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 does not name the capital.
Plato places the end of Atlantis 9,000 years before Solon, which is roughly 11,600 years ago.
Atlantis in Plato: In the Critias, Plato describes Atlantis as a powerful sea empire.
Atlantis: Plato does not describe mourning for Atlantis.
Still, a few passages read differently once you hold them next to Plato’s story.
Plato tells of a rich and advanced people who were once in harmony with the divine.
Its setting resembles Plato’s description of Atlantis.
But its fall follows the same line as Plato’s story: a proud sea power, great wealth and a sudden end.
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.
This article looks at the role of the shepherds in ancient texts and compares 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.
In short: an Arcadian mountain about 1,421 m high, claimed as a Zeus birthplace, tied to King Lycaon’s wolf rite and the Lycaean Games, and crowned by a forbidden precinct and ash altar whose sacrifice lore Pausanias and Plato both record.
Plato uses the same Arcadian shrine as political allegory in Republic 565d–e.
Meaning: Plato treats the Lycaean meal-test as a known legend.
The classical layer on this page keeps that nine-year wolf trail and Plato’s entrails legend side by side with Pausanias.
David Gilman Romano and the team noted ancient literary rumors of human sacrifice in Plato, Pausanias, and Pliny.
Plato’s entrails legend and Pausanias’s secret altar sit next to the find.
It is a classical sacred-geography claim tied to Zeus Lykaios and to Plato’s tyrant allegory.
I label it archaeology beside Plato’s and Pausanias’s sacrifice lore, not as a proven lab confirmation of human sacrifice.
Plato’s Critias count is ten twin sons; Cooper’s twelve regions are a labeled different count.
12 Kings of Atlantis: Twelve-king / region structure beside the quote’s twelve regions (Plato’s ten vs twelve clarity).
Plato is the Atlantis narrative source.
Oannes is not a character inside Plato.
In Plato’s allotment he takes Atlantis.
Plato, Critias 113e–114a (Lamb / Perseus substance):
In Plato he is first king of Atlantis and the namesake of the island and ocean.
Plato’s line is this.
Plato is the Atlantis text.
In Plato’s Critias, Poseidon receives Atlantis, weds Cleito, and fathers five pairs of twin sons.
I use him as a labeled Mesopotamian fish-civilizer parallel beside Atlantis and Anunnaki research, not as a figure inside Plato.
In the Critias, Plato describes Atlantis as an advanced civilization ruled by ten kings.
Plato describes in "Critias" that the Atlanteans performed bull sacrifices to honor Poseidon.
Plato writes about the bulls in Critias as part of a religious and political ritual performed by the ten kings of Atlantis.
The Festival of Judgement, as Plato describes it in “Critias,” was an important ceremonial and political event in Atlantean society.
Plato’s “Critias” 119d-e:
Plato’s “Critias” 120e-121c:
Plato’s “Critias” 121d-122a:
Here Plato goes into the legal and political side of the Festival of Judgement.
Ancient Greek Thought: Plato's concept of the Demiurge, a being who terraformed Earth, influencing early Christian thought.
According to Plato, the island of Atlantis was the last remnant of a great empire, which supposedly sank about 12,000 years before the Trojan War, making it around 15,000 years ago.
He recounts the legend as passed from Solon to Plato, noting the mystical elements in the story.
Hall elaborates on how Plato used the Atlantis story symbolically to represent human development and the consequences of hubris.
In Plato’s Critias, the kings of Atlantis are five pairs of twin sons born to Poseidon and the mortal woman Cleito.
Plato’s own count is ten kings, not twelve.
Critias is Plato’s political-myth spine for Atlantis.
Meaning: Plato gives Atlantis ten royal brothers from a god-mortal union, led by Atlas.
It is not Plato’s royal count.
After Plato’s ten kings, I use a paleo-contact layer that is already on this site.
Meaning for my research: Plato’s Poseidon plus ten kings, and Matias’s Poseidon-Talyn plus twelve families, are parallel Atlantis-founding trails.
Plato’s narrative then ends in downfall and flood.
The comparison is a twelve-count bridge beside Matias’s twelve families, not a claim that Plato copied a Vedic roster.
That is why this table can show twelve rows while Plato still names ten kings.
Who were the 12 kings of Atlantis?The search phrase usually means Plato’s Atlantean rulers.
Were there ten kings or twelve?Plato: ten kings, ten portions, five twin pairs.
How does this help Atlantis research?I use Plato’s dynasty as the named spine, then Matias’s twelve-family / portal trail as paleo-contact, then the Adityas as a labeled cross-myth parallel.
Timaeus and Critias: Plato’s two Atlantis dialogues; Critias holds the kings list.
Atlantis is perhaps the most famous mythical lost continent, first mentioned by the philosopher Plato.