The Trojan War, at first sight, may appear to have little to do with the story of Atlantis except that some recent commentators have endeavoured to claim that the war with Atlantis was just a retelling of the Trojan War. The leading proponent of the idea is Eberhard Zangger in his 1992 book The Flood from Heaven. He also argues that survivors of the War became the Sea Peoples, while Frank Joseph contends that conflict between the Egyptians and the Sea Peoples was part of the Trojan War[108.11]. Steven Sora asserts that the Atlantean war recorded by Plato is a distortion of the Trojan War and he contentiously claims that Troy was located on the Iberian Peninsula rather than the more generally accepted Hissarlik in Turkey. Others have located the War in the North Sea or the Baltic.
However. controversy has surrounded various aspects of the War since earliest times. Strabo(a) tells us that Aristotle dismissed the matter of the Achaean wall as an invention, a matter that is treated at length by Classics Professor Timothy W. Boyd(b). In fact the entire account has been the subject of continual criticism.
The reality of the Trojan War as related by Homer has been debated for well over a century. There is a view that much of what he wrote was fictional, but that the ancient Greeks accepted this, but at the same time they possessed an historical account of the war that varied considerably from Homer’s account(f).
Over 130 quotations from the Illiad and Odyssey have been identified in Plato’s writings, suggesting the possibility of him having adopted some of Homer’s nautical data, which may account for Plato’s Atlantean fleet having 1200 ships which might have been a rounding up of Homer’s 1186 ships in the Achaean fleet!
Like so many other early historical events, the Trojan War has also generated its fair share of nutty ideas, such as Hans-Peny Hirmenech’s wild suggestion that the rows of standing stones at Carnac marked the tombs of Atlantean soldiers who fought in the Trojan War! Arthur Louis Joquel II, proposed that the War was fought between two groups of refugees from the Gobi desert, while Jacques de Mahieu maintained that refugees from Troy fled to America after the War where they are now identified as the Olmecs!*In November 2017, an Italian naval archaeologist, Francesco Tiboni, claimed(h). that the Trojan Horse was in fact a ship. This is blamed on the mistranslation of one word in Homer.*
Various attempts have been made to determine the exact date of the War, with astronomical dating relating to eclipses noted by Homer. In the 1920’s astronomers Carl Schoch and Paul Neugebauer put the sack of Troy at close to 1190 BC. In 2008, Constantino Baikouzis and Marcelo O. Magnasco proposed 1178 BC as the date of the eclipse that coincided with the return Odysseus, ten years after the War.*Stuart Harris published a paper on the Migration & Diffusion website in 2017(g) , in which he endorsed the 1190 BC date for the end of the Trojan War.*
A new dating of the end of the Trojan War has been presented by Stavros Papamarinopoulos et al. in a paper(c) now available on the Academia.edu website. Working with astronomical data relating to eclipses in the 2nd millennium BC, they have calculated the ending of the War to have taken place in 1218 BC and Odysseus’ return as 1207 BC.
What is noteworthy is that virtually all the recent studies of the eclipse data are in agreement that the Trojan War ended near the end of the 13th century BC, which in turn can be linked to archaeological evidence at the Hissarlik site. Perhaps even more important is the 1218 BC date for the Trojan War recorded on the Parian Marble, reinforcing the Papamarinoupolos date.
However, even more radical redating has been strongly advocated by a number of commentators(d)(e) and not without good reason.
(d) http://www.mikamar.biz/rainbow11/mikamar/articles/troy.htm (offline) see Archive 2401
Late Bronze Age Collapse of civilisations in the Eastern Mediterranean in the second half of the 2nd millennium BC has been variously attributed to earthquakes, volcanic eruptions and severe climate change. It is extremely unlikely that all these occurred around the same time through coincidence. Unfortunately, it is not clear to what extent these events were interrelated. As I see it, political upheavals do not lead to earthquakes, volcanic eruptions or drought and so can be safely viewed as an effect rather than a cause. Similarly, climate change is just as unlikely to have caused eruptions or seismic activity and so can also be classified as an effect. Consequently, we are left with earthquakes and volcanoes as the prime suspects for the catastrophic turmoil that took place in the Middle East between the 15th and 12th centuries BC. Nevertheless, August 2013 saw further evidence published which blamed climate change for demise of civilisations in the region.
Robert Drews dismisses any suggestion that Greece suffered a critical drought around 1200 BC, citing the absence of any supporting reference by Homer or Hesiod as evidence. He proposes that “the transition from chariot to infantry warfare as the primary cause of the Great Kingdoms’ downfall.”
This extended period of chaos began around 1450 BC when the eruptions on Thera took place. These caused the well-documented devastation in the region including the ending of the Minoan civilisation and probably the Exodus of the Bible and the Plagues of Egypt as well. According to the Parian Marble, the Flood of Deucalion probably took place around the same time.
Professor Stavros Papamarinopoulos has written of the ‘seismic storm’ that beset the Eastern Mediterranean between 1225 and 1175 BC(a). Similar ideas have been expressed by Amos Nur & Eric H.Cline(b)(c). The invasion of the Sea Peoples recorded by the Egyptians, and parts of Plato’s Atlantis story all appear to have taken place around this period. Plato refers to a spring on the Athenian acropolis (Crit.112d) that was destroyed during an earthquake. Rainer Kühne notes that this spring only existed for about 25 years but was rediscovered by the Swedish archaeologist, Oscar Broneer, who excavated there from 1959 to 1967. The destruction of the spring and barracks, by an earthquake, was confirmed as having occurring at the end of the 12th century BC.
(this is a shorter version of (c) below)
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 catastrophies 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.
Attica is an ancient region of Greece which includes Athens. Its early kings are mentioned by Plato (Critias 110 a-b)
“the Egyptian priests, in describing the war of that period, mentioned most of those names – such as those of Cecrops and Erechtheus and Erichthonius and Erisichthon and most of the other names which are recorded of the various heroes before Theseus.”
Building on that and the writings of Pausanias (Graeciae Descriptio 1,2,6) and Apollodorus (Bibliotheca 3.14.1)(b), Stavros Marinopoulos has constructed an Attica king-list – Actaeus, Cecrops, Erysichthon, Cranaus (3.14.5), Erichthonius, Pandion, Erechtheus, Cecrops II, Pandion II, Aegeus and Theseus(a) . Although some disagree with the details of this list claiming, for example, that Cecrops and Pandion I and II are duplications, that Erysichthon died before Cecrops died and that Amphictyon succeeded Cranaus, his reconstruction is probably largely correct.
From this, Papamarinopoulos concluded that the kings who opposed the Atlanteans lived in the 16th century BC. Other sources(c) put their reign from the 15th to the 13th centuries BC, so although there are relatively minor differences between commentators, there is a consensus that the 2nd millennium BC was the time of these early kings, but very definitely not the 10th millennium BC. As you will see elsewhere the Parian Marble substantially supports Papamarinopoulos’ analysis.
North Africa has received considerable attention as a possible location for Atlantis since the beginning of the 19th century. Gattefosse and Butavand are names associated with early 20th century North African theorists. They, along with Borchardt, Herrmann and others have proposed locations as far west as Lixus on the Atlantic coast of Morocco, on through Tunisia and Libya and even as far east as the Nile delta.
One of the earliest writers was Ali Bey El Abbassi who discussed Atlantis and an ancient inland sea in the Sahara. The concept of such an inland sea, usually linked with Lake Tritonis, has persisted with the Chotts of Tunisia and Algeria as prime suspects. There is acceptance that a seismic/tectonic convulsion in the vicinity of the Gulf of Gabés cut off this inland sea from the Mediterranean. Diodorus Siculus records this event in his third book dating it to around 1250 BC. If such an event did not occur, how do we explain the salt laden chotts? However, proving a connection with Atlantis is another matter.
Whether this particular geological upheaval was related to the episode that destroyed parts of ancient Malta is questionable as the Maltese event was one of massive subsidence.
It should be kept in mind that Plato described the southern part of the Atlantean confederation as occupying North Africa as far eastward as Egypt (Tim.25b & Crit.114c). This of course conflicts with the idea of the Atlanteans invading from beyond ‘Pillars of Heracles’ situated at Gibraltar since they apparently already controlled at least part of the Western Mediterranean as far as Italy and Egypt.
*One of the principal arguments against Atlantis being located in North Africa is that Plato clearly referred to Atlantis as an island. However, as Papamarinopoulos has pointed out that regarding the Greek word for island, ‘nesos’ “a literary differentiation between ‘island’ and ‘peninsula’ did not exist in alphabetic Greek before Herodotus’ in the 5th century BC. Similarly, there was not any distinction between a coast and an island in Egyptian writing systems, up to the 5th century BC.” In conversation with Mark Adams[1070.198] Papamarinopoulos explains that in the sixth century BC, when Solon lived, nesos had five geographic meanings. “One, an island as we know it. Two, a promontory. Three, a peninsula. Four, a coast. Five, a land within a continent, surrounded by lakes, rivers or springs.”
Personally, from the context, I am quite happy to accept that the principal city of the Atlantean alliance existed on an island as we understand the word. This was probably north of Tunisia, where a number of possible candidates exist. However, it may be unwise to rule out a North African city just yet!
Another argument put forward that appears to exclude at least part of North Africa is that Plato, according to many translations, he refers to Atlantis as ‘greater’ than ‘Libya’ and ‘Asia‘ combined, using the Greek word, ‘meizon‘, which had a primary meaning of ‘more powerful’ not greater in size. Atlantis could not have been situated in either Libya or Asia because ‘a part cannot be greater than the whole’. However, if Plato was referring to military might rather than geographical extent, as seems quite likely, North Africa may indeed have been part of the Atlantean alliance, particularly as Plato describes the control of Atlantis in the Mediterranean as far Tyrrhenia and Egypt.*
Mycenaean is the name given to the culture of ancient Greece (excluding Crete) during the Late Bronze Age (1500–1100 BC). They were also called Achaeans. The controversial writer Felice Vinci maintains that a Northern European tribe was referred to as Achaeans by Homer and that they migrated south and founded the Mycenaean civilisation. However, it was Martin Persson Nilsson (1874-1967), a Swedish historian, who was an earlier proponent of a Nordic origin for the Mycenaeans.
*However, recent genetic studies suggest that the mainland Mycenaeans and the Cretan Minoans share a common ancestry with Neolithic populations of what are today Turkey and Greece(c).
Austen Atkinson in his Impact Earth suggested the possibility that the unexplained ending of the Mycenaean civilisation could be explained as a consequence of Earth’s encounter with Phaëton referred to by Plato (Tim.22c-d).
However, there are current studies(a) being made into the possibility that earthquakes were responsible for the demise of the Mycenaeans and the start of the Greek ‘Dark Ages’.
*However, the earthquake theory is also under attack(b), with the proposal that either an uprising or invasion was responsible for the demise of the Mycenaean Greece.*
Catastrophism today is the name given to a school of thought that supports the idea that the history of the Earth has been punctuated by natural events such as floods, fires and asteroid strikes that have caused widespread if not global devastation and that some of these events occurred within the memory of man and are recorded in worldwide mythologies.
Georges Cuvier (1768-1832) is sometimes referred to as ‘the father of paleontology’ and an early exponent of catastrophism.
Worryingly, it is now more generally accepted that further catastrophes will occur as a result of future cometary/asteroidal strikes. One such close encounter, around 2800 BC, was considered by the christian catastrophist, Donald W. Patten, to have generated the Deluge of Noah(j) and was the source of the flood legends found around the world! Patten nominates Mars as the intruder(l), an idea also advocated by Elsar Orkan, who, however, proposes a date of around 8000 BC for this encounter.
Some readers may think that the subject has no direct connection with Plato’s Atlantis, however, his text refers to a number of catastrophic events that clearly brought devastation to Athens, Atlantis and beyond. The Flood of Deucalion and earlier inundations, Phaeton and other cosmic encounters, plus conflagrations and earthquakes all point to periods of great instability in the early prehistory of the Aegean region and quite probably much further afield.
Jürgen Spanuth devotes chapter 4 of his Atlantis of the North to an examination of “the natural catastrophes of the 13th century BC” that deals with Phaeton and the blizzard of floods, earthquakes and eruptions that beset the Eastern Mediterranean at the end of the 2nd millennium BC. Some of these matters have been recently expanded upon by Nur & Cline(f)(g) and endorsed by Stavros Papamarinopoulos[0750.73].
August 2013 saw studies published(h) which pointed the finger at climate change as the cause of the widespread political instability in that region during the second millennium BC.
Claude Schaeffer, a celebrated French archaeologist, declared in 1948 that on at least five occasions during the Bronze Age the Middle East had been subjected to widespread catastrophic destruction as a result of natural events rather than human activity.
Immanuel Velikovsky is arguably the best know of the 20th century catastrophists, who published two books in the 1950’s that provoked widespread controversy that continues today. There is an interesting albeit a sceptical review of catastrophism in the last century by Patrick Moore & Bob Forrest in Chapter 14 of More Things in Heaven and Earth.(k)
In 1964, the Belgian mathematician René Gallant (1908-1985) published Bombarded Earth which dealt in great detail with the consequences of meterorite impacts with the earth. Gallant, perhaps because of his amateur status as a geologist, never received the attention he deserved.
More recently Allan & Delair produced another book that identified 9500 BC as the date of a global catastrophe following an encounter with a comet. Their conclusions are at variance with Velikovsky’s, particularly regarding dates. Professor Mike Baillie of Queens University, Belfast is a well-known dendrochronologist who has recently entered the debate with his book, Exodus to Arthur that adds evidence from his discipline to support the theory of cometary or asteroidal impacts with the Earth. Unfortunately his work is confined to the last 4,500 years and so casts no further light on the 9,500 BC date apart from offering support for the possibility of extraterrestrial impacts.
However, Richard Firestone and his co-authors have researched an impact ‘Event’ the occurred 13,000 years ago and caused devastation in North America including the creation of the hundreds of thousands of Carolina Bays and some of the outbursts of Lake Missoula. Like Baillie, they claim that a memory of this event has been preserved in the folktales of many of the North American Indians. This book is a must-read for anyone interested in the latest developments in catastrophist research.
The destruction of Atlantis has been linked to a number of possible catastrophic events including earthquakes, volcanic eruptions, floods and asteroid strikes. Plato’s account cites a flood as the immediate cause of the disappearance of Atlantis. In the 18th century Giovanni Carli was probably the first to link a cometary encounter with the Earth as the cause of Atlantis’ demise. This idea has been supported by numerous writers ever since with Emilio Spedicato being one of its leading exponents today.
There are numerous sites on the Internet relating to catastrophism of which one(a) can be recommended as a good starting point for further study. Andy Blackard has listed(b) events connected with global upheavals around 3200 and 2000 BC. An Australian archaeologist, Peter Jupp, is the creator of the Ancient Destructions website(e) which deals with a number of historical mysteries including, Baalbek and Antarctica.
A more recent book by Robert Argod postulates that many of these historical catastrophes were caused by an irregular series of accelerated tectonic movements, although he does not offer a credible mechanism to explain the triggering of such upheavals. Is it possible that the strikes by or near misses with extraterrestrial objects, proposed by so many, generated the tectonic shifts proposed by Argod?
Professor Trevor Palmer has written a comprehensive history of catastrophes and catastrophism from the earliest times and its relevance today. His Perilous Planet Earth includes a couple of chapters in which he reviews Atlantis theories in the context of catastrophism.
Dr Michel-Alain Combes has a PhD in astronomy from the Université Pierre et Marie Curie (Paris VI). He has an extensive website(i) dealing with catastrophism, which translates quite well.
2012 was been promoted as the date of the next worldwide catastrophe based on a highly questionable interpretation of the Mayan calendar. New Age gurus were promising a change in global consciousness, whatever that means. If interested you can read more of this nonsense online(c) or consider a more balanced view(d).
A huge catastrophist bibliography is available online(m)
(i) http://www.astrosurf.com/macombes/index.html (French)
The Atlantis Conference – 2005 was addressed by a wide range of speakers who hold many conflicting theories regarding the truth behind Plato’s story. It was held on the Aegean island of Melos, which Dr. Galanopoulos suggested had been named after Eumelos, the brother of Atlas, king of Atlantis.
The conference concluded with agreement on a list of 24 criteria, which any proposed site must meet to qualify as a site where Atlantis could have existed:
1. The Metropolis of Atlantis should have been located where an island used to be and where parts of it may still exist.
2. The Metropolis of Atlantis should have had a most distinct geomorphology composed of alternating concentric rings of land and water.
3. The Atlantis should have been located outside the Pillars of Hercules.
4. The Metropolis of Atlantis was greater than Libya and Anatolia and Middle East and Sinai (combined).
5. Atlantis must have sheltered a literate population with metallurgical and navigational skills.
6. The Metropolis of Atlantis should have been routinely reachable from Athens by sea.
7. At the time, Atlantis should have been at war with Athens.
8. The Metropolis of Athens must have suffered a devastating physical destruction of unprecedented proportions.
9. The Metropolis of Atlantis should have sunk entirely or partly below the water.
10. The Metropolis of Atlantis was destroyed 9000 Egyptian years before the 6th century B.C.
11. The part of Atlantis was 50 stadia (7.5 km) from the city.
12. Atlantis had a high population density, enough to support a large army (10,000 chariots, 1,200 ships, 1,200,000 hoplites)
13. The region of Atlantis involved the sacrifice of bulls.
14. The destruction of Atlantis was accompanied by an earthquake.
15. After the destruction of Atlantis, the passage of ships was blocked.
16. Elephants were present in Atlantis.
17. No physically or geologically impossible processes were involved in the destruction of Atlantis.
18. Hot and cold springs, with mineral deposits, were present in Atlantis.
19. Atlantis lay on a coastal plain 2000 x 3000 stadia surrounded by mountains falling into the sea.
20. Atlantis controlled other states of the period.
21. Winds in Atlantis came from the north (only in Northern hemisphere)
22. The rocks in Atlantis were of various colours: black, white, and red.
23. There were canals for irrigation in Atlantis.
24. Every 5th and 6th year, they sacrificed bulls.
While it is interesting that a majority of the gathering supported a list of this nature, many of the individual points will be considered highly contentious by a number of investigators.*[For my part I see the principal flaw with the list is that it is built on the assumption that all of what Plato wrote is factual and not mythological and does not contain any errors or embellishments.]*
Jim Allen is also unhappy with aspects of this list and has expanded it by a further 26 criteria giving us a round 50 identification elements(a). Allen then applies this list to 24 Atlantis theories and surprise, surprise, all theories fail except his Andean theory. This expanded list includes all the original flaws plus new ones introduced to bolster Allen’s Bolivian theory.
The proceedings of the conference were subsequently published, in English, in a substantial and valuable volume, edited by Stavros Papamarinopoulos, entitled The Atlantis Hypothesis: Searching for a Lost Land.
Andalusia is the second largest of the seventeen autonomous communities of Spain. It is situated in the south of the country with Seville as its capital, which was earlier known as Spal when occupied by the Phoenicians.
Andalusia probably takes its name from the Arabic al-andalus – the land of the Vandals. Joaquin Vallvé Bermejo (1929-2011) was a Spanish historian and Arabist, who wrote; “Arabic texts offering the first mentions of the island of Al-Andalus and the sea of al-Andalus become extraordinarily clear if we substitute these expressions with ‘Atlantis’ or ‘Atlantic’.”
Andalusia has been identified by a number of investigators as the home of Atlantis. It appears that the earliest proponents of this idea was José Pellicer de Ossau Salas y Tovar and Johannes van Gorp in the 17th century. This view was echoed in the 19th century by the historian Francisco Fernández y Gonzáles and subsequently by his son Juan Fernandez Amador de los Riosin 1919. A decade later Mrs E. M. Whishaw published the results of her extensive investigations in the region, particularly in and around Seville. In 1984, Katherine Folliot endorsed this Andalusian location for Atlantis in her book, Atlantis Revisited.
Stavros Papamarinopoulos has added his authorative voice to the claim for an Andalusian Atlantis in a 2010 paper(a) delivered to the 12th International Congress of the Geological Society of Greece. He argues that the Andalusian Plain matches the Plain of Atlantis but Plato clearly describes a plain that was 3,000 stadia long and 2,000 stadia wide and even if the unit of measurement was different, the ratio of length to breadth does not match the Andalusian Plain. Furthermore, Plato describes the mountains to the north of the Plain of Atlantis as being “more numerous, higher and more beautiful” than all others. The Sierra Morena to the north of Andalusia do not fit this description. The Sierra Nevada to the south are rather more impressive, but in that region the most magnificent are the Atlas Mountains of North Africa. As well as that Plato clearly states (Critias 118b) that the Plain of Atlantis faced south while the Andalusian Plain faces west!
During the same period, the German, Adolf Schulten who also spent many years excavating in the area, was also convinced that evidence for Atlantis was to be found in Andalusia. He identified Atlantis with the legendary Tartessos.
Dr. Rainer W. Kuhne supports the idea that the invasion of the ‘Sea Peoples’ was linked to the war with Atlantis, recorded by the Egyptians and he locates Atlantis in Andalusiain southern Spain, placing its capital in the valley of the Guadalquivir, south of Seville. In 2003, Werner Wickboldt, a German teacher, declared that he had examined satellite photos of this region and detected structures that very closely resemble those described by Plato in Atlantis. In June 2004, AntiquityVol. 78 No. 300 published an article(b) by Dr. Kuhne highlighting Wickboldt’s interpretation of the satellite photos of the area. This article was widely quoted throughout the world’s press. Their chosen site, the Doñana Marshes were linked with Atlantis over 400 years ago by José Pellicer. Kühne also offers additional information on the background to the excavation(e).
However, excavations on the ground revealed that the features identified by Wickboldt’s were smaller than anticipated and were from the Muslin Period. Local archaeologists have been working on the site for years until renowned self-publicist Richard Freund arrived on the scene,and spent less than a week there, but subsequently ‘allowed’ the media to describe him as leading the excavations.
Although most attention has been focussed on western end of the region, a 2015 theory(d) from Sandra Fernandez places Atlantis in the eastern province of Almeria.
(b) http://antiquity.ac.uk/ProjGall/kuhne/ (offline July 2016) See Archive 3135
A Bull Cult is noted by Plato as one of the characteristics of the culture of Atlantis. Unfortunately it does little to identify the location of Atlantis since the bull featured prominently in the culture of so many ancient peoples and continues today, principally in the bullfights of Spain, Portugal, and Mexico.
In northern Italy there was a Gaulish tribe called the Taurini during the first and second centuries BC. The bull was also a symbol of the southern Italic tribes, in an area which Plato informs us was occupied by Atlanteans(e).
Mithraism, which originated in Iranian mythology and developed rapidly in Italy in the first century AD, included in its beliefs, the killing of a bull by the deity Mithras(g).
Writing in Egerton Sykes’ Atlantis in 1955 (Vol.8 No.3), Vera Howe outlined the extent of the bull cults which ranged from Assyria, across the Mediterranean and up to the British Isles. In the February 1963 (Vol.16 No.1) edition of the samejournal, it is recounted that Ireland had bull feasts and bull-fighting in ancient times.*There is also evidence of a bull cult among the Picts of Scotland(h).* Let us not forget that the Israelites began to worship a golden bull-calf when they thought that they had been abandoned by Moses(b).
It is generally accepted that the bull was also associated with lunar religions(a) as the horns resembled the crescent Moon. Even today the crecent is one of the principal icons of the Islamic faith.
At the 2005 Atlantis Conference, Professor Stavros Papamarinopoulos delivered a paper outlining the Bronze Age bull rituals in Egypt and the Aegean and their parallels in Iberia. In the Temple of Seti at Abydos there is a well-known wall carving depicting Seti I and his son Ramses II roping a bull and further along the wall sacrificing it.
Robert Ishoy had pointed out bull carvings in Sardinia. The Minoan bull jumpers on Crete are widely known. The Egyptians had a cult of Apis the Bull, a fact mentioned by R. McQuillen in support of his Egyptian Atlantis theory. When the Israelites rebelled they worshipped a golden calf or more correctly a young bull (Exodus 32). Exodus 29.36 also instructs the priests that “Each day you shall offer a bull as a sin offering for atonement,“
Carvings of bulls’ heads decorated the home of ancient Anatolia in modern Turkey. There are bull carvings to be seen at Tarxien in Malta and not far away in Northern Tunisia ancient carvings of bulls are also to be found(c). The ancient Celts also included bulls in their ceremonies. The Assyrians had a bull-god as their guardian. The oldest church in Toulouse is dedicated to St. Taur, a possible reference to an earlier bull cult. Further afield, in India, there is a bull taming sport, jallikattu, which is practiced annually in the villages of the southern state of Tamil Nadu and recently the subject of a failed attempt to ban it(f).
Dhani Irwanto, who claims a Sundaland location for Atlantis has proposed that Plato’s mention of bulls was the result a distorted account of the original Atlantis narrative brought by refugees from Indonesia and was a reference to the local water buffalo!
Peter James in a short appendix to his book, The Sunken Kingdom supports a Lydian origin for the Atlantis tale argued that Plato’s text makes no reference to the bull-leaping game depicted in Minoan art. However, quoted the studies of the British anthropologist Jane Harrison(1850-1928) who discovered that a coin from Troy’s Roman period depicted a bull being sacrificed in exactly the same manner as Plato’s description, namely, suspended from a pillar. The Roman bull sacrifice ritual was known as ‘taurobolium’.
James also provides other instances of possible Atlantean style bull worship in the same region which also contains his proposed location for Atlantis, ancient Sipylus.
In conclusion therefore, it must be obvious from the above that Plato’s reference to bull rituals is no definitive guide to finding an exclusive location and so probably has limited value in any quest for Atlantis.
(c) http://encyclopedieberbere.revues.org/1697 (French)
(e) Timaeus 25b & Critias 114c