Fundamentalist Atlantology is a term that I use to describe the idea that everything written about Atlantis by Plato, must be taken at face value. In other words when he refers to 9,000 years, this along with all the other numbers he uses in relation to the dimensions of the plain of Atlantis, its structures or its military manpower should be accepted literally! Such an acceptance flies in the face of both common sense and science, particularly in the case of Plato’s dating of Atlantis, while the dimensions he has for the ditch surrounding the plain of Atlantis were deemed incredible (his word) by Plato himself (Crit.118c), he felt obliged out of deference to Solon’s reputation he recorded the details as he received them.
Without wishing to offend anyone, I believe that acceptance, for example, of Plato’s/Solon’s numbers is comparable with the belief of religious fundamentalists who hold that creation’took just six days.
Although it is understandable that researchers have accepted Plato’s details without question, there has been extensive research over the past century into seeking more rational explanations for many of those more difficult passages in the Atlantis narrative which has produced alternative explanations that are compatible with both science and common sense.
While Plato’s 9,000 years were initially, rather glibly dismissed as a transcription error and that hundreds and not thousands had been intended, it has been demonstrated that the ancient Egyptian priesthood used a lunar calendar so that the ‘ýears’ were in fact months, which was noted in the 4th century BC by Eudoxus of Cnidos and repeated by Manetho and Diodorus Siculus. This would reduce the timeline by a factor of twelve. Another explanation was put forward by Rosario Vieni who proposed that the ‘years’ actually referred to seasons of which there are three in the Egyptian solar year. These, as far as I am aware, are the principal alternatives suggested in place of a literal reading of 9,000 years. After all, neither Athens or Egypt was home to anything more than primitive societies 9,000 years before Solon’s visit.
A further example concerns the size of Atlantis, which Plato consistently referred to as an island and never a continent and is described by him as greater than Libya and Asia combined. Irrespective of how extensive in size the Libya and Asia in question were, the Greek word for greater – meizon, actually relates to greater in strength, power or influence not extent. A few years ago Thorwald C. Franke pointed out that the traditional enemies of Egypt came from Libya and Asia, so that to describe the threat from Atlantis as greater than Libya and Asia combined indicates how great the threat from Atlantis was.
The more contentious issue of the actual location of the Pillars of Heracles, I will not go into here, suffice it to say that a number of valid competing arguments have been put forward in favour of locations other than the Strait of Gibraltar. In fact all of them could have been correct at different times, changing their position as the Greek colonists and traders gradually moved westward. Eventually, I believe that at some point in time the term simply became a metaphor for the limits of the world as generally known to the Greeks.
My point is that understandable difficulties exist in the Atlantis texts and that a number of sensible alternative explanations have been put forward, which will be individually tried and tested until a consensus emerges, in the same way that the idea of a geocentric universe was gradually replaced by the simple fact that our little planet revolves around the sun.
The Origin of the Atlantis Narrative is declared by Plato to have been Egyptian as it was brought to Athens from Egypt by Solon. This is the almost universally accepted provenance of the story. However, other suggestions have emerged from time to time.
Another even more exotic claim(a) is that Plato’s Atlantis story was a reworking of the destruction of Lankapura as recorded in the Ramayana(b) , one of the two great Hindu epic poems.
*(a) http://archives.sundayobserver.lk/2001/pix/PrintPage.asp?REF=/2013/03/17/mon06.asp (Offline Sept.2017 – See Archive 2058)*
(c) http://ezinearticles.com/?In-Search-of-Atlantis—-Getting-CloserHYPERLINK “http://ezinearticles.com/?In-Search-of-Atlantis—-Getting-Closer&id=313482″&HYPERLINK “http://ezinearticles.com/?In-Search-of-Atlantis—-Getting-Closer&id=313482″id=313482
Isaac La Peyrére (1596-1676) was a French philosopher and diplomat. Although brought up a Calvinist he was later forced to convert to Catholicism. His theological interests centred on the idea that Adam was not the first human, an viewpoint he expressed in Prae-Adamitae. He argued that there must have been two creations; first the creation of the gentiles and later that of Adam, as father of the Hebrews. He also cited Plato’s 9,000 years for Atlantis existing before Solon as adding justification for his theory.
It was the publication of his Pre-Adamite book, denounced as heretical, which led him to his enforced coversion to Catholicism. Some of his ideas are widely accepted today(a).
DuWayne Heupel is the author of Atlantis in Context in which he concludes that the Atlantis story was an invention by Plato to promote his concept of an ideal form of government and “demonstrate the dangers of national hubris.” However, it would seem to fail as a morality tale when Plato also included the demise of the ‘righteous’ Athenians in his narrative. This is compounded by his reference to another ideal city, Magnesia, in Laws. Why did he need to create two model cities?
Nevertheless, Heupel includes a lot of historical background to Athens and the people referred to by Plato, although by his own admission, he does engage in some speculative conclusions. He also claim that elements in Plato’s story were possibly inspired by real places, like Carthage, Atalanta and Thera and real events such as the Persian and Peloponnesian Wars. What I find strange about that is that the places listed by Heupel are not mentioned at all by Plato, but locations, such as Tyrrhenia and Libya, which are included in the text, are apparently not considered to be relevant by Heupel. It seems clear that Heupel accepts that there are actual historical underpinnings to the Atlantis story, but in my opinion has chosen the wrong ones.
The late Anthony N. Kontaratos, listed twenty-two direct and indirect instances, in Timaeus and Critias, where Plato has asserted the truthfulness of the Atlantis story. As far as I’m aware, there is nothing comparable with this anywhere else in Plato’s writings. This alone should persuade listeners/readers that at least Plato believed he was transmitting a true story. However, Plato did have some reservations regarding details in Solon’s narrative, as expressed in Critias 118c-d. If Plato had invented the whole story, it is highly unlikely that he would create exaggerations in an invented tale and then draw attention to them, unless, of course, he was engaging in a double bluff! For my part, I believe that this is highly improbable and that his reluctance to blindly accept all that was transmitted to him was outweighed by the trustworthiness of Solon, his source. Solon was held in such high regard by the people of Athens that for a writer to invoke his name as an informant, without good reason, would be committing literary suicide. This would be similar to unjustifiably quoting George Washington or Nelson Mandela. It is equally improbable that Plato would invoke the names of his family in support of a hoax.
Therefore, it is not unreasonable to assume that Plato, in good faith, wrote down the story of Atlantis as recorded by Solon. Unfortunately, trust in Solon is not enough to explain away the difficulties in the narrative, including the very item that raised the initial doubts in Plato’s own mind.
For my part, I believe that the balance of probabilities favours the acceptance of the reality of Atlantis and worthy of continuing research.
Pateneit is the name of the Egyptian priest that Solon spoke to in Sais, according to Proclus (5th cent. AD) in his Commentary on Plato’s Timaeus (Vol I). He adds that he also spoke to two other priests, Ochlapi at Heliopolis and Ethimon at Sebbynetus. However, Plutarch (2nd cent. AD) gives the names of the priests at Sais and Heliopolis as Sonchis and Psenophis respectively. It is frustrating that we no longer have access to the sources used by Plutarch and Proclus, but they do seem to enhance the provenance of Plato’s account.
The Thomas Taylor translation of Proclus’ commentary can be read online(a)(b).
The Egyptian Calendar is central to the debate regarding the date of the Alantean war. At first sight it appears that Plato dated that event to 9,000 years prior to Solon’s visit to Egypt. However, since such a date conflicts with both archaeology and common sense, commentators have striven to reconcile the differences. Either the number is exaggerated, the unit of measurement is wrong, or both require revision. I’m inclined towards the latter.
The ancient Egyptians had three types of ‘years’, solar, lunar or seasonal(a). The first was based on the heliacal rising(b) of the star Sirius, the second was a count of the annual lunar cycles and the last was the number of seasons of which there were three in the Egyptian year. The lunar cycles or months were the means by which the Egyptian priesthood calculated the passage of time and since Solon received the story of Atlantis from Egyptian priests it is assumed by many that the 9,000 ‘years’ were in fact months. Apart from modern authorities, the use of lunar cycles by the Egyptians for calculating time was noted by Eudoxus of Cnidos (410- 355 BC) and also by Plutarch, Manetho, Herodotus and Diodorus Siculus.
Some others, such as Radek Brychta and Rosario Vieni, have proposed that the number of seasons were used in a similar manner. Even more extreme was the contention of André de Paniagua who claimed that the date of Atlantis was recorded in Sothic cycles of 1,460 solar years each, which would push its time back 13 million years!
Nevertheless, there are many who still maintain that Plato’s 9,000 should be taken literally, even though neither Egypt nor Athens existed as structured societies at such an early date!
Seafaring and Atlantis are inextricably linked. Critias 117d anachronistically refers to the shipyards of Atlantis being full of triremes, which were not developed until the 7th century BC, long after the demise of Atlantis. However, the term ‘trireme’ was probably employed by Plato in order to make his narrative more relevant to his audience. He credits the Atlantean navy of 1200 ships, which seems like a borrowing and rounding of either the Achaean fleet (1186) in Homer’s Iliad or that of the Persian invaders (1207).
Seldom referred to, but perhaps even more interesting is to be found earlier in Critias 113e which reads “for at that time neither ships nor sailing were as yet in existence” in reference to the origins of Atlantis. However, we are given little information to bridge the time up to its development as a major trading entity. It is reasonable to assume a gap of several thousand years.
Recent studies(a) have suggested that primitive seafaring took place in the Mediterranean thousands of years earlier than originally thought and may even have been engaged in by Homo Erectus and Neanderthals in the form of island hopping and coast hugging, the latter continuing into historical times.
Plato’s describes an advanced maritime trading nation with a powerful naval capacity. How much was part of the original story brought from Egypt by Solon or if it was in any way embellished by Plato is unclear. The earliest known trading empire is that of the Minoans which began in the 3rd millennium BC and has led to many identifying them with the Atlanteans. However, there are very many other details in Plato’s narrative that seriously conflict with this hypothesis.
Interpretation, which deals with the spoken word, obviously preceded translation which is concerned with the written word and could only have followed the development and spread of literacy. Interpretation in ancient Egypt goes back to 3000 BC when we find the earliest hieroglyphic believed to mean ‘interpreter’(a).
J.V. Luce informs us[120.23] that one of the Saite pharaohs, Psammetichus I (c.664-610 BC), established a school for interpreters, which possibly had its services availed of by Solon during his visit there.
Claude Frédérick-Armand Schaeffer (1898-1982) was a French archaeologist who is probably best known for his work at the Ras Shamra site in Syria which he identified as the ancient port city of Ugarit. He worked on and wrote about the site from 1929 until his death.
Schaeffer enter the arena of catastrophism in 1948 when he declared that during the Bronze Age on at least five occasions widespread catastrophic destructions has taken place throughout the Middle East. He attributed these events to seismic activity,which was perhaps related to the ‘seismic storm’ referred to by Stavros Papamarinopoulos in his paper, Plato and the seismic catastrophe in the 12th century BC Athens(b).
Plato recorded how the priests of Sais told Solon of a succession of catastrophes that befell the region, including earthquakes, inundations such as the Flood of Deucalion and the fall of Phaeton adding historical support for the theories of Schaeffer, Velikovsky and Gallant inter alia.
Dale Drinnon has a worthwhile article(a) on Schaeffer and his relationship with Velikovsky.
(a) http://frontiers-of-anthropology.blogspot.ie/2011/08/professor-claude-schaeffer-and.html (link broken August 2018)
The Siriadic Columns were reported by Manetho, the 3rd century BC Egyptian historian, to have been two columns erected in Egypt, by Thoth before the Deluge, one of brick and the other of stone, in order to survive either flood or fire, on which it was said that the wisdom of the ancients was inscribed. The Siriadic Columns have been associated with the star Sirius, worshipped as Sothis by the Egyptian but have also been linked with Syria and Sarmatia, in western Scythia.
Frank Joseph speculates[104.253] that these columns “may have been the same stele inscribed with the history of Atlantis that were seen by Solon and Krantor” that provided the basis for Plato’s Atlantis narrative.
Egerton Sykes linked these columns with an Arab tradition regarding the pyramids(a).