The Ancient Philosophy of Brutality in Euripides’ Cyclops

 From The Collector:

Euripides’ Cyclops is the only satyr play that has survived intact. We do not know anything about the performance history of this play, or why or even when exactly it was written. The plot borrows from well-known versions of Odysseus’ encounter with the cyclops Polyphemus. The plot is simple and brutal, but with comic elements provided by Silenus and the satyrs. The play is perhaps easy to dismiss, but Euripides raises some interesting questions about power and brutality.

The three main characters in the play are Polyphemus, a cyclops; Odysseus, the cunning Homeric hero; and Silenus, the former companion and tutor of Dionysus. There are also a number of satyrs, described as Silenus’ sons, that act as the chorus. Odysseus’ shipwrecked crew is present, but none have speaking roles and were probably not depicted on stage.

Silenus has a few guises in Greek mythology. Sometimes he is depicted as a drunken man and other times as a satyr-like creature. In Euripides’ Cyclops, he is depicted as an old man. In the play, Silenus is toadying, coarse, sly, and greedy. He is there for comic effect, as are his sons, the satyrs. Odysseus is the same character we see in the Odyssey. He uses his cunning to outsmart the cyclops and escape. However, in Euripides’ play, we do not see all of the tricks Odysseus uses in Homer’s story.

Polyphemus is a cyclops. He lives on an island with his cyclops brothers. They are referenced but not seen. Cyclopes are solitary creatures and self-sufficient. Polyphemus lives off the sheep, which he forces the satyrs to look after. They were captured and enslaved after becoming shipwrecked on the island. Polyphemus is brutish but not unintelligent. He believes himself to be superior to the gods by virtue of his brute strength. (Read more.)

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Why Constantinople’s Fall Was Not Inevitable

 

From The Greek Reporter:

Historian Anthony Kaldellis, Professor of Classics at the University of Chicago, challenges the long-held idea that the Fall of Constantinople in 1453 was inevitable, arguing that the siege should be understood through the specific military and tactical factors that shaped its outcome.

Speaking to Greek Reporter about his new book, 1453: The Conquest and Tragedy of Constantinople, Kaldellis explains that historians cannot prove that an event was inevitable because they have only one historical timeline to go by. “In a sense, nothing in history is inevitable,” Kaldellis tells Greek Reporter. “We can’t go back and run experiments to see if we change certain variables what would happen.”

His argument is directed against the idea that Constantinople’s fall was inevitable, a view he noted appears across scholarship, novels, journalism, and online commentary. Rather than reading 1453 backward from its outcome, Kaldellis argues that the event should be examined through the variables that determined the result “one way or another.” (Read more.)

More HERE, HERE, and HERE.

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Lady Hamilton: The 18th-Century Beauty Who Revived Ancient Greek Fashion

 

From The Greek Reporter:

Lady Hamilton, a woman who became famous in Europe for her astonishing beauty as well as her political influence, also spread ancient Greek-inspired fashion across the continent for the first time. Born into poverty and working as a scullery maid in her teenage years, she was scorned by her first two lovers who took advantage of her youthful beauty and then left her. Her third lover, however, was Sir William Hamilton, the English ambassador to Naples, who, against all social norms, then made her his wife. Lady Hamilton soon became a fashion icon and started trends, such as draping herself in simple garments that were inspired by classical times and ancient Greece, in particular. She called this Greek-inspired theme “Attitudes” and was known to have used her many shawls during her public performances based on ancient Greek symposia.

Goethe famously wrote of Lady Hamilton: “She wears a Greek garb, becoming to her to perfection. She then merely loosens her locks, takes a pair of shawls, and effects changes of postures, moods, gestures, mien, and appearance that make one really feel as if one were in some dream….”

“Successively standing, kneeling, seated, reclining, grave, sad, sportive, teasing, abandoned, penitent, alluring, threatening, agonized…one follows the other, and grows out of it. She knows how to choose and shift the simple folds of her single kerchief for every expression, and to adjust it into a hundred kinds of headgear,” he wrote. (Read more.)

 

More on Lady Hamilton, HERE.

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Odysseus’ Sanctuary on Ithaca

 From ZME Science:

The rocky hills of Ithaca, home to olive groves and old Greek legends, have now yielded their most evocative secret: the possible sanctuary of Odysseus. At a site known for over two centuries as the “School of Homer,” archaeologists have unearthed compelling evidence of a hero cult that persisted for more than a thousand years — dedicated to the mythological king of Ithaca himself and protagonist of Homer’s Odyssey.

The discovery was announced by the Greek Ministry of Culture in early June, 2025, but it is the culmination of decades of archaeological labor. The project, based at the Agios Athanasios site in northern Ithaca, is led by Professor Emeritus Giannos G. Lolos and includes work by Dr. Christina Marambea of the University of Ioannina.

While historians agree that Odysseus was a fictional character, these findings reveal just how real his memory was to the ancient Greeks, who worshipped him, invoked him, and etched his name into stone for generations.

This is the strongest indication yet that the legends of Homer’s Odyssey were not just preserved in verse — but etched into the lives, rituals, and civic identity of the people who lived where the story begins. (Read more.)

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The Discovery at Oxyrhynchus

 From The Sunday Times:

The Egyptian archaeological site of Oxyrhynchus, 120 miles south of Cairo, might not have the glamour and renown of the hallowed Valley of the Kings. But a team from the University of Barcelona working at the site has made one of the most significant discoveries in decades.

A mummy from the late Roman period, about 1,600 years old, was discovered buried with a verse of Homer’s The Iliad, the original of which dates back 2,800 years. The text was found in clay with an embalmer’s seal on the outside of the mummy’s wrapping. It is the first time a Greek literary text has been found directly incorporated into the Egyptian mummification process. The discovery, at the ancient city of El-Bahnasa, started as a relatively unexceptional find, said Ignasi-Xavier Adiego, a professor at the University of Barcelona who directs the Oxyrhynchus project. (Read more.)

 

From The Conversation:

Archaeologists have found something unexpected inside a 1,600-year-old Roman-era Egyptian mummy: a fragment of Homer’s Iliad. It wasn’t placed beside the body, but inside the mummy’s abdomen. But the real surprise isn’t just where the fragment was found. It’s how it got there. To understand, we must go back – to the Iliad itself, and to what it became in the Roman world.

In The Iliad, a poem shaped in the 8th century BC and attributed to Homer, the Trojan war does not end in triumph or renewal. It ends in devastation. The poem closes at the edge of collapse, with Troy reduced to a landscape of heroic ruin. And yet, this is not where the story ends.

According to later Roman tradition, one Trojan escaped. Aeneas – son of Anchises and the goddess Aphrodite – fled the burning city carrying his father on his shoulders and the household gods in his hands. He moved west, across the Mediterranean, towards Italy, where he became the ancestor of Rome.

This continuation did not come from the Iliad itself. It was shaped centuries later, most famously in Virgil’s Aeneid. But it changed the meaning of the Trojan war entirely. The past, in other words, was actively reorganised – through stories that could be reworked, extended and connected across time and space. (Read more.)

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The Ancient Greek Myth That Inspired Tolkien

 From The Greek Reporter:

In Tolkien’s writings, Númenor is described as an ancient kingdom located on a large island to the west of Middle Earth. It is inhabited by the greatest human civilization to have existed and is essentially an idyllic utopia ruled by wise kings. The island itself was a gift presented by the Valar – angelic godlike figures – to the ancestors of the Númenóreans as a reward for facing the Dark Lord Morgoth in battle.

However, over time, the Númenórean civilization is corrupted. The trouble started when the last king of Númenor, Ar-Pharazôn, defeated Sauron, the lieutenant of Morgoth, and brought him back as a prisoner to the island kingdom. Sauron, who was remarkably deceitful, managed to convince the Númenórean king that he could live eternally if only he worshiped Morgoth as a god.

Consequently, the Númenóreans ceased their worship of Eru Ilúvatar, the One God in Tolkien’s mythos, and disaster ensues. For their hubris and corruption, they were punished with the sinking of their island. Only a few of the virtuous Númenóreans escaped to Middle Earth, where they founded the kingdoms of Gondor and Arnor. (Read more.)

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The Greatest Byzantine Greek Scholars of the Renaissance

 From The Greek Reporter:

Between the 14th and 15th centuries, a wave of Greek scholars left their beleaguered homeland in the Byzantine Empire for the Italian Peninsula, where their work would play an important role in the flowering of the Renaissance. The Renaissance, which literally means “rebirth”, was a period usually identified as lasting between the 14th and 17th centuries. It was characterized by an increased interest in the Greek and Roman past, with the scholars of the time looking back to Classical civilization for inspiration in the arts and sciences.

When the Byzantine Greek scholars arrived in Italy, they brought centuries of knowledge from Greco-Roman civilization with them. Medieval Italian scholars had already taken an interest in Classical Roman civilization, but this new wave of Byzantine intellectuals were well versed in ancient Greek sources and greatly widened the scope of the academic and artistic endeavors that were then possible. (Read more.)

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The Buried City – Unearthing the Real Pompeii

  

From Reid's Reader:

Zuchtriegel makes it clear that Romans followed and copied Greek art. In fact at one point he notes that Pompeii did not ever have the best art work. He says that ancient Rome, Capua and Verona had more great art works than Pompeii ever had, and they had larger arenas.  He spends some time examining the famous copy of the statue of the Greek god Apollo and its connection with Greek culture. Sensuality and eroticism were displayed in some of the houses of the rich. Zuchtriegel spends some time with freaks and hermaphrodites as they were depicted in Greek tales. Wealthy people’s walls were painted with images of Greek fables and the doings of the Greek gods, sometimes dealing with rape or violence but just as often dealing with images of serenity or weddings. One house, excavated in the early years of archaeologism [in the late 19^th century] was named as the House of the Vetti, generally interpreted as a brothel. Wealthy people also had slaves, and the prostitutes were slaves. Slaves could be freed sometimes, but often this would simply mean that an old slave was of no worth anymore and the freed slave was left in poverty and would have nowhere to go.

Having explained all of this, Zuchtriegel notes that in the last years of Pompeii there was a god that was very popular. This was the Greek Dionysus. But he also notes that the very ground Pompeii was built on was originally Etruscan land, and the Etruscan gods were related to nature and agriculture. There were many rituals that had been carried through to the late years of Pompeii. He then returns to the state of the city as it now is. Among other things, some of the ruins were destroyed during the Second World War due to American bombing near to Naples. For a long time there were misunderstandings about the meanings of some buildings that had been buried in the 79 A.D. earthquake. For example, one building that was dug up by amateur archaeologists in the early 20^th century, became known as the Villa of Mysteries because it looked dark and there was a long frieze whose meaning was difficult to understand. Could it have been the site of a forbidden cult? But it is now understood that there was no mystery at all. The villa, as it originally stood, was open to the passing public, there were no orgies taking place in it, and the images on the wall had to do with celebrations of a wedding.

It is in the last parts of The Buried City that Gabriel Zuchtriegel goes back to what actually happened when Pompeii was almost obliterated. He likes to show how ordinary people – not just the rich – were going through the streets of the city just before the sky fell in. One example was a chariot that has only recently been dug up by modern archaeologists. Only parts of it survived, but it was clearly being driven on its way to some ordinary event.  Zuchtriegel also often reminds us that those who lived in the most horribly cramped quarters were the poor people – who made up most of the population – and the slaves. As he sees it, the most important people in Pompeii were the poor and the slaves who kept the city running. They were the ones who drove carts bringing into the city the food that came from the fields and the fishing boats, cooked and produced meals, looked after the children of rich etc. Yet they had to live in the worst houses.

Regrettably, says Zuchtriegel, despite all the help of the police, there is still in Naples the Camorra – the Neapolitan version of the Sicilian Mafia -  which illegitimately raids parts of Pompeii, stealing antiquities and selling them to the rich in the black market. But things are now being tightened. There is the frequently-asked question “How many people lived in Pompeii at the time it was destroyed?” Answers range from 40,000 to 20,000, but one also has to be aware of the fact that the rural areas, which brought in grain, stock and milk, should also be seen as part of Pompeii. At an odd point, too,  Zuchtriegel says that Pompeii was probably economically declining in the years before its ruin. Apparently more local farmers now raised grapes as wine became most important… but this meant that grain had to be imported from different countries – like Egypt  - at great price.  (Read more.)

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Atlantis: How Plato’s Story Corresponds to Real History

 From Greek Reporter:

Although most people around the world agree that the original Santorini hypothesis so far made the most compelling case where Plato’s Atlantis once was, unfortunately, there are two critical flaws with that theory, which have allowed critics over the years to maintain the story was just a myth.

The first problem is that the hypothesis entirely discards Plato’s given chronology of 9,600 BC. A more significant problem with the original theory is that the primary island of Atlantis, an island the size of Crete, one Plato said was supposed to be nine kilometers away from the circular island within an island setting, is not around the Santorini backdrop of 1,600 BC.

As is common knowledge, a genuine discovery requires that all elements of a physical description are present, and all are in the given order. In this case, if any of the clues given to us by Plato are missing, the elements are not arranged in the correct order, or the chronology does not coincide with Plato’s given chronology, then all is speculation.

The book ATLANTIS The Find of a Lifetime embarks on a 10,000-year journey that effectively reveals Atlantis’s submerged island and demonstrates how Plato’s 2400-year-old story corresponds to real history. (Read more.)

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The Three Tongues on the Cross and The Inheritance of Christianity

 From Jared Selim:

When Our Lord hung with outstretched arms upon the tormenting Cross of Golgotha, Pilate fixed a titulus above His Head. It declared before the world in the three great languages that resounded through Judea: “Jesus of Nazareth, King of the Jews.”

These languages were Hebrew, Greek, and Latin. In the scornful inscription of the Romans, they declared despite themselves what the Jews who delivered their Messiah to death would not: the true and universal Kingship of the Logos made flesh, Filius Dei—the Son of God. As St. Jerome said, “the voices and writings of all nations proclaim the passion and the resurrection of Christ. […] the Jews, the Greeks, and the Romans, [were] peoples which the Lord has dedicated to His faith by the title written on His cross.”1

If these three peoples represent all nations, then every Christian, by our baptism and life in Mother Catholic Church, enters into the Hebraic, Greek, and Roman expressions of Christ.2 The Messiah shines in the particular forms and manners of these nations.(Read more.)

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The Transformation of the Roman Empire Into Byzantium

 From The Greek Reporter:

The transformation of the Roman Empire into what modern historians call Byzantium was not a single event but a gradual process, reaching a profound turning point in the 7th century. By this time, the Roman state had changed in territory, culture, language, religion, and political structure, becoming something new—yet it continued to call itself Roman. The 7th century marked the moment when the Ancient Roman world evolved into the medieval Byzantine Empire, which had previously been known as the Eastern Roman Empire.

Although Hellenistic culture had long prevailed, cemented by the founding of Constantinople in 330, the Eastern Roman Empire retained the core elements of imperial Rome. Its administration remained rooted in Roman institutions, its cities preserved Classical urban culture, and its emperors regarded themselves as heirs of Augustus and Constantine. Latin was in decline, however, even as it remained the official language and the emperors claimed dominion over the entire Mediterranean.

 The transformation was inevitable: Constantinople was emerging as the center of the empire while Rome’s influence waned. As historian Peter Brown observed, Byzantium represents continuity: “The Roman Empire did not fall in the East. It was transformed.” Centered in Constantinople, the Eastern Roman Empire remained a powerful and sophisticated Roman state but with a distinct Byzantine character—while still seeing itself as Roman. (Read more.)

 

A Byzantine princess in Kyivan Rus. From History of Royal Women:

As the sister of the Byzantine Emperor and as a princess born in the purple, Anna was a highly desirable bride. In 972, the Holy Roman Emperor, Otto II, married Theophano, a relative of the Byzantine Emperor, after requesting an imperial princess. Sometimes Theophanu is thought to have been a sister of Anna, but she was probably related to her more distantly. It is possible that Otto may have wanted to marry Anna instead. In 986, a Bulgarian prince appears to have asked Basil for his sister’s hand in marriage, but this was rejected.

In 988, the new French king, Hugh Capet, sent a letter to Basil, asking him to find a bride for his son, the future Robert II, of equal rank. It was likely Anna, who he was asking for. This arrangement did not go through either. It is believed that all of these proposals were turned down because, at the time, Byzantine princesses born in the purple were considered too important to marry foreigners, even if they were kings or emperors. The Byzantines at this time were also said to have still considered the Western Europeans as barbarians. Everything changed in 988 when Vladimir, Grand Prince of Kyiv, wished to marry Anna. (Read more.)

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Is Alexander the Great’s Tomb Hidden in Venice?

They think Alexander is buried in San Marco instead of St. Mark. It is an interesting theory but I doubt it because of the care the Early Christians took with the bodies of saints like St. Mark. From The Greek Reporter:

The true location of Alexander the Great’s tomb is considered to be one of the great mysteries of the ancient world. After going missing in antiquity, researchers are still trying hard to find it. One modern theory asserts that Alexander the Great’s real tomb is actually in Venice, at St Mark’s Basilica. Why is the tomb of Alexander the Great a mystery in the first place? After he died in 323 BCE, Ptolemy stole his body and took it to Memphis, Egypt. That was the site of Alexander’s first burial. However, Ptolemy’s son then moved Alexander’s body to a different location in Egypt. He had the body buried in Alexandria, which was a fitting location as that city was named after the king himself.

There are several records of important historical figures visiting Alexander the Great’s tomb over the centuries. For a long time, its location was certainly no mystery. However, the last reliable mention of his tomb being visible and recognised in Alexandria comes from the Sophist teacher Libanius, writing in 390. After this, in about the year 400, John Chrysostom visited Alexandria with the intention of visiting Alexander’s tomb. However, by that time, the tomb was lost. (Read more.)

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The Lighthouse of Alexandria

From The Greek Reporter:

The Lighthouse of Alexandria, the last standing of the Seven Wonders of the Ancient World, was an engineering marvel that served to guide ships to the port city.

It was completed in the 3rd century BC during the reign of Ptolemy II Philadelphus, the son of Ptolemy I, the Macedonian Greek general of Alexander the Great, on the island of Pharos off the coast of the city of Alexandria in Egypt.

The Lighthouse of Alexandria was a beacon, safely guiding seamen sailing the Mediterranean to Egypt for fifteen centuries.

It was one of the greatest architectural feats of antiquity, serving as a symbol of power of the Ptolemaic Dynasty, the successors of Alexander the Great, who was the founder of the city of Alexandria.

An important landmark of the Hellenistic period, the Lighthouse of Alexandria had travelers from all over the world who were encouraged to visit the port city to admire the tower. (Read more.)

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How One Myth Changed Empires

 From The Greek Reporter:

The myth of Persephone, or Proserpina, a daughter who disappears underground and rises again, has long helped people make sense of time. In Greece, the story of Persephone explained why the world shifts from growth to barrenness and then returns to life. In Rome, the same story—told as Proserpina—was woven into the city’s calendar and used to structure public life. What began as a tale about the seasons became, in Roman hands, a way to organize fields, markets, courts, and elections.

In the Greek version, Hades seizes Persephone, and her mother Demeter grieves so deeply that the earth withers. A compromise brings Persephone back for part of each year, but the pomegranate seeds she has eaten bind her to return below when the cycle turns. The meaning is straightforward: winter reflects her absence, and spring announces her return.

Greek communities lived this rhythm through ritual. At the Eleusinian Mysteries, initiates experienced a drama of loss and hope. In Athens, the women’s festival of the Thesmophoria paused everyday life to reflect on fertility, reciprocity, and restraint. Even farming followed signs that made nature the ultimate master clock. (Read more.)

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Icon of the Mother of God Nicopeia

 

 From The Liturgical Arts Journal:

This precious and important icon is thought to have been originally located either in the Monastery of Saint John the Forerunner -- sometimes simply called the Stoudios monastery -- or perhaps the Monastery of Christ Pantokrator. Whatever the case, it is, as it was then, considered an important and prestigious icon of Byzantium. 

The sixteenth century Italian travel writer, Giovanni Battista Ramusia, lends his own account of the icon's taking:

The barons and the Venetians battered the walls and towers day and night without with various machines, and redoubled the War, conducting many great skirmishes from one area to another; it was in one of these that they valorously acquired the banner of the Tyrant, but with much greater joy a panel on which was painted the image of Our Lady, which the Greek Emperors had continuously carried in their exploits, since all their hopes for the health and salvation of the Empire rested in it.  The Venetians held this image dear above all other riches and jewels that they took, and today it is venerated with great reverence and devotion here in the church of San Marco, and it is one that is carried in procession during times of War and plaque, and to pray for rain and good weather.  

[...]

 

The icon itself is really quite beautiful and falls into the "Nicopeia" type which means "Bringer of Victory." Arguably the most famous examples of this type of Theotokos icon are those which can still be found gracing the wall of Hagia Sophia in Constantinople. The title reflects the idea of the Virgin as a protector of Byzantium and icons such as this were frequently employed as a kind of standard, carried in battle by the Eastern Roman emperors. (Read more.)

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Legendary Foundress of Carthage

 

From All That's Interesting:

According to Greco-Roman legend, Dido founded the ancient city of Carthage in modern-day Tunisia by requesting a seemingly small amount of land from a local chieftain — only as much as an ox-hide could cover. Dido then cleverly cut that ox-hide into tiny strips and laid them out in a circle, claiming a much larger space than expected.

Encompassing an entire hillside, Carthage quickly transformed into a bustling metropolis, and Dido became famous not only as the founder of the city, but also its first queen. However, as ancient myths tell it, her power and influence couldn’t protect her from meeting a tragic fate.

In Virgil’s Aeneid, Queen Dido fell in love with the Trojan hero Aeneas after he landed in North Africa. Though it initially seemed like Aeneas returned her feelings, Aeneas was soon commanded by the gods to continue on his planned journey. He then abandoned Dido, leading her to die by suicide.

The mists of time have forever clouded the story of this fabled queen, and it’s still unclear whether she was inspired by a real historical figure. Despite this, Dido’s legends have captivated countless people for millennia. (Read more.)

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A Mysterious Minoan Labyrinth on Crete

 From The Greek Reporter:

Archaeologists have presented the preliminary results of the ongoing excavation on Papoura Hill on Greece’s largest island of Crete, where a unique Minoan Labyrinth was discovered in 2024.

The site was discovered during work for the installation of radar systems for the new Heraklion airport.

According to Danae Kontopodi of the Heraklion Ephorate of Antiquities, the excavation has revealed a rare, monumental circular structure, impressive for its size, early date, and unique architectural design.

The President of the Association of Greek Archaeologists, Costas Paschalidis, described Papoura as “one of the most important archaeological finds of the 21st century for the prehistoric Aegean.”

With a diameter of 48-50 meters, this circular, labyrinthine building has no known parallel in prehistoric Crete or the wider Aegean region. Its design is reminiscent of the circular residential or funerary buildings found in the early Bronze Age in Mesopotamia, Syria, and Oman, as well as the circular enclosures of Neolithic and prehistoric Europe. (Read more.)

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The Spectacular Byzantine Churches That Still Exist in Italy

 From The Greek Reporter:

The Italian peninsula is the birthplace of the Romans and their mighty empire. During Rome’s rule over much of the known world, Christians were persecuted without mercy. However, within a few decades, this new religion transformed the empire, turning the most powerful state of its time upside down.

After the collapse of the Western Roman Empire and the rise of the Eastern Roman Empire, later known as the Byzantine Empire, Italy became home to some of the most spectacular churches, profoundly influenced by the Eastern territories of the empire.

The Basilica of San Vitale in Ravenna, Italy is a masterpiece of early Byzantine church architecture and art, which was completed in 547 AD.

Its impressive octagonal structure combines Roman and Byzantine elements, featuring a modest dome that is supported by a total of eight pillars. The basilica is famous across the world for its stunning mosaics, particularly those depicting Emperor Justinian and Empress Theodora. The reigning couple were very proud of their grandiose constructions and their presence in churches across the Empire symbolize the union of political and religious power in the early Eastern Roman (Byzantine) Empire. The mosaics also include biblical scenes and beautiful designs. (Read more.)

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Greece Was Once Part of South America

 From The Greek Reporter:

A geological study suggests that part of modern-day Greece may have once been physically connected to what is now South America, hundreds of millions of years ago. The findings come from research into ancient rock formations in the Pelagonian zone of northern and central Greece, showing strong chemical and age similarities with crust from the Amazon region. Lead researcher Olga Zlatkin, a geologist at the Hebrew University of Jerusalem, and her team analyzed zircon crystals found in rocks that date back nearly 700 million years. (Read more.)

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When Alexander the Great Visited the Ancient City of Troy

 From The Greek Reporter:

In 334 BCE, Alexander the Great engaged in a war campaign against the mighty Persian Empire. To do so, he first invaded Anatolia, the closest region of the Persian Empire to Greece. Alexander crossed the Hellespont, thus stepping from Europe into Asia. Upon doing so, he arrived in Troad, the region surrounding the city of Troy. Despite the fact that he was on a monumental military campaign, Alexander the Great decided to take the time to visit Troy.

Just as is the case today, the Iliad was very famous among the ancient Greeks. Therefore, it makes sense that Alexander would have wanted to visit the final resting places of the most famous characters in that story. According to Diodorus Siculus:

“He visited the tombs of the heroes Achilles, Ajax, and the rest and honored them with offerings and other appropriate marks of respect.”

The traditional tomb of Achilles is not in Troy itself, but in Achilleion, another settlement in the Troad, while the traditional tomb of Ajax was in yet another settlement, Rhoiteion. Hence, Alexander the Great’s visit involved more than just visiting the city of Troy itself. (Read more.)

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