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

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    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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Finkelstein & Silberman


The Biblical Exodus has been linked by some with the time of the destruction of Atlantis. J. G. Bennett has firmly identified the 2nd millennium BC eruption of Thera with the destruction of Atlantis(f) and in turn the effect of the volcanic fallout on the Egyptian nation generating the Plagues of Egypt recorded in Exodus.

Dr. Hans Goedicke, a leading Austrian Egyptologist, expressed a similar view regarding an Exodus link in a 1981 lecture, leading to quite a media stir(c). Ian Wilson, best known for The Turin Shroud, has calculated that the volcanic plume from the Theran eruption would have been clearly visible from the Nile Delta[979.112].

Riaan Booysen believes(b) that there were two Exodus events that can be linked with three possible Theran eruptions and has identified the Israelites as the Hyksos. Ralph Ellis has also linked the biblical Exodus with the expulsios of the Hyksos and devoted a short book[0656] to the idea.

Immanuel Velikovsky and others believed that the controversial Ipuwer Papyrus provides evidence in support of the biblical Exodus as well as the ‘Plagues of Egypt’(d).

Emilio Spedicato links the biblical Exodus with the explosion of Phaëton in 1447 BC, without any reference to the destruction of Atlantis, which, based on his interpretation of Plato’s text, he associates with a much earlier catastrophe(a).

Alfred de Grazia offers a radical interpretation of the Exodus in God’s Fire [1538],  in which he saw the Exodus as a highly organised, rather than an opportunistic event. He also attributed some level of electrical knowledge to Moses, whom he credits with the construction of the Ark of the Covenant, if not the ‘invention’ of Yahweh himself!

Perhaps the most extreme Exodus theory has been presented if by Finkelstein & Silberman, who have claimed that “the saga of Israel’s Exodus from Egypt is neither historical truth nor literary fiction” [280.70]. However, the same disbelieving Finkelstein is now going on a search for the Ark of the Covenant(e) !

Flavio Barbiero has now produced an extensive paper(g) in which he precisely dates the Exodus to the night between the 14th and 15th of July of 1208 B.C. (2/3 July of today).









Deucalion, Flood of

Flood of Deucalion is recorded in Greek mythology in terms that are reminiscent of the biblical Deluge. Prometheus the brother of Atlas the Titan, warned his own son Deucalion to build an ark and fill it with all he needed. Rain fell ceaselessly, flooding valleys, submerging cities, destroying all people and leaving just some mountain peaks to be seen above the sea. After nine days the rain stopped and Deucalion and his wife Pyrrha emerged and produced the ancestors of the Greeks.

Ogyges was the founder and king of Thebes whose reign was ended by a flood that covered the whole world and so devastated Thebes that it remained without a king until the reign of Cecrops. It is an open question whether the Flood of Deucalion and the Flood of Ogyges are identical or not.

J. G. Bennett has pointed out(a) that a fractured marble pillar, discovered on the Greek island of Paros and known as the Parian Marble, records important events in early Greek history including lists of the early kings, including Deucalion who is noted to have reigned at the same time as the Egyptian Pharaoh Thutmose III (1504-1450 BC). It records his reign as having been 700 years before the first Olympiad, which itself is dated to 778 BC, thus giving a date for the flood named after him to around 1478 BC, This period coincides with the biblical Exodus and the eruption of Santorini. Orosius, a 5thcentury AD writer, placed the Flood of Deucalion 810 years before the foundation of Rome giving it a date broadly around 1500 BC. This is suspiciously close to the date accepted by most archaeologists for the great eruption of TheraJames Mavor supported a date between 1529 and 1382 BC.

Giovanni Rinaldo Carli quotes from Clement of Alexandria (150-215 AD) who notes that Stenelas (Sthenelus), father of Cydas (Cycnus) the king of the Ligurians, lived at the same time as the fire of Phaëton and the Flood of Deucalion. This is probably one of the earliest references suggesting a linkage between these two catastrophic 2nd millennium BC events.

>Siegfried and Christian Schoppe have assumed that ” the Flood of Deukalion is identical with the Flood of Atantis – although the Egyptian priest denies this.” (c) <

Emilio Spedicato has also linked the Flood of Deucalion with the Exodus and dates them to 1447 BC. However, he believes that these events followed the explosion of a comet or asteroid over southern Denmark. He presented three papers to the 2005 Atlantis Conference on the subject of Deucalion’s Flood and Phaeton[629.115].

The work[280] of Finkelstein and Silberman has recently cast doubts over the historical reality of the Exodus, but of course this does not affect the reality of the Flood of Deucalion. It is odd that with such a sceptical view of Bible history that it was announced in February 2017(b) that Finkelstein is to start a search for the Ark of the Covenant.

David Rohl, a leading advocate for a drastic revision downwards of the dates of many events in ancient Egyptian history by at least three hundred years, has concluded that Deucalion’s Flood occurred during the reign of Thutmose III[232] and most controversially that it was concurrent with the eruption of Thera and its consequent tsunami. According to Rohl’s ‘New Chronology’, this would give the Flood a date of around 1100 BC rather than the conventionally accepted date of around 1450 BC.

Over the last couple of millennia there has been a general consensus that the Flood of Deucalion occurred in the middle of the second millennium BC. This leaves supporters of an early date for Atlantis obliged to produce evidence of a comparable catastrophe around 9600 BC, a task compounded by the probable erosion of any such evidence during the passage of such a considerable time span. We can expect this particular debate to run for some time yet.