The Persian War: A Battle of Wits

It is tempting to view the Greek victory in the Persian War as an achievement of superior power and fighting. However, this really wasn’t the case. The Greeks were victorious because they out-planned and out-thought the Persians, taking advantage of their own knowledge of the terrain and benefiting from Persians’ errors on the battlefield.

It is not up for debate who had the most obvious advantages going into the war; the Persian Empire was the largest and most powerful the world had known. There was a seemingly endless supply of human capital to fill the ranks of the Persian army. Furthermore, she enjoyed superior firepower compared to the Greeks, in terms of technology, their ships, for example, were faster, lighter, and more maneuverable than the Greeks’, as well as the sheer amount of firepower.

The Greeks, however, had some more important intangible advantages. First of all, they were fighting on and for their own homeland. They fought every battle knowing that a loss would bring the enemy that much closer to their own families and homes. The Greeks were fighting to save their own way of life. Additionally, the Greeks were fighting of their own accord. Because of the democratic structure of the city-states, the soldiers were fighting because they voted that this was the best course of action. This type of motivation can be a huge factor in the face of an enemy fighting simply because their despotic ruler sitting atop his throne on a nearby hilltop tells them to.

However, the real reason the Greeks won was their ability to engage the enemy at locations best suited for a Greek victory. The Greeks knew the terrain and they also knew their own militaristic limitations. This allowed them to choose battle sites that would minimize the advantages of the enemy. This was certainly the case at the battle of Salamis. The Greeks were aware of the superiority of the Persian fleet. Their ships were smaller and faster. The Greeks, on the other hand, were dealing with older, slower, less agile triremes. In order to make this as little of a factor as possible, they managed, through a little trickery on the part of Themistocles, to engage the Persians in the shallow bay of Salamis. By battling in such a shallow, closed-in area the speed and maneuverability of the Persian fleet was neutralized as best could be hoped for. They did not have to room to either get up to full speed or to take advantage of their full mobility. On top of that, the Persians, or at least the vast majority of them, were unable to swim. Essentially, once they were thrown overboard, they were as good as dead. So the Greeks didn’t necessarily have to destroy every enemy sailor, just get them off their ships. The Greeks, on the other hand, practiced quick turning and ramming maneuvers in preparations for just such a battle. In a smaller area, their slower speed never arose as a problem as no one had the room to get to full speed. Therefore, they were more prepared for a battle in such conditions because they chose them.

It is also interesting to look at the Battle of Thermopylae in such a light. Although the Greeks obviously lost the battle, it was only through a fortunate chance event for the Persians. Had Ephialtes not showed the Persians another way around the pass at Thermopylae they most likely would not have won. Up until that point, the Greeks were dominating the Persians, slaughtering the huge force as they funneled through the narrow pass. Once again, the Greeks, aware of the fact that they were vastly outnumbered, chose a location highly favorable to their smaller, more elite forces. The Persians’ size became a near non-factor as they had t0 squeeze through the Hot Gates. The Greeks were far more capable of picking off the Persian force one chariot at a time. This, again, is evidence of the Greeks’ cunning in making the most of a battle situation.

The Greeks were careful to draw the Persians into battle at locations where the Greeks were able to take advantage of their familiarity with the land and military forces involved. For this reason, it is valuable to look at the Persian War, not just as a battle of two great powers, but also as a battle of wits.

I always knew I liked Wikipedia....

A little something of interest: today's Featured Article on Wikipedia is on Alcibiades. An Ancient Greek who I find incredibly intriguing and a website I can't get enough of - doesn't get much better.

On another note: I am coming into reading week and exam time. So, as you might imagine, it's time to focus a little more on school work and a little less on my new pet blog. Posts may be a little less frequent for a bit, but don't worry, I'm not going anywhere.

Antigone: Family vs. Country

A fascinating debate from classical literature that rages on today is the question of who was in the right in Sophocles’ Antigone. Both Antigone and her uncle, the king of Thebes, Creon, believed that they were doing what was best – Antigone’s burial of her brother Polyneices and Creon’s refusal to and subsequent condemnation of his niece. Who was right?

It seems likely that even Sophocles’ audience would have been in conflict over which character made the correct decision. Both were acting according to the law they believed to be superior. Creon believed that since Polyneices was a traitor to Thebes (he had, after all, lead an army against his brother, King Eteocles) he deserved the punishment fitting of such a traitor. Antigone, quite to the contrary, believed that family loyalty takes precedence over everything, even the law of the land. She therefore had no choice but to bury her brother. When it comes down to it, this is a story of family versus country. Which demands our greater loyalty?

Sophocles makes the answer unclear. Both Antigone and Creon suffer horrible fates. Antigone loses her own life. Creon loses his niece and, consequently, his son and wife. It is debatable who suffers more in such a situation. However, I think the text seems to hint that Creon was in the wrong and that he was the one who suffered more when all was said and done. In the end, Creon decides that he must free Antigone; that she was not wholly in the wrong. He declares, “We must not wage a vain war with destiny;” deciding, “’tis best to keep the established laws, even to death’s end.” However, it is too late. By the time Antigone’s cave is opened, she has already hung herself. The tragedy of her death is magnified by the fact that Creon acknowledged the error of his judgment with almost enough time to save her, but it was just barely too late. To make things worse, Heamon, Creon’s son and Antigone’s fiancé, kills himself after finding his love hanging in the cave. These two incidents alone would be enough of a horror for Creon. But it is not yet over. Eurydice, the queen, upon hearing of the deaths of both her son and niece, quietly climbs to her room and she, too, commits suicide. Creon, thus, is left wholly alone at the end of the play, believing he is being severely punished for his wrongful condemnation of Antigone. She, on the other hand, accepts death. She has the ability to avoid it, if she were to but leave her brother’s body lying outside the city. However, she takes action, knowing full well the consequences. She never doubts herself, as seen in her address to her fallen brother, “And yet I have honored thee, as the wise will deem, rightly.” Antigone, at least, has the satisfaction of believing herself to have a death in sacrifice for her family. Creon, on the other hand, is left with nothing.

I know no answer can be provided with complete certainty, but I am curious to see what others have to say on the topic. Who was in the right? Who does the text itself point to as being correct, or at least more correct than the other?