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In Plato's account, Atlantis, lying "beyond the [[Pillars of Hercules]]", was a [[naval power]] that conquered many parts of [[Western Europe]] and [[Africa]] 9,000 years before the time of [[Solon]], or approximately 9500 BC. After a failed attempt to invade [[Athens]], Atlantis sank into the ocean "in a single day and night of misfortune".

In Plato's account, Atlantis, lying "beyond the [[Pillars of Hercules]]", was a [[naval power]] that conquered many parts of [[Western Europe]] and [[Africa]] 9,000 years before the time of [[Solon]], or approximately 9500 BC. After a failed attempt to invade [[Athens]], Atlantis sank into the ocean "in a single day and night of misfortune".

As a story embedded in Plato's dialogues, Atlantis is generally seen as a myth created by Plato to illustrate his political theories{{Fact|date=July 2008}}. Although the function of the story of Atlantis seems clear to most scholars, they dispute whether and how much Plato's account was inspired by older traditions. Some scholars argue Plato drew upon memories of past events such as the [[Thera eruption]] or the [[Trojan War]], while others insist that he took inspiration from contemporary events like the destruction of [[Helike]] in 373 BC or the failed [[Sicilian Expedition|Athenian invasion of Sicily]] in 415-413 BC.

As a story embedded in Plato's dialogues, Atlantis is generally seen as a myth created by Plato to illustrate his political theories. Although the function of the story of Atlantis seems clear to most scholars, they dispute whether and how much Plato's account was inspired by older traditions. Some scholars argue Plato drew upon memories of past events such as the [[Thera eruption]] or the [[Trojan War]], while others insist that he took inspiration from contemporary events like the destruction of [[Helike]] in 373 BC or the failed [[Sicilian Expedition|Athenian invasion of Sicily]] in 415-413 BC.

 

The possible existence of a genuine Atlantis was actively discussed throughout [[classical antiquity]], but it was usually rejected and occasionally parodied by later authors. While little known during the [[Middle Ages]], the story of Atlantis was rediscovered by [[Humanism|Humanists]] in the Modern period. Plato's description inspired the utopian works of several [[Renaissance]] writers, like [[Francis Bacon|Francis Bacon's]] "[[New Atlantis]]". Atlantis inspires writers today, from [[science fiction]] to [[comic book]]s and [[film]]s as its name is a byword for prehistoric but advanced [[civilization]]s.  

The possible existence of a genuine Atlantis was actively discussed throughout [[classical antiquity]], but it was usually rejected and occasionally parodied by later authors. While little known during the [[Middle Ages]], the story of Atlantis was rediscovered by [[Humanism|Humanists]] in the Modern period. Plato's description inspired the utopian works of several [[Renaissance]] writers, like [[Francis Bacon|Francis Bacon's]] "[[New Atlantis]]". Atlantis inspires writers today, from [[science fiction]] to [[comic book]]s and [[film]]s as its name is a byword for prehistoric but advanced [[civilization]]s.  

Plato's dialogues ''Timaeus'' and ''Critias'', written in 360 BC, contain the earliest known references to Atlantis.  For unknown reasons, Plato never completed ''Critias''; however, the scholar [[Benjamin Jowett]], among others, argues that Plato originally planned a third dialogue titled ''[[Hermocrates (dialogue)|Hermocrates]]''. [[John V. Luce]] assumes that Plato — after describing the origin of the world and mankind in ''Timaeus'' as well as the allegorical perfect society of ancient [[Athens]] and its successful defense against an antagonistic Atlantis in ''Critias'' — would have made the strategy of the [[Ancient Greece|Greek civilization]] during their conflict with the [[Achaemenid Empire|Persians]] a subject of discussion in the ''Hermocrates''.  Plato introduced Atlantis in ''Timaeus'':

Plato's dialogues ''Timaeus'' and ''Critias'', written in 360 BC, contain the earliest known references to Atlantis.  For unknown reasons, Plato never completed ''Critias''; however, the scholar [[Benjamin Jowett]], among others, argues that Plato originally planned a third dialogue titled ''[[Hermocrates (dialogue)|Hermocrates]]''. [[John V. Luce]] assumes that Plato — after describing the origin of the world and mankind in ''Timaeus'' as well as the allegorical perfect society of ancient [[Athens]] and its successful defense against an antagonistic Atlantis in ''Critias'' — would have made the strategy of the [[Ancient Greece|Greek civilization]] during their conflict with the [[Achaemenid Empire|Persians]] a subject of discussion in the ''Hermocrates''.  Plato introduced Atlantis in ''Timaeus'':

<blockquote>

<blockquote>

For it is related in our records how once upon a time your State stayed the course of a mighty host, which, starting from a distant point in the Atlantic ocean, was insolently advancing to attack the whole of Europe, and Asia to boot. For the ocean there was at that time navigable; for in front of the mouth which you Greeks call, as you say, 'the pillars of Heracles,' there lay an island which was larger than Libya and Asia together; and it was possible for the travelers of that time to cross from it to the other islands, and from the islands to the whole of the continent over against them which encompasses that veritable ocean. For all that we have here, lying within the mouth of which we speak, is evidently a haven having a narrow entrance; but that yonder is a real ocean, and the land surrounding it may most rightly be called, in the fullest and truest sense, a continent. Now in this island of Atlantis there existed a confederation of kings, of great and marvelous power, which held sway over all the island, and over many other islands also and parts of the continent.<ref>''Timaeus'' 24e–25a, R. G. Bury translation (Loeb Classical Library).</ref>

For it is related in our records how once upon a time your State stayed the course of a mighty host, which, starting from a distant point in the Atlantic ocean, was insolently advancing to attack the whole of Europe, and Asia to boot. For the ocean there was at that time navigable; for in front of the mouth which you Greeks call, as you say, 'the pillars of Heracles,' there lay an island which was larger than Libya and Asia together; and it was possible for the travelers of that time to cross from it to the other islands, and from the islands to the whole of the continent over against them which encompasses that veritable ocean. For all that we have here, lying within the mouth of which we speak, is evidently a haven having a narrow entrance; but that yonder is a real ocean, and the land surrounding it may most rightly be called, in the fullest and truest sense, a continent. Now in this island of Atlantis there existed a confederation of kings, of great and marvelous power, which held sway over all the island, and over many other islands also and parts of the continent.''Timaeus'' 24e–25a, R. G. Bury translation (Loeb Classical Library).

</blockquote>

</blockquote>

The four persons appearing in those two dialogues are the politicians [[Critias]] and [[Hermocrates]] as well as the philosophers [[Socrates]] and [[Timaeus of Locri|Timaeus]], although only Critias speaks of Atlantis.  While most likely all of these people actually lived, these dialogues as recorded may have been the invention of Plato.  In his written works, Plato makes extensive use of the [[Socratic dialogues]] in order to discuss contrary positions within the context of a supposition.

The four persons appearing in those two dialogues are the politicians [[Critias]] and [[Hermocrates]] as well as the philosophers [[Socrates]] and [[Timaeus of Locri|Timaeus]], although only Critias speaks of Atlantis.  While most likely all of these people actually lived, these dialogues as recorded may have been the invention of Plato.  In his written works, Plato makes extensive use of the [[Socratic dialogues]] in order to discuss contrary positions within the context of a supposition.

The ''Timaeus'' begins with an introduction, followed by an account of the creations and structure of the universe and ancient civilizations. In the introduction, Socrates muses about the perfect society, described in Plato's ''[[Republic (Plato)|Republic]]'', and wonders if he and his guests might recollect a story which exemplifies such a society.  Critias mentions an allegedly historical tale that would make the perfect example, and follows by describing Atlantis as is recorded in the ''Critias''. In his account, ancient Athens seems to represent the "perfect society" and Atlantis its opponent, representing the very antithesis of the "perfect" traits described in the ''Republic''.  Critias claims that his accounts of ancient Athens and Atlantis stem from a visit to [[Ancient Egypt|Egypt]] by the Athenian lawgiver [[Solon]] in the 6th century BC. In Egypt, Solon met a priest of [[Sais, Egypt|Sais]], who translated the history of ancient Athens and Atlantis, recorded on papyri in Egyptian hieroglyphs, into [[Greek language|Greek]]. According to [[Plutarch]], Solon met with "Psenophis of Heliopolis, and Sonchis the Saite, the most learned of all the priests" (Life of Solon). Because of the 500+ year distance between Plutarch and the alleged event, and that this information is not provided by Plato in Timaeus and Critias, this identification is questionable.{{Or|date=October 2007}}

The ''Timaeus'' begins with an introduction, followed by an account of the creations and structure of the universe and ancient civilizations. In the introduction, Socrates muses about the perfect society, described in Plato's ''[[Republic (Plato)|Republic]]'', and wonders if he and his guests might recollect a story which exemplifies such a society.  Critias mentions an allegedly historical tale that would make the perfect example, and follows by describing Atlantis as is recorded in the ''Critias''. In his account, ancient Athens seems to represent the "perfect society" and Atlantis its opponent, representing the very antithesis of the "perfect" traits described in the ''Republic''.  Critias claims that his accounts of ancient Athens and Atlantis stem from a visit to [[Ancient Egypt|Egypt]] by the Athenian lawgiver [[Solon]] in the 6th century BC. In Egypt, Solon met a priest of [[Sais, Egypt|Sais]], who translated the history of ancient Athens and Atlantis, recorded on papyri in Egyptian hieroglyphs, into [[Greek language|Greek]]. According to [[Plutarch]], Solon met with "Psenophis of Heliopolis, and Sonchis the Saite, the most learned of all the priests" (Life of Solon). Because of the 500+ year distance between Plutarch and the alleged event, and that this information is not provided by Plato in Timaeus and Critias, this identification is questionable.

According to Critias, the [[Ancient Greece|Hellenic]] gods of old divided the land so that each god might own a lot; [[Poseidon]] was appropriately, and to his liking, bequeathed the island of Atlantis. The island was larger than Ancient Libya and Asia Minor combined,<ref>[http://www.britannica.com/eb/article-9010107/Atlantis Atlantis &mdash; Britannica Online Encyclopedia]</ref> but it afterwards was sunk by an [[earthquake]] and became an impassable mud shoal, inhibiting travel to any part of the ocean. The Egyptians described Atlantis as an island comprising mostly mountains in the northern portions and along the shore, and encompassing a great plain of an oblong shape in the south "extending in one direction three thousand ''[[Stadia (length)|stadia]]'' [about 555 &nbsp;km; 345&nbsp;mi], but across the center inland it was two thousand stadia [about 370&nbsp;km; 230&nbsp;mi]."

According to Critias, the [[Ancient Greece|Hellenic]] gods of old divided the land so that each god might own a lot; [[Poseidon]] was appropriately, and to his liking, bequeathed the island of Atlantis. The island was larger than Ancient Libya and Asia Minor combined,[http://www.britannica.com/eb/article-9010107/Atlantis Atlantis] but it afterwards was sunk by an [[earthquake]] and became an impassable mud shoal, inhibiting travel to any part of the ocean. The Egyptians described Atlantis as an island comprising mostly mountains in the northern portions and along the shore, and encompassing a great plain of an oblong shape in the south "extending in one direction three thousand ''[[Stadia (length)|stadia]]'' [about 555 &nbsp;km; 345&nbsp;mi], but across the center inland it was two thousand stadia [about 370&nbsp;km; 230&nbsp;mi]."

Fifty stadia (10&nbsp;km; 6&nbsp;mi) from the coast was a  

Fifty stadia (10&nbsp;km; 6&nbsp;mi) from the coast was a  

<blockquote>mountain that was low on all sides...broke it off all round about<ref>''Critias'' 113, Bury translation.</ref><br>

<blockquote>mountain that was low on all sides...broke it off all round about''Critias'' 113, Bury translation.<br>

...<br>

...<br>

the central island itself was of a stade's breadth [607 feet]<ref>''Critias'' 115e, Bury translation.</ref>

the central island itself was of a stade's breadth [607 feet]<ref>''Critias'' 115e, Bury translation

</blockquote>

</blockquote>

Here lived a native woman, Cleito, the daughter of [[Evenor]] and [[Leucippe]], with whom Poseidon fell in love and who bore him five pairs of male [[twins]]. The eldest of these, Atlas, was made rightful king of the entire island and the ocean (called the Atlantic Ocean in honor of Atlas), and was given the mountain of his birth and the surrounding area as his [[fiefdom]]. Atlas's twin [[Gades|Gadeirus]] or [[Eumelus]] in Greek, was given the extremity of the island towards the Pillars of Heracles. The other four pairs of twins &mdash; [[Ampheres]] and [[Evaemon]], [[Mneseus]] and [[Autochthon]], [[Elasippus]] and [[Mestor]], and [[Azaes]] and [[Diaprepes]] &mdash; were also given "rule over many men, and a large territory."

Here lived a native woman, Cleito, the daughter of [[Evenor]] and [[Leucippe]], with whom Poseidon fell in love and who bore him five pairs of male [[twins]]. The eldest of these, Atlas, was made rightful king of the entire island and the ocean (called the Atlantic Ocean in honor of Atlas), and was given the mountain of his birth and the surrounding area as his [[fiefdom]]. Atlas's twin [[Gades|Gadeirus]] or [[Eumelus]] in Greek, was given the extremity of the island towards the Pillars of Heracles. The other four pairs of twins &mdash; [[Ampheres]] and [[Evaemon]], [[Mneseus]] and [[Autochthon]], [[Elasippus]] and [[Mestor]], and [[Azaes]] and [[Diaprepes]] &mdash; were also given "rule over many men, and a large territory."

Other than Plato's Timaeus and Critias there is no primary ancient account of Atlantis, which means every other account on Atlantis relies on Plato in one way or another.

Other than Plato's Timaeus and Critias there is no primary ancient account of Atlantis, which means every other account on Atlantis relies on Plato in one way or another.

Many ancient philosophers viewed Atlantis as fiction, including (according to [[Strabo]]) Aristotle. However, in antiquity, there were also philosophers, geographers, and historians who believed that Atlantis was real.<ref>Nesselrath (2005), pp. 161&ndash;171.</ref> For instance, the philosopher [[Crantor]], a student of Plato's student [[Xenocrates]], tried to find proof of Atlantis's existence. His work, a commentary on Plato's ''Timaeus'', is lost, but another ancient historian, [[Proclus]], reports that Crantor traveled to Egypt and actually found columns with the history of Atlantis written in [[Egyptian hieroglyph|hieroglyphic]] characters.<ref>Proclus, In Tim. 1,76,1&ndash;2 (= [[Fragmente der griechischen Historiker|FGrHist]] 665, F 31)</ref> Plato never mentioned these columns. According to the Greek philosopher, Solon saw the Atlantis story on a different source that can be "taken to hand".<ref>Timaios 24a: {{Polytonic|τὰ γράμματα λαβόντες}}.</ref>  

Many ancient philosophers viewed Atlantis as fiction, including (according to [[Strabo]]) Aristotle. However, in antiquity, there were also philosophers, geographers, and historians who believed that Atlantis was real.<ref>Nesselrath (2005), pp. 161&ndash;171.</ref> For instance, the philosopher [[Crantor]], a student of Plato's student [[Xenocrates]], tried to find proof of Atlantis's existence. His work, a commentary on Plato's ''Timaeus'', is lost, but another ancient historian, [[Proclus]], reports that Crantor traveled to Egypt and actually found columns with the history of Atlantis written in [[Egyptian hieroglyph|hieroglyphic]] characters.<ref>Proclus, In Tim. 1,76,1&ndash;2 (= [[Fragmente der griechischen Historiker|FGrHist]] 665, F 31)</ref> Plato never mentioned these columns. According to the Greek philosopher, Solon saw the Atlantis story on a different source that can be "taken to hand".<ref>Timaios 24a: τὰ γράμματα λαβόντες.   

Another passage from Proclus' 5th century AD commentary on the ''Timaeus'' gives a description of the geography of Atlantis: "That an island of such nature and size once existed is evident from what is said by certain authors who investigated the things around the outer sea. For according to them, there were seven islands in that sea in their time, sacred to [[Persephone]], and also three others of enormous size, one of which was sacred to Pluto, another to Ammon, and another one between them to Poseidon, the extent of which was a thousand stadia [200 km]; and the inhabitants of it&mdash;they add&mdash;preserved the remembrance from their ancestors of the immeasurably large island of Atlantis which had really existed there and which for many ages had reigned over all islands in the Atlantic sea and which itself had like-wise been sacred to Poseidon. Now these things Marcellus has written in his ''Aethiopica''".<ref>[[Proclus]], ''Commentary on Plato's Timaeus'', p. 117.10&ndash;30 (=''FGrHist'' 671 F 1), trans. Taylor, Nesselrath).</ref> Marcellus remains unidentified.

Another passage from Proclus' 5th century AD commentary on the ''Timaeus'' gives a description of the geography of Atlantis: "That an island of such nature and size once existed is evident from what is said by certain authors who investigated the things around the outer sea. For according to them, there were seven islands in that sea in their time, sacred to [[Persephone]], and also three others of enormous size, one of which was sacred to Pluto, another to Ammon, and another one between them to Poseidon, the extent of which was a thousand stadia [200 km]; and the inhabitants of it&mdash;they add&mdash;preserved the remembrance from their ancestors of the immeasurably large island of Atlantis which had really existed there and which for many ages had reigned over all islands in the Atlantic sea and which itself had like-wise been sacred to Poseidon. Now these things Marcellus has written in his ''Aethiopica''".<ref>[[Proclus]], ''Commentary on Plato's Timaeus'', p. 117.10&ndash;30 (=''FGrHist'' 671 F 1), trans. Taylor, Nesselrath).</ref> Marcellus remains unidentified.

Other ancient historians and philosophers believing in the existence of Atlantis were Strabo and [[Posidonius]].<ref>Strabo 2.3.6</ref>

Other ancient historians and philosophers believing in the existence of Atlantis were Strabo and [[Posidonius]].<ref>Strabo 2.3.6</ref>

Plato's account of Atlantis may have also inspired [[parody|parodic]] imitation: writing only a few decades after the ''Timaeus'' and ''Critias'', the historian [[Theopompus]] of [[Chios]] wrote of a land beyond the ocean known as [[Meropis]]. This description was included in Book 8 of his voluminous ''Philippica'', which contains a dialogue between King [[Midas]] and [[Silenus]], a companion of [[Dionysus]]. Silenus describes the Meropids, a race of men who grow to twice normal size, and inhabit two cities on the island of Meropis (Cos?): ''Eusebes'' ({{Polytonic|Εὐσεβής}}, "Pious-town") and ''Machimos'' ({{Polytonic|Μάχιμος}}, "Fighting-town"). He also reports that an army of ten million soldiers crossed the ocean to conquer [[Hyperborea]], but abandoned this proposal when they realized that the Hyperboreans were the luckiest people on earth. Heinz-Günther Nesselrath has argued that these and other details of Silenus' story are meant as imitation and exaggeration of the Atlantis story, for the purpose of exposing Plato's ideas to ridicule.<ref>Nesselrath 1998, pp. 1&ndash;8.</ref>

Plato's account of Atlantis may have also inspired [[parody|parodic]] imitation: writing only a few decades after the ''Timaeus'' and ''Critias'', the historian [[Theopompus]] of [[Chios]] wrote of a land beyond the ocean known as [[Meropis]]. This description was included in Book 8 of his voluminous ''Philippica'', which contains a dialogue between King [[Midas]] and [[Silenus]], a companion of [[Dionysus]]. Silenus describes the Meropids, a race of men who grow to twice normal size, and inhabit two cities on the island of Meropis (Cos?): ''Eusebes'' (Εὐσεβής), "Pious-town") and ''Machimos'' (Μάχιμος), "Fighting-town"). He also reports that an army of ten million soldiers crossed the ocean to conquer [[Hyperborea]], but abandoned this proposal when they realized that the Hyperboreans were the luckiest people on earth. Heinz-Günther Nesselrath has argued that these and other details of Silenus' story are meant as imitation and exaggeration of the Atlantis story, for the purpose of exposing Plato's ideas to ridicule.

Zoticus, a [[Neoplatonism|Neoplatonist]] philosopher of the 3rd century AD, wrote an epic poem based on Plato's account of Atlantis.<ref>[[Porphyry]], ''Life of Plotinus'', 7=35.</ref>

Zoticus, a [[Neoplatonism|Neoplatonist]] philosopher of the 3rd century AD, wrote an epic poem based on Plato's account of Atlantis.<ref>[[Porphyry]], ''Life of Plotinus'', 7=35.

The 4th century AD historian [[Ammianus Marcellinus]], relying on a lost work by Timagenes, a historian writing in the 1st century BC, writes that the [[Druids]] of [[Gaul]] said that part of the inhabitants of Gaul had migrated there from distant islands. Some have understood Ammianus's testimony as a claim that at the time of Atlantis's actual sinking into the sea, its inhabitants fled to western Europe; but Ammianus in fact says that “the Drasidae (Druids) recall that a part of the population is indigenous but others also migrated in from islands and lands beyond the [[Rhine]]" (''Res Gestae'' 15.9), an indication that the immigrants came to Gaul from the north (Britain, the Netherlands or Germany), not from a theorized location in the Atlantic Ocean to the south-west.<ref>Fitzpatrick-Matthews, Keith. ''[http://www.kmatthews.org.uk/cult_archaeology/lost_continents.html Lost Continents: Atlantis].''</ref> Instead, the Celts that dwelled along the ocean were reported to venerate twin gods ([[Dioscori]]) that appeared to them coming from that ocean.<ref>[http://www.theoi.com/Text/DiodorusSiculus4A.html] [[Bibliotheca historica]] - [[Diodorus Siculus]] 4.56.4: ''"And the writers even offer proofs of these things, pointing out that the Celts who dwell along the ocean venerate the Dioscori above any of the gods, since they have a tradition handed down from ancient times that these gods appeared among them coming from the ocean. Moreover, the country which skirts the ocean bears, they say, not a few names which are derived from the Argonauts and the Dioscori."''</ref>

The 4th century AD historian [[Ammianus Marcellinus]], relying on a lost work by Timagenes, a historian writing in the 1st century BC, writes that the [[Druids]] of [[Gaul]] said that part of the inhabitants of Gaul had migrated there from distant islands. Some have understood Ammianus's testimony as a claim that at the time of Atlantis's actual sinking into the sea, its inhabitants fled to western Europe; but Ammianus in fact says that “the Drasidae (Druids) recall that a part of the population is indigenous but others also migrated in from islands and lands beyond the [[Rhine]]" (''Res Gestae'' 15.9), an indication that the immigrants came to Gaul from the north (Britain, the Netherlands or Germany), not from a theorized location in the Atlantic Ocean to the south-west.<ref>Fitzpatrick-Matthews, Keith. ''[http://www.kmatthews.org.uk/cult_archaeology/lost_continents.html Lost Continents: Atlantis].''</ref> Instead, the Celts that dwelled along the ocean were reported to venerate twin gods ([[Dioscori]]) that appeared to them coming from that ocean.<ref>[http://www.theoi.com/Text/DiodorusSiculus4A.html] [[Bibliotheca historica]] - [[Diodorus Siculus]] 4.56.4: ''"And the writers even offer proofs of these things, pointing out that the Celts who dwell along the ocean venerate the Dioscori above any of the gods, since they have a tradition handed down from ancient times that these gods appeared among them coming from the ocean. Moreover, the country which skirts the ocean bears, they say, not a few names which are derived from the Argonauts and the Dioscori."''</ref>