THE PARABLE OF ATLANTIS
KRITIAS-TIMAIOS
By Alexander Wilder, M.D.
The name of Kritias, which Plato prefixed to the last of the Dialogues,
was by no means popular in Athens. Belonging to one of the most honored
families, his career had not been worthy, or of benefit to his country. For a
time Kritias had been one of the followers of Socrates, but upon being
remonstrated with for his gross misconduct, he turned from his teacher, and
even became a bitter enemy. Taking part in some of the revolutions after the
death of Pericles, Kritias was banished from Athens. He returned, however, some
years afterward, at the time that Lysander entered the city, and was appointed
a member of the Council of Thirty, which had been created to frame a new
constitution for the city. His ascendancy was characterized by the capital execution
of several thousand individuals. He issued an edict for bidding lectures and
discourse upon philosophy and liberal learning. At the end of four months the
Athenians regained the control of public affairs and Kritias was slain in a
partisan conflict.
Despite the apparent incongruity of representing him as sustaining
friendly relations with Socrates, whom he actually had endeavored to involve in
serious difficulty and peril, it was evidently in the mind of Plato to leave a
remembrance of him which would be more favorable, showing characteristics of
real merit, and perhaps to relieve his name from somewhat of the obloquy
resting upon it. He was an uncle of the philosopher and had endeavored to
introduce his nephew into the public service and otherwise promote his welfare.
Possibly one of the reasons for his hostility to Socrates had been for his
influence in attracting the young man from politics to philosophy; and it may be
that Plato himself, though he had refused to enter public life under the
conditions then prevailing, nevertheless cherished gratitude for the efforts in
his behalf; and perhaps there were·also considerations of family affection,
which, indeed, in those days were regarded as of transcendent importance.
Socrates had been represented in The
Republic as having described the commonwealth as it should be constituted, how
its citizens should be reared and instructed, and what is required for the
public defense and for the permanency and welfare of the entire community.
Kritias, who has been a silent listener, is now mentioned by him as being
thoroughly informed in these matters, and begins to tell of an Athens of many
thousand years before, that had been established on such principles, and had
maintained them successfully and alone, in a war between the peoples of Greece
and Atlantis.
He gives way, however, to the philosopher Timaios, whose extended
account of the origin of the universe, the human race and other inhabitants,
has already been noticed. He then follows in his turn with a record which had been
preserved in the family of Solon, and declared to be in every respect true.
When Solon had completed the remodeling of the government of Athens and
observed the effect of his changes, he made a journey to Egypt. The former restrictions
upon foreigners had been relaxed, and at the order of the king, Amosis II, who lived
at Sais, he was admitted to the instructions which were given at the temple of
the goddess Neith (1). Endeavoring to draw them out in relation to matters of antiquity he
affected to boast of the progenitors of the Hellenic peoples.
''Ah, Solon, Solon,'' responded the oldest priest of the group, "you
Greeks are nothing but boys, and there is not a Greek of any age really mature.
You have no traditions, no learning that is of any great antiquity.'' Then the
old man went on to tell of many great deluges, many devastations by catastrophe
and volcanic action, remarkable changes in the configuration of the sky and
other wonderful events.
Then, he adds, there was an Athens, which had been founded nine thousand
years before and a thousand years before Saïs itself. It was a model city, and
its customs had been such as the Saïtes themselves had been eager to copy. The
goddess herself, Neith-Athena, the tutelary alike of each of the cities, had
established them. There were the sacred class devoted to religion and learning;
the craftsmen of different kinds, who meddled with none outside their guild;
the shepherds, huntsmen and tillers of the soil.
There were also the soldiers who followed no other calling. Likewise, in
regard to the superior knowledge, the law took cognizance of it from the
beginning, not only in respect to all the universe, but even to divination and the
medical art with regard to hygiene, and hence from these divine subjects to
human affairs generally and the branches of learning connected with them. The
goddess of wisdom selected the site of Athens because she foresaw that its
wholesome climate would favor the growth of a superior race of men, wise like herself.
Then under these auspices, and what is better, under a good government (2), there sprang
up a people surpassing all others in every thing meritorious, as became those
who were the offspring and under the tutelage of the gods.
Nine thousand years before, says the Egyptian priest, there existed a
state of war over the known world. Beyond the Pillars of Heracles the ocean was
at that time open and navigable for galleys, and there existed fronting the
continent an island larger than Libya and Asia Minor together. There were
likewise other islands which were in alliance with it, and they were subject to
a powerful confederation of kings, who also held the western regions of Europe and
Africa under their dominion.
At that period Athens was foremost among the commonwealths of Greece. It
was distinguished for the superiority of its population in moral stamina, in
the arts, and in war. At first that city was leader of the Greek peoples, but
finally they all stood aloof, leaving Athens to maintain alone the conflict with
the kings of Atlantis. The invaders were routed, and independence was thus
preserved for the free states, and won for all others within the pillars of
Heracles.
Afterward there came a succession of violent earthquakes and floods. In a
single day and night the people of Athens were buried beneath the earth, and
the island of Atlantis was engulfed in the waters. Hence only mud remains where
that region once existed, and the ocean where it existed formerly is neither navigable
nor even accessible.
According to the ancient legends the whole earth was originally
apportioned among the gods. There was no contest among them in order that one
might seize the domain of the other. But each one occupied the portion
allotted, peopled it, and attended to the welfare of those under his charge.
The gods did not coerce their subjects arbitrarily, but, like skilful pilots,
led them by persuasions. The domain of each was assigned according to his
peculiar character.
As Hephaestos and Athena, having the same father and disposition, were
also alike in the love of wisdom and liberal art, Athens was assigned jointly
to them as being adapted naturally to superior excellence and intelligence.
Here they planted the autochthones, natives of the soil, making the men good
and orderly. Owing to the devastations of the floods the records of these times
were lost. The survivors could not read, and hence only names were preserved.
These included women as well as men, because both sexes engaged alike in the
pursuits of war. In accordance with that usage they dedicated a statue of the
goddess armed as a soldier, in recognition of the fact that all living beings
associating together, female, as well as male, have the natural ability common
to each race to follow every meritorious pursuit.
The dominion of Athens, as the priest declared, then extended over all
the territory of Attika. The region was much larger than in later periods, for floods
had not then washed away the earth, and the soil was very productive. The
population was composed of craftsmen in the various callings, and of those who
labored at agriculture. There was also the noble caste of warriors, twenty
thousand in number, who had been set apart originally by the divine founders of
the Commonwealth. Its members lived apart from the others, on the higher ground
around the temples. They held their possessions in common, eating at a common
table, and sustaining no familiar relations with the other citizens in the
lower districts, except as was necessary to procure food and other matters of
necessity.
From this caste were taken the guardians of the commonwealth, the
defenders of the country, the rulers and magistrates. Such being their quality,
and their administration of affairs, both in their own community and in the rest
of Greece being just, they were distinguished over Europe and Asia, both for
personal beauty and moral excellence. Kritias insists accordingly that the
Athens of that far-off time was like the commonwealth which had been described
in the philosophical dialogue.
When at the beginning the whole earth was apportioned among the gods to
assure their worship and sacrifices, the Atlantic island was in the allotment
of Poseidon (3). Among the natives of Atlantis was Evenor, whose daughter, Kleito, won
the regard of the divine overlord. Poseidon accordingly constructed a residence
for her on the island, surrounding it with high belts of land alternating with
other zones of sea. For at that time ships and navigation were not known. She
became the mother of ten sons, in five pairs, on whom Poseidon bestowed dominion.
The oldest was placed over his mother's home and the region about it, which was
the largest and most desirable in the island. He was also made king over the
whole territory.
The other brothers also received rich allotments and were appointed to
sovereignty in subordination to the eldest. He also gave them names, which Kritias
explains as having been translated into Greek. The designation of the oldest
brother, Atlas, may evoke some question. Not only is it the name of a range of
mountains in Africa, but the term Atlan
is also used for titles of places in America.
These princes and their descendants, we are told, dwelt for many
generations as rulers in the "Sea of Islands," and extended their dominion
to the Continent, including in it all Libya as far as Egypt and Europe clear to
Italy. The family of Atlas surpassed all the others. The oldest son succeeded
the father, and they all possessed wealth beyond the power of computing. Much
of this was procured from foreign countries, but their principal riches was
obtained in the island itself. Atlantis abounded in rich ores. One of these,
orichalkon, or mountain copper, was next in value to gold itself. Kritias declares
that only the name was known; nevertheless one may ask whether platinum was
meant.
There was also wood produced in abundance suitable for building and
other purposes; and also grass and other plants for the food of animals, both
wild and tame. There was even a profusion of food for elephants, of which there
were great numbers. Nature, with the aid of human ingenuity thus supplied in
plenty whatever would excite the palate, please the sick or gratify the fancy.
The enterprise and industry of the population are glowingly described. Atlantis
abounded in temples, magnificent houses, and in ports and docks for commerce.
The belts of water with which Poseidon had surrounded the metropolis were
bridged over, thus giving access to the royal residence. A canal was likewise
constructed, three hundred feet wide and a hundred feet deep, extending from
the ocean to the outermost zone of water. Tunnels were also made through the
belts of land so that the zone of water became a harbor for vessels. A high
wall of stone was erected at the outermost belt of land which surrounded the
metropolis, and other walls of similar structure were built at the interior
circuits. The outer wall was covered with a coating of copper; the next wall
was coated with silver, and the innermost wall with orichalkon, which shone
with a ruddy glow.
The stone with which these walls were built had been quarried on the
central island, and there were three kinds, white, red and black. Many of the
buildings were in plain style, but in others the three kinds of stone were
ingeniously combined so as to produce an agreeable effect.
At the beginning a magnificent building was erected as a dwelling for the
divinity and for the ancestors. Each monarch as he came to power added to its
embellishments, endeavoring to excel those who had preceded him, till it became
wonderful for size and the beauty of the works.
Kritias proceeds now to describe the wealth and luxury of the people of Atlantis.
Inside the citadel was the temple dedicated to Kleito and Poseidon. It was
surrounded by an enclosure of gold. There were brought to it every year contributions
from the ten principalities, and sacrifices were presented to each of the
divinities. There was also a temple to Poseidon himself, over six hundred feet long
and three hundred wide, built and adorned with Oriental splendor. The body of
the edifice was coated with silver, and the pinnacles with gold. Inside of the building,
the roof was of ivory; and it was adorned everywhere with gold, silver and
orichalkon. All the other parts of the wall and floor were lined with
orichalkon.
There were numerous statues of gold. The god himself was represented
standing upon a car attached to which were six winged horses, his head touching
the roof, as he stood. A hundred Nereids riding on dolphins were by him,
indicating that he was the tutelary of the ocean as well as of the seismic
territories. Other statutes likewise, some the gift of private individuals and others
presented from the subordinate princedoms were placed there, part of them
inside and part outside the building. In short, the whole was of a style and
magnificence corresponding with the government and the splendor which attended
the public worship.
The principal island abounded with springs, both cold and hot, which the
inhabitants employed for their private fountains. They built their houses
around them, placing tanks in them, some for cold water to use in summer and
others for hot water in winter. The baths for the royal family were apart from
the others, and those for the women separate from those of the men. There were
also baths for the horses and cattle, all of which were kept scrupulously
clean.
The stream of water which flowed from this region, was conducted to the
Grove of Poseidon, a sacred domain, where were trees of every kind, growing to
prodigious size and height. The water was carried thence by aqueducts to the
circles outside.
On the island were many temples dedicated to different divinities, and likewise
public gardens and places of exercise, some for men and some for horses. There
was a race-course in the largest island, over a furlong wide and extending the whole
way around the circumference for contests of speed between the horses.
There were barracks for the troops; part in the belt of land next the
citadel, and part inside, near the royal quarters. The docks were filled with
triremes and naval stores.
Such were the conditions about the royal residence. Crossing the three
harbors, one came to a wall which went completely around, beginning from the
sea and fifty furlongs from the outermost harbor near the metropolis. This
enclosed both the entrance of the canal and the entrance to the ocean. This area
was covered with buildings densely crowded together. The canal and harbor were always
full of vessels, and thus there was an incessant din kept up day and night.
The rest of the country differed in many particulars. The whole region
had a high elevation above the level of the sea. There was an extensive plain
immediately surrounding the city, which was encircled by a range of mountains
sloping toward the sea. The country was of oblong shape extending over three thousand
stadia (or about forty miles) and about two thousand directly across. It lay
toward the south, and so was sheltered from the north. The mountains were
numerous and beautiful, and there were many villages, rivers, lakes, and
meadows, which supplied food in abundance, and likewise wood suitable for all
kinds of work.
A deep canal extended around the plain, ten thousand fur-longs in length.
It received the water from the mountains, and winding round the plain,
discharged it into the ocean. Other canals were also constructed for transportation
of wood and commercial products and likewise for irrigation in summer.
The public defense was provided by a militia system carefully arranged.
The plain on the island was divided into sixty thousand lots of the dimension
of a stadium (or 660 feet) each way. Then it was ordered that of the men fit
for service each individual commander should have an allotment, a hundred
stadia in extent. In the mountainous districts and the rest of the country was
also a large population, and to every man was assigned a lot by the commander. Each
of these commanders was required to furnish the sixth part of a war-car, two
horses, a two-horse car without a seat, a car-driver with a fighting man, also
two armed soldiers, two archers, two slingers, besides light-armed men,
stone-shooters and javelin-hurlers, with four sailors so as to man twelve
hundred vessels. The other nine sovereign-ties had arrangements that were
somewhat different.
The institutions of government continued as they had been arranged from
the beginning. Each of the ten kings ruled individually in his own district and
commonwealth. All was conducted according to the ordinances of Poseidon.
The first kings had also recorded their ordinances on a tablet of
orichalkon which was deposited in the temple of that divinity. Every fifth or sixth
year they assembled there in council, in which each took an equal part for the
general welfare.
They made investigation into the procedures of each in his own dominion,
and judged them accordingly. In order to assure the faithful submission of each
they sacrificed a bull beside the inscribed regulations. Then was an oath
written there denouncing execrations on the disobedient. Making each a libation
of the blood of the animal, they renewed the oath to do justice, to punish
offenders rigidly, never to transgress the laws, and never to rule or obey any ruler
except according to the laws. Then having partaken of supper together, they
dressed themselves in robes of dark blue color, and proceeded to scrutinize
each other's procedures of administration. Their decisions in each case were
inscribed on a golden tablet, which was deposited in the temple together with their
robes of office.
The ten kings were obligated not to make war on one another, but to give
their aid in case of any movement to exterminate any royal family. The supreme
dominion over the whole was thus assigned to the Atlantic family, but a king
was not permitted to put any of them to death without approval of half the
others.
For many generations, so long as the inherited nature of the god their ancestor
remained to aid them, they continued obedient to the laws and held in affectionate
regard their kindred divine parentage. For they were possessed of a genuine
high-mindedness and noble principles, and also combined mildness with
discretion in incidental matters and in their relations with one another. They
held everything in low esteem except it was meritorious; thought lightly of
riches, and were not intoxicated by luxury. Being thus circumspect in conduct,
they were quick to perceive that all these benefits are increased by friendship
combined with virtue; but that when too eagerly sought after and overvalued,
they became corrupt and worthless.
To such consideration as this, and to the divine nature which continued
inherent in them, was due their great prosperity. But eventually the divine
quality which was hereditary b them was effaced by much and frequent
intermingling in nuptial union with the mortal element; and so the moral
character common to other men became ascendant. They became unable to cope with
events, and began also to behave unbecomingly. To those who could discern, they
appeared to have parted with their most excellent qualities, and to have become
ignoble and base. Yet though they were greedy and oppressive, they seemed to
those who were unable to appreciate true blessedness, to be in the highest
degree happy and fortunate.
It was then that Zeus, the supreme God who rules by laws, and is able to
descry these things, perceived a noble race involved in wretched conditions. He
resolved to call it to account, in order that its members might again be made
watchful and return to the sense of what is right. Accordingly he assembled all
the gods in council in their most holy habitation. This being at the centre of the
universe, commands a view of everything belonging to the region of change below.
Having collected them together he proceeded to announce his purpose.
~ * ~
Here the story of Kritias abruptly concludes and a sentence is left
unfinished. There is a tradition that Plato's death took place while engaged in
writing; and as the trilogy is unfinished, it would appear as though this was
the point at which his work was interrupted. Perhaps, however, he was in the
habit of writing his composition as he had matter and opportunity, and was
awaiting the moment at which to resume.
Modem critics are generally agreed in declaring the story a myth. Yet it
was anciently believed by many to be substantially the record of actual fact.
The present condition of the Atlantic Ocean at a distance beyond the Strait of
Gibraltar, seems to indicate that the tale of the submergence of large islands at
that region is not without plausibility. Other ancient writers have accepted
the belief of a populous country, somewhere in that direction; and Mr. J.D. Baldwin
in his treatise on "Prehistoric Nations," cites from Pere de
Bourbourg, to show the existence of a dominion in Central America greatly
resembling that of Atlantis. There may be as much unwisdom in the ignotum pro absurdo as in ignotum pro
magnifico (unknown for absurd as unknown for
magnificent).
Parables are not altogether fictitious narratives. Occult symbolism
often employs peculiar names, historic occurrences, and analogous matters for
its purposes, and even intermingles its problems with them. It is not at all
necessary in ascribing a figurative character to the story of Atlantis, to
doubt the genuineness of the legend respecting it. That may be left wisely to
future exploration.
In this dialogue, the former Athens is indicated as a model government
where the best of the citizens, the aristoi,
managed all the public affairs. Kritias accordingly declares it to be such a commonwealth
as had been depicted in The Republic.
He intermingles allusions incident to its history, such as the leading of the
other cities of Greece, and sometimes as fighting alone, as was the case in the
long conflict with Persia.
Atlantis is described as a confederation of kingdoms, such as Greece may
have been in the early periods. It has Poseidon for its overlord, as did most
of the Grecian states, and the monarchies which deteriorated to corrupt and
unendurable despotisms. The overthrow of these is represented in legends by the
exploits of Theseus and Herakles; and the story of Atlantis seems to have been
brought to an analogous period of such a character.
In the rival nations, Athens and Atlantis, are likewise symbolic
representations of man in his moral and spiritual conditions. In the Athenian
commonwealth he is faultless, his tastes and talent are kept employed and his several
relations personal and social, are observed after the most exemplary manner. For
the ideal state has its correspondent likeness in the ideal man; and the
influence of that man and the ideal extend over the whole earth.
Atlantis in like manner represents man in the other phase of character.
We have the spectacle of ten kings, sons of Poseidon, ten being the number denoting
completeness. As Poseidon ruled his domain by arbitrary law, so the dominion is
strictly arranged. All that is needed is provided and arranged. Every want is
met, every desire anticipated. So long as the hereditary divine quality and its
influence are dominant all goes on well. But as with man when developing into
adult life, there comes admixture from without. There are lapses from primitive
integrity. As flatterers and time servers do not take notice of this in a
monarch, so the individual is apt not to be conscious of serious dereliction in
himself. Only those capable of discerning the spirit, the divinely illuminated,
perceive the fall and its accompaniments.
There are both an Athens of unblemished fame and an enfeebled,
demoralized Atlantis in every human being. ''So,'' says Paul, "with the
mind I myself serve the law of God, but with the flesh the law of sin."
To this point, the speaker draws our attention. What is beyond is left for
conjecture. The catastrophe of Atlantis has been told, but only as a physical
occurrence. It is also added that Zeus himself, the supreme Arbiter, is about
to take in hand the correcting of the unrighteous conditions and restoration to
primeval order.
Thus we have the problem; it is ours individually to solve.
Notes
1. The names, "Saïs" and
"Neith," are ·words of two syllables, the vowels not being diphthonged,
are to be pronounced separately.
2. Konfucius was journeying with
his disciples through a distant region. Meeting a woman by a well, he questioned
her of her husband, her father and other kindred. They had all been killed by a
tiger, she replied. “Why,” demanded the sage, “why do you not remove from a
region that is infested by such a ferocious beast.”
“Because,” replied she, “we have
a good government.” Turning to his disciples, the sage remarked: “See, a bad
government is more feared than a ravenous tiger.”
3. Mr. Robert Brown Jr., of Barton·on·Humber,
England, has given in his little treatise, ''Poseidon,'' a very full account of
the parts of the globe anciently regarded as subject to this divinity and not to
Zeus. He was regarded as overlord in the countries of the Mediterranean and
Archipelago, except in Egypt and parts of Greece. The voyages of Ulysses or
Odysseus were supposed to have taken place in the region allotted to him. Hence
the defiance of Polyphemos, the Kyklops, to the authority of Zeus. The voyages of
Aeneas were in that region, and it is noteworthy that the principal personages
and monsters which were fabled to have been slain by Theseus and Herakles were
connected with him, indicating by allegory a change in religion as well as in civil
government.
(The Word, May
1906, p.82-92)
