It destroyed all that remained of the Atlantean continent, with the exception of the island to which Plato gave the name of Poseidonis, which in its turn was submerged in the fourth and final great catastrophe of 9,564 b.c.
But the greatest authority on this subject is Plato.
Mythical Connections: Diodorus blends tales of the Hesperides, the Makhlyes tribe, and Plato’s Atlantis, rationalizing them as history.
Diodorus also refers to Plato's story of the sinking of Atlantis in the last line of the passage quoted above.
Le Flem points out how Cayce’s timelines and technological descriptions align with both Plato’s accounts and modern archaeological findings.
Plato’s writings on Atlantis are the most widely known historical references to the lost civilization.
According to Le Flem, Plato’s dialogues describe a technologically advanced society centered around a large island, likely near the Azores.
Plato’s story, passed down through Egyptian priests and recorded by the Greek lawmaker Solon, depicts Atlantis as a powerful civilization that fell into decline after misusing its technological power.
Plato: Greek philosopher (4th century B.C.), author of Timaeus and Critias, who introduced the Atlantis story.
Plato’s Unfinished Work: Plato began elaborating Atlantis in Timaeus and Critias but died before completing it, leaving it unfinished like the Olympieion temple (per Plutarch).
This summary captures the key figures (gods, rulers, and narrators) and events (rise, war, fall, and legacy) of Plato’s Atlantis narrative.
From these, as Plato says, he heard the story of the lost Atlantis, and tried to introduce it in a poetical form to the Greeks."
"Plato, ambitious to elaborate and adorn the subject of the lost Atlantis, as if it were the soil of a fair estate unoccupied, but appropriately his by virtue of some kinship with Solon, began the work by laying out great porches, enclosures, and courtyards, such as no story, tale, or poesy ever had before.
For as the Olympieion in the city of Athens, so the tale of the lost Atlantis in the wisdom of Plato is the only one among many beautiful works to remain unfinished."
This disappearance of the old land (âldland, âtland) was known by the Greeks, for Plato mentions in his “Timæus,” 24, the disappearance of Atlantis, the position of which was only known as somewhere far beyond the Pillars of Hercules.
But, I ask, is, then, the language of Homer much less polished than that of Plato or Demosthenes?
Plato emphasizes in his accounts that while Atlantis was initially a land of justice and virtue, its decline into greed and hubris provoked the gods’ wrath, ultimately causing its destruction.
Plato's Timaeus and Critias provide some of the most well-known accounts of Atlantis.
Though often regarded as allegorical, Plato's narrative has influenced countless theories about Atlantis's actual existence and demise.
Plato, Matias De Stefano, Edgar Cayce, and others described Atlantis as a land of immense power and knowledge, but its misuse of these gifts led to its destruction.
This ancient Atlantis predates the more well-known Atlantis described by the Greek philosopher Plato.
LaFlem began by addressing the common misconception that Plato was the first to mention Atlantis.
LaFlem explained that the story of Atlantis predates Plato by at least 180 years, as the Athenians had a celebration called the "Lesser Panathenaia" where they commemorated Athena’s victory over the Atlantides.
Plato's account of Atlantis, LaFlem noted, was detailed and factual, though many scholars consider it mythological.
He emphasized that, according to Plato, Atlantis was a large subcontinental island with a military empire extending into the Mediterranean.
LaFlem connected these accounts to similar stories found in Sanskrit texts and noted critiques from Plato's contemporaries, who dismissed his accounts as fictional.
Plato's account of Atlantis focused on the military might and eventual corruption of the civilization.
Wallis draws parallels between the ideas of paleo-contact and historical figures such as Robert Kirk and Plato.
Plato, on the other hand, spoke of interdimensional entities and beings living on islands in the sky.
Wallis suggests that Plato’s descriptions of these beings align with modern notions of extraterrestrials.
Flint introduces the topic of Plato's story of Atlantis, a subject of fascination in both historical and modern contexts.
He provides a scholarly perspective on the myth, explaining that Plato likely intended Atlantis as a fictional creation to serve as a philosophical tool, rather than a historical account.
Flint elaborates on how Plato used Atlantis to illustrate moral and political ideas, including the downfall of a corrupt society.
He argues that Plato’s original depiction was not of an idealized, utopian society, but rather a corrupt and doomed one.
Flint supports this argument by analyzing Plato’s descriptions and comparing them with archaeological and geological evidence from the Athens region.
He uses the example of Athens, where archaeological digs have provided extensive material evidence, to show that no traces of a 9,000-year-old city exist, as Plato described.
Flint explains the process of excavation in the Athens region, detailing how the area has been thoroughly explored down to the bedrock, with no signs of human activity from the time period Plato referenced.
Plato's Account of Atlantis (circa 360 BCE)Plato's dialogue describes Atlantis as a powerful and corrupt civilization that fought against ancient Athens and was eventually destroyed.
Excavations in Athens (over the last 200 years)Flint references extensive archaeological work carried out in Athens over the past two centuries, noting that excavations have reached bedrock in many areas, revealing no evidence of a city as old as Plato's fictionalized 9,000-year-old Athens.
Greek Classical Period (5th–4th Century BCE)Flint touches on the Classical period in Greece, particularly in connection to Athens, as this period is relevant to much of the archaeological evidence found, and the discussions around Plato's writings.
Plato’s “Republic” and “Timaeus” Dialogues (circa 360 BCE)These philosophical works are referenced in the discussion, particularly in relation to Plato’s use of Atlantis as a hypothetical society to contrast with his ideas of an ideal city-state in "Republic."
Josephus treated the Greek Clash of the Titans and biblical Genesis as historical events, a perspective that aligns with ancient worldviews, including those of Pythagoras and Plato.
Wallis then highlights the influence of Plato on his own work.
Plato's synthesis of knowledge from different parts of the world, including Africa and Asia, and his use of logic to argue philosophical points had a profound impact on Wallis' thinking.
Plato's exploration of transpersonal experiences through the Eleusinian Mysteries, involving near-death rituals and contact with otherworldly beings, deeply shaped his understanding of the ancient world’s approach to consciousness and knowledge.
Ever since Plato wrote about Atlantis in the 4th century BC, it has captivated adventurers and scholars alike, all attempting to uncover its true location.
The Greek philosopher Plato wrote about Atlantis in his dialogues, Timaeus and Critias, around 360 BC.
The city disappeared in a catastrophic event, which Plato referred to as a single "unbearable day and night."
Giorgio’s fascination with Atlantis began in childhood, and he is now determined to investigate Plato’s vivid descriptions, which he believes point to a real geographical location.
Giorgio begins his search in Athens, Greece, where Plato wrote his famous works.
Sandy MacGillivray, a professor of classics and archaeology, to discuss the clues that Plato left behind.
Plato mentioned that Atlantis lay beyond the Pillars of Hercules, which modern scholars interpret as the Strait of Gibraltar.
Daughtrey has spent 20 years analyzing over 100 clues from Plato’s works and believes that Silves is the center of the lost city of Atlantis.
He references geological studies that point to a similar catastrophic event 11,600 years ago, coinciding with Plato's timeline for the fall of Atlantis.
He referenced historical figures like Plato, who engaged with these traditions and dedicated their lives to expanding human intelligence and consciousness.
Solon’s stories were passed down and eventually reached Plato, who recorded them in his works, including the Timaeus and Critias dialogues.
Matt argued that Plato may have used allegory in his account of Atlantis for two reasons.
Second, Plato’s use of allegory protected him from persecution.
Socrates, Plato’s mentor, had been executed for his outspoken views, and Matt speculated that Plato, fearing a similar fate, chose to couch his accounts in allegory.
He pointed out that Plato’s timeline for the fall of Atlantis, which occurred around 11,600 years ago, coincides with the end of the Younger Dryas period, a time marked by significant climatic changes and disruptions.
Matt speculated that an event like the subduction of land due to tectonic activity could have caused an entire continent to sink into the ocean, aligning with Plato's descriptions of Atlantis' destruction.
Plato's account of Atlantis mentions a mysterious metal known as orichalcum.
From Plato’s description we know Solon and the priests of Egypt were not familiar with it, although they knew it “sparkled like fire.” In ancient Greek, the language of Solon, the word chalkos, which is the basis of the word orichalcum, applied to all metals, therefore orichalcum literally meant “gold metal.”
Plato describes orichalcum as something that in his time was only known by name, but was once a metal more precious than any except gold.
Memories of the orichalcum of Atlantis appeared 600 years before Plato’s time in the works of the Greek poet Homer, who mentions it as a golden metal in the hymn of Aphrodite.
Hesiod, another pre-Plato Greek poet (eighth to seventh century B.C.), also refers to it.
Carlson moves on to discuss Plato's description of Atlantis, noting that Plato's scale of the city was based on the "stade," a unit of measurement in ancient Greece, approximately 185 meters.
He then draws a comparison between the concentric rings of Atlantis described by Plato and the Re-capture structure, although the latter is much smaller in scale.
Carlson identifies the Azores Plateau as the most likely location for Atlantis, aligning with Plato's account of the sunken city.
He suggests that a maritime culture, potentially similar to the Minoans or Phoenicians, could have navigated between Europe and these islands, making the hypothesis of Atlantis plausible within the bounds of Plato's description.
Plato's Dialogues "Timaeus" and "Critias" (c.
Atlantis, as described by Plato, was a highly advanced civilization with significant technological and cultural achievements.
For in one hour is thy judgment come.” Babylon is portrayed as a mighty and formidable city, similar to the advanced and well-fortified Atlantis described by Plato.
Atlantis in Plato’s Descriptions:
Atlantis’ Structure and Wealth: Plato describes Atlantis as a powerful empire, with a grand capital city (Poseidi) surrounded by concentric rings of water and land.
The Fall of Atlantis: According to Plato, Atlantis eventually fell out of favor with the gods due to its people’s hubris and was submerged by the sea as a divine punishment.
Isaiah 13:19: “And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah.” This verse emphasizes Babylon’s glory and grandeur, similar to Plato’s description of Atlantis as a wealthy and powerful city.
For in one hour is thy judgment come.” Babylon is portrayed as a mighty and formidable city, similar to the advanced and well-fortified Atlantis described by Plato.
Atlantis: According to Plato, Atlantis was a highly advanced and wealthy civilization, but over time, its people became corrupt, greedy, and morally bankrupt.
The discovery of the Mount Los Atlantes seamount off the coast of the Canary Islands in 2024 has provided concrete geological evidence of a landmass that closely matches descriptions from Plato’s writings about Atlantis.
This submerged mountain, which once consisted of a series of islands, aligns with Plato's account of a powerful and advanced civilization that eventually sank beneath the ocean.
The legend of Atlantis, as recounted by Plato, tells of a highly advanced and prosperous civilization that eventually became corrupt and arrogant.
The discovery has led some scientists to speculate that this area might have inspired the ancient legend of Atlantis, as described by Plato.
This discovery aligns with Plato’s account of Atlantis, which was supposedly located beyond the "Pillars of Hercules" (the Strait of Gibraltar).
Although the timeline suggested by this finding places these islands in a much earlier era (the Eocene), the geological features and their eventual submergence might have contributed to the stories that reached Plato.
The dialogue Critias by Plato is primarily focused on the story of Atlantis.
In this article, we explore the role of the shepherds in ancient texts and compare Plato’s story of Atlantis with the biblical account of Noah and the Flood.
Plato Critias [109b]
Plato stresses that gods were not ignorant of their rightful domains and did not contend over land.
Plato also uses the shepherd metaphor for rulers or gods.
In Critias (109b–c), Plato directly critiques unjust rulers who act more like predators than protectors.
Plato's Critias states: "In the days of old the gods had the whole earth distributed among them by allotment.
Atlantis, as described by Plato in the dialogues Timaeus and Critias, is an advanced and powerful civilization that becomes corrupt and is ultimately destroyed by divine forces through a catastrophic event—often interpreted as a great flood or earthquake.
Both Babylon in Revelation and Atlantis in Plato's account are destroyed suddenly and completely, leaving a lasting impression of the consequences of corruption.
According to Plato, the Atlantis story had its origins in the Egyptian city of Sais, in the Nile Delta.
Was Plato’s statement a hint at Jerusalem where the Temple Mount represented the central hill in Kritias 113 on Atlantis?
Plato’s Atlantis (from Timaeus and Critias):Plato's account of Atlantis describes the divine judgment that falls upon the island due to the moral corruption and hubris of its inhabitants.
In Isaiah, God judges the people for their insincere worship and moral failings, while in Plato's narrative, the gods judge Atlantis for its hubris and corruption.
Plato’s Atlantis:In Plato’s account, the gods are also portrayed as having ultimate control over the world, including the fate of entire civilizations.
Divine Sovereignty: Both Isaiah and Plato's texts emphasize the transcendence and ultimate authority of the divine.
In Isaiah, God's dominion extends over the entire cosmos, while in Plato's narrative, the gods wield their power to maintain cosmic order, even if it means destroying an entire civilization.
Plato’s Atlantis:The people of Atlantis, once virtuous and just, become morally corrupt over time.
Plato’s Atlantis:Plato’s narrative does not offer a direct counterpart to the restoration of the righteous.
Restoration of the Righteous: Isaiah provides a clear promise of restoration and comfort for the righteous, a theme not present in Plato’s account.
Absence of Restoration in Atlantis: The complete destruction of Atlantis without mention of restoration underscores the finality of divine judgment in Plato’s narrative, in contrast to Isaiah’s message of hope for those who remain faithful.
Plato’s Atlantis:The destruction of Atlantis serves as a testament to the gods' ultimate victory over human pride.
Final Judgment: Both Isaiah and Plato depict a scenario where the divine power asserts ultimate control over creation.
Isaiah describes a final judgment where God’s authority is recognized by all, while Plato’s narrative shows the gods’ decisive action in maintaining cosmic balance.
Isaiah 66:1-24 and Plato’s description of the downfall of Atlantis share common themes of divine judgment, the consequences of moral decay, and the ultimate authority of the divine.
While Isaiah offers a message of hope and restoration for the righteous, Plato’s narrative underscores the finality of divine retribution.
This mirrors Plato's description of Atlantis, which was swallowed by the sea in a single day and night of misfortune, leaving it lost and unreachable beneath the ocean.
Connection to Atlantis: Plato describes Atlantis as a powerful maritime empire.
Atlantis, according to Plato, was destroyed in a single day and night by catastrophic events, a fate that even its great wealth and power could not prevent.
And there is none besides me.") mirrors the hubris of Atlantis, which according to Plato, led to its downfall.
Plato described Atlantis as being swallowed by the sea, a sudden cataclysm that wiped out an entire civilization.
Connection to Atlantis: The image of Death swallowing the nobles and masses, leading to the humbling of the arrogant, parallels the fall of Atlantis, a society that Plato described as having become arrogant and corrupt, leading to its destruction.
Atlantis was described by Plato as being swallowed by the sea and disappearing without a trace, much like the fate of Babylon in this apocalyptic vision.
His name is connected, in the mythological legends, with "a great Saturnian continent" in the Atlantic Ocean, and a great kingdom which, in the remote ages, embraced Northern Africa and the European coast of the Mediterranean as far as the peninsula of Italy, and "certain islands in the sea;" agreeing, in this respect, with the story of Plato as to the dominions of Atlantis.
All the dreadful forces of nature were fighting together over the doomed land: "the archangel of the abyss brought destruction," "the water rose to the sky," "the brother no longer saw his brother; men no longer knew each other;" the men "filled the sea like fishes;" the sea was filled with mud, and "the corpses floated like sea-weed." When the storm abated the land had totally disappeared-there was no longer "any continent." Does not all this accord with "that dreadful day and night" described by Plato?
The legends of Atlantis, as described by Plato in his dialogues "Timaeus" and "Critias," describe a powerful island nation that existed beyond the "Pillars of Hercules" (modern Strait of Gibraltar) and was eventually destroyed by a cataclysmic event.
He likens this to the way Plato described the gods in "Critias," as rulers who govern their people like shepherds overseeing their flocks.