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Atlantis () is a island mentioned in Plato's works Timaeus and Critias as part of an allegory on the hubris of nations. In the story, Atlantis is described as a naval empire that had conquered Europe as far as central Italy, and the African coast as far as Egypt, making it the literary counter-image of the Achaemenid Empire. After an ill-fated attempt to conquer "Ancient Athens", Atlantis falls out of favor with the deities and submerges into the Atlantic Ocean. Since Plato describes Athens as resembling his ideal state in the Republic, the Atlantis story is meant to bear witness to the superiority of his concept of a state.
Despite its minor importance in Plato's work, the Atlantis story has had a considerable impact on literature. The allegorical aspect of Atlantis was taken up in works of several Renaissance writers, such as Francis Bacon's New Atlantis and Thomas More's Utopia. On the other hand, nineteenth-century amateur scholars misinterpreted Plato's narrative as historical tradition, most famously Ignatius L. Donnelly in his . Plato's vague indications of the time of the events (more than 9,000 years before his time) and the alleged location of Atlantis ("beyond the Pillars of Hercules") gave rise to much Pseudoscience speculation. As a consequence, Atlantis has become a byword for any and all supposed advanced prehistoric Lost world and continues to inspire contemporary fiction, from comic books to films.
While present-day Philology and Classics agree on the story's fictional nature, there is still debate on what served as its inspiration. Plato is known to have freely borrowed some of his allegories and metaphors from older traditions, as he did with the story of Gyges. This led a number of scholars to suggest possible inspiration of Atlantis from Egyptian records of the Thera eruption, the Sea Peoples invasion, or the Trojan War. Others have rejected this chain of tradition as implausible and insist that Plato created an entirely fictional account, drawing loose inspiration from contemporary events such as the failed Athenian invasion of Sicily in 415–413 BC or the destruction of Helike in 373 BC.
The four people appearing in those two dialogues are the politicians Critias and Hermocrates as well as the philosophers Socrates and Timaeus of Locri, although only Critias speaks of Atlantis. In his works Plato makes extensive use of the Socratic method 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 (), and wonders if he and his guests might recollect a story which exemplifies such a society. Critias mentions a tale he considered to be historical, that would make the perfect example, and he then 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.
In Plato's metaphorical tale, Poseidon fell in love with Cleito, the daughter of Evenor and Leucippe, 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 his honor), and was given the mountain of his birth and the surrounding area as his fiefdom. Atlas's twin Gadeirus, or Eumelus in Greek, was given the extremity of the island toward the pillars of Hercules. The other four pairs of twins—Ampheres and Evaemon, Mneseus and Autochthon, Elasippus and Mestor, and Azaes and Diaprepes—were also given "rule over many men, and a large territory."
Poseidon carved the mountain where his love dwelt into a palace and enclosed it with three circular of increasing width, varying from one to three stadia and separated by rings of land proportional in size. The Atlanteans then built bridges northward from the mountain, making a route to the rest of the island. They dug a great canal to the sea, and alongside the bridges carved tunnels into the rings of rock so that ships could pass into the city around the mountain; they carved docks from the rock walls of the moats. Every passage to the city was guarded by gates and towers, and a wall surrounded each ring of the city. The walls were constructed of red, white, and black rock, quarried from the moats, and were covered with brass, tin, and the precious metal orichalcum, respectively.
According to Critias, 9,000 years before his lifetime a war took place between those outside the Pillars of Hercules at the Strait of Gibraltar and those who dwelt within them. The Atlanteans had conquered the parts of Libya within the Pillars of Hercules, as far as Egypt, and the European continent as far as Tyrrhenia, and had subjected its people to slavery. The Athenians led an alliance of resistors against the Atlantean empire, and as the alliance disintegrated, prevailed alone against the empire, liberating the occupied lands.
The logographer Hellanicus of Lesbos wrote an earlier work entitled Atlantis, of which only a few fragments survive. Hellanicus' work appears to have been a genealogical one concerning the daughters of Atlas (Ἀτλαντὶς in Greek means "of Atlas"), but some authors have suggested a possible connection with Plato's island. John V. Luce notes that when Plato writes about the genealogy of Atlantis's kings, he writes in the same style as Hellanicus, suggesting a similarity between a fragment of Hellanicus's work and an account in the Critias. Rodney Castleden suggests that Plato may have borrowed his title from Hellanicus, who may have based his work on an earlier work about Atlantis.Castleden 2001, p. 164
Castleden has pointed out that Plato wrote of Atlantis in 359 BC, when he returned to Athens from Sicily. He notes a number of parallels between the physical organisation and fortifications of Syracuse and Plato's description of Atlantis.Castleden 2001, pp. 156–158. Gunnar Rudberg was the first who elaborated upon the idea that Plato's attempt to realize his political ideas in the city of Syracuse could have heavily inspired the Atlantis account.Gunnar Rudberg (1917/2012). Atlantis och Syrakusai, 1917; English: Atlantis and Syracuse, 2012.
The next sentence is often translated "Crantor adds, that this is testified by the prophets of the Egyptians, who assert that these particulars which are written on pillars which are still preserved." But in the original, the sentence starts not with the name Crantor but with the ambiguous He; whether this referred to Crantor or to Plato is the subject of considerable debate. Proponents of both Atlantis as a metaphorical myth and Atlantis as history have argued that the pronoun refers to Crantor.Castleden 2001, p. 168
Alan Cameron argues that the pronoun should be interpreted as referring to Plato, and that, when Proclus writes that "we must bear in mind concerning this whole feat of the Athenians, that it is neither a mere myth nor unadorned history, although some take it as history and others as myth", he is treating "Crantor's view as mere personal opinion, nothing more; in fact he first quotes and then dismisses it as representing one of the two unacceptable extremes".
Cameron also points out that whether he refers to Plato or to Crantor, the statement does not support conclusions such as Otto Muck's "Crantor came to Sais and saw there in the temple of Neith the column, completely covered with hieroglyphs, on which the history of Atlantis was recorded. Scholars translated it for him, and he testified that their account fully agreed with Plato's account of Atlantis"Muck, Otto Heinrich, The Secret of Atlantis, Translation by Fred Bradley of Alles über Atlantis (Econ Verlag GmbH, Düsseldorf-Wien, 1976), Times Books, a division of Quadrangle/The New York Times Book Co., Inc., New York or J. V. Luce's suggestion that Crantor sent "a special enquiry to Egypt" and that he may simply be referring to Plato's own claims.
Another passage from the commentary by Proclus on the Timaeus gives a description of the geography of Atlantis:
Marcellus remains unidentified.
Other ancient historians and philosophers who believed in the existence of Atlantis were Strabo and Posidonius.Strabo 2.3.6 Some have theorized that, before the sixth century BC, the "Pillars of Hercules" may have applied to mountains on either side of the Gulf of Laconia, and also may have been part of the pillar cult of the Aegean.Davis, J.L. and Cherry, J.F., (1990) "Spatial and temporal uniformitarianism in LCI: Perspectives from Kea and Melos on the prehistory of Akrotiri" in Hardy, D.A and Renfrew, A.C. (Eds)(1990) "Thera and the Aegean World III, Proceedings of the Third International Conference, Santorini, Greece, 3–9 September 1989" (Thera Foundation)Castleden, Rodney (1998), "Atlantis Destroyed" (Routledge), p6 The mountains stood at either side of the southernmost gulf in Greece, the largest in the Peloponnese, and it opens onto the Mediterranean Sea. This would have placed Atlantis in the Mediterranean, lending credence to many details in Plato's discussion.
The fourth-century historian Ammianus Marcellinus, relying on a lost work by Timagenes, a historian writing in the first 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 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.Fitzpatrick-Matthews, Keith. Lost Continents: Atlantis. Instead, the Celts who dwelled along the ocean were reported to venerate twin gods, (Dioscori), who appeared to them coming from that ocean.Diodorus Siculus. Bibliotheca historica. Section 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."
The theologian Joseph Barber Lightfoot ( Apostolic Fathers, 1885, II, p. 84) noted on this passage: "Clement may possibly be referring to some known, but hardly accessible land, lying without the pillars of Hercules. But more probably he contemplated some unknown land in the far west beyond the ocean, like the fabled Atlantis of Plato ..."Lightfoot, translator, The Apostolic Fathers, II, 1885, p. 84, Edited & Revised by Michael W. Holmes, 1989.
Other early Christian writers wrote about Atlantis, although they had mixed views on whether it once existed or was an untrustworthy myth of pagan origin.De Camp, LS (1954). . New York: Gnome Press, p. 307. Tertullian believed Atlantis was once real and wrote that in the Atlantic Ocean once existed "the that was equal in size to Libya or Asia" referring to Plato's geographical description of Atlantis. The early Christian apologist writer Arnobius also believed Atlantis once existed, but blamed its destruction on pagans.
Cosmas Indicopleustes in the sixth century wrote of Atlantis in his Christian Topography in an attempt to prove his theory that the world was flat and surrounded by water:
Contemporary perceptions of Atlantis share roots with Mayanism, which can be traced to the beginning of the Modern Age, when European imaginations were fueled by their initial encounters with the indigenous peoples of the Americas. From this era sprang Apocalypticism and utopian visions that would inspire many subsequent generations of theorists.
Most of these interpretations are considered pseudohistory, pseudoscience, or pseudoarchaeology, as they have presented their works as academic or scientific, but lack the standards or criteria.
The Flemish cartographer and geographer Abraham Ortelius is believed to have been the first person to imagine that the continents were joined before drifting to their present positions. In the 1596 edition of his Thesaurus Geographicus he wrote: "Unless it be a fable, the island of Gadir or Gades will be the remaining part of the island of Atlantis or America, which was not sunk (as Plato reports in the Timaeus) so much as torn away from Europe and Africa by earthquakes and flood... The traces of the ruptures are shown by the projections of Europe and Africa and the indentations of America in the parts of the coasts of these three said lands that face each other to anyone who, using a map of the world, carefully considered them. So that anyone may say with Strabo in Book 2, that what Plato says of the island of Atlantis on the authority of Solon is not a figment."
In the middle and late nineteenth century, several renowned scholars, starting with Charles Étienne Brasseur de Bourbourg, and including Edward Herbert Thompson and Augustus Le Plongeon, formally proposed that Atlantis was somehow related to Mayan and Aztec culture.
The French scholar Brasseur de Bourbourg traveled extensively through Mesoamerica in the mid-1800s, and was renowned for his translations of Mayan languages texts, most notably the sacred book Popol Vuh, as well as a comprehensive history of the region. Soon after these publications, however, Brasseur de Bourbourg lost his academic credibility, due to his claim that the Maya peoples had descended from the Toltecs, people he believed were the surviving population of the racially superior civilization of Atlantis. His work combined with the skillful, romantic illustrations of Jean Frederic Waldeck, which visually alluded to Egypt and other aspects of the Old World, created an authoritative fantasy that excited much interest in the connections between worlds.
Inspired by Brasseur de Bourbourg's diffusion theories, the pseudoarchaeologist Augustus Le Plongeon traveled to Mesoamerica and performed some of the first excavations of many famous Mayan ruins. Le Plongeon invented narratives, such as the kingdom of Mu saga, which romantically drew connections to him, his wife Alice, and Egyptian deities Osiris and Isis, as well as to Heinrich Schliemann, who had just discovered the ancient city of Troy from Homer's epic poetry (that had been described as merely mythical). He also believed that he had found connections between the Greek language and Mayan languages, which produced a narrative of the destruction of Atlantis.
Donnelly is credited as the "father of the nineteenth century Atlantis revival" and is the reason the myth endures today. He unintentionally promoted an alternative method of inquiry to history and science, and the idea that myths contain hidden information that opens them to "ingenious" interpretation by people who believe they have new or special insight.Jordan, Paul (2006). "Esoteric Egypt". In Garrett G. Fagan. Archaeological Fantasies. London and New York: Routledge. pp. 23–46.
In her book, Blavatsky reported that the civilization of Atlantis reached its peak between 1,000,000 and 900,000 years ago, but destroyed itself through internal warfare brought about by the dangerous use of psychic and supernatural powers of the inhabitants. Rudolf Steiner, the founder of anthroposophy and Waldorf Schools, along with other well known Theosophists, such as Annie Besant, also wrote of cultural evolution in much the same vein. Other occultists followed the same lead, at least to the point of tracing the lineage of occult practices back to Atlantis. Among the most famous is Dion Fortune in her Esoteric Orders and Their Work.
Drawing on the ideas of Rudolf Steiner and Hanns Hörbiger, Egon Friedell started his book , and thus his historical analysis of antiquity, with the ancient culture of Atlantis. The book was published in 1940.
The idea that the Atlanteans were Hyperborean, Nordic countries supermen who originated in the Northern Atlantic or even in the far North, was popular in the German ariosophic movement around 1900, propagated by Guido von List and others.Joscelyn Godwin, Arktos: The Polar Myth in Science, Symbolism, and Nazi Survival, Kempton ILL 1996, pp. 37–78. It gave its name to the Thule Gesellschaft, an antisemite Münich lodge, which preceded the German Nazi Party (see Thule). The scholars (1920) and Herman Wirth (1928) were the first to speak of a "Nordic-Atlantean" or "Aryan-Nordic" master race that spread from Atlantis over the Northern Hemisphere and beyond. The Hyperboreans were contrasted with the Jewish people. Party ideologist Alfred Rosenberg (in The Myth of the Twentieth Century, 1930) and SS-leader Heinrich Himmler made it part of the official doctrine. The idea was followed up by the adherents of Esoteric Nazism such as Julius Evola (1934) and, more recently, Miguel Serrano (1978).
The idea of Atlantis as the homeland of the Caucasian race would contradict the beliefs of older Esoteric and Theosophic groups, which taught that the Atlanteans were non-Caucasian brown-skinned peoples. Modern Esoteric groups, including the Theosophic Society, do not consider Atlantean society to have been superior or Utopian—they rather consider it a lower stage of evolution.
Plato scholar Julia Annas, Regents Professor of Philosophy at the University of Arizona, had this to say on the matter:
One of the proposed explanations for the historical context of the Atlantis story is that it serves as Plato's warning to his fellow citizens against their striving for naval power.
Kenneth Feder points out that Critias's story in the Timaeus provides a major clue. In the dialogue, Critias says, referring to Socrates' hypothetical society:
Feder quotes A. E. Taylor, who wrote, "We could not be told much more plainly that the whole narrative of Solon's conversation with the priests and his intention of writing the poem about Atlantis are an invention of Plato's fancy."Kenneth Feder Frauds, Myths, and Mysteries: Science and Pseudoscience in Archaeology, Mountain View, Mayfield 1999, p. 164
The Minoan eruption, dated to the seventeenth or sixteenth century BC, caused a large tsunami that some experts hypothesize devastated the Minoan civilization on the nearby island of Crete, further leading some to believe that this may have been the catastrophe that inspired the story. In the area of the Black Sea the following locations have been proposed: Bosporus and Ancomah (a legendary place near Trabzon).
Others have noted that, before the sixth century BC, the mountains on either side of the Laconian Gulf were called the "Pillars of Hercules", and they could be the geographical location being described in ancient reports upon which Plato was basing his story. The mountains stood at either side of the southernmost gulf in Greece, the largest in the Peloponnese, and that gulf opens onto the Mediterranean Sea.
If from the beginning of discussions, misinterpretation of Gibraltar as the location rather than being at the Gulf of Laconia, would lend itself to many erroneous concepts regarding the location of Atlantis. Plato may have not been aware of the difference. The Laconian pillars open to the south toward Crete and beyond which is Egypt. The Thera eruption and the Late Bronze Age collapse affected that area and might have been the devastation to which the sources used by Plato referred. Significant events such as these would have been likely material for tales passed from one generation to another for almost a thousand years.
Various islands or island groups in the Atlantic were also identified as possible locations, notably the Azores. Similarly, cores of sediment covering the ocean bottom surrounding the Azores and other evidence demonstrate that it has been an undersea plateau for millions of years.Huang, T.C., N.D. Watkins, and L. Wilson, 1979, Deep-sea tephra from the Azores during the past 300,000 years: eruptive cloud height and ash volume estimates. Geological Society of America Bulletin. vol. 90, no. 2, pp. 131–133.Dennielou, B. G.A. Auffret, A. Boelaert, T. Richter, T. Garlan, and R. Kerbrat, 1999, Control of the Mid-Atlantic Ridge and the Gulf Stream over Quaternary sedimentation on the Azores Plateau. Comptes Rendus de l'Académie des Sciences, Série II. Sciences de la Terre et des Planètes. v. 328, no. 12, pp. 831–837., The area is known for its volcanism however, which is associated with rifting along the Azores triple junction. The spread of the crust along the existing faults and fractures has produced many volcanic and seismic events.Ferreira, 2005, p. 4
The area is supported by a buoyant upwelling in the deeper mantle, which some associate with an Azores hotspot.Ting Yang, et al., 2006, p. 20 Most of the volcanic activity has occurred primarily along the Terceira Rift. From the beginning of the islands' settlement, around the 15th century, there have been about 30 volcanic eruptions (terrestrial and submarine) as well as numerous, powerful earthquakes. The island of São Miguel in the Azores is the site of the Sete Cidades volcano and caldera, which are the byproducts of historical volcanic activity in the Azores.
The submerged island of Spartel near the Strait of Gibraltar has also been suggested.
In 2011, a team, working on a documentary for the National Geographic Channel, led by Professor Richard Freund from the University of Hartford, claimed to have found possible evidence of Atlantis in southwestern Andalusia. The team identified its possible location within the of the Doñana National Park, in Las Marismas that once was the Lacus Ligustinus, between the Huelva Province, Cadiz Province, and , and they speculated that Atlantis had been destroyed by a tsunami, extrapolating results from a previous study by Spanish researchers, published four years earlier.
Spanish scientists have dismissed Freund's speculations, claiming that he sensationalised their work. The anthropologist Juan Villarías-Robles, who works with the Spanish National Research Council, said, "Richard Freund was a newcomer to our project and appeared to be involved in his own very controversial issue concerning King Solomon's search for ivory and gold in Tartessos, the well documented settlement in the Doñana area established in the first millennium BC", and described Freund's claims as "fanciful".
A similar theory had previously been put forward by a German researcher, Rainer W. Kühne, that is based only on satellite imagery and places Atlantis in the Marismas de Hinojos, north of the city of Cádiz. Before that, the historian Adolf Schulten had stated in the 1920s that Plato had used Tartessos as the basis for his Atlantis myth.
Instead, Plato is thought to be the sole inventor or fabricator. Hellanicus of Lesbos used the word "Atlantis" as the title for a poem published before Plato,Bell, H. Idris, "Bibliography: Graeco-Roman Egypt A. Papyri (1915–1919)", The Journal of Egyptian Archaeology, Vol. 6, No. 2 (Apr. 1920), pp. 119–146. "The following papyrus, 1359, which Grenfell and Hunt identified as also from the Catalogue, is regarded by C. Robert as part of a separate epic, which he calls Atlantis." a fragment of which may be Oxyrhynchus Papyrus 11, 1359.P.Oxy. 1359. See Carl Robert (1917): Eine epische Atlantias, Hermes, Vol. 52, No. 3 (Jul. 1917), pp. 477–79. This work only describes the Atlantides, the daughters of Atlas, and has no relation to Plato's Atlantis account.
In the new era, the third century AD Neoplatonism Zoticus wrote an epic poem based on Plato's account of Atlantis.Porphyry, Life of Plotinus, 7=35. Plato's work may already have inspired parody imitation, however. 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 Philippica, which contains a dialogue between Silenus and King Midas. Silenus describes the Meropids, a race of men who grow to twice normal size, and inhabit two cities on the island of Meropis: Eusebes (Εὐσεβής, "Pious-town") and Machimos (Μάχιμος, "Fighting-town").Nesselrath, HG (1998). 'Theopomps Meropis und Platon: Nachahmung und Parodie', Göttinger Forum für Altertumswissenschaft, vol. 1, pp. 1–8.
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, by parody, for the purpose of exposing Plato's ideas to ridicule.
The title of The New Atalantis by Delarivier Manley (1709), distinguished from the two others by the single letter, is an equally dystopian work but set this time on a fictional Mediterranean island. In it sexual violence and exploitation is made a metaphor for the hypocritical behaviour of politicians in their dealings with the general public.Nováková, Soňa, pp. 121–6 "Sex and Politics: Delarivier Manley's New Atalantis" In Manley's case, the target of satire was the Whig Party, while in David Maclean Parry's The Scarlet Empire (1906) it is Socialism as practised in foundered Atlantis. It was followed in Russia by Velimir Khlebnikov's poem The Fall of Atlantis ( Gibel' Atlantidy, 1912), which is set in a future rationalist dystopia that has discovered the secret of immortality and is so dedicated to progress that it has lost touch with the past. When the high priest of this ideology is tempted by a slave girl into an act of irrationality, he murders her and precipitates a second flood, above which her severed head floats vengefully among the stars.Boris Thomson, Lot's Wife and the Venus of Milo: Conflicting Attitudes to the Cultural Heritage in Modern Russia, Cambridge University 1978, pp. 77–8
A slightly later work, The Ancient of Atlantis (Boston, 1915) by Albert Armstrong Manship, expounds the Atlantean wisdom that is to redeem the earth. Its three parts consist of a verse narrative of the life and training of an Atlantean wise one, followed by his Utopian moral teachings and then a psychic drama set in modern times in which a reincarnated child embodying the lost wisdom is reborn on earth.Manship, Albert Armstrong. The ancient of Atlantis, an epic poem Sherman, French & Co. 1915.
The story of Atlantis is retold by Catalan author Jacint Verdaguer in L'Atlantida (1877). After the sinking of the former continent, Hercules travels east across the Atlantic to found the city of Barcelona and then departs westward again to the Hesperides. The story is told by a hermit to a shipwrecked mariner, who is inspired to follow in his tracks and so "call the New World into existence to redress the balance of the Old". This mariner, of course, was Christopher Columbus.Robert Hughes, Barcelona, London 1992, pp. 341–3
Verdaguer's poem was written in Catalan language, but was widely translated in both Europe and Hispano-America.Isidor Cònsul, "The translations of Verdaguer". Visat. One response was the similarly entitled Argentinian Atlantida of Olegario Víctor Andrade (1881), which sees in "Enchanted Atlantis that Plato foresaw, a golden promise to the fruitful race" of Latins. Obras Poeticas, pp. 151–166; there is a translation of canto 8 by Elijah Clarence Hills The bad example of the colonising world remains, however. José Juan Tablada characterises its threat in his "De Atlántida" (1894) through the beguiling picture of the lost world populated by the underwater creatures of Classical myth, among whom is the Siren of its final stanza with
There is a similar ambivalence in Janus Djurhuus' six-stanza "Atlantis" (1917), where a celebration of the Faroese linguistic revival grants it an ancient pedigree by linking Greek to Norse legend. In the poem a female figure rising from the sea against a background of Classical palaces is recognised as a priestess of Atlantis. The poet recalls "that the Faroes lie there in the north Atlantic Ocean/ where before lay the poet-dreamt lands," but also that in Norse belief, such a figure only appears to those about to drown.
For some male poets too, the idea of Atlantis is constructed from what cannot be obtained. Charles Bewley in his Newdigate Prize poem (1910) thinks it grows from dissatisfaction with one's condition,
in a dream of Atlantis.Charles Bewley. Atlantis; The Newdigate prize poem, 1910 online. 1910, p. 11. Via ebooksread.com. Similarly for the Australian Gary Catalano in a 1982 prose poem, it is "a vision that sank under the weight of its own perfection".Gary Catalano, Heaven of Rags, Sydney 1982, Atlantis. Australian Poetry Library. W. H. Auden, however, suggests a way out of such frustration through the metaphor of journeying toward Atlantis in his poem of 1941. While travelling, he advises the one setting out, you will meet with many definitions of the goal in view, only realising at the end that the way has all the time led inward.Bonnie Costello, "Setting out for Atlantis", from Auden at Work, Palgrave Macmillan 2015, pp. 133–53
William Walton Hoskins (1856–1919) admits to the readers of his Atlantis and other poems (Cleveland OH, 1881), that he is only 24. Its melodramatic plot concerns the poisoning of the descendant of god-born kings. The usurping poisoner is poisoned in his turn, following which the continent is swallowed in the waves.Hoskins, William Walton. Atlantis, and other poems. Sherman & Co. 1881, pp. 7–127. Asian gods people the landscape of The Lost Island (Ottawa 1889) by Edward Taylor Fletcher (1816–97). An angel foresees impending catastrophe and that the people will be allowed to escape if their semi-divine rulers will sacrifice themselves. A final example, Edward N. Beecher's The Lost Atlantis or The Great Deluge of All (Cleveland OH, 1898) is just a doggerel vehicle for its author's opinions: that the continent was the location of the Garden of Eden; that Darwin's theory of evolution is correct, as are Donnelly's views.
Atlantis was to become a theme in Russia following the 1890s, taken up in unfinished poems by Valery Bryusov and Konstantin Balmont, as well as in a drama by the schoolgirl Larissa Reissner. One other long narrative poem was published in New York by George V. Golokhvastoff. His 250-page The Fall of Atlantis (1938) records how a high priest, distressed by the prevailing degeneracy of the ruling classes, seeks to create an androgynous being from royal twins as a means to overcome this polarity. When he is unable to control the forces unleashed by his occult ceremony, the continent is destroyed.Pichler, pp. 37–40.
target="_blank" rel="nofollow"> MANUEL DE FALLA.- ATLÁNTIDA. 16 September 2013. Via YouTube.] The name has been affixed to symphonies by Jānis Ivanovs (Symphony 4, 1941),collectionCB2. Janis Ivanovs (1906-1983) : Symphony No. 4 « Atlantida » (1941) 1/2 **MUST HEAR**. 17 May 2012. Via YouTube. Richard Nanes, Sym No.1 'Atlantis-The Sunken City': I. Andante/II. Scherzando. Recorded by the London Philharmonic Orchestra, 1990s. Via cduniverse.com. and Vaclav Buzek (2009).COMPONIST56. Symphony Atlantis 1st mvt part 1 "The Last Day" / Vaclav Buzek. 10 March 2009. Via YouTube. There was also the symphonic celebration of Alan Hovhaness: "Fanfare for the New Atlantis" (Op. 281, 1975).
The Bohemian-American composer and arranger Vincent Frank Safranek wrote Atlantis (The Lost Continent) Suite in Four Parts; I. Nocturne and Morning Hymn of Praise, II. A Court Function, III. "I Love Thee" (The Prince and Aana), IV. The Destruction of Atlantis, for military (concert) band in 1913. The Heritage Encyclopedia of Band Music by William H. Rehrig, ed. by Paul Bierley. Westerville OH: Integrity Press, 1991. vol. 2, pp. 655–656
The opera Der Kaiser von Atlantis ( The Emperor of Atlantis) was written in 1943 by Viktor Ullmann with a libretto by Petr Kien, while they were both inmates at the Nazi concentration camp of Theresienstadt. The Nazis did not allow it to be performed, assuming the opera's reference to an Emperor of Atlantis to be a satire on Adolf Hitler. Though Ullmann and Kiel were murdered in Auschwitz, the manuscript survived and was performed for the first time in 1975 in Amsterdam.Beaumont, Antony (2001), in Holden, Amanda (Ed.), The New Penguin Opera Guide, New York: Penguin Putnam. Unknown author (26 April 1977), "From the archive: Death takes a holiday", The Guardian (London), 26 April 1977; reprinted on 26 April 2014
The most dramatic depiction of the catastrophe was Léon Bakst's Ancient Terror ( Terror Antiquus, 1908), although it does not name Atlantis directly. It is a mountain-top view of a rocky bay breached by the sea, which is washing inland about the tall structures of an ancient city. A streak of lightning crosses the upper half of the painting, while below it rises the impassive figure of an enigmatic goddess who holds a blue dove between her breasts. Vyacheslav Ivanov identified the subject as Atlantis in a public lecture on the painting given in 1909, the year it was first exhibited, and he has been followed by other commentators in the years since.
Sculptures referencing Atlantis have often been stylized single figures. One of the earliest was Einar Jónsson's The King of Atlantis (1919–1922), now in the garden of his museum in Reykjavík. It represents a single figure, clad in a belted skirt and wearing a large triangular helmet, who sits on an ornate throne supported between two young bulls. The walking female entitled Atlantis (1946) by Ivan Meštrović was from a series inspired by ancient Greek figuresMeštrović, Matthew, "Meštrović's American Experience", Journal of Croatian Studies, XXIV, 1983 with the symbolical meaning of unjustified suffering.
In the case of the Brussels fountain feature known as The Man of Atlantis (2003) by the Belgian sculptor , the 4-metre tall figure wearing a diving suit steps from a plinth into the spray. It looks light-hearted but the artist's comment on it makes a serious point: "Because habitable land will be scarce, it is no longer improbable that we will return to the water in the long term. As a result, a portion of the population will mutate into fish-like creatures. Global warming and rising water levels are practical problems for the world in general and here in the Netherlands in particular".Kunstbus article quoting "Luk van Soom"
Robert Smithson's Hypothetical Continent – Map of Broken Clear Glass: Atlantis was first created as a photographical project in Loveladies, New Jersey, in 1969, and then recreated as a gallery installation of broken glass. On this he commented that he liked "landscapes that suggest prehistory", and this is borne out by the original conceptual drawing of the work that includes an inset map of the continent sited off the coast of Africa and at the straits into the Mediterranean.
Underwater geography:
Other:
Modern sources
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