Plato wrote about the destruction of Atlantis in his dialogues Timaeus and Critias.
Key points about the destruction of Atlantis in Plato's texts:
Plato noted that the story of Atlantis was preserved in Egyptian records, as the ancient Greeks had lost their history due to natural disasters such as floods.
Plato, Blavatsky, Cayce, and Donnelly all link Atlantis's destruction to a great flood.
While researching Atlantis, I found that the leading source for Atlantis is Plato.
Plato described Atlantis as a powerful, advanced civilization that existed around 9,000 years before his time.
The legend of Atlantis originates from Egyptian traditions, as relayed by the ancient Greek philosopher Plato.
Plato for his metaphysical frameworks.
The story of Atlantis originated from Plato’s writings around the 4th century BCE.
Plato described Atlantis as a prosperous society ruled by semi-divine kings, descendants of Poseidon.
Atlantis is the legendary continent mentioned by the Greek philosopher Plato, who in one of his "conversations" told how the priests of the Egyptian Temple of Sais related to Solon, the great lawmaker the story of its destruction about 9000 years B.
They first domesticated the horse, hence the association of Poseidon or Neptune, a sea-god, with horses; hence the race-courses for horses described by Plato.
A single engraved tablet dredged up from Plato's island would be worth more to science, would more strike the imagination of mankind, than all the gold of Peru, all the monuments of Egypt, and all the terra-cotta fragments gathered from the great libraries of Chaldea.
Pezron, in his "Antiquity of the Celtæ," make out that the Celtæ were the same as the Titans, the giant race who rebelled in Atlantis, and "that their princes were the same with the giants of Scripture." He adds that the word Titan "is perfect Celtic, and comes from tit, the earth, and ten or den, man, and hence the Greeks very properly also called them terriginæ, or earth-born." And it will be remembered that Plato uses the same phrase when he speaks of the race into which Poseidon intermarried as "the earth-born primeval men of that country."
Although Plato does not tell us that the Atlanteans possessed the decimal system of numeration, nevertheless there are many things in his narrative which point to that conclusion "There were ten kings ruling over ten provinces; the whole country was divided into military districts or squares ten stadia each way; the total force of chariots was ten thousand; the great ditch or canal was one hundred feet deep and ten thousand stadia long; there were one hundred Nereids," etc.
We find in the "Eleusinian mysteries" an Atlantean institution; their influence during the whole period of Greek history down to the coming of Christianity was extraordinary; and even then this masonry of Pre-Christian days, in which kings and emperors begged to be initiated, was, it is claimed, continued to our own times in our own Freemasons, who trace their descent back to "a Dionysiac fraternity which originated in Attika." And just as we have seen the Saturnalian festivities of Italy descending from Atlantean harvest-feasts, so these Eleusinian mysteries can be traced back to Plato's island.
It accords with Plato's description of the religion of Atlantis.
The Atlanteans were, as Plato tells us, a maritime, commercial people, trading up the Mediterranean as far as Egypt and Syria, and across the Atlantic to "the whole opposite continent that surrounds the sea;" the Phœnicians, as their successors and descendants, and colonized on the shores of the Mediterranean, inherited their civilization and their maritime habits, and with these that invention without which their great voyages were impossible.
Plato knew (" Dialogues, Phædo," 108) that the earth "is a body in the centre of the heavens" held in equipoise.
This surprising discovery brings the Chinese civilization still nearer to the Mediterranean head-quarters of the races, and increases the probability that the arts of China were of Atlantean origin; and that the name of Nai Hoang-ti, or Nai Korti, the founder of Chinese civilization, may be a reminiscence of Nakhunta, the chief of the gods, as recorded in the Susian texts, and this, in turn, a recollection of the Deva-Nahusha of the Hindoos, the Dionysos of the Greeks, the king of Atlantis, whose great empire reached to the "farther parts of India," and embraced, according to Plato, "parts of the continent of America."
There is abundant proof--proof with which pages might be filled--that there was a still older mother-tongue, from which Aryan, Semitic, and Hamitic were all derived--the language of Noah, the language of Atlantis, the language of the great "aggressive empire" of Plato, the language of the empire of the Titans.
Were not these the inhabitants of Atlantis, who, according to Plato, carried their arms to Egypt and Athens, and whose subsequent destruction has been attributed to divine vengeance invoked by their arrogance and oppressions?
This is the universal empire over which, the Hindoo books tell us, Deva Nahusha was ruler; this was "the great and aggressive empire" to which Plato alludes; this was the mighty kingdom, embracing the whole of the then known world, from which the Greeks obtained their conception of the universal father of all men in King Zeus.
Can any one read these details and declare Plato's description of Atlantis to be fabulous, simply because he tells us of the enormous quantities of gold and silver possessed by the people?
If the story of Plato is true, there now lies beneath the waters of the Atlantic, covered, doubtless, by hundreds of feet of volcanic débris, an amount of gold and silver exceeding many times that brought to Europe from Peru, Mexico, and Central America since the time of Columbus; a treasure which, if brought to light, would revolutionize the financial values of the world.
There can be little doubt that a fair-skinned, light-haired, bearded race, holding the religion which Plato says prevailed in Atlantis, carried an Atlantean civilization at an early day up the valley of the Amazon to the heights of Bolivia and Peru, precisely as a similar emigration of Aryans went westward to the shores of the Mediterranean and Caspian, and it is very likely that these diverse migrations habitually spoke the same language.
It is, however, more reasonable to suppose that the Quichuas and Aimaras were a race of emigrants from Plato's island than to think that Atlantis was populated from South America.
Neptune was Poseidon, according to Plato, founder of Atlantis.
Sanchoniathon tells us that "Chronos (king of Atlantis) visited the South, and gave all Egypt to the god Taaut, that it might be his kingdom." "Misor" is probably the king "Mestor" named by Plato.
In connection with all this we must not forget that Plato described Atlantis as "that sacred island lying beneath the sun." Everywhere in the ancient world we find the minds of men looking to the west for the land of the dead.
The Toltecs possessed a pure and simple religion, like that of Atlantis, as described by Plato, with the same sacrifices of fruits and flowers; they were farmers; they raised and wove cotton; they cultivated fruits; they used the sign of the Cross extensively; they cut and engraved precious stones; among their carvings have been found representations of the elephant and the lion, both animals not known in America.
As we find gold and silver mined and worked on both sides of the Atlantic at the earliest periods of recorded history, we may fairly conclude that they were known to the Atlanteans; and this view is confirmed by the statements of Plato, who represents a condition of things in Atlantis exactly like that which Pizarro found in Peru.
The same process doubtless led to the vast accumulations in the temples of Atlantis, as described by Plato.
They do not prove that the Altai outburst is Plato’s Atlantis, or that one Altai day is the sinking of an island empire.
Proclus, a prominent 5th-century Neoplatonist philosopher, referenced seven islands sacred to Persephone in his commentary on Plato’s Timaeus.
Plato's description of Atlantis in the dialogues Timaeus and Critias portrays it as an expansive maritime power.
According to Plato, Atlantis had dominion over several islands and coastal regions, which could align with the idea of a thalassocratic empire.
The Atlantic Ocean, as mentioned, was indeed named after Atlantis, according to the tradition mentioned by Plato, which made a significant cultural impact.
Proclus, in his commentary on Plato's Timaeus, cites Marcellus' now-lost work Aethiopica (or Ethiopic History) to support the existence of Atlantis.
This fragment describes a configuration of islands in the Atlantic Ocean that aligns with Plato's account in the Timaeus and Critias, portraying Atlantis as a dominant island beyond the Pillars of Heracles.
This interpretation aligns with Plato’s original narrative of Atlantis as a powerful island civilization located beyond the "Pillars of Heracles" (modern Strait of Gibraltar).
In Plato's dialogues, the "Timaeus" and the unfinished "Critias", the story of Atlantis passes down a chain of storytellers that goes back to an Egyptian priest.
In Plato's dialogues, Critias the Younger tells the story in a conversation with Socrates and others, and uses it to discuss ideal societies, morality and hubris.
Plato's account is firmly rooted in Greek mythology and the Greek language.
Plato said the story came from Egyptian priests, who may have used words or ideas similar to "ruins" when they described a lost civilization.
If Plato's Atlantis story came from Egypt, and the Nahuatl "atl" from Mesoamerica, both may draw independently on universal myths of destruction by water, such as floods and deluges.
In Timaeus, Plato describes the Demiurge (a benevolent creator) as eternal and good, creating the universe as a reflection of eternal forms.
Atlantis (Plato's Critias): Atlantean laws were inscribed on a golden pillar in the temple of Poseidon.
Wallis supports this view, referencing Plato’s teachings on universal consciousness.
The main discussion delves into a groundbreaking re-examination of Plato’s description of Atlantis, based on recent research.
Many modern English translations of Plato’s works contain significant errors.
The Richat Structure in Mauritania corresponds to Plato’s description of Atlantis' concentric rings.
Geological studies suggest that natural disasters like tsunamis and liquefaction could have "covered" the city of Atlantis, consistent with Plato’s wording.
Archaeological finds, such as a 27-meter boat dating to 6,500 BCE and evidence of obsidian trade 14,000 years ago, indicate advanced seafaring long before Plato’s time.
The research sheds light on the plausibility of an advanced Neolithic society in Northwest Africa, potentially the inspiration for Plato's Atlantis.
Plato's Critias describes the gods dividing the earth into territories by lot, each god overseeing specific regions and populations.
Plato contrasts this with Yahweh's approach, described in the Bible as militaristic, aligning with Yahweh’s portrayal as a warrior.
Theoi: Plato notes that this term originally referred to stars, attributed to their rapid movement across the sky.
Source: Atlantis is described in Plato’s dialogues Timaeus and Critias.
Historical Context: According to Plato, Atlantis flourished 9,000 years before his time.
Destruction: Atlantis was destroyed by a deluge, which Plato attributed to divine punishment from Zeus.
Plato used the Atlantis narrative to explore ideas about the ideal society, contrasting the hubris of Atlantis with the utopian vision of pre-flood Athens.
Scenario: Unlike Plato, Bacon presented Atlantis as a utopian society located in the Pacific Ocean.
Plato, four hundred years before our Saviour’s time, gives a particular account of the great island of Atlantis, "an island that was larger than Libya (Africa) and Asia." Strabo and Pliny both mention a like mysterious island.
In Plato's Timaeus an Egyptian priest tells the Athenian Solon that the earth has been purged by water many times, and that the Greeks remember only one.
Plato's Egyptian priests place the end of Atlantis about 9,600 BC.
Plato posited that human beings are essentially beings of consciousness, pre-existing material life as aspects of cosmic consciousness.