An A-Z Guide To The Search For Plato's Atlantis

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  • NEWS September 2023

    NEWS September 2023

    September 2023. Hi Atlantipedes, At present I am in Sardinia for a short visit. Later we move to Sicily and Malta. The trip is purely vacational. Unfortunately, I am writing this in a dreadful apartment, sitting on a bed, with access to just one useable socket and a small Notebook. Consequently, I possibly will not […]Read More »
  • Joining The Dots

    Joining The Dots

    I have now published my new book, Joining The Dots, which offers a fresh look at the Atlantis mystery. I have addressed the critical questions of when, where and who, using Plato’s own words, tempered with some critical thinking and a modicum of common sense.Read More »

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Berbers *

The Berbers of North Africa, sometimes referred to as Amazigh, are blond and blue-eyed where they have not interbred with the Arab population.

Berber-map-ITAThey are genetically related to the Saami people of northern Scandinavia according to mtDNA studies(g) published in the American Journal of Human Genetics in 2005. It is frequently mentioned that the Berbers refer to a rich land called Attala situated in the west. The Berbers are probably related to the Guanches of the Canary Islands who were also blond with blue/grey eyes. Although the Spanish virtually wiped out the Guanches, there are still native tall blond blue-eyed individuals to be seen in the Canaries.

Genetic studies in 2009 offered evidence that the first inhabitants of the Canaries were Berbers(a). In 2017, additional investigation offered further confirmation of this relationship, published in a report in the October edition of Current Biology(h) and expanded on in an article on the Ancient Origins website by Alicia McDermott(i).



The Berbers also constructed pyramidal structures as tombs or temples such as that at Madghacen in Algeria(e).

Frederick Dodson designated the Berbers as Atlanteans in chapter 4d of his book Atlantis and the Garden of Eden[0989].

Recently Ulrich Hofmann has offered evidence[161] that the predecessors of the Berbers were the people of Atlantis. He identifies these Atlanteans with the Temehu and Tehenu of ancient Libya, recorded in the ancient inscriptions of Egypt. Emmet Sweeney follows a similar line claiming[700.36] that “if we seek the modern descendants of the Atlanteans, we must search among the Berbers”.

David Eccott, a British advocate of very early pre-Columbian trans-Atlantic contacts, has a paper on Andrew Collins’ website in which among others, he claims that Berber seafarers reached the Americas and that rock art in Utah can be attributed to them(j).

The difficulties attached to tracing ancient ‘Libyans’ are outlined in a paper, What Happened to the Ancient Libyans, by Richard L. Smith (1945- ). This essay can be downloaded as a pdf file(b) and is highly recommended as it gives additional insights into the credibility of many of the classical writers frequently quoted in connection with the Atlantis story.

Following the 2011 fall of the Gaddafi regime in Libya, the Berbers there, who were particularly repressed, have again begun to assert their right to greater cultural expression, considering themselves to be the original Libyans(c). However, a report from Reuters dated 18/10/12(d) tells of the destruction of an 8,000-year-old petroglyph by Islamic extremists in an Amazigh region of Morocco. This is the latest example of efforts by the Islamic Salafists to destroy evidence of pre-Islamic culture.

Bob Idjennaden and Mebarek Taklit have written[1195] of the prominent part played by Berbers in the shifting alliances that constituted the ‘Sea Peoples’, who attacked Egypt at least twice during the 2nd millennium BC.

The possibility of a link between the Berbers and Atlantis has now been extended to include the Richat Structure(k). Although to propose an association of the Berbers with the Richat Structure is not too outlandish, once again there is no attempt to explain why or how anyone would launch an attack from Mauritania on Athens nearly 4000 km away by land (3000 km by sea). The idea is logistical nonsense and completely unsupported by any archaeological evidence!





(e) Madghacen 3rd century BC Mausoleum, page 1 (  *

(f) See: Archive 3608







Amazons is the name used by classical writers(k) to identify two matriarchal nations living near the Black Sea and in ancient Libya, but at apparently different periods. An extensive website on the subject associates the Amazons with three locations; Lake Tritonis(j) , the Greek island of Lemnos(i) and the River Thermodon, now known as Terme Çay, in northern Turkey(h).

Accounts relating to these remote times are understandably vague but one tale describes the Libyan Amazons as waging war against the Atlanteans, a race who lived in a prosperous country with great cities.

Attention has been drawn to the fact that the Berbers, also known as Amazigh in North-West Africa have a matriarchal culture. The possibility of an etymological connection between Amazon and Amazigh was suggested by Guy C. Rothery (1863-1940) in his 1910 book, The Amazons[1393]  , and recently endorsed by Emmet Sweeney in his Atlantis: The Evidence of Science[700]. In 1912, Florence Mary Bennett published Religious Cults Associated with the Amazons[1548], which has been republished in recent years.

Another matriarchal society in the same region has also been suggested for the Maltese Islands(h).

Sir John Chardin (1643-1713) a French-born traveller and merchant reported that a tribe of Amazons still existed in the Caucasus in the 17th century(d).

Although the idea may be seen as fanciful, recent archaeological discoveries have provided evidence of female warriors in ancient times in parts of the former Soviet Union. The archaeologist Jeannine Davis-Kimball has written of her investigations[045] into the subject. Peter James offers[046] a solution to the existence of two locations for the Amazons. He believes that the original Black Sea location is correct and that the transference of the story to North Africa was the result of the ‘libyanising’ intent of Dionysus of Miletus, who was later quoted by Diodorus Siculus in his account(f) of the Amazons.

. James offers this explanation as part of a larger relocation of mythologies to more westerly locations. Other interesting views of the Amazon mystery can be found on a number of websites(a)(b).

Lewis Spence advanced the imaginative view [259.49] that the Amazons were not women at all, but men whose appearance was considered effeminate by some commentators. A more rational explanation on offer is that the males of some peoples had little facial hair or shaved (such as the Hittites) and were possibly described by their more hirsute enemies as ‘women’.

The popular idea that the Amazons were single-breasted, man-hating warriors has recently been comprehensively debunked by Adrienne Mayor in her latest book, The Amazons[1043] .

>Even more eyebrow-raising is the suggestion that Amazon warriors existed in South America based on 16th century reports and modern research(c). Columbus, in a 1493 letter to Luis de Sant’angel, refers to an island named Matininó, which was inhabited only by women(m), armed with bows and arrows. Hernán Cortés also filed a similar report.<

The Smithsonian magazine published a useful overview(e) of the history of the Amazon story in the April 2004 edition and in September 2011 revealed the story of the little-known female warriors of Benin (formerly Dahomey), numbered in their thousands, who were active during the 17th, 18th and 19th centuries. The BBC published an article in August 2018 on their history and their modern day descendants(l) .















Island, Peninsula or Continent?

Island, Peninsula or ContinentAdvocates of a continental rather than island identification for Atlantis have to contend with the fact that Plato never referred to Atlantis as a continent instead he used the Greek words for ‘island’, namely ‘nesos’ and ‘neson’. Their line of argument is that these words in addition to ‘island’ or ‘islands’ can also mean “islands of an archipelago” or “peninsula”. Furthermore, it is claimed that the ancient Greeks had no precise word for ‘peninsula’.

Gilles le Noan[912], quoted by Papamarinopoulos[629.558], has offered evidence that there was no differentiation in Greek between ‘island’ and ‘peninsula’ until the time of Herodotus in the 5th century BC. In conversation with Mark Adams[1070.198] he 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,

Elena P. Mitropetrou a Greek archaeologist at the University of Patras, delivered two papers to the 2008 Atlantis Conference in Athens [750]. She also pointed out that in the 6th century BC, the Greek word nesos was employed to describe an island, but also, a peninsula or a promontory. Mitropetrou herself considers the Iberian peninsula to be the ‘island of Atlantis.’

Robert Bittlestone, in his Odysseus Unbound [1402.143] also notes that “nesos usually means an island whereas cheronesos means a peninsula, but Homer could not have used cheronesos when referring to the peninsula of Argostoli for two very good reasons. First, it cannot be fitted into the metre of the epic verse and second, the word hadn’t yet been invented: it doesn’t occur in Greek literature until the 5th century BC.”

Another researcher, Roger Coghill, echoed the views of many when he wrote on an old webpage that “To the Greeks peninsulae were the same as islands, so the Peloponnesian peninsula was “the island of Pelops” and the Chersonnese was to them “the island of Cherson”. Similarly in describing a place found after escaping the Pillars of Hercules, Plato quite normally describes the Lusitanian coast (modern Portugal) as an “island”, reached, he clearly says, after passing Cadiz”.

Johann Saltzman claimed that ‘nesos’ did not mean ‘island’ or ‘peninsula’ but ‘land close to water’. However, I would be happier sticking to the respected Liddell & Scott’s interpretation of island or peninsula. If Saltzman is correct, what word did the Greeks use for island?

The Modern Greek word for peninsula is ‘chersonesos’ which is derived from ‘khersos’ (dry) and ‘nesos’ (island) and can be seen as a reasonable description of a peninsula. It is worth noting that the etymology of the English word ‘peninsula’ is from the Latin ’paene’ (almost) and ’insula’ (an island).

Jonas Bergman maintains that the Greek concept of ‘island’ is one of detachment or isolation. He also points out that the original Egyptian word for ‘island’ can also mean lowland or coastland because the Egyptians had a different conception of ’island’ to either the ancient Greeks or us. Some commentators have claimed that the Egyptians of Solon’s time described any foreign land as an island.

Eberhard Zangger offers another correction of the Atlantis mystery: If one compares the land-sea distribution in Egypt and in the Aegean Sea, it becomes obvious why the Egyptians used at that time the expression “from the islands”. While today the word “island” has a clear meaning, this was not the case in the late Bronze Age. For the Egyptians more or less all strangers came from the islands. As there had been practically no islands in Egypt, the ancient Egyptian language did not have any special character for it. The hieroglyphic used for “island” was also meaning “sandy beach” or “coast” and was generally used for “foreign countries” or “regions on the other side of the Nile”.

A contributor to the Skeptic’s Dictionary(b) has added “I remind you that the Greek definition of “island” paralleled that of “continent.” To the Greeks, Europe was a continent. West Africa was an island, especially since it was cut off from the rest of what we now call “Africa” by a river that ran south from the Atlas mountains and then west to what is now the western Sahara. This now dry river was explored by Byron Khun de Prorok in the 1920s.”

Reginald Fessenden wrote: “One Greek term must be mentioned because it has given rise to much confusion. The word ‘Nesos’ is still translated as meaning ‘island’ but it does not mean this at all, except perhaps in late Greek. The Peloponnesus is a peninsula. Arabia was called a “nesos” and so was Mesopotamia”. This ambiguity in the written Greek and Egyptian of that period was highlighted at the 2005 Atlantis Conference by Stavros Papamarinopoulos.

Werner Wickboldt pointed out at the same conference that Adolph Schulten in the 1920’s referred to a number of classical writers who used the term ‘nesos’ in connection with the Nile, Tiber, Indus and Tartessos, all of which possessed deltas with extensive networks of islands.

To confuse matters even further, there have been a number of theories based on the idea that the ‘island’ of Atlantis was in fact land surrounded by rivers rather than the sea. These include Mesopotamia in Argentina proposed by Doug Fisher, the Island of Meroë in Sudan suggested by Thérêse Ghembaza and a large piece of land bound by the Mississippi, Ohio, and Potomac rivers offered by Henriette Mertz. However, none of these locations matches Plato’s description of Atlantis as a maritime trading nation with a naval fleet of 1200 ships, nor do any of them explain how they controlled the Mediterranean as far as Egypt and Tyrrhenia.

>Another Atlantis-island variant is based on the existence of a large inland sea where the Sahara now exists. Gerald Wells has proposed that the Atlas Mountains in what is now Algeria were effectively an island isolated by this inland sea to the south, the Mediterranean to the north and the Atlantic Ocean to the west. He claims that the City of Atlantis was situated on the Hill of Garet-el-Djeter.

Related to Wells’ theory is the highly technical approach of Michael Hübner who located Atlantis on the Souss Massa Plain of Morocco, where today the plain and its adjacent valleys are called ‘island’ by the native Amazigh people.(Constraint  R102)[632].<

The waters around Plato’s island are indeed muddy!