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  • 9 Common Misconceptions About Ancient Greece

    9 Common Misconceptions About Ancient Greece

    Ancient Greece Was a Unified State

    This is not true. The term “Ancient Greece” or “Hellas” was used to describe a geographical region, not a single state. It consisted of city-states (poleis), mostly located in the southern part of the Balkan Peninsula. The Greeks also spread across almost the entire Mediterranean coast, establishing many colonies. The remains of their cities can be found in modern-day Italy, Spain, Turkey, North Africa, and even Crimea. At different times, there were up to 1,035 poleis.

    Over several hundred years (11th–4th centuries BCE), these separate cities never became one unified state. This only happened under external influence when the Macedonian king Philip II united the Greek city-states under the League of Corinth in 338–337 BCE.

    Ancient Greece Was the Most Advanced State of Its Time

    Surgical instruments of Ancient Greece
    Surgical tools, 5th century BC, Greece. Reconstruction based on descriptions within the Hippocratic corpus. Image: Thessaloniki Technology Museum

    For its time, Hellas was a power with a rich culture and developed science. For instance, Pythagoras had already suggested that the Earth was round. The Greeks used complex mechanisms for astronomical calculations. They made numerous discoveries in classical mechanics and were pioneers in inventing the water mill. Greek cities had water supply systems (aqueducts), warriors used flamethrowers, and medics operated with scalpels, forceps, and even vaginal speculums.

    However, more ancient Eastern civilizations had much to say in response. The peoples of Ancient India, China, Egypt, and Mesopotamia built monumental structures, such as the pyramids in Giza, dammed great rivers like the Indus, Ganges, Yellow River, Yangtze, Nile, Tigris, and Euphrates, and created their own writing systems. And all of this happened before the civilizations of Ancient Greece even existed.

    Eastern astronomers were just as knowledgeable about the cycles of day and night, the length of the year and the month, as the Greeks. For example, Indians in the 6th century BCE knew that the Earth rotates on its axis, and the Moon reflects sunlight. They used surgical instruments and could perform Caesarean sections. At this time, ancient Greek science was only beginning to emerge.

    Both Eastern and ancient Greek researchers were prone to conjectures and superstitions. For instance, Aristotle wrote that some animals spontaneously emerged from water, dust, and dirt.

    Ancient Greeks Lived in An Equal Democratic Society

    Pericles's Funeral Oration
    Pericles Gives the Funeral Speech (Perikles hält die Leichenrede), by painter Philipp von Foltz (1852)

    Athenian democracy, which existed for about 200 years (approximately 500–321 BCE), is considered the first democratic regime in the world. However, there are many nuances.

    First, not all Greek city-states were democratic. In fact, democracy only existed in Athens. In Sparta, an oligarchy (gerontocracy) was mixed with royal power, while in Thessaly, a lifelong elected leader, the tagus, ruled. Power could also be seized by a tyrant.

    Second, ancient democracy was not universal. Greek city-states thrived on slave labor. People deprived of personal freedom had no rights.

    Women were entirely excluded from the public and political life of “democratic” Athens, as were children, who were considered the property of the head of the family. Lastly, even free individuals from other city-states who moved to Athens had no civic rights and were required to pay special taxes. Native Athenians contemptuously referred to such residents as metics.

    Third, Athenian citizens participated directly in the political life of the city-state: they voted on decisions, could make proposals and objections in the Assembly. Modern representative democracy, where we entrust politicians with defending our interests, has its roots in the 18th century.

    Spartans Were Invincible Warriors and a Militaristic Society

    In popular culture, Spartans are portrayed as brave and invincible soldiers. However, this is just a myth. In reality, before the Battle of Thermopylae, which was lost, by the way, Spartan warriors were not particularly distinguished from soldiers of other city-states. Even after that, the legendary Spartans suffered defeats, such as in the battles of Sphacteria and Leuctra.

    Moreover, political structures and educational systems similar to those in Sparta existed in other city-states. The primary occupation of Spartans was managing land and helot slaves, so it cannot be said that Sparta lived solely for and by war.

    Athletes in the Ancient Olympic Games Competed Fairly

    In modern sports, scandals and manipulations are not uncommon. But the competitions of ancient athletes were supposedly honest and fair!

    Unfortunately, not everything was as poetic: cheating, bribery, and dirty tricks accompanied the Olympic Games from the very beginning. There was a strong incentive for this: besides fame and honor, victory in the Olympia often promised significant monetary rewards, lifelong free meals, and the opportunity to compete for money and valuable prizes in smaller competitions.

    For a prize-winning position, an ancient athlete received from their city-state 100 to 500 silver coins—drachmas. In that era, 500 drachmas could buy two slaves and a flock of 100 sheep with some money left over.

    Despite the fact that those caught cheating faced fines, many still resorted to trickery for the reward. They used herbal infusions, visited sorcerers, and bribed judges. For example, Pausanias, in “Description of Greece,” noted that the Thessalian Eupolos paid other wrestlers, whom he was supposed to compete against, to lose. Eupolos was exposed and had to pay a fine. The money from dishonest athletes was used to build statues of Zeus, which were placed along the path to the Olympic stadium.

    These cases were not rare: Pausanias mentioned the names of other dishonest athletes as well.

    Amazons – A Myth

    In ancient Greek mythology, stories about Amazons were very widespread. The Greeks believed that this was a warlike tribe composed entirely of women. Amazons were said to cut off one breast to make it easier to shoot a bow, meet with men only for conceiving children, and later dispose of the boys. In Greek writings and works of art, Amazons appear alongside centaurs and heroes, and their place of residence is located in various remote regions of the world known to the Greeks. Because of this, historians considered the Amazons to be a fabrication.

    However, archaeological excavations of Scythian burial mounds show that there were indeed warrior women among the nomads. They were buried with bows and arrows.

    Scythian women were forced to know how to defend themselves, as men often went off to roam, leaving them alone. Of course, they were not a separate people, they did not kill boys, nor did they cut off their breasts. All of this is the product of Greek imagination, for whom the idea of a woman riding a horse and shooting a bow was bizarre.

    All Ancient Artworks Were White

    Cities and temples of white marble, sculptures perfect in their purity and simplicity—that’s how we know ancient architecture and art. However, in reality, the creators of Ancient Greece were not strangers to bright colors. They enthusiastically added color to their statues and buildings. They used natural pigments such as ochre, cinnabar, and copper blue, which degrade and flake off under the influence of bacteria and sunlight. Additionally, many statues had bronze inlays and black stone pupils.

    The issue of natural pigments affects artworks from various eras. For example, they can be seen in the paintings and drawings of Leonardo da Vinci and Raphael, as well as in the frescoes of Michelangelo in the Sistine Chapel. To preserve everything in its original form, museum staff create special conditions for lighting and temperature.

    Troy Never Existed

    The Burning of Troy (1759–1762), oil painting by Johann Georg Trautmann
    The Burning of Troy (1759–1762), oil painting by Johann Georg Trautmann

    The Trojan War is the subject of two of the most famous works of ancient literature: Homer’s “Iliad” and “Odyssey.” His account contains much that is fictional: sirens and sea monsters, gods interfering in human affairs, and beautiful women over whom wars begin. According to legend, Troy was under siege for 10 years, after which the Greeks, with the help of the Trojan Horse, infiltrated the city, killed its defenders, and destroyed it.

    For a long time, historians believed that Troy was a myth and that the stories about it were merely legends. For thousands of years, no one knew where it was located, until in the late 19th century, a group of archaeologists led by the eccentric Heinrich Schliemann found Troy in Anatolia (Turkey), at the entrance to the Dardanelles.

    However, Schliemann was heavily criticized for not paying attention to the stratigraphy of the site. He dug down to the layer “Troy II,” destroying many historical remains in the process. Moreover, Schliemann became infamously known for his fake discoveries supposedly from Troy.

    Today, we know that Troy was destroyed and rebuilt in the same location nine times, and in Homer’s works, the most likely reference is to the layer numbered VI.

    Modern Greeks Are Not Descendants of the Hellenes

    It is generally accepted in science that Hellenic civilization emerged based on the Minoan and Mycenaean civilizations of the island of Crete. They survived invasions by two Greek tribes: the Achaeans and the Dorians. As a result, the Minoans and Mycenaeans were fully assimilated.

    However, despite the subsequent Roman and Turkish conquests, which lasted for centuries, the Greeks managed to preserve their national identity. A 2017 DNA study confirmed that, with minor external contributions, the blood of ancient Mycenaeans still flows in the veins of modern Greeks.

  • Building the Parthenon: Athens’ Famous Temple

    Building the Parthenon: Athens’ Famous Temple

    It was under Pericles‘ impetus that the Parthenon came into existence in the 5th century BCE. The renowned Athenian strategist invited recognized artists such as Phidias or Callicrates to participate in the construction of the Parthenon. Erected on the ruins of an ancient temple destroyed by the Persians in Athens, specifically the Acropolis, the temple dedicated to Athena, the city’s protective deity, was built in record time. Indeed, it only took 15 years to complete this major monument of ancient history.

    Starting in 447, the construction of the Parthenon was interrupted by war, but it was completed in 432 BCE. It symbolizes Athenian power, democracy, and the architectural genius of ancient Greece at that time. Combining Doric classicism with unprecedented ingenuity from the architects, the Parthenon is a remarkable work, both in terms of its dimensions, its unusually fast construction, and its style.

    In What Context was the Parthenon Built?

    Between 447 and 432 BCE, builders constructed the Parthenon. It is part of the Acropolis of Athens, the current Greek capital, and one of Greece’s most iconic monuments. The Hecatompedon, a limestone temple from the 6th century BCE, served as the foundation for its construction. The Persians destroyed many monuments during the 5th century BCE (480: Greco-Persian Wars). The Parthenon is among the new constructions desired by the strategist Pericles to restore the city’s splendor. Phidias, Ictinus, and Callicrates led the construction site.

    It underwent two phases of construction, with an interruption due to the Second Persian War. Once the construction was complete, the sculptural works also concluded. They quickly erected the building, incurring significant expenses. Indeed, they had to draw funds from Delphi’s treasury, which they would later store here. It is the tallest temple in the Acropolis.

    Why Was This Temple Built?

    In this temple, the colossal statue of Phidias, the Athena Parthenos, found its home.

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    Many scholars believe that this significant project also originated from the city’s financial difficulties, plagued by regular Persian attacks. The construction site would have provided employment for many people. The functions of this temple are manifold. Despite the regular offerings at the Erechtheion, it clearly serves as a place of worship for Athena, the city’s patroness. The Panathenaic Games (festivals in honor of Athena) take place here.

    It will also become the symbol of Athenian power, according to Pericles’ wish. The impressive dimensions (nearly 70 meters long, 31 meters wide, and 14 meters high) and unprecedented architectural ingenuity showcased the greatness of Athens and its inhabitants, visible in a frieze depicting all the city’s social classes. The temple also has a political function as it houses Athenian public funds.

    How Did the Construction Work Unfold?

    The temple was built in Pentelic marble, a white stone from quarries near Athens, to the northwest. Originally, the temple consisted of a peristyle (gallery of columns) surrounded by 48 columns.

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    They constructed two rooms from cut stone. The 15-meter-high chryselephantine (gold and ivory) statue of Athena occupied the naos (interior of the temple). Behind this statue was a small room that housed the Athenian treasury. They built two other rooms with lateral vestibules: the opisthodomos and the pronaos. The colonnade was built simultaneously. The construction lasted about fifteen years.

    Following that, the decorations were completed. It was mainly Phidias who was in charge. His workers composed the pediments dedicated to Athena’s life. The Doric frieze, with triglyphs and metopes, mainly represents the victory of the Greeks over the Persians. The building shows a specific singularity. In Doric style, it features 8 columns instead of the usual 6. The columns’ axes, as well as the horizontal lines, are also noteworthy. The columns are slightly inclined, and the horizontals are convex to create an optical effect hitherto unseen.

    The overall proportions are enlarged. The naos thus presents a dimension never before reached: 10.6 meters wide. At the end of the construction, they added ionic columns to the opisthodomos. Under the colonnade, another frieze is present, representing the great Panathenaic Games. This encircled the sekos (the closed part of the temple, surrounded by walls). In 449, they added Propylaea and Erechtheion.

    How Did the Parthenon Evolve Over the Ages?

    This building has experienced many mishaps. It is known to have suffered a significant fire during the late antiquity period, in the 3rd century (the sack of Athens during the Chremonidean War). The fire destroyed the inner colonnade and the wooden framework. Following this event, between 361 and 363, they built a new colonnade.

    Around 590, the temple became a Christian church and took the name Mary Parthenos. This Byzantine conversion destroyed many statues. The Byzantine conversion involved moving the entrance, adding mosaics, and opening windows. It became a major Christian place of worship and was part of a great pilgrimage like that of Ephesus or Thessaloniki. The Ottomans invaded Athens in 1456 and turned the Parthenon into a mosque. The apse evolved into the mihrab. Lime completely covered the walls, hiding the decorations.

    In the 17th century, it served as a warehouse for Turkish powder barrels. The first explosion occurred in 1656, followed by a much larger one in 1687. A Venetian attack caused the barrels to explode. The Venetians destroyed the central part and the columns. The British looted the temple between 1801 and 1803, taking a large number of decorative elements that are still visible in various British museums. After proclaiming its independence, Greece began the restoration of the building in 1835. In 1894, one of the largest earthquakes Greece experienced damaged the building.

    What Were the Different Functions of the Parthenon?

    Although the Parthenon hosted the Panathenaic Games, it cannot be considered a religious building per se. Indeed, no ritual objects were found there.

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    Similarly, there is no mention of any ritual testimony on site. Only priests have access to the sanctuary’s heart. No priestess is associated with it.

    Two main functions are observable for this “temple.” The first is to house the Athena statue in the cella (or naos), the place’s sacred room. Originally an offering to the city and its inhabitants, Phidias transported this statue to Constantinople, where its trace vanished. Athena Parthenos symbolized not only the goddess but also the power of Athenian women, who, in the 5th century BCE, had an increasingly important role (the sculpted plaque on the front of the sculpture).

    The temple also served as a storage facility for the treasures won by Athens and the Delian League, some of which Pericles used to construct the building, along with the metals used for currency. These riches are obviously complemented by the statue itself, which is partly made of gold (Pericles cites it as a gold reserve, according to the author Thucydides). In cases of necessity, it was indeed possible to melt it without committing an impious act. This treasure room is synonymous with wealth and will thus become the symbol of Athenian power, both civil and political.

  • Peloponnesian War: A conflict with universal impact

    Peloponnesian War: A conflict with universal impact

    It was the most significant upheaval that had ever shaken the Greek people, some of the Barbarians, and almost the whole human race.” Thucydides, an Athenian historian, provides a keen analysis of the origins and developments of the Peloponnesian War (431–404 BC), a conflict that pitted Athens and Sparta against each other for a total of 27 years with support from their respective allies. For his failure to defend Amphipolis in Thrace from the Spartans in 424 BC, he was exiled from Athens as a strategist (military general). Thucydides used the time he spent in exile to compile his work, in which he blamed Athenian imperialism, which had become increasingly powerful since the Greco-Persian Wars of the early 5th century BC.

    Athens’ intolerable interference

    Pericles advocated for a stronger navy and did much throughout his life to build Athens’ power.
    Pericles leading Athens into its political, economic, and cultural golden age. Pericles advocated for a stronger navy and did much throughout his life to build Athens’ power.

    It was true that during the Pentecontaetia period (478-433 BC), the Athenians organized a vast territory in the Aegean that served their economic interests and was maintained by force. Established in 478 BC to continue the fight against the Persians, the Delian League was initially an egalitarian alliance between some 200 Greek cities, which chose Athens as leader with least initial submission at the outset. However, the league and its powerful fleet quickly became instruments in the service of the Athenians’ ambitions, financed by a tribute initially kept on the island of Delos.

    The “Athenian empire” established by Cimon and later Pericles included five districts around the Aegean Sea that all used the same drachma coin depicting an owl of Athens (Athena). Even the mildest attempt at secession was violently put down by the Athenians. Samos paid the price in 440 BC when it was forced to hand over its fleet, destroy its walls, and watch as its generals were tortured in the name of the ruthless Pericles who had left his mark on the history.

    Sparta delayed its response to Athens until the Peloponnesian League gathered in 432 BC, after a number of local skirmishes had already occurred. Corinth’s game of alliances and pressure, combined with Athens’s meddling and Sparta’s wait-and-see attitude, pushed the Greek world into a violence war that still shock contemporary historians.

    Sparta and Athens fought for a decade without either side ever coming out on top. When the “Peace of Nicias” was signed in 421, the pacifists had won.

    A third of Athens’ population was wiped out at the start of the war when a typhus epidemic spread from the port of Piraeus. According to historical records, Pericles passed away in 429 BC. All Athenians, urban and rural alike, were gathered behind the city’s fortifications, the “Long Walls,” to create an impregnable island, supplied by sea, which did not help the health situation at the outset of the conflict. The allies of Athens, especially the rebels, suffered from the war’s consequences as well. Mytilene, a city on an island, attempted to secede from the Delian League in a rebellion in 428 BC.

    The Athenians responded quickly by placing a siege on the city of Mytilene in an effort to send a message to any potential future defectors. Fortunately, a trial arrived just in time to prevent the execution of all the men and the enslavement of the women and children; overcame with guilt, the Athenian assembly declared that it had changed its mind and commuted the sentence. Mytilene must dismantle its defenses and hand over its navy and some of its land. For those who were against democracy, this about-face demonstrated the system’s vulnerability.

    Finally, the fighting continued at various locations until 421 BC, with neither side able to claim victory. Cleon the Athenian and Brasidas the Spartan, the two main war-mongering generals, both died in 422 BC during the clashes in Thrace, contributing to the growing fatigue of the conflict. In 421 BC, the two sides signed the Peace of Nicias for a theoretical period of 50 years.

    But the program of peace advocated by Nicias, an old and wise man, was challenged by the ambitions of a young aristocrat in full bloom. The assembly of Athens decided to send a fleet to Sicily in the spring of 415 BC after hearing Alcibiades’ fiery imperialist harangues. The expedition was doomed to fail. The Athenians fought against Selinunte because they wanted to find a breadbasket and expand their influence to the west, both of which could be achieved by conquering Segesta.

    Religious scandals rocking Athens

    Alcibiades Being Taught by Socrates (1776)
    Alcibiades Being Taught by Socrates (1776) by François-André Vincent (Musée Fabre).

    Again, the Peloponnesian War got off to a bad start for Athens, a city the gods appeared to have abandoned (and rightly so): two major sacrileges rocked the city in the midst of military preparations. The Athenians discovered to their horror one morning in May or June of 415 BC that their city’s hermes had been mutilated.

    These hermes were marble pillars that could be found all over Athens, guarding the city’s crossroads and the entrances to people’s homes. During the course of Athenian justice’s questioning of dozens of witnesses, a second religious scandal was revealed through depositions: slaves claimed that in their masters’ house, young aristocrats were having fun parodying the Eleusis mysteries, a secret initiation rite dedicated to the goddesses Demeter and Persephone, while slightly inebriated.

    Alcibiades, who was embroiled in the scandal, defected to the Spartan side rather than return to Athens to explain himself. The staunch defender of war betrayed his country and became its enemy.

    Alcibiades was now one of the names mentioned. Although Alcibiades had already left for Sicily with fellow strategists (or strategos) Nicias and Lamachus, he was now required to return to Athens to give an account of his actions and face judgment. But he tricked his escort on the way back and hid out in, Sparta! Alcibiades even betrayed his country by advising the Lacedaemonians to fight for Sicily (the Sicilian Expedition, BC 415-413).

    The Sicilian Expedition developed rapidly into the Athenians’ worst nightmare. Several thousand lives were lost, and much of Athens’ fleet was annihilated, due to the events in Sicily, which had weakened the city. Eventually, some of its allies switched sides and joined the Spartans. This was the political climate in which the Athenian democracy was overthrown.

    The council of Boule, the model of democracy at the time, was disbanded by the new government of the Four Hundred in 411 BC, making way for an oligarchy limited to a few thousand citizens. This policy of the oligarchs, led by men like Antiphon the Sophist and Theramenes, did not last long in the face of a resurgence of the democratic forces garrisoned near the island of Samos.

    A few months later, with the help of General Thrasybulus and Alcibiades, the oligarchic regime fell. Since the latter was already a father through his relationship with Agis II’s queen, he was in a rush to leave Sparta and sought out the Persian monarch at first. The incumbent oligarchs failed to recall Alcibiades to Athens, so he sought out the democratic opposition, who gladly accepted him, seeing in him a useful strategist.

    This is where Thucydides’ account ends and the historian Xenophon picks up the rest in his book Hellenica.

    Death knell for the Athenian Empire

    The Alliances of the Peloponnesian War
    The Alliances of the Peloponnesian War

    The situation in Athens hadn’t improved much despite the return of democracy. In the end, the Spartans realized that they could only defeat Athens for good by taking the battle to the sea. Athens, the great thalassocracy, had to face the Spartan fleet that was formed after Lysander, the Spartan fleet’s general, negotiated with Cyrus the Younger, the Persian army’s commander in Asia Minor. Thus, the fate of Athens was decided at sea: the naval Battle of Aegospotami, which occurred at the end of the Peloponnesian War in 405 BC, sounded the death knell for the empire.

    Athens was already feeling the effects of its fleet’s defeat because Lysander, who owned the road to the corn supply, had organized a food blockade. When pressed for food, the Athenians negotiated with the Spartans, who presided over a congress of the Peloponnesian League in 404 BC, where the city of Athena’s fate was hotly debated.

    While the Corinthian and Theban peoples would have liked to see Athens wiped off the map entirely, Sparta was firmly against the idea because it threatened its own power and the potential rise of Thebes, which was located further north.

    The Athenians, fearful of receiving the same treatment they had meted out to other cities, signed a treaty that spared them at the cost of relinquishing the symbols of their power: the Long Walls, the fleet, and the empire. Once again, the situation worked in favor of the Athenian oligarchy: in 404 BC, the government of the Thirty, backed by Lysander and the Spartans stationed in the city, imposed unprecedented terror. Almost 2,000 people lost their lives during this tragic time in Athens.

    However, the Spartan victory did not mean the end of hostilities. The government of the Thirty, a tyrannical and bloodthirsty group, also toppled the Athenian democracy as a result.

    Critias, Plato’s cousin, and Theramenes, were the worst of the worst among this group of bloodthirsty oligarchs, and they were pushed to their deaths by their extremist compatriots who viewed them as too moderate. It wasn’t until 403 BC that democratic forces successfully resisted and reinstated the system.

    The war cost Athens dearly, with the collapse of its empire and two oligarchic revolutions, but the city entered the 4th century BC with a revived and strengthened regime, which would not experience any further shocks until the arrival of the Macedonians. Surprisingly, it appears that Sparta, the victorious city, was the most traumatized by the fighting.

    Lysander takes power in Sparta

    Battle of Sphacteria 2
    During the Battle of Sphacteria in 425 BC, the Athenians attacked from the sea. By Peter Dennis.

    The war only made the already fragile Spartan system much more unstable. Sparta was already suffering from a severe population decline after the earthquake of 464 BC, and the loss of its soldiers only added to their distress. The Lacedaemonians’ tradition had always been to die heroically in battle rather than face the social disgrace of defeat, so the Greeks were shocked when 120 surrounded Spartans surrendered to Cleon on the island of Sphacteria in 425 BC (Battle of Sphacteria). The myth was destroyed.

    The Spartans’ helot slaves filled in for the missing hoplites as a result of their oliganthropia (“lack of men”). General Brasidas therefore set out in 424 BC with 700 helots to conquer the Thrace city of Amphipolis. For their loyalty, these garrisons stationed at Sparta’s borders were granted limited freedom in exchange for full citizenship.

    At the same time, however, Sparta vanished 2,000 helots away out of fear of a rebellion by slaves it had armed, acting as a counterweight that ultimately seals the doom of the freed “Brasidians.” Therefore, Sparta was confronted by both internal social and demographic upheavals and external challenges.

    The appearance of Lysander, a Spartan mothax (one who was too poor to be a full citizen), did serve as a symbolic marker of the Peloponnesian War’s conclusion. But he rose to the position of navarch (chief of the fleet), and the initial sympathy of the cities “freed” from the Athenian yoke was attributed to the aura of his victory over Athens.

    In a short amount of time, however, Lysander tainted the glory of Lacedaemonia with the blood of his excesses: after installing authoritarian and violent governments in several cities, he was recalled to Sparta out of concern for his behavior.

    Throughout Greece, people celebrated his life with festivals called Lysandreia established in Samos; no other living man had ever been given so much recognition. This was too much for the traditionalists in Sparta, who looked down on the general’s autonomy and dislike his foreign policy.

    Plutarch claimed that the Spartans were fundamentally corrupted during the Peloponnesian War. He claimed that the influx of Persian gold brought about by the negotiations between Lysander and Cyrus the Younger shook another pillar of the myth: austerity and the refusal of the currency.

    Sparta, with fewer than 2,000 citizens and suffering from Lysander’s reputation as a tyrant, enjoyed a bittersweet victory. After its victory over Athens, the city was the site of a failed conspiracy in which a certain Cinadon rallied many people who felt excluded from Sparta’s political and social life. So the city’s reign as a power was brief; in 371 BC, Thebes usurped the throne.

    TIMELINE OF PELOPONNESIAN WAR

    • 431 BC – After the Spartans invaded Attica, its citizens fled to Athens for safety. Expedition from Athens to the coast of the Peloponnese.
    • 430 BC – The Athenians were trapped inside the city walls when a plague epidemic broke out. There was a mass death that claimed one-third of the population, including Pericles.
    • 425 BC – In 424 BC, the Athenians won at Pylos and Sphacteria; then the Spartans and Thebans won at Amphipolis and Delion.
    • 421 BC – Exhausted from the war, both sides agreed to a 50-year ceasefire, known as the Peace of Nicias.
    • 415-413 BC – An Athens expedition to Sicily ended in disaster as a result of poor planning. The Athenians had been doomed ever since this defeat.
    • 412 BC – Lysander, a Spartan general, and Cyrus, a Persian prince, formed an alliance that ultimately decided the war.
    • 404 BC – The beleaguered and impoverished city of Athens surrendered after the defeat of the Battle of Aegospotami (405 BC).

    War crimes in the Peloponnesian War

    Soldiers were also hit hard by the escalation of violence. For instance, the Athenians severed the right hands of their prisoners before the Battle of Aegospotami in 405 BC, and Admiral Philocles had the crew of the two enemy ships thrown overboard. The victorious Spartans exacted their vengeance on Athens at Aegospotami, where they massacred three thousand prisoners, including Philocles.

    In 413 BC, after the Athenians were defeated in Sicily, their ally and victorious enemy Sparta imprisoned 7,000 of them in the quarries of Syracuse. There, they subsisted on 500 grams of food and a quarter liter of water each day. Many people perish as a result of exhaustion, illness, and lack of shelter. The combined odor of their decomposing bodies and the feces was intolerable. Those still alive after 70 days were sold into slavery.

    Refugee tragedy during Peloponnesian War

    Large numbers of people were forced to seek refuge after civil uprisings and sieges. Defeated groups’ members, if they had families, had to leave the city. Also, men who fled for political or criminal reasons were sentenced to death in absentia and had their possessions seized.

    The oligarchs fled to the cities of the Peloponnesian League, while the democracies sought refuge in the cities of the Delian League. Afraid for their lives, they went to places of worship, holy forests, or sanctuaries and assumed the posture of the beseeching worshipper. However, their enemies did not always acknowledge the divine shield. While some were able to afford rent, the vast majority ended up living in makeshift camps due to financial constraints.

    Human casualties

    The Peloponnesian War had caused an unprecedented number of casualties. Milos and Scione were two cities that suffered total male fatalities. When the conflict began, Athens was hit by a plague epidemic that killed nearly a third of the city’s population, causing it to suffer the greatest casualties of any city. More than half of the Athenian male population had been killed by the Peloponnesian War’s end.


    Bibliography:

    1. Heftner, Herbert. Der oligarchische Umsturz des Jahres 411 v. Chr. und die Herrschaft der Vierhundert in Athen: Quellenkritische und historische Untersuchungen. Frankfurt am Main: Peter Lang, 2001 (ISBN 3-631-37970-6).
    2. Hutchinson, Godfrey. Attrition: Aspects of Command in the Peloponnesian War. Stroud, Gloucestershire, UK: Tempus Publishing, 2006 (hardcover, ISBN 1-86227-323-5).
    3. The Landmark Thucydides: A Comprehensive Guide to the Peloponnesian War, edited by Robert B. Strassler. New York: The Free Press, 1996 (hardcover, ISBN 0-684-82815-4); 1998 (paperback, ISBN 0-684-82790-5).
    4. Roberts, Jennifer T. The Plague of War: Athens, Sparta, and the Struggle for Ancient Greece. Oxford: Oxford University Press, 2017 (hardcover, ISBN 978-0-19-999664-3