Thucydides

Thucydides (/θjuːˈsɪdɪdiːz/; Greek: Θουκυδίδης Thoukydídēs [tʰuːkydídɛːs]; c.  460 – c.  400 BC) was an Athenian historian and general. His History of the Peloponnesian War recounts the fifth-century BC war between Sparta and Athens until the year 411 BC. Thucydides has been dubbed the father of "scientific history" by those who accept his claims to have applied strict standards of impartiality and evidence-gathering and analysis of cause and effect, without reference to intervention by the deities, as outlined in his introduction to his work.[2][3][4]

He also has been called the father of the school of political realism, which views the political behavior of individuals and the subsequent outcomes of relations between states as ultimately mediated by, and constructed upon, the emotions of fear and self-interest.[5] His text is still studied at universities and military colleges worldwide.[6] The Melian dialogue is regarded as a seminal work of international relations theory, while his version of Pericles' Funeral Oration is widely studied by political theorists, historians, and students of the classics.

More generally, Thucydides developed an understanding of human nature to explain behaviour in such crises as plagues, massacres, and civil war.

Thucydides
Bust of Thucydides
Plaster cast bust of Thucydides (in the Pushkin Museum) from a Roman copy (located at Holkham Hall) of an early fourth-century BC Greek original
Native name
Θουκυδίδης
Bornc.  460 BC[1]
Halimous, Athens (modern Alimos)
Diedc.  400 BC (aged approximately 72)
OccupationHistorian, general
Notable work
History of the Peloponnesian War
RelativesOlorus (father)

Life

In spite of his stature as a historian, modern historians know relatively little about Thucydides's life. The most reliable information comes from his own History of the Peloponnesian War, in which he mentions his nationality, paternity, and birthplace. Thucydides says that he fought in the war, contracted the plague, and was exiled by the democracy. He may have also been involved in quelling the Samian Revolt.[7]

Evidence from the Classical period

Thucydides identifies himself as an Athenian, telling us that his father's name was Olorus and that he was from the Athenian deme of Halimous.[8] He survived the Plague of Athens,[9] which killed Pericles and many other Athenians. He also records that he owned gold mines at Scapte Hyle (literally "Dug Woodland"), a coastal area in Thrace, opposite the island of Thasos.[10]

Amphipolis Cousinery
The ruins of Amphipolis as envisaged by E. Cousinéry in 1831: the bridge over the Strymon, the city fortifications, and the acropolis

Because of his influence in the Thracian region, Thucydides wrote, he was sent as a strategos (general) to Thasos in 424 BC. During the winter of 424–423 BC, the Spartan general Brasidas attacked Amphipolis, a half-day's sail west from Thasos on the Thracian coast, sparking the Battle of Amphipolis. Eucles, the Athenian commander at Amphipolis, sent to Thucydides for help.[11] Brasidas, aware the presence of Thucydides on Thasos and his influence with the people of Amphipolis, and afraid of help arriving by sea, acted quickly to offer moderate terms to the Amphipolitans for their surrender, which they accepted. Thus, when Thucydides arrived, Amphipolis was already under Spartan control.[12]

Amphipolis was of considerable strategic importance, and news of its fall caused great consternation in Athens.[13] It was blamed on Thucydides, although he claimed that it was not his fault and that he had simply been unable to reach it in time. Because of his failure to save Amphipolis, he was exiled:[14]

I lived through the whole of it, being of an age to comprehend events, and giving my attention to them in order to know the exact truth about them. It was also my fate to be an exile from my country for twenty years after my command at Amphipolis; and being present with both parties, and more especially with the Peloponnesians by reason of my exile, I had leisure to observe affairs somewhat particularly.

Using his status as an exile from Athens to travel freely among the Peloponnesian allies, he was able to view the war from the perspective of both sides. Thucydides claimed that he began writing his history as soon as the war broke out, because he thought it would be one of the greatest wars waged among the Greeks in terms of scale:

Thucydides, an Athenian, wrote the history of the war between the Peloponnesians and the Athenians, beginning at the moment that it broke out, and believing that it would be a great war, and more worthy of relation than any that had preceded it.[15]

This is all that Thucydides wrote about his own life, but a few other facts are available from reliable contemporary sources. Herodotus wrote that the name Olorus, Thucydides's father's name, was connected with Thrace and Thracian royalty.[16] Thucydides was probably connected through family to the Athenian statesman and general Miltiades and his son Cimon, leaders of the old aristocracy supplanted by the Radical Democrats. Cimon's maternal grandfather's name also was Olorus, making the connection quite likely. Another Thucydides lived before the historian and was also linked with Thrace, making a family connection between them very likely as well.

Combining all the fragmentary evidence available, it seems that his family had owned a large estate in Thrace, one that even contained gold mines, and which allowed the family considerable and lasting affluence. The security and continued prosperity of the wealthy estate must have necessitated formal ties with local kings or chieftains, which explains the adoption of the distinctly Thracian royal name Óloros into the family. Once exiled, Thucydides took permanent residence in the estate and, given his ample income from the gold mines, he was able to dedicate himself to full-time history writing and research, including many fact-finding trips. In essence, he was a well-connected gentleman of considerable resources who, after involuntarily retiring from the political and military spheres, decided to fund his own historical investigations.

Later sources

The remaining evidence for Thucydides' life comes from later and rather less reliable ancient sources; Marcellinus wrote Thucydides' biography about a thousand years after his death. According to Pausanias, someone named Oenobius had a law passed allowing Thucydides to return to Athens, presumably shortly after the city's surrender and the end of the war in 404 BC. Pausanias goes on to say that Thucydides was murdered on his way back to Athens, placing his tomb near the Melite gate.[17] Many doubt this account, seeing evidence to suggest he lived as late as 397 BC, or perhaps slightly later. Plutarch preserves a tradition that he was murdered in Skaptē Hulē and that his remains were returned to Athens, where a monument to him was erected in Cimon's family plot.[18] There are problems with this, since this was outside Thucydides' deme and the tradition goes back to Polemon, who asserted he had discovered just such a memorial.[19] Didymus mentions another tomb in Thrace.[20]

Thucydides' narrative breaks off in the middle of the year 411 BC, and this abrupt end has traditionally been explained as due to his death while writing the book, although other explanations have been put forward.

Pericles Townley BM 549 copy MFA Munich
Bust of Pericles

Inferences about Thucydides' character can only be drawn (with due caution) from his book. His sardonic sense of humor is evident throughout, as when, during his description of the Athenian plague, he remarks that old Athenians seemed to remember a rhyme which said that with the Dorian War would come a "great death". Some claimed that the rhyme originally mentioned a [death by] "famine" or "starvation" (λιμός, limos[21]), and was only remembered later as [death by] "pestilence" (λοιμός, loimos[22]) due to the current plague. Thucydides then remarks that should another Dorian War come, this time attended with a great famine (λιμός), the rhyme will be remembered as "famine", and any mention of "plague" (λοιμός) forgotten.[23][24]

Thucydides admired Pericles, approving of his power over the people and showing a marked distaste for the demagogues who followed him. He did not approve of the democratic commoners nor of the radical democracy that Pericles ushered in, but considered democracy acceptable when guided by a good leader.[25] Thucydides' presentation of events is generally even-handed; for example, he does not minimize the negative effect of his own failure at Amphipolis. Occasionally, however, strong passions break through, as in his scathing appraisals of the democratic leaders Cleon[26][27] and Hyperbolus.[28] Sometimes, Cleon has been connected with Thucydides' exile.[29]

It has been argued that Thucydides was moved by the suffering inherent in war and concerned about the excesses to which human nature is prone in such circumstances, as in his analysis of the atrocities committed during the civil conflict on Corcyra,[30] which includes the phrase "war is a violent teacher" (πόλεμος βίαιος διδάσκαλος).

The History of the Peloponnesian War

Attica 06-13 Athens 50 View from Philopappos - Acropolis Hill
The Acropolis in Athens
Sparta ruins
Ruins at Sparta

Thucydides believed that the Peloponnesian War represented an event of unmatched importance.[31] As such, he began to write the History at the onset of the war in 431.[32][33] His intention was to write an account which would serve as "a possession for all time".[34] The History breaks off near the end of the twenty-first year of the war and does not elaborate on the final conflicts of the war. This facet of the work suggests that Thucydides died whilst writing his history and more so, that his death was unexpected.

After his death, Thucydides's History was subdivided into eight books: its modern title is the History of the Peloponnesian War. His great contribution to history and historiography is contained in this one dense history of the 27-year war between Athens and Sparta, each alongside their respective allies. This subdivision was most likely made by librarians and archivists, themselves being historians and scholars, most likely working in the Library of Alexandria.

The History of the Peloponnesian War continued to be modified well beyond the end of the war in 404, as exemplified by a reference at Book I.1.13[35] to the conclusion of the Peloponnesian War (404 BC), seven years after the last events in the main text of Thucydides' history.[36]

Thucydides is generally regarded as one of the first true historians. Like his predecessor Herodotus, known as "the father of history", Thucydides places a high value on eyewitness testimony and writes about events in which he probably took part. He also assiduously consulted written documents and interviewed participants about the events that he recorded. Unlike Herodotus, whose stories often teach that a hubris invites the wrath of the deities, Thucydides does not acknowledge divine intervention in human affairs.[37]

Thucydides exerted wide historiographical influence on subsequent Hellenistic and Roman historians, although the exact description of his style in relation to many successive historians remains unclear.[38] Readers in antiquity often placed the continuation of the stylistic legacy of the History in the writings of Thucydides' putative intellectual successor Xenophon. Such readings often described Xenophon's treatises as attempts to "finish" Thucydides's History. Many of these interpretations, however, have garnered significant scepticism among modern scholars, such as Dillery, who spurn the view of interpreting Xenophon qua Thucydides, arguing that the latter's "modern" history (defined as constructed based on literary and historical themes) is antithetical to the former's account in the Hellenica, which diverges from the Hellenic historiographical tradition in its absence of a preface or introduction to the text and the associated lack of an "overarching concept" unifying the history.[39]

A noteworthy difference between Thucydides's method of writing history and that of modern historians is Thucydides's inclusion of lengthy formal speeches that, as he states, were literary reconstructions rather than quotations of what was said—or, perhaps, what he believed ought to have been said. Arguably, had he not done this, the gist of what was said would not otherwise be known at all—whereas today there is a plethora of documentation—written records, archives, and recording technology for historians to consult. Therefore, Thucydides's method served to rescue his mostly oral sources from oblivion. We do not know how these historical figures spoke. Thucydides's recreation uses a heroic stylistic register. A celebrated example is Pericles' funeral oration, which heaps honour on the dead and includes a defence of democracy:

The whole earth is the sepulchre of famous men; they are honoured not only by columns and inscriptions in their own land, but in foreign nations on memorials graven not on stone but in the hearts and minds of men. (2:43)

Stylistically, the placement of this passage also serves to heighten the contrast with the description of the plague in Athens immediately following it, which graphically emphasizes the horror of human mortality, thereby conveying a powerful sense of verisimilitude:

Though many lay unburied, birds and beasts would not touch them, or died after tasting them [...]. The bodies of dying men lay one upon another, and half-dead creatures reeled about the streets and gathered round all the fountains in their longing for water. The sacred places also in which they had quartered themselves were full of corpses of persons who had died there, just as they were; for, as the disaster passed all bounds, men, not knowing what was to become of them, became equally contemptuous of the property of and the dues to the deities. All the burial rites before in use were entirely upset, and they buried the bodies as best they could. Many from want of the proper appliances, through so many of their friends having died already, had recourse to the most shameless sepultures: sometimes getting the start of those who had raised a pile, they threw their own dead body upon the stranger's pyre and ignited it; sometimes they tossed the corpse which they were carrying on the top of another that was burning, and so went off. (2:52)

Thucydides omits discussion of the arts, literature, or the social milieu in which the events in his book take place and in which he grew up. He saw himself as recording an event, not a period, and went to considerable lengths to exclude what he deemed frivolous or extraneous.

Philosophical outlook and influences

Paul Shorey calls Thucydides "a cynic devoid of moral sensibility".[40] In addition, he notes that Thucydides conceived of human nature as strictly determined by one's physical and social environments, alongside basic desires.[41]

Thucydides' work indicates an influence from the teachings of the Sophists that contributes substantially to the thinking and character of his History.[42] Possible evidence includes his skeptical ideas concerning justice and morality.[43] There are also elements within the History—such as his views on nature revolving around the factual, empirical, and the non-anthropomorphic—which suggest that he was at least aware of the views of philosophers such as Anaxagoras and Democritus. There is also evidence of his knowledge concerning some of the corpus of Hippocratic medical writings.[44]

Thucydides was especially interested in the relationship between human intelligence and judgment,[45] Fortune and Necessity,[46] and the idea that history is too irrational and incalculable to predict.[47]

Critical interpretation

Thucydides-bust-cutout ROM
Bust of Thucydides residing in the Royal Ontario Museum, Toronto

Scholars traditionally view Thucydides as recognizing and teaching the lesson that democracies need leadership, but that leadership can be dangerous to democracy. Leo Strauss (in The City and Man) locates the problem in the nature of Athenian democracy itself, about which, he argued, Thucydides had a deeply ambivalent view: on one hand, Thucydides's own "wisdom was made possible" by the Periclean democracy, which had the effect of liberating individual daring, enterprise, and questioning spirit; but this same liberation, by permitting the growth of limitless political ambition, led to imperialism and, eventually, civic strife.[48]

For Canadian historian Charles Norris Cochrane (1889–1945), Thucydides's fastidious devotion to observable phenomena, focus on cause and effect, and strict exclusion of other factors anticipates twentieth-century scientific positivism. Cochrane, the son of a physician, speculated that Thucydides generally (and especially in describing the plague in Athens) was influenced by the methods and thinking of early medical writers such as Hippocrates of Kos.[2]

After World War II, classical scholar Jacqueline de Romilly pointed out that the problem of Athenian imperialism was one of Thucydides's central preoccupations and situated his history in the context of Greek thinking about international politics. Since the appearance of her study, other scholars further examined Thucydides's treatment of realpolitik.

More recently, scholars have questioned the perception of Thucydides as simply "the father of realpolitik". Instead they have brought to the fore the literary qualities of the History, which they see as belonging to the narrative tradition of Homer and Hesiod and as concerned with the concepts of justice and suffering found in Plato and Aristotle and problematized in Aeschylus and Sophocles.[49] Richard Ned Lebow terms Thucydides "the last of the tragedians", stating that "Thucydides drew heavily on epic poetry and tragedy to construct his history, which not surprisingly is also constructed as a narrative."[50] In this view, the blind and immoderate behaviour of the Athenians (and indeed of all the other actors)—although perhaps intrinsic to human nature—ultimately leads to their downfall. Thus his History could serve as a warning to future leaders to be more prudent, by putting them on notice that someone would be scrutinizing their actions with a historian's objectivity rather than a chronicler's flattery.[51]

The historian J. B. Bury writes that the work of Thucydides "marks the longest and most decisive step that has ever been taken by a single man towards making history what it is today".[52]

Historian H. D. Kitto feels that Thucydides wrote about the Peloponnesian War, not because it was the most significant war in antiquity, but because it caused the most suffering. Indeed, several passages of Thucydides's book are written "with an intensity of feeling hardly exceeded by Sappho herself".[53]

In his book The Open Society and Its Enemies, Karl Popper writes that Thucydides was the "greatest historian, perhaps, who ever lived". Thucydides's work, however, Popper goes on to say, represents "an interpretation, a point of view; and in this we need not agree with him". In the war between Athenian democracy and the "arrested oligarchic tribalism of Sparta", we must never forget Thucydides's "involuntary bias", and that "his heart was not with Athens, his native city":

Although he apparently did not belong to the extreme wing of the Athenian oligarchic clubs who conspired throughout the war with the enemy, he was certainly a member of the oligarchic party, and a friend neither of the Athenian people, the demos, who had exiled him, nor of its imperialist policy.[54]

Versus Herodotus

Herodot und Thukydides
Herodotus and Thucydides

Thucydides and his immediate predecessor, Herodotus, both exerted a significant influence on Western historiography. Thucydides does not mention his counterpart by name, but his famous introductory statement is thought to refer to him:[55][56]

To hear this history rehearsed, for that there be inserted in it no fables, shall be perhaps not delightful. But he that desires to look into the truth of things done, and which (according to the condition of humanity) may be done again, or at least their like, shall find enough herein to make him think it profitable. And it is compiled rather for an everlasting possession than to be rehearsed for a prize. (1:22)

Herodotus records in his Histories not only the events of the Persian Wars, but also geographical and ethnographical information, as well as the fables related to him during his extensive travels. Typically, he passes no definitive judgment on what he has heard. In the case of conflicting or unlikely accounts, he presents both sides, says what he believes and then invites readers to decide for themselves.[57] The work of Herodotus is reported to have been recited at festivals, where prizes were awarded, as for example, during the games at Olympia.[58]

Herodotus views history as a source of moral lessons, with conflicts and wars as misfortunes flowing from initial acts of injustice perpetuated through cycles of revenge.[59] In contrast, Thucydides claims to confine himself to factual reports of contemporary political and military events, based on unambiguous, first-hand, eye-witness accounts,[60] although, unlike Herodotus, he does not reveal his sources. Thucydides views life exclusively as political life, and history in terms of political history. Conventional moral considerations play no role in his analysis of political events while geographic and ethnographic aspects are omitted or, at best, of secondary importance. Subsequent Greek historians—such as Ctesias, Diodorus, Strabo, Polybius and Plutarch—held up Thucydides's writings as a model of truthful history. Lucian[61] refers to Thucydides as having given Greek historians their law, requiring them to say what had been done (ὡς ἐπράχθη). Greek historians of the fourth century BC accepted that history was political and that contemporary history was the proper domain of a historian.[62] Cicero calls Herodotus the "father of history";[63] yet the Greek writer Plutarch, in his Moralia (Ethics) denigrated Herodotus, notably calling him a philobarbaros, a "barbarian lover", to the detriment of the Greeks.[64] Unlike Thucydides, however, these authors all continued to view history as a source of moral lessons.

Due to the loss of the ability to read Greek, Thucydides and Herodotus were largely forgotten during the Middle Ages in Western Europe, although their influence continued in the Byzantine world. In Europe, Herodotus become known and highly respected only in the late-sixteenth and early-seventeenth century as an ethnographer, in part due to the discovery of America, where customs and animals were encountered that were even more surprising than what he had related. During the Reformation, moreover, information about Middle Eastern countries in the Histories provided a basis for establishing Biblical chronology as advocated by Isaac Newton.

The first European translation of Thucydides (into Latin) was made by the humanist Lorenzo Valla between 1448 and 1452, and the first Greek edition was published by Aldo Manuzio in 1502. During the Renaissance, however, Thucydides attracted less interest among Western European historians as a political philosopher than his successor, Polybius,[65] although Poggio Bracciolini claimed to have been influenced by him. There is not much evidence of Thucydides's influence in Niccolò Machiavelli's The Prince (1513), which held that the chief aim of a new prince must be to "maintain his state" [i.e., his power] and that in so doing he is often compelled to act against faith, humanity, and religion. Later historians, such as J. B. Bury, however, have noted parallels between them:

If, instead of a history, Thucydides had written an analytical treatise on politics, with particular reference to the Athenian empire, it is probable that ... he could have forestalled Machiavelli ... [since] the whole innuendo of the Thucydidean treatment of history agrees with the fundamental postulate of Machiavelli, the supremacy of reason of state. To maintain a state, said the Florentine thinker, "a statesman is often compelled to act against faith, humanity and religion". ... But ... the true Machiavelli, not the Machiavelli of fable ... entertained an ideal: Italy for the Italians, Italy freed from the stranger: and in the service of this ideal he desired to see his speculative science of politics applied. Thucydides has no political aim in view: he was purely a historian. But it was part of the method of both alike to eliminate conventional sentiment and morality.[66]

Thomas Hobbes (portrait)
Thomas Hobbes translated Thucydides directly from Greek into English

In the seventeenth century, the English political philosopher Thomas Hobbes, whose Leviathan advocated absolute monarchy, admired Thucydides and in 1628 was the first to translate his writings into English directly from Greek. Thucydides, Hobbes, and Machiavelli are together considered the founding fathers of political realism, according to which, state policy must primarily or solely focus on the need to maintain military and economic power rather than on ideals or ethics.

Nineteenth-century positivist historians stressed what they saw as Thucydides's seriousness, his scientific objectivity and his advanced handling of evidence. A virtual cult following developed among such German philosophers as Friedrich Schelling, Friedrich Schlegel, and Friedrich Nietzsche, who claimed that, "[in Thucydides], the portrayer of Man, that culture of the most impartial knowledge of the world finds its last glorious flower." The late-eighteenth-century Swiss historian Johannes von Müller described Thucydides as "the favourite author of the greatest and noblest men, and one of the best teachers of the wisdom of human life".[67] For Eduard Meyer, Thomas Babington Macaulay and Leopold von Ranke, who initiated modern source-based history writing,[68] Thucydides was again the model historian.[69][70]

Generals and statesmen loved him: the world he drew was theirs, an exclusive power-brokers' club. It is no accident that even today Thucydides turns up as a guiding spirit in military academies, neocon think tanks and the writings of men like Henry Kissinger; whereas Herodotus has been the choice of imaginative novelists (Michael Ondaatje's novel The English Patient and the film based on it boosted the sale of the Histories to a wholly unforeseen degree) and—as food for a starved soul—of an equally imaginative foreign correspondent from Iron Curtain Poland, Ryszard Kapuscinski.[71]

These historians also admired Herodotus, however, as social and ethnographic history increasingly came to be recognized as complementary to political history.[72] In the twentieth century, this trend gave rise to the works of Johan Huizinga, Marc Bloch, and Fernand Braudel, who pioneered the study of long-term cultural and economic developments and the patterns of everyday life. The Annales School, which exemplifies this direction, has been viewed as extending the tradition of Herodotus.[73]

At the same time, Thucydides's influence was increasingly important in the area of international relations during the Cold War, through the work of Hans Morgenthau, Leo Strauss,[74] and Edward Carr.[75]

The tension between the Thucydidean and Herodotean traditions extends beyond historical research. According to Irving Kristol, self-described founder of American neoconservatism, Thucydides wrote "the favorite neoconservative text on foreign affairs";[76] and Thucydides is a required text at the Naval War College, an American institution located in Rhode Island. On the other hand, Daniel Mendelsohn, in a review of a recent edition of Herodotus, suggests that, at least in his graduate school days during the Cold War, professing admiration of Thucydides served as a form of self-presentation:

To be an admirer of Thucydides' History, with its deep cynicism about political, rhetorical and ideological hypocrisy, with its all too recognizable protagonists—a liberal yet imperialistic democracy and an authoritarian oligarchy, engaged in a war of attrition fought by proxy at the remote fringes of empire—was to advertise yourself as a hardheaded connoisseur of global Realpolitik.[77]

Another author, Thomas Geoghegan, whose speciality is labour rights, comes down on the side of Herodotus when it comes to drawing lessons relevant to Americans, who, he notes, tend to be rather isolationist in their habits (if not in their political theorizing): "We should also spend more funds to get our young people out of the library where they're reading Thucydides and get them to start living like Herodotus—going out and seeing the world."[78]

Another contemporary historian believes that,[79] while it is true that critical history "began with Thucydides, one may also argue that Herodotus' looking at the past as a reason why the present is the way it is, and to search for causality for events beyond the realms of Tyche and the Gods, was a much larger step."

See also

Manuscripts

Notes

  1. ^ Virginia J. Hunter,Past and Process in Herodotus and Thucydides, (Princeton University Press, 2017), 4.
  2. ^ a b Cochrane, Charles Norris (1929). Thucydides and the Science of History. Oxford University Press. p. 179.
  3. ^ Meyer, p. 67; de Sainte Croix.
  4. ^ Korab-Karpowicz, W. Julian. Edward N. Zalta (ed.). "Political Realism in International Relations". The Stanford Encyclopedia of Philosophy (Summer 2013 ed.). Retrieved 2016-03-23.
  5. ^ Strauss, p. 139.
  6. ^ Harloe, Katherine, Morley, Neville, Thucydides and the Modern World: Reception, Reinterpretation and Influence from the Renaissance to the Present. Cambridge, Cambridge University Press (2012). p. 12
  7. ^ Thucydides, History of the Peloponnesian War 1.117
  8. ^ Thucydides 4.104
  9. ^ Thucydides 2.48.1–3
  10. ^ Thucydides 4.105.1
  11. ^ Thucydides 4.104.1
  12. ^ Thucydides 4.105–106.3
  13. ^ Thucydides 4.108.1–7
  14. ^ Thucydides 5.26.5
  15. ^ "Thucydides, The Peloponnesian War, book 1, chapter 1, section 1". data.perseus.org. Retrieved 2018-03-07.
  16. ^ 6.39.1
  17. ^ Pausanias, Description of Greece, 1.23.9
  18. ^ Plutarch, Cimon 4.1.2
  19. ^ Luciano Canforna( 2006). “Biographical Obscurities and Problems of Composition” Antonis Tsakmakis, Antonios Rengakos (eds.). Brill's Companion to Thucydides Brill, ISBN 978-90-474-0484-2 pp. 6–7, 63–33
  20. ^ Canfora (2006). p. 8
  21. ^ "Μετάφραση Google". Retrieved 2016-03-23 – via google.com.
  22. ^ "Μετάφραση Google". google.com. Retrieved 2016-03-23.
  23. ^ [1] Greek text
  24. ^ Liddell & Scott (translations)
  25. ^ Thucydides 2.65.1
  26. ^ Thucydides 3.36.6
  27. ^ Thucydides 4.27, 5.16.1
  28. ^ Thucydides 8.73.3
  29. ^ Marcellinus, Life of Thucydides 46
  30. ^ Thucydides 3.82–83
  31. ^ Thucydides 1.1.1
  32. ^ Thucydides 1.1
  33. ^ Zagorin, Perez. Thucydides. (Princeton University Press, 2015), p. 9
  34. ^ Thucydides 1.22.4
  35. ^ Thucydides. "Book 11#1:13" . History of the Peloponnesian War – via Wikisource.
  36. ^ Mynott, Jeremy, The War of the Peloponnesians and Athenians. Cambridge, Cambridge University Press (2013). p. 11
  37. ^ Grant, Michael (1995). Greek and Roman Historians: Information and Misinformation. London: Routledge. pp. 55–56. ISBN 0-415-11770-4.
  38. ^ Hornblower, Simon, Spawforth, Antony, Eidinow, Esther, The Oxford Classical Dictionary. New York, Oxford University Press (2012). pp. 692–693
  39. ^ Dillery, John, Xenophon and the History of His Times. London, Routledge (2002).
  40. ^ Zagorin, Perez. Thucydides. (Princeton University Press, 2015), p. 144.
    Endnote cites: Paul Shorey, “On the Implicit Ethics and Psychology of Thucydides”
  41. ^ Zagorin, Perez. Thucydides. (Princeton University Press, 2015), p. 144.
  42. ^ Zagorin, Perez. Thucydides. (Princeton University Press, 2015), p. 22
    The page itself refers to an endnote detailing that this conclusion is inspired by multiple works, including but not limited to: Athens as A Cultural Center by Martin Ostwald; Thucydides by John H. Finley; Intellectual Experiments of Greek Enlightenment by Friedrich Solmsen
  43. ^ Zagorin, Perez. Thucydides. (Princeton University Press, 2015), p. 152.
  44. ^ Zagorin, Perez. Thucydides. (Princeton University Press, 2015), p. 147.
  45. ^ Zagorin, Perez. Thucydides. (Princeton University Press, 2015), p. 156.
  46. ^ Zagorin, Perez. Thucydides. (Princeton University Press, 2015), p. 157.
  47. ^ Zagorin, Perez. Thucydides. (Princeton University Press, 2015), p. 160.
  48. ^ Russett, p. 45.
  49. ^ Clifford Orwin, The Humanity of Thucydides, Princeton, 1994.
  50. ^ Richard Ned Lebow, The Tragic vision of Politics (Cambridge University Press, 2003), p. 20.
  51. ^ See also Walter Robert Connor, Thucydides (Princeton University Press, 1987).
  52. ^ Bury, J. B. (1958). The Ancient Greek Historians. New York: Dover Publications. p. 147.
  53. ^ Bowker, Stan (1966). "Kitto At BC". The Heights. XLVI (16).
  54. ^ Popper, Karl Raimund (2013). The Open Society and Its Enemies. Princeton University Press. p. 169. ISBN 0-691-15813-4.
  55. ^ Lucian, How to write history, p. 42
  56. ^ Thucydides 1.22
  57. ^ Momigliano, pp. 39, 40.
  58. ^ Lucian: Herodotus, pp. 1–2.
  59. ^ Ryszard Kapuscinski: Travels with Herodotus, p. 78.
  60. ^ Thucydides 1.23
  61. ^ Lucian, pp. 25, 41.
  62. ^ Momigliano, Ch. 2, IV.
  63. ^ Cicero, Laws 1.5.
  64. ^ Plutarch, On the Malignity of Herodotus, Moralia XI (Loeb Classical Library 426).
  65. ^ Momigliano Chapter 2, V.
  66. ^ J. B. Bury, The Ancient Greek Historians (London, MacMillan, 1909), pp. 140–143.
  67. ^ Johannes von Müller, The History of the World (Boston: Thomas H. Webb and Co., 1842), Vol. 1, p. 61.
  68. ^ See Anthony Grafton, The Footnote, a Curious History (Cambridge, Mass: Harvard University Press, 1999)
  69. ^ Momigliano, p. 50.
  70. ^ For his part, Peter Green notes of these historians, the fact "That [Thucydides] was exiled for military incompetence, did a hatchet job on the man responsible and praised as virtually unbeatable the Spartan general to whom he had lost the key city of Amphipolis bothered them not at all." Peter Green (2008) cit.
  71. ^ (Green 2008, op. cit.)
  72. ^ Momigliano, p. 52.
  73. ^ Stuart Clark (ed.): The Annales school: critical assessments, Vol. II, 1999.
  74. ^ See essay on Thucydides in The Rebirth of Classical Political Rationalism: An Introduction to the Thought of Leo Strauss – Essays and Lectures by Leo Strauss, edited by Thomas L. Pangle (Chicago: University of Chicago Press, 1989).
  75. ^ See, for example, E. H. Carr's The Twenty Years' Crisis.
  76. ^ "The Neoconservative Persuasion". weeklystandard.com.
  77. ^ "Arms and the Man: What was Herodotus trying to tell us?" (The New Yorker, April 28, 2008)
  78. ^ "The American Prospect". The American Prospect. Archived from the original on July 5, 2009.
  79. ^ Sorensen, Benjamin (2013). "The Legacy of J. B. Bury, 'Progressive' Historian of Ancient Greece". Saber and Scroll. 2 (2).

References and further reading

Primary sources

  • Thucydides, The Peloponnesian War. London, J. M. Dent; New York, E. P. Dutton (1910). . The classic translation by Richard Crawley. Reissued by the Echo Library in 2006. ISBN 1-4068-0984-5 OCLC 173484508
  • Thucydides, The Peloponnesian War. Indianapolis, Hackett (1998); translation by Steven Lattimore. ISBN 978-0-87220-394-5.
  • Herodotus, Histories, A. D. Godley (translator), Cambridge: Harvard University Press (1920). ISBN 0-674-99133-8   perseus.tufts.edu.
  • Pausanias, Description of Greece, Books I-II, (Loeb Classical Library) translated by W. H. S. Jones; Cambridge, Massachusetts: Harvard University Press; London, William Heinemann Ltd. (1918). ISBN 0-674-99104-4.  perseus.tufts.edu.
  • Plutarch, Lives, Bernadotte Perrin (translator), Cambridge, MA. Harvard University Press. London. William Heinemann Ltd. (1914). ISBN 0-674-99053-6   perseus.tufts.edu.
  • The Landmark Thucydides, Edited by Robert B. Strassler, Richard Crawley translation, Annotated, Indexed and Illustrated, A Touchstone Book, New York, NY, 1996 ISBN 0-684-82815-4

Secondary sources

  • Cornelius Castoriadis, The Greek Polis and the Creation of Democracy in The Castoriadis Reader, trans. and ed. by David Ames Curtis, Blackwell Publishers Ltd 1997, p. 267-289 [Cornelius Castoriadis, La polis grecque et la création de la démocratie, in Domaines de l’ homme. Les Carrefours du labyrinthe II Paris, édition du Seuil, 1986, p. 261-306.]
  • Cornelius Castoriadis, Thucydide, la force et le droit. Ce qui fait la Grèce - Tome 3, Paris Le Seuil, 2011.
  • Connor, W. Robert, Thucydides. Princeton: Princeton University Press (1984). ISBN 0-691-03569-5
  • Dewald, Carolyn. Thucydides' War Narrative: A Structural Study. Berkeley, CA: University of California Press, 2006 (hardcover, ISBN 0-520-24127-4).
  • Finley, John Huston, Jr., Thucydides, Cambridge, Massachusetts : Harvard University Press, 1947.
  • Forde, Steven, The ambition to rule : Alcibiades and the politics of imperialism in Thucydides. Ithaca : Cornell University Press (1989). ISBN 0-8014-2138-1.
  • Hanson, Victor Davis, A War Like No Other: How the Athenians and Spartans Fought the Peloponnesian War. New York: Random House (2005). ISBN 1-4000-6095-8.
  • Hornblower, Simon, A Commentary on Thucydides. 2 vols. Oxford: Clarendon (1991–1996). ISBN 0-19-815099-7 (vol. 1), ISBN 0-19-927625-0 (vol. 2).
  • Hornblower, Simon, Thucydides. London: Duckworth (1987). ISBN 0-7156-2156-4.
  • Kagan, Donald. (1974). The Archidamian War. Cornell University Press. ISBN 0-8014-0889-X OCLC 1129967
  • Kagan, Donald. (2003). The Peloponnesian War. New York: Viking Press. ISBN 0-670-03211-5.
  • Luce, T.J., The Greek Historians. London: Routledge (1997). ISBN 0-415-10593-5.
  • Luginbill, R.D., Thucydides on War and National Character. Boulder: Westview (1999). ISBN 0-8133-3644-9.
  • Momigliano, Arnaldo, The Classical Foundations of Modern Historiography. Sather Classical Lectures, 54 Berkeley: University of California Press (1990).
  • Meyer, Eduard, Kleine Schriften (1910), (Zur Theorie und Methodik der Geschichte).
  • Orwin, Clifford, The Humanity of Thucydides. Princeton: Princeton University Press (1994). ISBN 0-691-03449-4.
  • Podoksik, Efraim. "Justice, Power, and Athenian Imperialism: An Ideological Moment in Thucydides’ History", History of Political Thought. 26(1): 21–42, 2005.
  • Romilly, Jacqueline de, Thucydides and Athenian Imperialism. Oxford: Basil Blackwell (1963). ISBN 0-88143-072-2.
  • Rood, Tim, Thucydides: Narrative and Explanation. Oxford: Oxford University Press (1998). ISBN 0-19-927585-8.
  • Russett, Bruce (1993). Grasping the Democratic Peace. Princeton University Press. ISBN 0-691-03346-3.
  • de Sainte Croix. The origins of the Peloponnesian War (1972). London: Duckworth. 1972. pp. xii, 444.
  • Strassler, Robert B, ed. The Landmark Thucydides: A Comprehensive Guide to the Peloponnesian War. New York: Free Press (1996). ISBN 0-684-82815-4.
  • Strauss, Leo, The City and Man Chicago: Rand McNally, 1964.
  • Zagorin, Perez. Thucydides: an Introduction for the Common Reader. Princeton, NJ: Princeton University Press (2005). ISBN 0-691-13880-X OCLC 57010364

External links

Airai (Ionia)

Airai (Ancient Greek: Αἰραί) was a town of ancient Ionia, near Erythrae mentioned by Thucydides. It was a polis (city-state), and a member of the Delian League since it appears in tribute records of Athens between the years 454/3 and 427/6 BCE. In the year 411 BCE, during the Peloponnesian War, the Chians caused the cities of Lebedus and Airai, until then allies of Athens, to revolt against it. Then the Athenian Diomedon commanded the ten ships and attacked Airai, but was unable to take it. In Strabo's time it was a small town that belonged to Teos. Airai's silver and bronze coins dating from the 4th century BCE bearing the inscription «ΑΙΡΑΙΩΝ» survive.Its site is located near the modern Aşağı Demirci, Asiatic Turkey.

Alcibiades

Alcibiades, son of Cleinias (c. 450–404 BC), from the deme of Scambonidae, was a prominent Athenian statesman, orator, and general. He was the last famous member of his mother's aristocratic family, the Alcmaeonidae, which fell from prominence after the Peloponnesian War. He played a major role in the second half of that conflict as a strategic advisor, military commander, and politician.

During the course of the Peloponnesian War, Alcibiades changed his political allegiance several times. In his native Athens in the early 410s BC, he advocated an aggressive foreign policy and was a prominent proponent of the Sicilian Expedition, but he fled to Sparta after his political enemies brought charges of sacrilege against him. In Sparta, he served as a strategic adviser, proposing or supervising several major campaigns against Athens. In Sparta too, however, Alcibiades soon made powerful enemies and felt forced to defect to Persia. There he served as an adviser to the satrap Tissaphernes until his Athenian political allies brought about his recall. He then served as an Athenian general (Strategos) for several years, but his enemies eventually succeeded in exiling him a second time.

Scholars have argued that had the Sicilian expedition been under Alcibiades's command instead of that of Nicias, the expedition might not have met its eventual disastrous fate. In the years when he served Sparta, Alcibiades played a significant role in Athens's undoing; the capture of Decelea and the revolts of several critical Athenian subjects occurred either at his suggestion or under his supervision. Once restored to his native city, however, he played a crucial role in a string of Athenian victories that eventually brought Sparta to seek a peace with Athens. He favored unconventional tactics, frequently winning cities over by treachery or negotiation rather than by siege. Alcibiades's military and political talents frequently proved valuable to whichever state currently held his allegiance, but his propensity for making powerful enemies ensured that he never remained in one place for long; and by the end of the war that he had helped to rekindle in the early 410s, his days of political relevance were a bygone memory.

Annaea

Annaea or Annaia (Ancient Greek: Ἄνναια) or Anaea or Anaia (Ἀναία), was a town of ancient Ionia. It is placed by Stephanus of Byzantium in Caria, and opposite to Samos. Ephorus says that it was so called from an Amazon Anaea, who was buried there. If Anaea was opposite Samos, it must have been in Ionia (or well into Roman times, Lydia), which did not extend south of the Maeander River. From the expressions of Thucydides, it may have been on or near the coast, and in or near the valley of the Maeander. Some Samian exiles posted themselves here in the Peloponnesian War. The passage of Thucydides seems to make it a naval station, and one near enough to annoy Samos.It later became a bishopric, now a titular see (see Anaea (Asia)).

Its site is located near Kadı Kalesi, Asiatic Turkey.

Dios Hieron (Ionia)

Dios Hieron (Ancient Greek: Διὸς Ἱερόν, meaning 'Sanctuary of Zeus') was a town of ancient Ionia, between Lebedus and Colophon. The position which Stephanus of Byzantium assigns to the place seems to agree with the narrative in Thucydides where it is mentioned. It belonged to the Delian League since it is mentioned in tribute records of Athens between the years 454/3 and 416/5 BCE. On the other hand, an Athenian decree of the year 427/6 BCE indicates that at that time Dios Hieron was dependent on Colophon. Thucydides writes that in the year 412 BCE the Chians, after revolting against the Athenians, equipped several ships with the intention of encouraging other cities to revolt. They were in Annaea and then in Dios Hieron, where they met the Athenian ships that were under the command of Diomedon. The Chian ships fled from there to Ephesus and Teos. Pliny the Elder says that in his time, the people of Dios Hieron came to Ephesus to settle their legal affairs.Its site is located near Kurukemer, Asiatic Turkey.

Embatum

Embatum or Embaton (Ancient Greek: τὸ Ἔμβατον) was a town of ancient Ionia, in the territory of Erythrae, mentioned by Theopompus in the eighth book of his Hellenica. It appears from Thucydides that it was on the coast.Its site is located near the modern Agrilya, Asiatic Turkey.

Graham T. Allison

Graham Tillett Allison, Jr. (born March 23, 1940) is an American political scientist and professor at the John F. Kennedy School of Government at Harvard. He is renowned for his contribution in the late 1960s and early 1970s to the bureaucratic analysis of decision making, especially during times of crisis. His book Remaking Foreign Policy: The Organizational Connection, co-written with Peter Szanton, was published in 1976 and had some influence on the foreign policy of the administration of President Jimmy Carter who took office in early 1977. Since the 1970s, Allison has also been a leading analyst of U.S. national security and defense policy, with a special interest in nuclear weapons and terrorism.

Harpagion

Harpagion (Ancient Greek: Ἁρπάγιον) was a town of the ancient Troad, or of Mysia mentioned by Thucydides. Its territory was called Harpageia (τὰ Ἁρπαγεῖα) or Harpagia (Ἁρπάγια). It lay between Priapus and Cyzicus, near the mouth of the river Granicus; it was in the Harpageia whence Ganymede is said to have been carried off. It belonged to the Delian League since it appears in tribute records of Athens between the years 448/7 and 429/8 BCE. Thucydides writes that three days after the Battle of Cynossema, the Athenians captured eight ships coming from Byzantium at Harpagion and Priapus.Its site is located in Asiatic Turkey.

Hellenica

Hellenica (Ἑλληνικά) simply means writings on Greek (Hellenic) subjects. Several histories of fourth-century Greece, written in the mold of Thucydides or straying from it, have borne the conventional Latin title Hellenica. The surviving Hellenica is an important work of the Greek writer Xenophon and one of the principal sources for the final seven years of the Peloponnesian War not covered by Thucydides, and the war's aftermath.

History of the Peloponnesian War

The History of the Peloponnesian War (Greek: Ἱστορίαι, "Histories") is a historical account of the Peloponnesian War (431–404 BC), which was fought between the Peloponnesian League (led by Sparta) and the Delian League (led by Athens). It was written by Thucydides, an Athenian historian who also happened to serve as an Athenian general during the war. His account of the conflict is widely considered to be a classic and regarded as one of the earliest scholarly works of history. The History is divided into eight books.

Analyses of the History generally occur in one of two camps. On the one hand, some scholars view the work as an objective and scientific piece of history. The judgment of J. B. Bury reflects his traditional interpretation of the work: "[The History is] severe in its detachment, written from a purely intellectual point of view, unencumbered with platitudes and moral judgments, cold and critical."On the other hand, in keeping with more recent interpretations that are associated with reader-response criticism, the History can be read as a piece of literature rather than an objective record of the historical events. This view is embodied in the words of W. R. Connor, who describes Thucydides as "an artist who responds to, selects and skillfully arranges his material, and develops its symbolic and emotional potential."

Naxos (Sicily)

Naxos or Naxus (Greek: Νάξος) was an ancient Greek city of Sicily on the east coast of the island between Catana (modern Catania) and Messana (modern Messina). It was situated on a low point of land at the mouth of the river Acesines (modern Alcantara), and at the foot of the hill on which was afterwards built the city of Tauromenium (modern Taormina).

Panormus (Halicarnassus)

Panormus or Panormos (Ancient Greek: Πάνορμος) was a small port town of ancient Caria, on the peninsula of Halicarnassus, 80 stadia to the northeast of Myndus. It is no doubt the same port which Thucydides calls Πάνορμος τῆς Μιλησίας.Its site is located near the modern Paşa Liman.

Papyrus Oxyrhynchus 225

Papyrus Oxyrhynchus 225 (P. Oxy. 225 or P. Oxy. II 225) is a fragment of Thucydides (II,90-91), written in Greek. It was discovered in Oxyrhynchus. The manuscript was written on papyrus in the form of a roll. It is dated to the first century. Currently it is housed in the British Library (Department of Manuscripts, 784) in London.

Pausanias (general)

Pausanias (Greek: Παυσανίας; died c. 470 BC) was a Spartan regent, general, and war leader for the Greeks who was suspected of conspiring with the Persian king, Xerxes I, during the Greco-Persian Wars. What is known of his life is largely according to Thucydides' History of the Peloponnesian War, together with a handful of other classical sources.

Peloponnesian War

The Peloponnesian War (431–404 BC) was an ancient Greek war fought by the Delian League led by Athens against the Peloponnesian League led by Sparta. Historians have traditionally divided the war into three phases. In the first phase, the Archidamian War, Sparta launched repeated invasions of Attica, while Athens took advantage of its naval supremacy to raid the coast of the Peloponnese and attempt to suppress signs of unrest in its empire. This period of the war was concluded in 421 BC, with the signing of the Peace of Nicias. That treaty, however, was soon undermined by renewed fighting in the Peloponnese. In 415 BC, Athens dispatched a massive expeditionary force to attack Syracuse, Sicily; the attack failed disastrously, with the destruction of the entire force in 413 BC. This ushered in the final phase of the war, generally referred to either as the Decelean War, or the Ionian War. In this phase, Sparta, now receiving support from the Achaemenid Empire, supported rebellions in Athens's subject states in the Aegean Sea and Ionia, undermining Athens's empire, and, eventually, depriving the city of naval supremacy. The destruction of Athens's fleet in the Battle of Aegospotami effectively ended the war, and Athens surrendered in the following year. Corinth and Thebes demanded that Athens should be destroyed and all its citizens should be enslaved, but Sparta refused.

The term "Peloponnesian War " was never used by Thucydides, by far its major historian: that the term is all but universally used today is a reflection of the Athens-centric sympathies of modern historians. As prominent historian J. B. Bury remarks, the Peloponnesians would have considered it the "Attic War".The Peloponnesian War reshaped the ancient Greek world. On the level of international relations, Athens, the strongest city-state in Greece prior to the war's beginning, was reduced to a state of near-complete subjection, while Sparta became established as the leading power of Greece. The economic costs of the war were felt all across Greece; poverty became widespread in the Peloponnese, while Athens found itself completely devastated, and never regained its pre-war prosperity. The war also wrought subtler changes to Greek society; the conflict between democratic Athens and oligarchic Sparta, each of which supported friendly political factions within other states, made civil war a common occurrence in the Greek world.

Ancient Greek warfare, meanwhile, originally a limited and formalized form of conflict, was transformed into an all-out struggle between city-states, complete with atrocities on a large scale. Shattering religious and cultural taboos, devastating vast swathes of countryside, and destroying whole cities, the Peloponnesian War marked the dramatic end to the fifth century BC and the golden age of Greece.The Peloponnesian War was soon followed by the Corinthian War (394-386 BC), which, although it ended inconclusively, helped Athens regain a little of its former greatness.

Pericles

Pericles (; Attic Greek: Περικλῆς Periklēs, pronounced [pe.ri.klɛ̂ːs] in Classical Attic; c. 495 – 429 BC) was a prominent and influential Greek statesman, orator and general of Athens during its golden age – specifically the time between the Persian and Peloponnesian wars. He was descended, through his mother, from the powerful and historically influential Alcmaeonid family. Pericles had such a profound influence on Athenian society that Thucydides, a contemporary historian, acclaimed him as "the first citizen of Athens". Pericles turned the Delian League into an Athenian empire, and led his countrymen during the first two years of the Peloponnesian War. The period during which he led Athens, roughly from 461 to 429 BC, is sometimes known as the "Age of Pericles", though the period thus denoted can include times as early as the Persian Wars, or as late as the next century.

Pericles promoted the arts and literature; it is principally through his efforts that Athens acquired the reputation of being the educational and cultural center of the ancient Greek world. He started an ambitious project that generated most of the surviving structures on the Acropolis (including the Parthenon). This project beautified and protected the city, exhibited its glory, and gave work to the people. Pericles also fostered Athenian democracy to such an extent that critics call him a populist. He, along with several members of his family, succumbed to the Plague of Athens in 429 BC, which weakened the city-state during a protracted conflict with Sparta.

Plague of Athens

The Plague of Athens (Ancient Greek: Λοιμός τῶν Ἀθηνῶν Loimos tôn Athênôn) was an epidemic that devastated the city-state of Athens in ancient Greece during the second year of the Peloponnesian War (430 BC) when an Athenian victory still seemed within reach. It is believed to have entered Athens through Piraeus, the city's port and sole source of food and supplies. Much of the eastern Mediterranean also saw outbreak of the disease, albeit with less impact. The plague returned twice more, in 429 BC and in the winter of 427/426 BC. Some 30 pathogens have been suggested as causing the plague.

Sidussa

Sidussa (Ancient Greek: Σίδουσσα or Σιδούσση) was a small town of Ionia, belonging to the territory of Erythrae, noted by Thucydides as a strong place, like Pteleum. Pliny the Elder describes it as an island off the coast of Erythrae. It is probable that the place also bore the name of Sidus (Σιδοῦς), as Stephanus of Byzantium mentions a town of this name in the territory of Erythrae.Sidussa was a member of the Delian League since it is mentioned in tribute records to Athens at least between the years 450/49 and 430/29 BCE.Thucydides places it in the territory of Erythrae and says that, like Pteleum it was a fortified place that was used by the Athenian army under the command of Leon and Diomedon to attack positions on Chios in the year 412 BCE.Sidussa's location is tentatively accepted as at Büyük Ada.

Teichiussa

Teichiussa or Teichioussa (Ancient Greek: Τειχιοῦσσα) was a town of ancient Caria or of Ionia in the territory of Miletus, and according to Thucydides, a possession of the latter city. It was a polis (city-state) and a member of the Delian League. During the Peloponnesian War, the Spartans struck at Iasos from here.Its site is located near Kazıklı, Asiatic Turkey.

Thucydides, son of Melesias

Thucydides, son of Melesias (; Greek: Θουκυδίδης) was a prominent politician of ancient Athens and the leader for a number of years of the powerful conservative faction. While it is likely he is related to the later historian and general Thucydides, son of Olorus, the details are uncertain; maternal grandfather and grandson fits the available evidence.

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