No references to Atlantis exist from before the time of Plato, whose dialogues Timaeus and Critias contain the oldest mentions of the fabled continent. This page collects subsequent ancient references to the lost continent from those who both believed and doubted its existence, as well as other ancient texts about Atlantic islands often cited as proof of Atlantis.
Pseudo-Aristotle, De mirabilibis auscultationibus 84 (Aristotle 836b-837a) (c. 300 BCE)
In the sea outside the Pillars of Hercules they say that an island was discovered by the Carthaginians, desolate, having wood of every kind, and navigable rivers, and admirable for its fruits besides, but distant several days’ voyage from them. But, when the Carthaginians often came to this island because of its fertility, and some even dwelt there, the magistrates of the Carthaginians gave notice that they would punish with death those who should sail to it, and destroyed all the inhabitants, lest they should spread a report about it, or a large number might gather together to the island in their time, get possession of the authority, and destroy the prosperity of the Carthaginians.
Translated by Launcelot D. Dowdall
Translated by Launcelot D. Dowdall
Crantor, Commentary on the Timaeus (lost) (third century BCE)
Preserved in Proclus, Commentary on the Timaeus, Book 1
With respect to the whole of this narration about the Atlantics, some say, that it is a mere history, which was the opinion of Crantor, the first interpreter of Plato, who says, that Plato was derided by those of his time, as not being the inventor of the Republic, but transcribing what the Egyptians had written on this subject; and that he so far regards what is said by these deriders as to refer to the Egyptians this history about the Athenians and Atlantics, and to believe that the Athenians once lived conformably to this polity. Crantor adds, that this is testified by the prophets [i.e., priests] of the Egyptians, who assert that these particulars [which are narrated by Plato] are written on pillars which are still preserved.
Others again, say, that this narration is a fable, and a fictitious account of things, which by no means had an existence, but which bring with them an indication of natures which are perpetual, or are generated in the world; not attending to Plato, who exclaims, "that the narration is surprising in the extreme, yet is in every respect true." For that which is in every respect true, is not partly true, and partly not true, nor is it false according to the apparent, but true according to the inward meaning; since a thing of this kind would not be perfectly true. Others do not deny that these transactions took place after this manner, but think that they are now assumed as images of the contrarieties that pre-exist in the universe. For war, say they, is the father of all things, as Heraclitus also asserted. And of these, some refer the analysis to the fixed stars and planets: so that they assume the Athenians as analogous to the fixed stars, but the Atlantics to the planets. They likewise say, that these stars fight on account of the opposition in their circulation, but that the fixed stars vanquish the planets on account of the one convolution of the world. Of this opinion, therefore, is the illustrious Amelius, who vehemently contends that this must be the case, because it is clearly said in the Critias, that the Atlantic island was divided into seven circles. But I do not know of any other who is of the same opinion. Others, again, as Origen, refer the analysis to the opposition of certain daemons, some of them being more, but others less, excellent. And some of them being superior in multitude, but others in power: some of them vanquishing, but others being vanquished. But others refer it to the discord of souls, the more excellent being the pupils of Minerva, but the inferior kind being subservient to generation; who also pertain to the God that presides over generation [i. e. to Neptune]. And this is the interpretation of Numenius. Others, mingling, as they fancy, the opinions of Origen and Numenius together, say, that the narration refers to the opposition of souls to daemons, the latter drawing down, but the former being drawn down. And with these men, daemon has a triple subsistence. For they say, that one kind is that of divine daemons; another, of daemons according to habitude, to which partial souls give completion, when they obtain a daemoniacal allotment; and another is that of depraved daemons, who are also noxious to souls. Daemons, therefore, of this last kind, wage this war against souls, in their descent into generation. And that, say they, which ancient theologists refer to Osiris and Typhon, or to Bacchus and the Titans, this, Plato, from motives of piety, refers to the Athenians and Atlantics. Before, however, souls descend into solid bodies, those theologists and Plato, deliver the war of them with material daemons who are adapted to the west; since the west, as the Egyptians say, is the place of noxious daemons. Of this opinion is the philosopher Porphyry, respecting whom, it would be wonderful, if he asserted any thing different from the doctrine of Numenius. These [philosophers] however, are in my opinion, very excellently corrected by the most divine Iamblichus.
Translated by Thomas Taylor, 1820
With respect to the whole of this narration about the Atlantics, some say, that it is a mere history, which was the opinion of Crantor, the first interpreter of Plato, who says, that Plato was derided by those of his time, as not being the inventor of the Republic, but transcribing what the Egyptians had written on this subject; and that he so far regards what is said by these deriders as to refer to the Egyptians this history about the Athenians and Atlantics, and to believe that the Athenians once lived conformably to this polity. Crantor adds, that this is testified by the prophets [i.e., priests] of the Egyptians, who assert that these particulars [which are narrated by Plato] are written on pillars which are still preserved.
Others again, say, that this narration is a fable, and a fictitious account of things, which by no means had an existence, but which bring with them an indication of natures which are perpetual, or are generated in the world; not attending to Plato, who exclaims, "that the narration is surprising in the extreme, yet is in every respect true." For that which is in every respect true, is not partly true, and partly not true, nor is it false according to the apparent, but true according to the inward meaning; since a thing of this kind would not be perfectly true. Others do not deny that these transactions took place after this manner, but think that they are now assumed as images of the contrarieties that pre-exist in the universe. For war, say they, is the father of all things, as Heraclitus also asserted. And of these, some refer the analysis to the fixed stars and planets: so that they assume the Athenians as analogous to the fixed stars, but the Atlantics to the planets. They likewise say, that these stars fight on account of the opposition in their circulation, but that the fixed stars vanquish the planets on account of the one convolution of the world. Of this opinion, therefore, is the illustrious Amelius, who vehemently contends that this must be the case, because it is clearly said in the Critias, that the Atlantic island was divided into seven circles. But I do not know of any other who is of the same opinion. Others, again, as Origen, refer the analysis to the opposition of certain daemons, some of them being more, but others less, excellent. And some of them being superior in multitude, but others in power: some of them vanquishing, but others being vanquished. But others refer it to the discord of souls, the more excellent being the pupils of Minerva, but the inferior kind being subservient to generation; who also pertain to the God that presides over generation [i. e. to Neptune]. And this is the interpretation of Numenius. Others, mingling, as they fancy, the opinions of Origen and Numenius together, say, that the narration refers to the opposition of souls to daemons, the latter drawing down, but the former being drawn down. And with these men, daemon has a triple subsistence. For they say, that one kind is that of divine daemons; another, of daemons according to habitude, to which partial souls give completion, when they obtain a daemoniacal allotment; and another is that of depraved daemons, who are also noxious to souls. Daemons, therefore, of this last kind, wage this war against souls, in their descent into generation. And that, say they, which ancient theologists refer to Osiris and Typhon, or to Bacchus and the Titans, this, Plato, from motives of piety, refers to the Athenians and Atlantics. Before, however, souls descend into solid bodies, those theologists and Plato, deliver the war of them with material daemons who are adapted to the west; since the west, as the Egyptians say, is the place of noxious daemons. Of this opinion is the philosopher Porphyry, respecting whom, it would be wonderful, if he asserted any thing different from the doctrine of Numenius. These [philosophers] however, are in my opinion, very excellently corrected by the most divine Iamblichus.
Translated by Thomas Taylor, 1820
Marcellus, Ethiopian Histories (lost) (c. first century BCE)
Preserved in Proclus, Commentary on the Timaeus, Book 1
That such and so great an island once existed, is evident from what is said by certain historians respecting what pertains to the external sea. For according to them, there were seven islands in that sea, in their times, sacred to Persephone, and also three others of an immense extent, one of which was sacred to Hades, another to Ammon, and the middle (or second) of these to Poseidon, the magnitude of which was a thousand stadia. They also add, that the inhabitants of it preserved the remembrance from their ancestors, of the Atlantic island which existed there, and was truly prodigiously great; which for many periods had dominion over all the islands in the Atlantic sea, and was itself likewise sacred to Poseidon. These things, therefore, Marcellus writes in his Ethiopic History. If however this be the case, and such an island once existed, it is possible to receive what is said about it as a history, and also as an image of a certain nature among wholes.
Translated by Thomas Taylor, 1820 (adapted)
That such and so great an island once existed, is evident from what is said by certain historians respecting what pertains to the external sea. For according to them, there were seven islands in that sea, in their times, sacred to Persephone, and also three others of an immense extent, one of which was sacred to Hades, another to Ammon, and the middle (or second) of these to Poseidon, the magnitude of which was a thousand stadia. They also add, that the inhabitants of it preserved the remembrance from their ancestors, of the Atlantic island which existed there, and was truly prodigiously great; which for many periods had dominion over all the islands in the Atlantic sea, and was itself likewise sacred to Poseidon. These things, therefore, Marcellus writes in his Ethiopic History. If however this be the case, and such an island once existed, it is possible to receive what is said about it as a history, and also as an image of a certain nature among wholes.
Translated by Thomas Taylor, 1820 (adapted)
Diodorus Siculus, Library of History 5.19-20 (c. 60-30 BCE)
19. Since we have gone through the islands lying eastward, on this side within the Pillars of Heracles, we shall now launch into the main ocean to those that lie beyond them; for over against Libya, lies a very great island in the vast ocean, of many days’ sail from Libya, westward. The soil here is very fruitful, a great part whereof is mountainous, but much likewise of level plains, which is the most sweet and pleasant part of all the rest; for it is watered with several navigable rivers, beautified with many gardens of pleasure, planted with divers sorts of trees, and abundance of orchards, interlaced with currents of sweet water. The towns are adorned with stately buildings, and banqueting-houses up and down, pleasantly situated in their gardens and orchards. And here they recreate themselves in summertime, as in places accommodated for pleasure and delight. The mountainous part of the country is clothed with many large woods, and all manner of fruit-trees; and for the greater delight and diversion of people in these mountains, they ever and anon open themselves into pleasant vales, watered with fountains and refreshing springs: and indeed the whole island abounds with springs of sweet water: whence the inhabitants not only reap pleasure and delight, but improve in health and strength of body. There you may have game enough in hunting all sorts of wild beasts, of which there is such plenty, that in their feasts there is nothing wanting either as to pomp or delight. The adjoining sea furnishes them plentifully with fish, for the ocean there naturally abounds with all sorts. The air and climate in this island is very mild and healthful, so that the trees bear fruit (and other things that are produced there are fresh and beautiful) most part of the year; so that this island (for the excellency of it in all respects) seems rather to be the residence of some of the gods than of men.
20. Anciently, by reason of its remote situation, it was altogether unknown, but afterwards discovered upon this occasion. The Phoenicians in ancient times undertook frequent voyages by sea, in way of traffic as merchants, so that they planted many colonies both in Africa and in these western parts of Europe. These merchants succeeding in their undertaking, and thereupon growing very rich, passed at length beyond the Pillars of Heracles, into the sea called the ocean: and first they built a city called Gadeira (Cadiz), near to Heracles’ Pillars, at the sea-side, in an isthmus in Europe, in which, among other things proper for the place, they built a stately temple to Heracles, and instituted splendid sacrifices to be offered to him after the rites and customs of the Phoenicians. This temple is in great veneration at this day, as well as in former ages; so that many of the Romans, famous and renowned both for their births and glorious actions, have made their vows to this god, and after success in their affairs, have faithfully performed them. The Phoenicians therefore, upon the account before related, having found out the coasts beyond the pillars, and sailing along by the shore of Africa, were on a sudden driven by a furious storm afar off into the main ocean; and after they had lain under this violent tempest for many days, they at length arrived at this island; and so, coming to the knowledge of the nature and pleasantness of this isle, they caused it to be known to everyone; and therefore the Tyrrhenians, when they were masters at sea, designed to send a colony thither; but the Carthaginians opposed them, both fearing lest most of their own citizens should be allured through the goodness of the island to settle there, and likewise intending to keep it as a place of refuge for themselves, in case of any sudden and unexpected blasts of fortune, which might tend to the utter ruin of their government: for, being then potent at sea, they doubted not but they could easily transport themselves and their families into that island unknown to the conquerors.
Translated by G. Booth (adapted)
20. Anciently, by reason of its remote situation, it was altogether unknown, but afterwards discovered upon this occasion. The Phoenicians in ancient times undertook frequent voyages by sea, in way of traffic as merchants, so that they planted many colonies both in Africa and in these western parts of Europe. These merchants succeeding in their undertaking, and thereupon growing very rich, passed at length beyond the Pillars of Heracles, into the sea called the ocean: and first they built a city called Gadeira (Cadiz), near to Heracles’ Pillars, at the sea-side, in an isthmus in Europe, in which, among other things proper for the place, they built a stately temple to Heracles, and instituted splendid sacrifices to be offered to him after the rites and customs of the Phoenicians. This temple is in great veneration at this day, as well as in former ages; so that many of the Romans, famous and renowned both for their births and glorious actions, have made their vows to this god, and after success in their affairs, have faithfully performed them. The Phoenicians therefore, upon the account before related, having found out the coasts beyond the pillars, and sailing along by the shore of Africa, were on a sudden driven by a furious storm afar off into the main ocean; and after they had lain under this violent tempest for many days, they at length arrived at this island; and so, coming to the knowledge of the nature and pleasantness of this isle, they caused it to be known to everyone; and therefore the Tyrrhenians, when they were masters at sea, designed to send a colony thither; but the Carthaginians opposed them, both fearing lest most of their own citizens should be allured through the goodness of the island to settle there, and likewise intending to keep it as a place of refuge for themselves, in case of any sudden and unexpected blasts of fortune, which might tend to the utter ruin of their government: for, being then potent at sea, they doubted not but they could easily transport themselves and their families into that island unknown to the conquerors.
Translated by G. Booth (adapted)
Posidonius (c. first century BCE)
Preserved in Strabo, Geography 2.3
He (Posidonius) did well, too, in citing the opinion of Plato, ‘that the tradition concerning the Island of Atlantis might be received as something more than a mere fiction, it having been related by Solon on the authority of the Egyptian priests, that this island, almost as large as a continent, was formerly in existence, although now it had disappeared.’ Posidonius thinks it better to quote this than to say, ‘He who brought it into existence can also cause it to disappear, as the poet did the wall of the Achivi.’
Translated by Hamilton and Falconer
He (Posidonius) did well, too, in citing the opinion of Plato, ‘that the tradition concerning the Island of Atlantis might be received as something more than a mere fiction, it having been related by Solon on the authority of the Egyptian priests, that this island, almost as large as a continent, was formerly in existence, although now it had disappeared.’ Posidonius thinks it better to quote this than to say, ‘He who brought it into existence can also cause it to disappear, as the poet did the wall of the Achivi.’
Translated by Hamilton and Falconer
Pliny the Elder, Natural History 6.36 (first century CE)
It is said also that there is another island situate over against Mount Atlas, being itself known by the name of Atlantis. Five days’ sail beyond it there are deserts, as far as the Æthiopian Hesperiæ and the promontory, which we have mentioned as being called Hesperu Ceras, a point at which the face of the land first takes a turn towards the west and the Atlantic Sea.
Translated by Bostock and Riley
Translated by Bostock and Riley
Philo, Eternity of the World 26 (first century CE)
141 And the island of Atlantis which was greater than Africa and Asia, as Plato says in the Timaeus, in one day and night was overwhelmed beneath the sea in consequence of an extraordinary earthquake and inundation and suddenly disappeared, becoming sea, not indeed navigable, but full of gulfs and eddies. 142 Therefore that imaginary and fictitious diminution of the sea has no connection with the destruction or durability of the world; for in fact it appears to recede indeed from some parts, but to rise higher in others; and it would have been proper rather not to look at only one of these results but at both together, and so to form one’s opinion, since in all the disputed questions which arise in human life, a wise and honest judge will not deliver his opinion before he has heard the arguments of the advocates on both sides.
Translated by C. D. Yonge (adapted)
Translated by C. D. Yonge (adapted)
Aelian, On the Nature of Animals 15.2 (c. 200 CE)
Dwellers by the Ocean tell the story that the ancient kings of Atlantis who traced their descent from Poseidon wore head-bands of the skin of male sea-rams, as a sign of authority. The queens likewise wore fillets of the female sea-ram...
Translated by James Guy Bramwell
Translated by James Guy Bramwell
Tertullian, On the Pallium 2 (c. 220 CE)
To this day marine conchs and tritons’ horns sojourn as foreigners on the mountains, eager to prove to Plato that even the heights have undulated. But withal, by ebbing out, her orb again underwent a formal mutation; another, but the same. Even now her shape undergoes local mutations, when (some particular) spot is damaged; when among her islands Delos is now no more, Samos a heap of sand, and the Sibyl (is thus proved) no liar; when in the Atlantic (the isle) that was equal in size to Libya or Asia is sought in vain; when formerly a side of Italy, severed to the centre by the shivering shock of the Adriatic and the Tyrrhenian seas, leaves Sicily as its relics; when that total swoop of discission, whirling backwards the contentious encounters of the mains, invested the sea with a novel vice, the vice not of spuing out wrecks, but of devouring them!
Translated by Sidney Thelwall
Translated by Sidney Thelwall
Cosmas Indicopleustes, Christian Topography 12 (after 550 CE)
In the Chaldaean books of Bêrôsus and certain others it is thus written: that ten kings reigned over the Chaldaeans 2242 myriads of years, but, under their tenth king Xisuthrus, as they called him, there was a great flood, and that Xisuthrus being warned by God embarked in a ship with his wife and kindred and cattle, and that having been brought over in safety, as their story goes, to the mountains of Armenia, he offered sacrifices of thanksgiving to the Gods after the flood. These writers have thus presented in a new form nearly all the account given by Moses; for men continued to live in the earth beyond [the Ocean] 2242 years for a course of ten generations, and, under Noah who was the tenth the flood having occurred, they passed over to this earth by means of the Ark. For Noah is he whom they call Xisuthrus. But by having changed the days into years, they asserted that those ten kings had lived 2242 myriads of years, since the number of years reckoned by Moses to have elapsed from Adam to the deluge of Noah was 2242. In like manner the philosopher Timaeus also describes this Earth as surrounded by the Ocean, and the Ocean as surrounded by the more remote earth. For he supposes that there is to westward an island, Atlantis, lying out in the Ocean, in the direction of Gadeira (Cadiz), of an enormous magnitude, and relates that the ten kings having procured mercenaries from the nations in this island came from the earth far away, and conquered Europe and Asia, but were afterwards conquered by the Athenians, while that island itself was submerged by God under the sea. Both Plato and Aristotle praise this philosopher, and Proclus has written a commentary on him. He himself expresses views similar to our own with some modifications, transferring the scene of the events from the east to the west. Moreover he mentions those ten generations as well as that earth which lies beyond the Ocean. And in a word it is evident that all of them borrow from Moses, and publish his statements as their own.
Translated by J. W. McCrindle
Translated by J. W. McCrindle
