein Schüler Plato hat uns seinen Bericht übermittelt.

Otto Kiefer: Der Bericht Platos über Atlantis.

Das Atlantis des Plato und das der Bibel waren der Rest des ehemals aufgetauchten Erdteils westlich von den Säulen des Herkules.

Besondere Bedeutung erlangte nach der Schilderung Platos eine große, von Bergen umgebene und mit fruchtbaren Bäumen aller Art bedeckte und nach Osten offene wundervolle Ebene (Abb.

Mose 2), die in Platos Bericht das Idafeld heißt.

Dem einen unterstand die gewaltige Kriegs flotte, aus 1200 Kriegsschiffen (Trieren) bestehend 1), und dem anderen - Heimdall - die Landesstreitmacht, 1 Siehe Kiefer: Der Bericht Platos über Atlantis.

Nach Plato waren die Asenkönige mit dunkelblauen Gewändern von höchster Schönheit bekleidet.

Die Staatsgrundsätze fanden si ch nach den Berichten Platos auf einer Säule von Messing im Tempel des Poseidon auf der Walhallaburg eingegraben.

Um den kleinen Berg wurden nach dem Bericht Platos mehrere größere und kleinere Ring e, zwei von Erde und drei von Wasser, geschaffen.

Den Namen der Stadt erwähnt Plato nicht.

Bis zur Eroberung der Hauptstadt der germanischen Jebusiter hieß diese Zion = Burg des Zius 1 Nach Kiefer: Der Bericht Platos über Atlantis.

Eine schöne Asentochter wurde nach der Sage an der Urdquelle von einem Misch- 2 Kiefer: Der Bericht Platos über Atlantis.

Nach dem Berichte Platos kamen die Asen zu bestimmten Zeiten zu einem Staatsgericht zu sammen.

Die nach Platos Bericht im Tempel befindliche Sonnenscheibe

Wenn Plato schreibt, daß Gott selbst auf seinem Wagen stehend und Flügelrosse lenkend im Tempel war, so gilt dies lediglich für die Sonnenscheibe auf dem Sonnenw agen, der von geflügelten Sonnenrossen gezogen wurde.

Nach dem Berichte Platos über Atlantis muß der Reichtum der Aias an Bronze ein ganz ungeheurer gewesen sein, sonst wäre es nicht möglich gewesen, daß sie ihre Burgmauern mit Bronzeplatten hätten bedecken können.

Wenn der Anthropologe und Rassenforscher nachweist, daß der Germane der geborene Landwi rt und Gärtner, Tier- und Pflanzenzüchter ist, so ist es gl aublich, was Plato über die hohe Entwicklung der Landwirtschaft und Gärtnerei auf Atlantis sagt.

Auf einem Stadion in der “heiligen Stadt” d es atlantischen Herrn und Königs fanden nach Plato Pferderennen statt.

Plato erzählt uns, daß es auf Atlantis eine bewunderungswürdige Königsgewalt gab.

Die Handelsflotte wuchs ins Riesenhafte: 12 .000 Kriegsschiffe mit einem Flottenadmiral sorgten nach dem Berichte Platos für die Sicherheit auf Atlantis, auf dem Meere und in den fernen Ländern.

An den Häfen türmte sich der Reichtum der Handelsherrn aus allen Ländern, und die nach dem Berichte Platos mit Tempeln, Palästen, Häfen, Schiffswerften, heiligen Hainen und Lehranstalten aller Art versehene Riesenstadt, umgeben von leuchtenden Bronzemauern, durchzogen von schimmernden Kanälen und überragt von der golden leuchtenden Asenburg, mag im Schmucke ihrer Palmengärten ein zauberisch schönes Bild gegeben haben, dem die mit Schnee bedeckten Riesenberge und brennenden Vulkane einen eigenartigen Hintergrund geben.

Wenn uns die Bohusläner Bilderschriften besagen, daß die skandinavischen Germanen schon vor 200.000 Jahren stattliche, für 90 Mann berechnete, sehr stark gebaute Ruderschiffe besaßen und mit ihnen in kühnen Wikingerfahrten die ganze Erde um schifften (nach Wendrin), dann brauchen wir die glänzende Schilderung Platos nicht mehr als Erzeugnis dichterischer Einbildung zu halten.

Nach Platos Bericht und nach Jes.

In den atlantischen Tempeln waren nach dem Berichte Platos als Symbol der Sonne riesige Sonnenscheiben aus lauterem Go ld aufgestellt.

Um das Volk vo n Aufständen abzulenken, führte man Kriege gegen das Ausland un d suchte sich die mächtigen Siedelungen der damaligen Kulturwelt zu unterjochen, wie Plato berichtet.

An dem Kampfe waren nach Platos Bericht auch Alt-Athener beteiligt.

Die Priester von Sais erzähl ten dem Plato, daß Atlantis mehrmals Raubzüge nach Oste n, nach Europa und nach Griechenland gemacht habe.

122 - nach Plato vor de m Versinken allein 60 Millionen.

* * * Plato schildert im Kritias die germanischen Atlanter vor und nach ihrer Vermischung mit dem Tiermenschentum also: “Durch viele Geschlechter hind urch waren sie, solange das Göttliche (das höherrassige Blut) in ihnen lebendig blieb, den Gesetzen gehorsam, fromm und gottesfürchtig.

Plato did not invent the substance of the island Atlantis, and the details are not his work either.

In the last letter an ancient habitation in Spitzberg, Greenland, and Nova Zembla is a strange conclusion, and a footnote says the island opposite Plato's mouth must be Nova Zembla.

Plato is the first witness he calls.

Bailly reads that as a formal admission that the Egyptians drew their origin from the island whose memory Plato preserved.

The chain runs from the priests of Egypt through Solon, Dropidas, and Critias the grandfather, aged ninety, to Plato, still a child.

Plato did not invent the substance, and the details are not his work either.

Plato's island is given as 3000 stades by 2000, about 150 leagues by 100, almost the extent of France.

Baer takes Judea for Plato's Atlantis.

Plato is the first.

Plato had consulted the sages of Egypt, and it is they who instruct the Greeks through his mouth.

The footnote names Plato in his Timée.

Bailly then calls this an ancient race of men almost entirely destroyed, because Plato does not dissimulate that the Greeks were only a weak remnant.

The beautiful, as he reads Plato, is instruction, and the best is virtue.

Plato, still a child, listened to his grandfather Critias, aged ninety.

This joining of foreign facts and of facts proper to Egypt is therefore a positive proof of what he has just established, and at the same time a formal admission that the Egyptians drew their origin from this island, whose memory Plato preserved for us and which he made famous.

The footnote names Plato's dialogue of Timée.

Plato takes up the same subject, with more detail, in Critias.

It produced orichalcum, a metal known in Plato's own time only by name, abundant in the mines of the island, and the most precious after gold.

Bailly shortens the advantages of the island, which Plato calls fertile, beautiful, holy, and marvellous, and he shortens the magnificence of its kings.

The territory extended toward the south, and on the north it was bordered by mountains, which surpassed in number, size, and beauty all those known in Plato's time.

The objection he answers is that this people is the fruit of Plato's imagination.

On the page headed 42 he says Plato understood picturesque order too well to hide the subject in a corner and enlarge only the accessories.

Plato not only did not invent the substance of the things.

Plato, who built the world with the five regular bodies of geometry, and who founded divine perfection and human generation on the number three, would not have given a people of his own making this indifference.

On the same page the tale of Plato has every character of truth.

The proof that Plato recounted and did not imagine is that Homer, come six centuries before him, versed in the knowledge of geography and of foreign customs, spoke in the Odyssey of the Atlantes and of their island.

There was a fund of history or of tradition, and original sources from which they drew as Plato did.

The letter closes, on the page headed 45, by saying that Plato has described the Atlantic island, and that Diodorus is about to speak of the men who inhabited it and of the men who came out of it.

It was natural to follow Plato, and those who followed him were not all philosophers.

Plato said this people lived on an island near a continent, opposite the mouth where the columns of Hercules are.

The strait of Gibraltar represented the mouth of which Plato speaks.

Plato teaches that it had 3000 stades in length and 2000 in breadth, that is an extent of about 150 leagues by 100, and almost equal to that of France.

Baer thinks that this last province is the Atlantis of Plato.

This country between the Euphrates and the sea is not an island, and Plato's tale seems to leave no equivocation on that point.

He counts four lost peoples he can show: the Atlantes, a neighboring people indicated by Plato, the Dives, and the Peris, whose memory is faithfully kept among the Persians.

Plato spoke to the Athenians of the finest and best generation of men that ever existed.

The island of the story remains the island Plato transmitted.

That is why Plato, who wanted to flatter the Athenians by making them descend from this people, says that their ancestors resisted for a long time a great power come out of the Atlantic sea, but that afterwards all their warriors perished in the space of a day and a night.

Plato was a poet.

The footnote on this page, still in the priest's voice to Solon, says the barbarians did arrive by a mouth like the one Plato speaks of, situated opposite an island.

These barbarians did indeed arrive by a mouth like the one of which Plato speaks, and situated opposite an island which must be Nova Zembla.

I do not collapse the twenty-fourth letter into a claim that Plato's island was Spitzberg.

I read Thomas Taylor's English of Proclus for the claims a later writer can set beside Plato's own telling of the island, the war, and the floods.

The title page reads The Commentaries of Proclus on the Timæus of Plato, in Five Books; containing a Treasury of Pythagoric and Platonic Physiology.

The book page, with the credits, is The Commentaries of Proclus on the Timaeus of Plato.

Title: The Commentaries of Proclus on the Timæus of Plato, in Five Books; containing a Treasury of Pythagoric and Platonic Physiology.

Crantor, whom he calls the first interpreter of Plato, took the narration as mere history.

Plato was derided as not the inventor of the Republic, but as copying what the Egyptians had written, and as believing the Athenians once lived by that polity.

Plato's mother Perictione comes in on the side of Glauco.

Sais, not a colony story Plato himself tells.

Plato, Proclus insists, only says the Saite were very friendly to the Athenians and in a certain manner allied to them (p.

Plato brings it from the west, where the Persian expedition had come from the east, so that Athens stands as from a centre.

Plato does not measure the earth as the mathematicians do.

Taylor's footnote says the text of Plato in this place, as Proclus gives it, is very erroneous beside the editions of the Timaeus.

Many parts of the earth are deluged by the sea, and what Plato says is not impossible (pp.

Taylor's introduction argues that Proclus is the largest link in the chain of Plato's interpreters, that these commentaries have come down mutilated, and that they scarcely explain a third part of the Timaeus.

He spends the rest of the introduction defending Plotinus and the Platonists down to Justinian against the charge that they filled Plato with jargon.

He says a real student needs mathematics, logic, physics, and Aristotle, and the character Plato asks for in the seventh book of the Republic.

Plato was impelled by the Pythagorean Timaeus on nature, and Taylor has prefixed that treatise to the commentaries, though this volume as I have it opens on Proclus himself.

Physiology before Plato either stopped at matter, or added form and still missed the true causes.

Plato, following the Pythagoreans, gives the producing cause, the paradigm, and the final cause, and only then form and a recipient.

With respect to the whole of this narration about the Atlantics, some say, that it is a mere history, which was the opinion of Crantor, the first interpreter of Plato, who says, that Plato was derided by those of his time, as not being the inventor of the Republic, but transcribing what the Egyptians had written on this subject; and that he so far regards what is said by these deriders as to refer to the Egyptians this history about the Athenians and Atlantics, and to believe that the Athenians once lived conformably to this polity.

Crantor adds, that this is testified by the prophets of the Egyptians, who assert that these particulars [which are narrated by Plato] are written on pillars which are still preserved.

He says they are not attending to Plato.

What ancient theologians refer to Osiris and Typhon, or to Bacchus and the Titans, Plato from piety refers to the Athenians and Atlantics.

Before souls descend into solid bodies, those theologians and Plato deliver their war with material daemons adapted to the west, since the west, as the Egyptians say, is the place of noxious daemons.

War answers to the powers of those essences, and, as Plato says, to their motions.

Plato, like the theologians, delivers a multitudinous contrariety before the one fabrication of the world.

Solon is called the wisest of the seven as a man related to Plato, said to another Athenian, in the Panathenaea, and as a sign that the narration extends to all wisdom.

Charmides and Perictione were the children of Glauco, and Perictione was the mother of Plato.

So Glauco was the uncle of the younger Critias, Charmides was the uncle of Plato, and Solon was the brother of the great-grandfather of Critias.

Proclus returns to Plato's own limit.

Plato calls her a lover of wisdom and a lover of war.

Proclus's own next alternative is that Plato here calls climates places, so that every climate has men even without a deluge or a conflagration, at one time more and at another less.

Plato does not perhaps mean by the greatest destruction, the deluge of Deucalion, but some one of the deluges prior to it.

The objectors say the development of such narrations looked to Plato like the work of a laborious and not very fortunate man, that Plato teaches most of his dogmas with perspicuity and is not as enigmatical as Pherecydes, that the cause of inserting the narration is known to be the delight and allurement of the reader, and that to analyse everything is to suffer what the slippery readers of Homer suffer.

The other side refers the development to physical harmony, from what Plato says of Phaeton, that it has the form of a fable and manifests a natural event, and from the Egyptians, the fathers of this relation, who signified the arcana of nature through fable.

Plato delivers that through earth.

In the Politicus Plato arranges the priests under the politician and does not give them political power.

Iamblichus says archangels are nowhere mentioned by Plato, that the military genus is not souls verging to bodies, that daemons who govern mortal nature are not derived from men, and that the soul is not conjoined to the body as if caught in a net.

Homer, he thinks, makes her an associate with the Greeks against the Barbarians in the same pattern as Plato here makes her an associate with the Greeks against the inhabitants of the Atlantic island, so that more intellectual natures may rule the more irrational.

Plato, praising the Athenians, does not deliver the Persian invasion or any similar deed.

Plato does not measure the magnitude of the earth as the mathematicians do.

He who looks to the whole magnitude bounded by the elevated parts will infer that it is immense, as Plato says.

Plato says we dwell in a cavity, and the whole earth is elevated, which the sacred rumour of the Egyptians also asserts.

It is not proper to disbelieve what Plato says, though it should be received as a mere history (pp.

Plato, emulating him, asserts that the Atlantics insolently proceeded against the Athenians (pp.

Taylor's footnote on that page says the text of Plato here, in the commentaries of Proclus, is very erroneous, as the reader will see by comparing it with any edition of the Timaeus.

Plato, knowing this, extends these two genera into the invisible, and through this disappearing imitates the Orphic precipitation into Tartarus.

What Plato discusses about the magnitude of the Atlantic island must not be rejected as fabulous because of those who enclose the earth in a very narrow space (pp.

Proclus finishes the book in conformity to Plato, having adopted their order (p.

Plato gives an all-various generation of body, produces soul both from itself and from the total fabrication, and does not devise a generation of intellect in words.

I read Hermann Wieland's Atlantis, Edda und Bibel for the names, places, and dates he would set beside Plato, the Edda, and the Bible.

Germanic settlers from the north built Plato's city on an Atlantic plain he calls the Idafeld.

Plato, as Wieland uses him, gives Atlantis 60 million people before it sank (p.

Plato does not name the city.

West of the pillars of Hercules is the remnant Plato and the Bible describe.

For Plato's own city, see Timaeus and Critias.

The historical report he trusts most is the Egyptian priests' account, given to Solon at Sais in the Nile delta, and passed on by Solon's pupil Plato.

It agrees, he says, with sagas older than Plato, with Homer and especially the Odyssey and the Iliad, with old Egyptian and Indian tradition, with Maya, Inca, Toltec, Peruvian, and Araucanian records saved from missionaries, and with parts of the Edda and the Bible that had not been explained.

A footnote bibliography runs through Scott-Elliot on Lemuria and on Atlantis from occult sources, Frobenius, Donnelly as Donelly, Otto Hauser, Otto Kiefer's 1909 Jena book on Plato's report, Zschaetzsch in 1920, Blavatsky as this copy prints Blavatzky, Suess, Wegener, Bailly, Aelian, the name he prints Broklus, Marcellus, Diodorus, Timagenes, Herodotus, Knötel in 1893 who wrongly puts Atlantis in West Africa and Morocco as Frobenius does, Olaf Rudbeck at Uppsala about 1690 who wrongly makes Sweden Atlantis, Hermann Müller in 1850 who looks in Britain, Ghillany in 1842, and others.

The Atlantis of Plato and of the Bible was the remnant of that risen continent, west of the pillars of Hercules.

After Plato, one great plain mattered most.

Plato's report calls the plain the Idafeld.

After Plato they wore dark blue garments of the highest beauty.

After Plato the principles were cut on a pillar of brass in the temple of Poseidon on the Walhalla burg.

After Plato, several larger and smaller rings were made around the little hill, two of earth and three of water.

Plato does not mention the city's name.

After Plato this temple was 600 feet long, 300 feet wide, and correspondingly high, of a peculiar build.

After Plato the Asen met at set times for a state court.

The sun disk in the temple, after Plato, was only a symbol of the godhead, not an object of worship.

When Plato writes that God himself stood on his chariot driving winged horses, that holds only for the sun disk on the sun chariot drawn by winged sun horses.

After Plato's report the Aias' wealth in bronze must have been enormous, or they could not have covered their burg walls with bronze plates.

If the anthropologist shows that the German is the born farmer and gardener, animal breeder and plant breeder, it is believable what Plato says of the high development of agriculture and gardening on Atlantis.

On a stadium in the holy city of the Atlantic lord and king, horse races were held after Plato.

Plato tells us there was an admirable royal power on Atlantis.

Twelve thousand warships, with a fleet admiral, provided after Plato's report for safety on Atlantis, on the sea, and in the far countries.

The giant city, provided after Plato with temples, palaces, harbors, shipyards, holy groves, and schools of every kind, ringed with shining bronze walls, crossed by shimmering canals, and overtopped by the golden shining Asenburg, must in the ornament of its palm gardens have given a magically beautiful picture, with snow-covered giant mountains and burning volcanoes for a background.

If the Bohuslän pictures tell us that the Scandinavian Germans already 200,000 years ago possessed stately, strongly built rowing ships calculated for 90 men, and with them circumnavigated the whole earth in bold Viking voyages, after Wendrin, then we need no longer hold Plato's shining description for a product of poetic imagination.

After Plato, and after Isaiah 41 and 42 and the Revelation chapter he numbers 27, Atlantis commanded many other islands and parts of the mainland.

In the Atlantic temples, after Plato, giant sun disks of pure gold were set up as the symbol of the sun.

To divert the people from revolts they made wars against foreign lands and sought to subject the mighty settlements of the culture world of that time, as Plato reports.

After Plato's report, old Athenians also took part.

The priests at Sais told Plato that Atlantis made raiding marches to the east, to Europe, and to Greece several times.

After Plato, Atlantis alone had 60 million before the sinking.

He then prints Plato's picture in the Critias of the Germanic Atlanteans before and after their mixing with the animal-humankind.

For Plato's own dialogue, see Timaeus & Critias.

The peoples could meet because a very large land, the Atlantis of the Egyptian story Plato reports, stood in the Atlantic between the continents.

He writes Atlantides for Plato's people, from a land west of Africa.

Proclus, on the Timaeus, writes Atlantins for Plato's people.

Plato's island, as this volume reports it.

Hesiod lived 933 years before the vulgar era, so the tradition of the Atlantide expedition is at least 1000 years before the age of Augustus, or 700 years before Plato (p.

Plato's great continent opposite the island can only be America (pp.

Plato, in the Philebus, says the god to whom the invention of letters was attributed was named Theut in Egypt.

He knows Plato's Atlantis has been taken for a fable.

He will not call Plato an impostor.

Plato, he says, always gives as fable what really is fable, but the expedition of the Atlantides in the Timaeus and the Critias is not offered that way.

Plato then describes the vast country of the Atlantides, their essential usages, their commerce, and some laws.

Hesiod lived 933 years before the vulgar era, so the tradition goes back at least a thousand years before the age of Augustus, or 700 years before Plato.

That is the people whose memory the Egyptian priests kept, transmitted by Solon in Plato's Critias and Timaeus.

Plato assures that the war of the Atlantides went back 9000 years before Solon, no doubt because their defeat was, according to the same Egyptian priest, a glorious victory for Athens.

Speaking of the ancient laws and monuments of Egypt, Plato says formally that some will be found of a date even older than ten thousand years, and that when he says ten thousand years it is not a manner of speaking, it is the truth.

It is nevertheless true that Plato positively assures, as a certain thing, that the laws had been ten thousand years in force in Egypt at the moment he was writing.

Plato adds, in the Critias, that several deluges had arrived, which the testimony of almost all nations confirms.

Plato lived about two hundred and eighty years before our era.

There, he says, are the nine to ten thousand years Plato gave to the establishment of the laws in Egypt.

First, a number of writers have treated Plato's narrative as a fable.

Return to Plato.

Plato's description: the island was opposite the mouth distinguished among you by the name of the Pillars of Hercules.

If Plato had had before his eyes a map of the world representing the ocean with the opposite shores of the two continents, would he ever have designated Atlantis better?

Strabo, book II, regarded as a very probable thing the narrative Plato gives of Atlantis.

But he respects Plato.

Plato, recalling the archives of Egypt in the Critias, adds that Greece once extended as far as the Po and the Lixus.

The idea of some ancient island in the ocean is not enough to prove everything Plato told of the vast Atlantis.

Plato says the Atlantides dominated in part over the great continent that was opposite on the other side.

Plato assures very positively, from the traditions of Egypt, that several submersions or deluges had arrived during the space of nine thousand years.

Pliny advances, on the authority of Eudoxus and Aristotle, that Zoroaster lived 6000 years before the death of Plato, and 5000 years before the Trojan war, according to Hermippus, who collected two million verses of Zoroaster.

Plato died 308 years before J.

Others cite Plato, Pomponius Mela, and Diogenes Laertius.

The idea of the inundation of Egypt and of its circumstances having little by little grown obscure in Greece, among the descendants of the Egyptians who had passed there under the lead of Phoroneus and of Danaus, or having been confused with what one could learn there of a Greek translation of Genesis, which already circulated there in the time of Plato, one will from then on have adapted to Deucalion what fitted only Egypt.

For Plato's own day and night, see Timaeus & Critias.

Volcanic fire broke it and sank the richest regions between one rising of the morning star and the next, in one day and one fatal night, which he sets beside Plato's Atlantis.

He refuses the charge that he is telling a novel, "as has been said of Plato, about Atlantis" (p.

Osiris, for the world, is the half of the American continent that the eruptions sent to the bottom of the abyss in one single day and one fatal night, as Plato says of Atlantis, and between one rising of the morning star and the next, according to the Codex Chimalpopoca (p.

Humboldt, he says, did not throw out Plato's historical romance.

The sense is that he is not telling a novel, as has been said of Plato on the subject of Atlantis.

The sense is that Osiris, for the world, is the half of the American continent which the volcanic eruptions sent down to the bottom of the abyss in one single day and one fatal night, as Plato for his part says when speaking of Atlantis, and between one rising of the morning star and the next, according to the Codex Chimalpopoca.

The sense is that, despite the sarcasms launched in his own day against the last century's theories about Atlantis, Humboldt did not think he should reject Plato's historical romance among the fables.

He is not a little surprised at the contradiction of Baron Bunsen, who, while recognizing the veracity of the tradition reported by Plato, does not fear to confuse the invasion of the Atlantes, come out of the west, with that of the Aryas come from Asia.

I will set his Maya and Quiche names, places, rites, and the Atlantic claim he actually makes beside the account he takes from Plato, the same narrative read on Timaeus and Critias.

Plato's island is real.

He also keeps Plato's figure: the priests told Solon, who visited them 600 years before the Christian era, that communication had been interrupted for 9,000 years (p.

Atlantis is an Atlantic island, and he says Plato is mainly right.

Poseidon, he says Plato says, was the first king of Atlantis.

He lists Thales, about 587 years before the Christian era, for geometry and astronomy; Eumolpus, king of Eleusis, who instituted the mysteries of Ceres; Orpheus; Pythagoras, after severe ordeals; Plato; Herodotus.

He names Thales, Eumolpus, Orpheus, Pythagoras, Plato, and Herodotus again.

We must not forget that Plato informs us that the priests of Egypt assured Solon, when he visited them 600 years before the Christian era, that all communications between their people and the inhabitants of the "Lands of the West" had been interrupted for 9,000 years, in consequence of the great cataclysms, during which, in one night, the large island of Atlantis disappeared, submerged under the waves of the ocean.

He does not here give a latitude for the island, a list of Plato's kings, or a wall of orichalcum.

Those three intellects are the Demiurge, the same as Plato's three kings, and the same as the three Orpheus celebrated as kings of the great Saturnian continent in the Atlantic ocean (p.

The triangle here is the whole country, the Lands of the West, three great continents: North and South America, and "the great island," called Atlantis by Plato, which disappeared in a cataclysm under the ocean, as the author of the Troano describes it, confirming the Egyptian priests to Solon (p.

This leaves no longer room for doubting that a large continent existed in the middle of the Atlantic ocean, and which was destroyed within the memory of man; and that the narrative by Plato of the submersion of Atlantis is, in the main, correct.

The Atlantic island remains the one he has already tied to Plato.

Plato, he says, makes Poseidon the first king of Atlantis, and the Greek mythologists make him a son of Kronos.

The other way of accounting for 3 is the indication of Orpheus, Plato, Proclus, and the other Greek philosophers who had been admitted to the mysteries.

The cataclysm he insists on is the loss of that Atlantic island, within the memory of the men who wrote the Troano and who told Solon the story Plato preserved.

I read Roisel's Études anté-historiques for the Atlantic land, the flood memories, and the colonies a later writer can set beside Plato.

Under the name it quotes Plato and labels the lines Platon.

For Plato's own dialogue, see Timaeus and Critias.

The sense of the epigraph, which he marks as Plato's Timaeus, is that the Greeks are always children, and that not one of them is anything but a novice in the science of antiquity.

He does not give Plato's nine thousand years as his own date.

West of the pillars, as Plato said.

He compares that with Plato, and he says the ten sons are in the Critias, not in the Timaeus.

He places the start of the metallurgical art in Atlantis, because the Azores are only debris, or were part of the neighboring islands Plato speaks of (p.

The early times of the historical age are inexplicable, in his view, unless one admits a civilizing people precisely in the place Plato assigned to the vanished continent.

Atlantis, Plato says, lay west of the pillars of Hercules.

Herodotus, Pindar, Plato, Pliny, Strabo, Aeschylus, and Dionysius of Halicarnassus are unanimous.

Plato alludes to them by saying that in the time of Atlantis the sea was navigable (p.

If one judges by a few considerable deeps neighboring the Canaries, this group was part of the islands which, according to Plato, were close to the central continent.

He then compares this memory with what Plato teaches, not in the Timaeus but in his Critias.

He places the point of departure of the metallurgical art in Atlantis, since the Azores are only debris, or were part of the neighboring islands of which Plato speaks.

What he claims: Plato's Atlantis is one of the vaguest popular legends, and Jowett is right that the Critias runs out into details with no historical value.

The tale, as he takes it from Plato.

In the vague geography of Socrates and Plato, that Atlantic domain is confused with some Iberian or western African power arrayed against Egypt, Hellas, and the countries on the Mediterranean.

Plato puts the elements of the oral tradition into the mouth of Timaeus of Locris, a Pythagorean.

He calls the story, as it reaches us, one of the vaguest of popular legends, transmitted in the most obscure of Plato's writings.

Those disclosures are modern beside the mythic antiquities of Plato's Atlantis, and they nevertheless added some five centuries to the history of the New World.

He does return to Plato, as one of the dreams of an island-world with a civilization of its own.

Plato revived that ocean-world as the seat of his imaginary commonwealth.

The engulfed continent remains a dream Plato used, and More used again.

It is the last of the monographs his daughter said were linked by a slender ethnographic thread, and the thread here is race and brain, not Plato's island.

What he claims: He will not rest the case on Plato as chief or sole authority.

Plato's island, larger than Libya and Asia, he reads as America.

The practical part is an old knowledge of America, kept in the doctrine of the Four Worlds and in Plato's longer account.

Plato, used for material and not as sole authority.

Grote, who gives the island in his Plato without an opinion, and who follows the mud, sands, shallows, fogs, and sea-weed in his History of Greece.

It is in Plato's dialogue called Timaeus.

What has been seized is that Plato states that Atlantis suddenly disappeared and sank beneath the sea, and that the Atlantic Sea is impassable and impenetrable, with a quantity of mud in the way, the fact being the direct reverse.

Grote, in the third volume of his Plato, p.

Plato did not invent matriarchy and exogamous marriages, or such details of institutions dying out among the Hellenes.

Plato we have to consider on account of the extent to which he supplies material, but not as the chief or sole authority.

Plato deals at greater length with Atlantis, and he does not touch the greater question.

27, of the Encyclopaedia Britannica then in course of publication, abstracts Plato and sums the popular view among scholars.

In the Timaeus, printed with the ae as one letter, Plato first refers to the history of Atlantis, given as a distinct tradition handed down from Solon, to whom he was related.

Nothing of that kind stood in the neighbourhood of Athens in Plato's time, though Lydia was an example in Asia, and many populations were barbarous-speaking down to a late age.

Plato says the Atlantic Sea was then navigable, an observation Clarke says is to be kept in mind, and that it had an island fronting the strait.

Plato, as Clarke prints him, says there was a passage for travellers of that day to the rest of the islands, and from those islands to the whole opposite continent that surrounds the real sea.

Plato's collected force undertook at one blow to overawe "your country" and "ours" and all the land within the mouth.

Grote, in the third volume of his Plato, is doubtful whether Plato finished or meant to finish the dialogue.

Mythological fables connected with Atlas and the Atlantides or Pleiades possibly refer to the traditions recorded by Plato.

He is also represented as possessing Italy, which, according to the account in Plato, appears to have been included in the domains of the Atalantis.

The continent of Atalantis, according to Plato, abounded in gold, and the chief feature in the legend of the Hesperides is the tree that produces golden apples.

Mythology, like Plato, represents contests between the east and west, Libya and Atalantis.

Clarke's footnote says it is quoted by Boeckh in his Commentary on Plato, and in Diedrich Muller, Fragmenta Historicorum Graecorum.

The legend was preserved in the Canaries (Proclus), in Ireland (Vergilius), in Italy (Cicero), in Egypt (Plato), and in Asia (Aelian).

Except the two dialogues of Plato, Clarke has not verified the quotations himself.

One problem Columbus had to solve was whether it was true, as alleged in Plato, that the Atlantic was blocked with mud.

Another part of the subject is the tradition, recorded by Plato, that the sun, moon, and stars once rose in the opposite quarter to what they now do.

So was the world of Plato lost by volcanic influences, from which the Slavonic tale may have emanated.

Plato shows his ignorance of the real conditions, which Clarke takes as another circumstance in favour of the narrative.

Blacket's Researches into the Lost Histories of America for the claims a later writer can set beside Plato, Diodorus, and the sunken-island readings of the Atlantic story.

The Atlantic Isle of Plato and Diodorus is the American hemisphere.

Plato's island was larger than Libya and Asia together, which he puts roughly at 8,000 miles across.

Plato's war, as he dates it.

Plato died about 384 years before the Christian era, as this book prints it (p.

The war between those outside the Pillars of Hercules and those within was about 9,000 years before Plato's time.

The 9,000 years are Plato's war, which he keeps, and the submergence in the Timaeus is the sentence he rejects.

For Plato's own dialogue, see Timaeus and Critias.

Besides that, when Strabo, a geographer of reliable character, is found stating that 6000 years before his time, there was an Arsenal at Cadiz and ships celebrated for voyages at sea : and when Plato, as will afterwards be seen, described great warlike eruptions from beyond the Pillars of Hercules, it becomes too plain for contradiction, that there must have been extensive intercourse between the two hemispheres in times of high antiquity.

The first extract is Plato's Critias.

Plato died about 384 years before the Christian era.

Plato must be drawing on the mythic traditions, which is why those traditions can be used as history.

Navigation across the Atlantic in the mythic ages follows from the sea being navigable 9,000 years before Plato.

He says this Oriental tradition is taken from the Atlantic Isle of Plato, which is nothing other than the continent of America.

Plato's 9,000 years are not lost.

From the details, Plato is really describing Central America.

He sets Plato's temple of Poseidon, with its hundred Nereids and the god in a chariot of six winged horses, beside that palace.

The bassos-relievos are the images Plato mentions.

Plato puts it differently.

His laws remained in force in the age of Plato, about 1,000 years after the legislator's death.

These are the Oceanides whom Plato describes as making great warlike eruptions from beyond the Pillars of Hercules, 9,000 years before his time, on the plains of western Europe.

Diodorus and Plato, the latter instructed by an Egyptian priest, show the inhabitants, headed by kings, migrating into Europe, seizing the western countries, and mingling their blood with the old continent (pp.

For Plato's own island and the priests of Sais, see Timaeus & Critias.

About twenty thousand years came between, and those are the "myriads of years" he assigns to Plato's plain of Atlantis.

Donnelly quotes Plato, Dialogues, xi, 517, Timaeus.

The palace of the sun, gold and carbuncle and ivory, reminds him of the temple of Poseidon in Plato's story.

Plato's description, as received by Solon from the Egyptian priests, is then quoted.

The close of the chapter is the sentence I would put beside Plato and beside his own earlier book, because this is the sentence this book is willing to print.

These were the "myriads of years" referred to by Plato, during which mankind dwelt on the great plain of Atlantis.

In the Egyptian history preserved by Plato, the Deluge of Deucalion, which many things prove identical with Noah's, was the last of a series.

This seems to refer to the island Atlantis, "overflowed with water," and destroyed, as told by Plato; thereby forming a very distinct connection between the Island of Poseidon and the Deluge of Noah.

I read Lewis Spence's The Occult Sciences in Atlantis for the claims a later writer can set beside Plato, Donnelly, and Spence's own earlier books.

For Plato's own text, see Timaeus & Critias.

His three working sources are Plato, the classical writers (above all Diodorus Siculus), and a body of fraternity manuscripts he calls the Arcane Tradition, which he has memorised and will not locate.

These are the claims I would take to the 1925 Problem, the 1926 History, to Plato, and to the biblical and classical pages he uses.

Plato fixed the disappearance at about 9000 years before his own time.

Spence says Plato was born in 427 B.C., and he turns that into about 9400 years B.C., or some 11,300 years ago, more or less.

He also cannot credit that the culture, or the occult sciences, reached the heights Plato's dialogues seem to confer, until a much later period.

Plato fixed the general date of the disappearance of Atlantis at about 9000 years before his time, or, as he was born in 427 B.C., about 9400 years B.C., or some 11,300 years ago, more or less.

Plato.

In Plato, Zeus, "the god above the gods", stands above Poseidon and judges Atlantis at the end.

Plato and Solon turned Atlantean or Egyptian names into Greek equivalents.

The war of gods and Titans is, for him, a memory of strife between Mediterranean and Atlantic races, of the kind Plato outlines, and also a memory of the lower caste rebelling inside Atlantis.

The Panathenaea was founded at least a century and a quarter before Plato, so the war tradition is at least four generations older than Plato.

Plato says nothing of the peplum.

He does say the Atlantis story is fit entertainment for the festival of Pallas Athena, which Spence takes as proof that Plato knew the Atlantean associations of the Panathenaea.

The biblical Deluge, so far as record goes, is at least three centuries older than Plato's tale.

He still says the two stories are one in origin, so Plato's account cannot be called an invention unless Genesis is branded a fabrication with it.

He says the words are so mediaeval that they must be a free translation of Oriental equivalents, which may themselves translate Egyptian or Atlantean terms, the same kind of substitution Plato made.

Plato's kings, sole hierophants at the stated ritual, are his Atlantean parallel.

It adds that they wore blue robes, like Plato's kings, and used a writing they had invented, different from the civil script.

He quotes Plato on the higher castes: the blood of the gods was gradually diluted with the mortal admixture, and they became degenerate.

The description of the temple proper almost certainly follows Plato.

They do not mention bronze or iron, although both are in Plato.

Diodorus, he says, called the city Cercenes, "the circular Place", which matches Plato's circular plan.

Plato's ceremony of the twelve kings, every six years, alludes to iron as a metal which must not be used for the sacrifice of the bulls, which would seem to imply that iron was in use for less sacred purposes.

Spence believes Plato's ideas were coloured by earlier Greek ritual, and that the iron is an anachronism.

The citadel walls in Plato, plated with gold, and the outer walls with copper and the inner with tin, are his allegorical reference to the art in Atlantis.

He says this patriarchal myth is practically duplicated in Plato.

He recalls that the Atlantean laws, and the account of the war with Greece which Plato says Solon saw in Egypt, were engraved upon pillars.

The sages were groping toward the philosophy that later blossomed in Plato and Aristotle, and in the subsidiary writings of the Neo-Platonists, Porphyry, and Iamblichus.

I read Lewis Spence's The Problem of Atlantis for the claims a later writer can set beside Plato, Donnelly, Le Plongeon, Churchward, and Spence's own later book.

He spells Plato's dialogue Timeus, and he prints Crô-Magnon with the circumflex.

His summary of Plato writes twelve kings in one sentence and ten kings in the next.

For Plato's own text, see Timaeus & Critias.

The city of Plato's account is a later memory of a metropolis on the same site.

Plato's date, and the date of the city.

The invasion in his reading of Plato falls roughly at 9600 B.C.

Second wave, Azilian-Tardenoisian, about 10,000 years ago, shorter and darker, parents of the Mediterranean or Iberian race, and the people he matches to Plato's invaders.

cannot be Plato's nine thousand years.

Zeus's speech, in Plato, breaks off.

He then sets three other classical notices beside Plato.

Plato, for him, stands with Geoffrey of Monmouth and with Homer.

A Greek of Plato's day, Spence argues, could not have known the resemblance without an Egyptian source.

He says he will later show Plato's invasion date substantially correct.

Shared with Plato's city: a citadel hill, zones of land and water, a canal to the sea, bridged zones, towers on the bridges, roofed docks, three walls, cisterns, baths, and a sea-wall.

Spence uses that for Plato's white, black, and red stone.

Plato's account is of the same class as Geoffrey on Arthur and Homer on Troy.

The hypothesis does not rest on Plato alone, and there is no good reason to doubt the substantial accuracy of the account.

Plato could not have known the likeness of Neith and Athene except through Egypt.

He says Plato furnishes the clue only.

One writer in the chapter concludes that the last great fragment engulfed, leaving only the four archipelagoes, would be the Atlantis of Plato.

Plato's 9,000 years before Solon, about 9600 B.C., is one impulse, and it is not the first.

He will not credit Plato's port, full of the world's shipping, at 9600 B.C., and still less at 25,000 B.C.

This invasion is the one he collocates with Plato's date.

The picture, facing page 202, resembles Plato's description: a place in a lake, surrounded by walls.

At the place where Plato's narrative breaks off, Spence says, Zeus was about to warn the Atlanteans and then to punish them.

The principal sites in Guatemala and Chiapas stand on plains surrounded by mountains, the site Plato gives Atlantis.

That religion, from Plato, was connected with the bull.

Plato's ten golden statues in front of the temple of Poseidon resemble the ten images of the Tzitzimine, the elemental deities, placed round the idol of Uitzilopochtli in his temple at Mexico.

He met Choque Suso, whom Spence calls the Cleito of Plato in a parenthesis, weeping because the maize was dying for lack of water.

In America the plan of Mexico-Tenochtitlan, in the letters of Cortes to Charles V, resembles Plato's city.

Peruvian fortresses add circular or semi-circular walls, a central citadel, and red stone of the kind Plato's Atlanteans used.

Plato's lofty and precipitous seaward side, and the level plain surrounded by mountains descending toward the sea, is, with Donnelly, a faithful description of that elevation as the Challenger sounded it.

On 14 February 1909 a communication in The Times pointed out that in outline and in detail the prehistoric civilisation of Crete corresponded to Plato's Atlantis.

On the date of the city he separates himself from a literal reading of Plato.

On the same pages he suggests that no city or civilised state of Atlantis existed at the period Plato alludes to, about 9600 B.C.

The assumption that Egypt has no Flood tradition is, he says, scarcely correct, because Plutarch, Plato, and Diodorus Siculus all speak of Osiris as connected in some manner with a deluge.

The scattered myths can be pieced together into practically every detail of Plato.

Phelon's Our Story of Atlantis for the claims a later writer can set beside Plato, Donnelly, Le Plongeon, and the Mu books.

Louis retelling of Plato, and reports of hidden cities.

A clipping he adopts puts the land of Mu, which that clipping calls Plato's Atlantis, under the sea with 64,000,000 people about 11,500 years ago.

The Boston volume puts about 700,000 years between the Lemurian and Atlantean catastrophes, and shrinks Plato's continent to the last island, Poseidonis, about as large as Ireland (pp.

The Le Plongeon clipping he prints in chapter I puts Mu, called there Plato's Atlantis, at about 11,500 years ago, with 64,000,000 people (p.

The clipping he adopts calls the land of Mu Plato's Atlantis, and he prints Le Plongeon's Troano rendering under the heading of the destruction of Atlantis (pp.

For Plato's own text, see Timaeus & Critias.

the pyramid was a monumental structure erected to commemorate the submergence and destruction of the great Land of Mu (Plato's Atlantis), together with its population of 64,000,000 of human beings, about 11,500 years ago.

Plato is the first to give an account, from Egyptian priests.

Nine thousand years before Plato it was powerful and thickly settled, and it extended over Africa and the major portion of Europe, even as far as the Tyrrhenian Sea.

Phelon does not correct this two-day telling against Plato's single day and night.

The extract is a paraphrase of Plato.

Plato condensed several millions of years onto the island of Poseidonis, about as large as Ireland.

Set beside page 5, the same sixty-four millions are there "about 11,500 years ago," and Mu is called Plato's Atlantis.

I read Paschal Beverly Randolph's Pre-Adamite Man for the claims a later writer can set beside Plato, Bunsen, and the flood dates used by Tomas, Spence, and Armond.

Plato's Atlantis sank 9,000 years before Plato's own age.

Plato.

Atlantis, which he glosses Isle of Delights, sunk in the ocean 9,000 years before the age in which Plato lived (p.

119 he says it is highly probable that Plato's Atlantis was not a figment, and that ocean beds now cover continents and islands of an inhabited world.

For Plato's own text, see Timaeus & Critias.

109, where he sets other people's eras in a column and then states Plato and the floods in his own sentences.

The column above the Plato sentence, as printed, includes a Julian period of 6,576, Fourier at 17,000, a Chaldean figure of 473,000, and a Samaritan Pentateuch, Nablous, Syria, at 6,167.

And Plato tells us that the Atlantis (Isle of Delights) sunk in the ocean 9,000 years before the age in which he lived.

Plato comes next.

It is highly probable that Plato's Atlantis was not a figment of poetic brains; and that ocean beds may now be stretching beneath the weltering seas, which, over wide-extended regions, have been once the busy continents and islands of an inhabited and civilized world.

109 (Atlantis 9,000 years before Plato, Noah 2,348 B.C., Deucalion 1,503 B.C., Xisuthrus at least 10,000 years before the Christian era, China 63,000, Japan 17,462 years back to 700 B.C.), p.

109 Atlantis is the Isle of Delights, sunk in the ocean 9,000 years before the age in which Plato lived.

Timaeus & Critias: Plato's account.

109 is his 9,000 years before Plato, and his name Isle of Delights.

Plato, 9,000 years before his own age.

I read Edgard Armond's Os Exilados da Capela for the claims a later writer can set beside Plato, Donnelly, Spence, and Scott-Elliot.

For Plato's own text, see Timaeus & Critias.

He then sets the Troano and the Maya traditions beside Egypt and Plato.

Plato, in Timaeus and Critias, written four centuries before Christ, confirms these traditions.

The comparison I would make with Plato, Spence, and Tomas uses the clocks on pp.

49 he says Egyptian traditions, told to Solon by the priests of Sais six hundred years before our era, put the submersion 9,500 years before the priests' own time, and that Plato in Timaeus and Critias confirms those traditions.

He does not reprint Plato's island, and he does not turn the 9,500 years into a single BC year of his own.

Timaeus & Critias: Plato's account.

I read Eric Dubay's The Atlantean Conspiracy for the claims a later writer can set beside Plato, Donnelly, Spence, and the geologists he names.

He also reads Plato's island as the human head, the pineal, and seven chakras.

His date for Plato.

He says Plato figured the flood at approximately 9600 BC, and that Plato said the account is true (file p.

On the same page he quotes Frank Joseph for a civilization 9000 years before Plato, and for Timaeus naming the opposite continent.

The island, in the Plato passage he prints.

For Plato's own text, see Timaeus & Critias.

Joseph, as Dubay prints him, says Plato tells of an advanced civilization 9000 years before himself, when the Atlantic was navigable, and that Timaeus mentions the opposite continent, which Joseph reads as America, known to the Greeks 2,000 years before Columbus.

Plato wrote about an advanced civilization that flourished in Atlantis around 10,000 BC.

He also says Plato made the point that some take Atlantis to be a myth but that it is absolutely true, and that the legends include advanced beings often revered as gods.

The Plato extract he prints puts an island in front of the Pillars of Hercules, larger than Libya and Asia together, the way to other islands, with rule as far as Egypt and as far as Tyrrhenia.

Plato, both a literal story and a myth.

A Frank Joseph line on Iamblichos calls him a fourth-century neo-Platonist who insisted on the historical validity of Plato's account and also on its allegorical significance.

Dubay's own reading of the seven is the sentence I would set beside Plato's ten.

Plato's ceremonial column at the midpoint of the Temple of Poseidon, at the center of Atlantis, is the human spine.

This is his own map of Plato onto the skull.

Plato described Atlantis as being shaped like three concentric circles of land separated by concentric circles of water.

I do not treat it as a claim about Plato's island.

Around 10,000 BC for the civilization, and approximately 9600 BC for the flood, both stated as Plato's (file p.

Timaeus & Critias: Plato's account.

Dubay's 9600 is a flood year stated as Plato's figure.

Plato, as he prints him

What he claims: a real Atlantic island west of Gibraltar, large enough for Plato's ten governors, sunk in 9560 B.C.

These are the claims I would take to Plato, to Donnelly, to Spence, and to the geologists and archaeologists Tomas names.

Plato's island, in Tomas's figure, about 600,000 square miles (p.

Plato's island is about 600,000 square miles.

For Plato's own text, see Timaeus & Critias.

Plato's Timaeus and Critias hold a chronicle that came from Solon, who travelled to Egypt about 560 B.C.

Plato had the story from Solon.

Professor Galanopoulos held that Thira-Santorin was Plato's Atlantis.

Plato, in the Timaeus passage Tomas prints here, puts the island west of the straits called the Pillars of Hercules.

Plato calls the Atlantic a true ocean.

The Atlantis of Plato was approximately 600,000 square miles in area.

He adds Plato's ten governors, and asks how ten provinces could have existed on Santorini.

His judgment is that Plato and Solon counted better than Galanopoulos.

Proclus: Plato at Sais with Pateneit, at Heliopolis with Ochlapi, and at Sebennytus with Ethimon.

Tomas adds that an oceanographic probe may one day find the civilization, and that the evidence of a violent Atlantic cataclysm is already in hand and agrees with Plato.

Tomas gives Plato's island an area of about 600,000 square miles.

Tomas says Plato's Atlantic is a true ocean west of Gibraltar, that the island was about 600,000 square miles against 75 for that Santorini, and that ten provinces will not fit on the smaller island (p.

Timaeus & Critias: Plato's account.

Plato, as he uses him

These are the claims I would take to Donnelly, Scott-Elliot, Plato, and the archaeologists Spence names.

An Azilian entry into Atlantis from North Africa about 10,500 BC, and an Azilian entry into Europe about 10,000 BC, which he matches to Plato's invaders (pp.

Azilians with proto-Iberians, with Plato's later Atlanteans, and with the Guanches.

Plato's ten sons, named below.

For Plato's own text, see Timaeus & Critias.

The Atlantis story painted on the peplum of Pallas at the Athenian festival is older than Plato by more than a century.

Plato's Egyptian sources were real, and Plato himself visited Egypt.

He denies that Plato's narrative is an allegory.

The test he sets himself is whether Plato's geography, customs, and religion can be matched with neighbouring regions.

He answers the readers who call Plato's story a noble lie.

Archer-Hind thought it impossible to decide whether Plato invented the whole tale or brought home an Egyptian legend.

Spence quotes Plato, through his own compilation, that the story is "strange, yet perfectly true," and he quotes Socrates in the Timaeus that it is no fictitious tale but a true history.

He says the younger Critias's great-grandfather had a written account, and that this Critias, on a genealogy in Proclus, was a first cousin of Plato's mother.

323), judged that Plato tried to carry out the plan of his kinsman Solon.

Proclus says Plato himself talked with Pateneit at Sais, Ochlapi at Heliopolis, and Ethimon at Sebennytus, and that Pateneit is the priest of the Timaeus.

Crantor, who died thirty-three years after Plato, said the Egyptian priests showed the Greeks columns on which the history of Atlantis was inscribed.

He then matches Plato's date to archaeology.

Plato's tributary lands, "Libya as far as Egypt, and Europe to the borders of Etruria," are the regions where he says the proto-Iberians settled most firmly.

The peplum is his main argument that the story is older than Plato.

He dates that festival to at least 125 years before Plato.

He reads the robe as a folk memory of that war, and he quotes Philip Smith, in the article "Atlantis" in William Smith's Dictionary of Greek and Roman Geography, that the legend is also found in forms which do not seem copied entirely from Plato.

On the shoals left by the sinking island he cites Scylax of Caryanda, in the Periplus, roughly Plato's contemporary: Cerne, twelve days' coasting beyond the Pillars, where the sea is no longer navigable for shoals, mud, and seaweed a palm wide and sharp at the points.

Spence treats that as seamen's information, because Aristotle had been Plato's pupil.

Plato died with the account unfinished, which Spence takes as a sign that it was not a tidy political invention.

The island Hesperia of the Amazons fits Plato's site better, except that it has no corn.

Diodorus's report that an Atlantic tract was swallowed by the sea shows, for Spence, that nearly four hundred years after Plato the belief was still current.

Poseidonius, backed by Strabo, already treated earth-changes as a reason not to call Plato fiction.

Termier describes a volcanic band about 1,875 miles broad, taking in Iceland, the Azores, the Canaries, Madeira, and the Cape Verde Islands, and he treats Plato's account as highly probable.

A Miocene or Pleistocene land-mass is not Plato's island.

Plato's sands over the buried isle are, for Spence and for Babcock, the same reputation of a hard sea.

Plato's island was larger than Libya and Asia, and Asia in Plato's time means Asia Minor.

to about 9600 B.C., when it became finally submerged, according to Plato.

Plato says the island lay before the mouth of the strait, and Aristotle and Scylax put the sands at that mouth, so the debris had to come from a land close to Gibraltar.

Bory de Saint-Vincent, using Plato and Diodorus, is closer, but Spence wants the island farther north, facing the strait and "under Mount Atlas," as Diodorus has it, and nearer the Gadiric part of Spain.

Butavand's book of 1925 puts Atlantis inside the strait, on the old coast of Tunis and Tripoli, with Plato's outer sea as the Tyrrhenian, and with islands off Tripoli as the islands Proclus placed next to Atlantis.

He notes the island Atalanta near Euboea, broken from the mainland by the earthquake of 426 BC, the year before Plato was born, so Plato knew a small island with a similar story.

Plato already calls it Atlantic.

Plato's invaders "marched in wanton insolence upon all Europe and Asia together, issuing yonder from the Atlantic Ocean." Spence dates that march roughly to 9640 BC and asks whether any real movement fits it.

Plato tells us that at a date which we may roughly take to be 9,640 years before Christ a host of invaders "marched in wanton insolence upon all Europe and Asia together, issuing yonder from the Atlantic Ocean."

Plato's ivory in the temple of Poseidon, plus the elephants, means for Spence that Atlantis had mammoth ivory of its own.

These Azilians are Plato's mortal stock who diluted the "divine" Aurignacian line.

That is his reading of Plato's moral decline.

He notes that the land link between Britain and the continent was cut only about three thousand years ago, with the English Channel over drowned forest, and he asks why Atlantis should not have lasted longer than Plato says.

From Plato he has only the ten sons, and in this chapter he spells them Atlas, Gadir or Eumolus, Amphisus, Eudemon, Mnesus, Autochthonus, Elassipus, Mestor, Azaes, and Diaprepus.

Zeus's displeasure and the end of Plato's account are the home quarrels turned outward into the invasion of Europe.

It is as a Welsh form of the Breton city of Ys, both drowned because the people were wicked, which is also Plato's ending.

Plato's Atlantis has walls of gold, silver, and orichalcum or copper.

Plato's Atlantis is deeply forested.

Plato's plain is ringed by a fosse that takes the mountain streams and the canals.

Plato's landowner must furnish the sixth part of a war-chariot, making 10,000 chariots, with horses, riders, a light chariot, heavy infantry, archers, slingers, stone-shooters, javelin-men, and four sailors toward 1,200 ships.

Humboldt's correction, which Spence accepts, is that Plato gave the four-sided plan to one part of the island, not to the whole.

The American summary, as his own contents list it, sets Plato beside Aztec stories of cataclysm, flood myths from Peru and Brazil, Brinton on the American deluge, a Mixtec legend, further Mexican myths, Tlaloc beside Poseidon, divine visitors among the Toltecs, and Quetzalcoatl as a culture-bringer from the west, compared with Atlas.

He draws the last phase from Plato's city and from the Azilian finds.

The canals, the desert stretches, the circular city, and the pyramid as an Atlantic building form are Plato's.

Manners in this late phase are the profligacy Plato describes, which he also finds remembered in early myth.

The rite is Plato's.

Spence thinks Plato may have coloured the Atlantic sacrifice with what Athens knew of those mysteries.

He ties the pantheon to the constellations and finds a cosmic order in Plato, so Atlantic religion and astrology belong together.

The contents of the chapter add the migrations of the eel, the lemming, and certain butterflies to and from the Atlantic area, and Plato's elephants with Termier on the biology.

The period possible for the existence of such a civilisation must naturally fall many centuries later than Plato's date of 9,600 B.C., to permit of the development of a civilization more advanced than the Azilian, and, judging from the analogy of the growth of Egyptian culture, it will not be exceeding probability to place it somewhere about 5000 years B.C.

A writer in The Times of 14 February 1909 said Plato's vanished island was the collapse of Knossos, after which Phoenicians replaced Cretan sailors in Egyptian ports.

He closes on the claim that Plato's Atlantis and the myth of Quetzalcoatl both contain nearly the whole complex, and that both sides of the ocean and the island chains show it.

The survey of Plato and of the older literature, in Chapters II to IV, is a map of who said what, with his own mile-figures marked as his.

He works with Plato's long date, about 9600 BC, and he matches the Azilian arrival in Europe to about 10,000 BC.

Scott-Elliot's Poseidonis, on the map in The Story of Atlantis, sits too far from Gibraltar for Spence's reading of Plato, Aristotle, and Scylax.

Plato's Critias has ten.

Timaeus & Critias: Plato's account.

Plato, in the translations he says he collated

Benjamin Jowett, The Dialogues of Plato.