Italy seems to have an uncertain etymology; Thucydides claims that Italos, the Sicilian king gave his name to Italy, while more recently Emilio Spedicato(h) considers that ”the best derivation we believe to be the one proposed by the Italian nuclear engineer Felice Vinci (1998), in his monograph claiming a Baltic setting for the Homeric epic: he derives Italia from the rare Greek word aithalia, meaning the smoking one.” This is thought to be a reference to Italy’s many volcanoes.
Italy today is comprised of territory south of the Alps on mainland Europe including a very large boot-shaped peninsula, plus Sicily, Sardinia and some smaller island groups, which along with the French island of Corsica virtually enclose the Tyrrhenian Sea.
The earliest proposal that Italy could be linked with Atlantis came from Angelo Mazzoldi in 1840 when he claimed that before Etruria, Italy had been home to Atlantis and dated its demise to 1986 BC. Mazzoldi expressed a form of hyperdiffusion that had his Italian Atlantis as the mother-culture which seeded the great civilisations of the eastern Mediterranean region(b).
Some of Mazzoldi’s views regarding ancient Italy were expanded on by later scholars such Camillo Ravioli, Ciro Nispi-Landi, Evelino Leonardi, Costantine Cattoi, Guido DiNardo and Giuseppe Brex. Ravioli sought to associate the Maltese island of Gozo with his proposed Atlantis in Italy.
The Italian region of Lazio, which includes Rome, has had a number of very ancient structures proposed as Atlantean; Monte Circeo (Leonardi), Arpino(a) (Cassaro). Another aspect of Italian prehistory is the story of Tirrenide, which was described as a westward extension of the Italian landmass into the Tyrhennian Sea during the last Ice Age, with a land bridge to a conjoined Sardinia and Corsica.. At the same time there were land links to Sicily and Malta, which were all destroyed as deglaciation took place and sea levels rose.
It is surprising that so few researchers have commented on Italy’s part in Plato’s Atlantis narrative considering that he twice, without any ambiguity, informs us that the Atlantean domain extended as far as Tyrrhenia (modern Tuscany).
Crit.114c. So all these, themselves and their descendants, dwelt for many generations bearing rule over many other islands throughout the sea, and holding sway besides, as was previously stated, over the Mediterranean peoples as far as Egypt and Tuscany. Tim.25a/b. Now in this island of Atlantis there existed a confederation of kings, of great and marvellous power, which held sway over all the island, and over many other islands also and parts of the continent; and, moreover, of the lands here within the Straits they ruled over Libya as far as Egypt, and over Europe as far as Tuscany. (Bury)
The quotation from Timaeus is most interesting because of its reference to a ‘continent’. Some have understandably but incorrectly claimed that this is a reference to America or Antarctica, when quite clearly it refers to southern Italy as part of the continent of Europe. Moreover, Herodotus is quite clear (4.42) that the ancient Greeks knew of only three continents, Europe, Asia and Libya.
Philo of Alexandria (20 BC-50 AD) in his On the Eternity of the World(g) wrote “Are you ignorant of the celebrated account which is given of that most sacred Sicilian strait, which in old times joined Sicily to the continent of Italy?” (v.139). The name ‘Italy’ was normally used in ancient times to describe the southern part of the peninsula(e). Some commentators think that Philo was quoting Theophrastus, Aristotle’s successor. This would push the custom of referring to Italy as a ‘continent’ back near to the time of Plato. More recently, Armin Wolf, the German historian, when writing about Scheria relates(f) that “Even today, when people from Sicily go to Calabria (southern Italy) they say they are going to the ‘continente’.” This continuing usage is further confirmed by a current travel site(d) and by author, Robert Fox[1168.141]. I suggest that Plato used the term in a similar fashion and can be seen as offering the most rational explanation for the use of the word ‘continent’ in Timaeus 25a.
When you consider that close to Italy are located the large islands of Sicily, Sardinia and Corsica, as well as smaller archipelagos such as the Egadi, Lipari and Maltese groups, the idea of Atlantis in the Central Mediterranean can be seen as highly compatible with Plato’s description.
If we accept that Plato stated unambiguously that the domain of Atlantis included at least part of southern Italy and also declared that Atlantis attacked from beyond the Pillars of Heracles, then this appellation could not be applied at that time to any location in the vicinity of the Strait of Gibraltar, but must have been further east, probably not too far from Atlantean Italy. This matches earlier alternative locations recorded by classical writers who placed the ‘Pillars’ at the straits of Messina or Sicily. I personally favour Messina, unless there is stronger evidence that some of the islands in or near the Strait of Sicily such as the Maltese or Pelagian Islands or Pantelleria were home to the ‘Pillars’.
(c) See: Archive 2946
Hyperdiffusion with Atlantis at its centre was argued at great length by Ignatius Donnelly when he proposed Atlantis as the mother culture, located in the Atlantic. Through colonisation and migration their civilisation was brought to the Americas and the Mediterranean, particularly Egypt. The idea received widespread support at the time and has persisted until today(a). A similar proposal was made by James Churchward in connection with his Pacific island of Mu.
However, even earlier, in the seventeenth century, Olof Rudbeck “purported to prove that Sweden was Atlantis, the cradle of civilization, and Swedish the original language of Adam from which Latin and Hebrew had evolved.”(i)
Since Atlantis in the Atlantic is considered by many to be highly improbable and Mu only existed in Churchward’s imagination, a more likely explanation is that diverse ideas emerged independently in different locations, possibly around the same time. These developments then diffused through trade and migration in various directions, sometimes returning in an improved format. The result is that today we are finding that most ancient civilisations show evidence of cultural influences from more than one source.
Richard Cassaro and Jim Allen have both published online large collections of images(b)(c)(d) that clearly demonstrate widespread diffusion. This is particularly so in the case of South America where influences from both east and west are clearly evident. While it is regularly claimed that Egypt influenced South American civilisations it is obvious that Asian inspiration was equally, if not solely, at work. The existence of pyramids in both Egypt and Mesoamerica is put forward as evidence of contact between them. However, the problem is that the American pyramids were constructed hundreds if not thousands of years later than the Egyptian ones. However, in spite of this separation by time and distance, the Egyptians and the Aztecs also shared feathered-serpent deities(g)! What appears to be overlooked is the fact that the Chinese pyramids are more like Mesoamerican examples and are dated to the second half of the first millennium BC, again closer to the development of pyramids in Mesoamerica.
An even more unusual hyperdiffusionist opinion was expressed by the Argentine paleontologist, Florintino Ameghino (1854-1911), who thought that mankind originated in South America(h).
A 1986 paper(f) by Ben Urish entitled Cultural Diffusion should be read in this connection..
(g) See: Archive 2827
Mesoamerica is the term used to describe a region which includes Mexico and Central America that was home to a number of important pre-Columbian cultures including that of the Mixtec, Toltec and Maya peoples. When news of Columbus’ rediscovery of America got back to Europe it did not take long for theories linking the ‘New World’ with Plato’s Atlantis to develop. While most initial speculation focused on the idea that America was Atlantis. As time went by, this concept was downgraded to just identifying America as the home of refugees from Atlantis, usually located in the Atlantic.
By the 19th century the similarity between the pyramids of Mesoamerica and those of Egypt began prompting the thought that Egypt may also have been home to Atlantean refugees. However, further comparisons of ancient Indian architecture with that of ancient Central America has led to a set of new theories(a) that generally excludes Atlantis. While Jim Allen has illustrated(c) a number of interesting cultural links between Mesopotamia and Bolivia, Richard Cassaro has published(b) an extensive series of images linking Egypt and Mesoamerica.
The Swastika is a symbol that is said to have a 12,000-year-old history(I) and is occasionally suggested as having an Atlantean link. This is highly improbable as modern research has suggested that it was more likely to have originally represented an ancient cometary display in the sky(c), explaining the ubiquity of the symbol around the world. Fernando Coimbra wrote a paper(h)on this subject in 2011.
In 1896, the Smithsonian Institution published an extensive paper by Thomas Wilson (1832-1902), a curator at the U.S. National Museum, demonstrating the global spread of the swastika symbol.
Another site demonstrates the widespread use of the swastika and its variants in commercial iconography(d). In April 2014, a well illustrated report(k) revealed that a 7,000-year-old piece of pottery with a swastika on it was discovered in Bulgaria.
I recall that my native Dublin had a firm, founded in 1912 by a Mr. Brittain, called the Swastika Laundry, which had their vans liveried in bright red with a white swastika on a black background. The business lasted into the 1960’s.
James Churchward claimed that the swastika was a symbol of his invented civilisation, Mu, while Robert Stacy-Judd speculated[607.243] that it had originated in Atlantis. Others have attempted(e) to link the swastika and its presentation in red, white and black to be in some way connected with Plato’s reference to the colours of the rocks found in Atlantis. In a 1959 article in Sykes’ Atlantis magazine by Arthur Louis Joquel II declared(o) that the swastika had been the symbol of Atlantis! No evidence was offered.
Leaving conjecture aside it can be demonstrated that the swastika was an ancient Hindu symbol and also used in the Indus Valley civilisation(b).
While Heinrich Schliemann was excavating Troy at Hissarlik, he discovered many hundreds of swastikas throughout the site and was responsible for bringing what had been, until then, a benign symbol back to Germany, where it was later hijacked by the Nazis and came to represent oppression(n).
The long honourable history of the swastika should not be erased because of its abuse at the hands of the Nazis. The residents of Swastika in Ontario, have for decades steadfastly refused to change the name of their community, which has been in use since 1907.
In 1925, the people of Panama’s indigenous province of Guna Yala adopted a flag having a black left-facing swastika, said to represent the four directions and the creation of the world(p).
Jacques Gossart wrote a book on the history of the swastika and in Denys Eissart’s now inactive website, L’épopée atlante (The Atlantis Epic) he devoted a page to a discussion on the subject(a). More recently Richard Cassaro has published two articles(f)(g) highlighting the extensive use of the swastika. The articles are well illustrated including some fascinating images. He also attempts, unsuccessfully in my view, to suggest a link between swastika and Atlantis. A Reclaim the Swastika website(j) is campaigning for the promotion of the swastika as a spiritual symbol as it had been in the past.
A number of large swastika shaped features have been spotted from the air(m).
(o) Atlantis, Vol.12, No.3, March/April 1959.
Richard Cassaro (1972- ) is a journalist from New York City, now based in Madrid, with a passionate interest in ancient mysteries. His 2011 book, Written in Stone is a study of parallel architectural features to be found in ancient structures on both sides of the Atlantic and further afield in Asia. He focuses on the ubiquity of what he calls a “triptych’ feature in sacred buildings around the world and ascribes their continued use to the influence of Freemasonry. In January 2013 he published(f) a further selection of these triptych features found in China.
Up to this point I find his work credible but I think that he pushes the boat out too far when he speculates that these structural similarities are the result of the influence of a much earlier mother culture – Atlantis.
His website(a) includes excerpts from his book and interesting video clips.
Included there in January 2017 is an illustrated article on the ‘cyclopean’ wall that surrounds the ancient city of Tarragona situated southwest of Barcelona as well as a comparable wall at Orbetello in Italy. He maintains that this was a colony of the Cyclopes, a mythological race of one-eyed giants. Well, if they were giants, why does the height of the doorways in Cassaro’s images appear no greater than standard doorways today? Cassaro also implies that the Cyclopes were Atlanteans, which explains the title of the article – Atlantis Ruins in Europe? The Megalithic “Master Masonry” of a Cyclopean Colony in Tarraco (Tarragona), Spain.(n)
Cassaro also produced an article and video(b) on the frequency with which a pagan concept of a sacred trinity is expressed in symbolism found across ancient pre-christian Europe. The Wikipedia entry for ‘triskelion’(c) augments Cassaro’s case.
He has recently written an article(d) claiming that the Egyptian god Osiris was the first Messiah and that Jesus was the second! However, I must advise readers that this is not an entirely new idea(e).
October 2013 saw Cassaro publish(g) a large series of images from around the world that various deities all posing in a comparable manner! His conclusion is that “the (god) icon is the chief symbol of a lost ancient universal religion.” He also endeavours to link this ancient symbology with later esoteric ideas and Freemasonry. He published a second series in January 2014(i).
He has also examined the Egyptian ankh and tau symbols and identified counterparts in South America(j). In 2015 Cassaro published images online that show the ‘third eye’ symbol as found in Asia and across the great ancient civilisations of the New World(k) and expanded on this in a later article on Graham Hancock’s website(l).
I should point out that Jim Allen has published an even more impressive collection of images of artifacts(h) that clearly demonstrate that the early civilisations of America were greatly influenced by cultures in both the east and west. The contributions of Allen and Cassaro offer a persuasive argument for cultural diffusion occurring at an early date in man’s development.
Cassaro has now delved further into what he refers to as the ‘godself’ icon and published his findings in a new, fully illustrated, book, The Missing Link together with another promotional article on Graham Hancock’s website(m). Coincidentally, on the same day that I read of Cassaro’s new book, I also read of one element in the iconography at Göbekli Tepe, which was also to be found at other sites around the world. Cassaro’s work on diffusion should now be given wider consideration, although in my view hyperdiffusion is still unproven.
In his latest book, Mayan Masonry , Cassaro returns to familiar suspects in which he speculates on the possibility that the ancient Maya were an older branch of the Masonic family tree! He has also posted a lengthy excerpt(o) from the new book.
Those interested in his work can sign up for Cassaro’s newsletter.
Diffusion is the anthropological term used to describe how similar customs, beliefs and artefact designs are spread between cultures through migration, invasion or trade. Diffusion is not just a ‘one-way street’ as history has shown that ideas have travelled in all directions, while in fact most ancient civilisations can be demonstrated to have absorbed cultural elements from a multiplicity of foreign societies. Today, globalisation has increased exponentially the variety of influences that all societies now experience. Not only is the number of these influences greater but the rate of increase is apparently accelerating. The ubiquity of Coca-Cola, T-shirts, Irish pubs, Japanese cameras, German cars, English language, Guinness, Chinese toys, ABBA, AK-47s etc., etc., etc., are indicative of the global reach of commercial ‘empires’ today. In older civilisations trade was more concerned with commodities such as metals, olive oil, wine, amber, obsidian, or timber, so the technologies involved in their production or exploitation were also exchanged.
The development of agriculture also saw techniques spread, which had to be modified to suit different climates, although recent studies indicate that agriculture started around the same time in a number of centres(I).
in the Fertile Crescent as far north as the Zagros Mountains. Further north, on the steppes of Russia, horses were domesticated and apparently there also the use of chariots originated. A book by David W. Anthony also attributes the region with being the source of what is known as the Proto-Indo-European family of languages.
Societal concepts, religious or legal were no different as their geographical spread can also be traced over time. Consider the different strands of the Abrahamic faiths, beginning with Judaism, which spawned Christianity and later was joined by Islam through Muhammad, who claimed to be a descendant of Abraham. Similarly, democracy has slowly evolved and spread over time and still has a long way to go.
Since early man left Africa, he has had ample time to settle all over our planet and exploit it resources, moving from being a hunter-gatherer to becoming a settled farmer, developing urban centres (city states), then empires and the inevitable wars. Wars, then like today, led to the develop of new technologies, chariots, longbows, armour, to be copied and if possible improved upon, by each side.
My view is that initially, technology and techniques were freely exchanged between peoples, until gradually the idea of monopoly entered the human psyche, eventually leading to the paranoia and greed associated with the ownership of ‘intellectual property’ today. I would speculate that a freer and possibly gentler diffusion of ideas lasted until, at the earliest, the first millennium BC.
In 2014, the University of Connecticut published the result of studies which demonstrated that human technological innovation occurred intermittently throughout the Old World, rather than spreading from a single point of origin, as previously thought(j).
Egerton Sykes, a leading 20th century Atlantologist, was a committed diffusionist, describing it as “the lifeblood of civilisation”(h).
A more extreme view is the concept of ‘hyperdiffusion’, which is the idea that there was a single ‘mother-culture’ which led to the development of all major civilisations. Ignatius Donnelly was a hyperdiffusionist, advocating Atlantis as the mother culture. His ‘heretical’ views were highlighted by the range of similarities between structures around the world in apparently unrelated cultures, which seem to greatly exceed what could be expected by mere coincidence alone. This is explored further in a recent illustrated article on the Malagabay website(v).
Similarly James Churchward proposed his invention, Mu, as an alternative hyperdiffusion centre. Perhaps better known is the work of W. J. Perry who was convinced  that an archaic civilisation had begun in Egypt and gradually spread eastward through Asia and Polynesia, eventually reaching the Americas. Ben Urish published a paper(d) in 1986 that offers a critical overview of hyperdiffusion.
Konrad Kulczyk promotes a hyperdiffusionist theory that places his proto-civilisation, New Atlantis, just south of the Aral Sea(e).
Ivar Zapp proposes a global seafaring civilisation thousands of years before the Greeks, Egyptians or Sumerians(k) in an as yet unpublished book, Babel Deciphered.
Hyperdiffusion is clearly a seductive theory having attracted the attention of researchers such as Richard Cassaro, who has produced an impressive collection of visual cultural similarities between ancient Egypt and pre-Columbian America(a). While the idea is not new, Cassaro’s images highlight the concept of diffusion very effectively, although he has, in my opinion overinterpreted the evidence in order to support hyperdiffusion.
Cassaro published The Missing Link in 2016 in which he expands on the widespread distribution of what he refers to as the ‘godself icon’. Although he clearly demonstrates that the motif has an extensive geographical spread it is equally obvious that the appearance of the icon is spread over a vast period of time apparently coinciding with the emergence of civilisation in different places at very different times, which, in my view, is not fully compatible with the concept of hyperdiffusion, as I would have expected a ‘mother-culture’, if such existed, to have spread its global influence far more rapidly.
A comparable discovery has been made by Ozgür Baris Etli, who has drawn attention(o) to carved hands at Göbekli Tepe that have counterparts in many other parts of the world where hands meeting at the navel are similarly depicted. I recently came across an image of(q) a megalithic statue in the Indonesian Bada Valley(u) showing its hands in a similar position.
Having mentioned Indonesia, I must draw your attention to a recent book by Dhani Irwanto, entitled Sundaland: Tracing the Cradle of Civilizations (1618), in which he makes a strong case for considering his native land as an ancient diffusionist centre, which experienced waves of emigration at the end of the Younger Dry as period that influenced the great civilisations of the Indus Valley, Egypt and Greece. Irwanto also claims that their cultural impact included the transference of the story of Atlantis from its original home in Sundaland.
Equally intriguing is the ‘Three Hares’ motif, found across Europe, the Middle East and as far as China(p) and now the subject of a book by Greeves, Andrew & Chapman. Another stylised symbol is that of the rosette found in the Mediterranean and spread as far as India(r)(s).
In a similar vein Jim Allen has devoted chapter three of his latest book to outlining what he entitled Bolivia and the Sumerian Connection(b). Arguably even more impressive is the array of images presented by Allen(c) suggesting that the civilisations of America were greatly influenced by ancient cultures in both east and west. It is obvious that a number of artifacts can be developed independently, but at some point the number of similar items produced by two separate cultures can exceed the number that can be reasonably put down to coincidence. The number of similarities presented by Allen alone clearly exceeds that threshold, demonstrating that the Americas were influenced by different sources, ruling out Americas as the home of a mother-culture.
The whole subject of diffusion is wide ranging and complex and well beyond my competence to do it justice in this short entry. However, for those interested in pursuing the subject further, I would like to recommend a 1997 paper(l) by David H. Kelley (1924-2011), available on Dale Drinnon’s website.
Egypt is frequently mentioned in this regard being seen as the influence behind Neolithic megalith building AND the pyramids of Central America, in spite of the fact that Newgrange was constructed before the Egyptian Pyramids and the New World pyramids were built thousands of years after those in Egypt. Atlantis is regularly suggested as another mother- culture but without a single piece of evidence to support this speculative contention. For decades the idea that the pyramids of Egypt and those in the Americas were the consequence of diffusion from a common source, namely Atlantis situated in the Atlantic was heavily promoted. However, we can now more closely identify the pyramids of America with the step-pyramids of China!
Consequently, for me, hyperdiffusion is not convincing. History has clearly shown that inventions have frequently been independently developed at the same time in different countries, while even in prehistoric times it has been demonstrated(f) that the evolution of stone tools took place as a result of the innovative abilities of local populations, addressing the same needs.
A word of warning; “recent research published in Nature by a team led by Tomos Proffitt at the University of Oxford shows that capuchin monkeys regularly produce sharp-edged flakes indistinguishable from those made by early hominins.”(t)
Even today technologies are developed independently throughout the world, but not in complete isolation, because of the instant worldwide communications available.
As a result of global marketing, in Ireland now we drive German, British and Japanese cars, use US computer technology and play with Chinese toys. However, being generous by nature, we gave the world the Irish pub, Riverdance and Guinness.
A two-part blog(m)(n) highlighting the many weaknesses in the concept of hyperdiffusion should be required reading for anyone interested in the subject.
Although Donnelly and his contemporaries, focused on the possibility of Old World influences in the New World, today, there is less of a Mediterranean centred or Eurocentric approach to diffusionism. Instead, there is greater acceptance that the Americas have also had extensive cultural influences from Asia.
(l) See: Archive 3563
(u) Atlantis Rising No.110 March/April 2015 p.41
Tartessos or Tartessus is generally accepted to have existed along the valley of the Guadalquivir River where the rich deposits of copper and silver led to the development of a powerful native civilisation, which traded with the Phoenicians, who had colonies along the south coast of Spain(k).
It is assumed by most commentators that Tartessos was identical with the wealthy city of Tarshish that is mentioned in the Bible. There have been persistent attempts over the past century to link Tartessos with Atlantis. The last king of Tartessia, in what is now Southern Spain, is noted by Herodotus to have been Arganthonios, who is claimed to have ruled from 630 BC until 550 BC. Similarly, Ephorus a 4th century BC historian describes Tartessos as ‘a very prosperous market.’ However, if these dates are only approximately true, then Atlantis cannot be identified with Tartessos as they nearly coincide with the lifetime of Solon, who received the story of Atlantis as being very ancient.
The existence of a ‘Tartessian’ empire is receiving gradual acceptance. Strabo writes of their system of canals running from the Guadalquivir River and a culture that had written records dating back 6,000 years. Their alphabet was slightly different to the ‘Iberian’. The Carthaginians were said to have been captured Tartessos after the reign of Arganthonios and after that, contact with Tartessos seems to have ended abruptly!
The exact location of this city is not known apart from being near the mouth of the Guadalquivir River in Andalusia. The Guadalquivir was known as Baetis by the Romans and Tartessos to the Greeks. The present day Gulf of Cadiz was known as Tartessius Sinus (Gulf of Tartessus) in Roman times. Cadiz is accepted to be a corruption of Gades that in turn is believed to have been named to after Gaderius. This idea was proposed as early as 1634 by Rodrigo Caro, the Spanish historian and poet, in his Antigüedades y principado de la Ilustrísima ciudad de Sevilla, now available as a free ebook(i).
In 1849, the German researcher Gustav Moritz Redslob (1804-1882) carried out a study of everything available relating to Tartessos and concluded that the lost city had been the town of Tortosa on the River Ebro situated near Tarragona in Catalonia. The idea received little support.
A few years ago, Richard Cassaro endeavoured to link the megalithic walls of old Tarragona with the mythical one-eyed Cyclops and for good measure suggest a link with Atlantis(l). With regard to the giants, the images of doorways posted by Cassaro are too low to comfortably accommodare giants! Cassaro has previously made the same claim about megalithic structures in Italy(m)
The German archaeologist Adolf Schulten spent many years searching unsuccessfully for Tartessos, in the region of the Guadalquivir. He believed that Tartessos had been the centre of an ancient culture that was Atlantis or at least one of its colonies. Schulten also noted that Tartessos disappeared from historical records around 500 BC, which is after Solon’s visit to Egypt and so could not have been Atlantis.
Otto Jessen also believed that there had been a connection between Atlantis and Tartessos. Jean Gattefosse was convinced that the Pillars of Heracles were at Tartessos, which he identifies as modern Seville. However, Mrs E. M. Whishaw, who studied in the area for 25 years at the beginning of the 20th century, believed that Tartessos was just a colony of Atlantis. The discovery of a ‘sun temple’ 8 meters under the streets of Seville led Mrs Whishaw to surmise that Tartessos may be buried under that city. Edwin Björkman wrote a short book,The Search for Atlantis in which he identified Atlantis with Tartessos and also Homer’s Scheria.
More recently Karl Jürgen Hepke has written at length, on his website(a), about Tartessos. Dr. Rainer W. Kühne, following the work of another German, Werner Wickboldt, had an article published in Antiquity that highlighted satellite images of the Guadalquivir valley that he has identified as a possible location for Atlantis. Kühne published an article(b) outlining his reasons for identifying Tartessos as the model for Plato’s Atlantis.
Although there is a general consensus that Tartessos was located in Iberia, there are a number of refinements of the idea. One of these is the opinion of Peter Daughtrey, expressed in his book, Atlantis and the Silver City in which he proposes that Tartessos was a state which extended from Gibraltar around the coast to include what is today Cadiz and on into Portugal’s Algarve having Silves as its ancient capital.
It was reported(c) in January 2010 that researchers were investigating the site in the Doñana National Park, at the mouth of the Guadalquivir, identified by Dr. Kühne as Atlantis. In 2011, Professor Richard Freund of the University of Hartford garnered a lot of publicity when he visited the site and expressed the view that it was the location of Tartessos which he equates with Atlantis.
A minority view is that Tarshish is related to Tarxien (Tarshin) in Malta, which, however, is located some miles inland with no connection to the sea. Another unusual theory is offered by Luana Monte, who has opted for Thera as Tartessos. She bases this view on a rather convoluted etymology(e) which morphed its original name of Therasia into Therasios, which in semitic languages having no vowels would read as ‘t.r.s.s’ and can be equated with Tarshish in the Bible, which in turn is generally accepted to refer to Tartessos. Giorgio Valdés favours a Sardinian location for Tartessos(f). Andis Kaulins has claimed that further south, in the same region, Carthage was possibly built on the remains of Tartessos, near the Pillars of Heracles(j).
A more radical idea was put forward in 2012 by the Spanish researcher, José Angel Hernández, who proposed(g)(h) that the Tarshish of the Bible was to be found on the coast al region of the Indus Valley, but that Tartessos was a colony of the Indus city of Lhotal and had been situated on both sides of the Strait of Gibraltar!
There is an extensive website(d) dealing with all aspects of Tartessos, including the full text of Schulten’s book on the city. Although this site is in Spanish, it is worthwhile using your Google translator to read an English version.