Stephen Richard Wilk has written an extensive blog(a) on the place of Atlantis in popular culture in the 19th and 20th centuries. He reviews many of the early fantasy books that used Atlantis as a backdrop before moving on to a more in-depth look at the musical play, Atalanta, by Sir Gerald Hargreaves and George Pal’s movie, Atlantis, the Lost Continent.
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 is clearly worthy of continuing research.
Atalanta was a relatively insignificant island that according to Thucydides (II, 32) was “lying off the coast of Opuntian Locris”. The Athenians built a fort there in 431 BC and following an earthquake it suffered an inundation that caused serious loss of life and destruction of property (III, ChapXI par.89). The island is known today as Talandonisi. In this same area, North West of Athens, we have still the town of Atalanti and the Bay of Atalanti.
This report of the flooding of Atalanta is sometimes taken out of context by some supporters of Plato’s Atlantis and presented as a clear reference to it. This superficial interpretation does not stand up to scrutiny in terms of date, location, size, nor importance.
Others, such as Sprague de Camp, maintain that Plato’s Atlantis is pure fiction inspired by the destruction of Atalanta ‘in a single day’ by a flood following an earthquake. However, it would appear foolish to concoct a story such as that of Atlantis and base it on an inconsequential island, located only 50 miles from Athens, with a similar name, destroyed a few years previously and still expect it to be believed as true.
A similar Mycenaean city with a sunken harbour, tentatively named Korphos-Kalamianos on the Saronic Gulf, 60 miles south-west of Athens, has recently been excavated.
In 2014, work began on the exploration of another sunken Bronze Age coastal village at Kilada Bay, also in the Argolic Gulf. The team of Swiss and Greek archaeologists returned to the site in 2015, revealing their discoveries in August of that year(a).
*Acording to Apollodorus and John Lemprière, Atalanta was the name of the only female Argonaut!(b)*
Helike (pronounced he-LEEK-ee) was an ancient Greek city in Achaea, which was submerged by an earthquake and accompanying tidal wave in the winter of 373 BC. The same event also destroyed the city of Boura located southeast of Helike.
In 1988 the Greek archaeologist Dr. Dora Katsonopoulou and Dr. Steven Soter established the Helike Project(a) with the aim of locating the lost city. Katsonopoulou grew up just a few miles from the Helike site and would have been fully aware of any local stories regarding its destruction. It took until 2001 before their excavations were successful. Fortunately a BBC Horizon team was on hand to record the event and have made a transcript of the transmission available on the Internet(b) . The work has continued every year since then. It is worth noting that during the excavation of the town an even earlier Bronze Age settlement was unearthed nearby that may have greater significance than Helike itself.
The Helike/Boura disaster took place just a few years before Plato wrote his Timaeus and Critias dialogues, which are believed to be among his last compositions, dated 355-347 BC(c). Frank Joseph erroneously claims that Plato could not have been influenced by the Helike disaster, because according to Joseph the Atlantis dialogues were written 25 years before the obliteration of Helike[1074.14]. Coincidentally, there was another Greek inundation following an earthquake during Plato’s lifetime at a place with the evocative name of Atalanta!
One suggestion is that Plato had been aware of Solon’s story for some time but with the dramatic destruction of Helike he found that the story of the destruction of Atlantis would be more credible if given a similar demise.
Katsonopoulou contends that this disaster was the inspiration for Plato’s story of the destruction of Atlantis and presented a paper to the 2005 Atlantis Conference [629.327], outlining her views. Although she is seen as the champion of the Helike-Atlantis theory she was not the first to suggest a possible connection.
The British philosopher A.E. Taylor (1869-1945) was probably the first, in 1928, to consider the destruction Helike as a template for the demise of Plato’s Atlantis. This idea was endorsed(f) a couple of years later by the French writer Perceval Frutiger and in the 1980’s, Professor Adalberto Giovannini(d), a Swiss historian as well as Phyllis Young Forsyth both viewed the Helike event as having had some influence on Plato’s narrative of the Atlantis story.
(c) https://www.iep.utm.edu/plato/ Select ‘Plato’ under ‘P’
*(e) https://milos.conferences.gr/index.php?id=2851 (abstract only)