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Pieces of broken pottery (Ostracon) as voting tokens. The persons nominated are Pericles, Cimon and Aristides, each with his patronymic (top to bottom).

Ostracism (Greek: ὀστρακισμός, ostrakismos) was a procedure under the Athenian democracy in which any citizen could be expelled from the city-state of Athens for ten years. While some instances clearly expressed popular anger at the citizen, ostracism was often used preemptively. It was used as a way of neutralizing someone thought to be a threat to the state or potential tyrant.

Crucially, ostracism had no relation to the processes of justice. There was no charge or defense, and the exile was not in fact a penalty; it was simply a command from the Athenian people that one of their number be gone for ten years.

A modern use developed from the term is to describe informal exclusion from a group through social rejection, although the psychology of ostracism takes this further, where it has been defined as “...any behaviour in which a group or individual excludes and ignores another group or individual”.[1] This could therefore be a conscient act or an unconscient one.


The name is derived from the ostraka, (singular ostrakon , ὄστρακον), referring to the pottery sherds that were used as voting tokens. Broken pottery, abundant and virtually free, served as a kind of scrap paper (in contrast to papyrus, which was imported from Egypt as a high-quality writing surface, and was thus too costly to be disposable).

Each year the Athenians were asked in the assembly whether they wished to hold an ostracism. The question was put in the sixth of the ten months used for state business under the democracy (January or February in the modern Gregorian Calendar). If they voted "yes", then an ostracism would be held two months later. In a section of the agora set off and suitably barriered,[2] citizens gave the name of those they wished to be ostracised to a scribe, as many of them were illiterate, and they then scratched the name on pottery sherds, and deposited them in urns. The presiding officials counted the ostraka submitted and sorted the names into separate piles. The person whose pile contained the most ostraka would be banished, provided that an additional criterion of a quorum was met, about which there are two principal sources:

  • According to Plutarch,[3] the ostracism was considered valid if the total number of votes cast was at least 6,000.
  • According to a fragment of Philochorus,[4] the "winner" of the ostracism must have obtained at least 6,000 votes.

Plutarch's evidence for a quorum of 6,000, on a priori grounds a necessity for ostracism also per the account of Philochorus, accords with the number required for grants of citizenship in the following century and is generally preferred.[5][6][7][8]

The person nominated had ten days to leave the city. If he attempted to return, the penalty was death. Notably, the property of the man banished was not confiscated and there was no loss of status. After the ten years, he was allowed to return without stigma. It was possible for the assembly to recall an ostracised person ahead of time; before the Persian invasion of 479 BC, an amnesty was declared under which at least two ostracised leaders—Pericles' father Xanthippus and Aristides 'the Just'—are known to have returned. Similarly, Cimon, ostracised in 461 BC, was recalled during an emergency.[9]

Distinction from other Athenian democratic processes

Ostracism was crucially different from Athenian law at the time; there was no charge, and no defence could be mounted by the person expelled. The two stages of the procedure ran in the reverse order from that used under almost any trial system — here it is as if a jury are first asked "Do you want to find someone guilty?", and subsequently asked "Whom do you wish to accuse?". Equally out of place in a judicial framework is perhaps the institution's most peculiar feature: that it can take place at most once a year, and only for one person. In this it resembles the Greek pharmakos or scapegoat — though in contrast, pharmakos generally ejected a lowly member of the community.

A further distinction between these two modes (and one not obvious from a modern perspective) is that ostracism was an automatic procedure that required no initiative from any individual, with the vote simply occurring on the wish of the electorate — a diffuse exercise of power. By contrast, an Athenian trial needed the initiative of a particular citizen-prosecutor. While prosecution often led to a counterattack (or was a counterattack itself), no such response was possible in the case of ostracism as responsibility lay with the polity as a whole. In contrast to a trial, ostracism generally reduced political tension rather than increased it.

Although ten years of exile would have been difficult for an Athenian to face, it was relatively mild in comparison to the kind of sentences inflicted by courts; when dealing with politicians held to be acting against the interests of the people, Athenian juries could inflict very severe penalties such as death, unpayably large fines, confiscation of property, permanent exile and loss of citizens' rights through atimia. Further, the elite Athenians who suffered ostracism were rich or noble men who had connections or xenoi in the wider Greek world and who, unlike genuine exiles, were able to access their income in Attica from abroad. In Plutarch, following as he does the anti-democratic line common in elite sources, the fact that people might be recalled early appears to be another example of the inconsistency of majoritarianism that was characteristic of Athenian democracy. However, ten years of exile usually resolved whatever had prompted the expulsion. Ostracism was simply a pragmatic measure; the concept of serving out the full sentence did not apply as it was a preventative measure, not a punitive one.

One curious window on the practicalities of ostracism comes from the cache of 190 ostraka discovered dumped in a well next to the acropolis.[10] From the handwriting they appear to have been written by fourteen individuals and bear the name of Themistocles, ostracised before 471 BC and were evidently meant for distribution to voters. This was not necessarily evidence of electoral fraud (being no worse than modern voting instruction cards), but their being dumped in the well may suggest that their creators wished to hide them. If so, these ostraka provide an example of organized groups attempting to influence the outcome of ostracisms. The two-month gap between the first and second phases would have easily allowed for such a campaign.

There is another interpretation, however, according to which these ostraka were prepared beforehand by enterprising businessmen who offered to them for sale to citizens who could not easily inscribe the desired names for themselves or who simply wished to save time.[11]

The two-month gap is a key feature in the institution, much as in elections under modern liberal democracies. It first prevented the candidate for expulsion being chosen out of immediate anger, although an Athenian general such as Cimon would have not wanted to lose a battle the week before such a second vote.[9] Secondly, it opened up a period for discussion (or perhaps agitation), whether informally in daily talk or public speeches before the Athenian assembly or Athenian courts . In this process a consensus, or rival consensuses, might emerge. Further, in that time of waiting, ordinary Athenian citizens must have felt a certain power over the greatest members of their city; conversely, the most prominent citizens had an incentive to worry how their social inferiors regarded them.

Period of operation

Ostracism was not in use throughout the whole period of Athenian democracy (circa 506–322 BC), but only occurred in the fifth century. The standard account, found in Aristotle's Constitution of the Athenians 22.3,[12] attributes the establishment to Cleisthenes, a pivotal reformer in the creation of the democracy. In that case ostracism would have been in place from around 506 BC. The first victim of the practice, however, was not expelled until 487 BC — nearly twenty years later. Over the course of the next sixty years some twelve or more individuals followed him. The list may not be complete, but there is good reason to believe the Athenians did not feel the need to eject someone in this way every year. The list of known ostracisms runs as follows:


Around twelve thousand political ostraka have been excavated in the Athenian agora and in the Kerameikos . The second victim, Cleisthenes' nephew Megacles, is named by 4647 of these, but for a second undated ostracism not listed above. The known ostracisms seem to fall into three distinct phases: the 480s BC, mid-century 461–443 BC and finally the years 417–415: this matches fairly well with the clustering of known expulsions, although Themistocles before 471 may count as an exception. This suggests that ostracism fell in and out of fashion.[14]

The last known ostracism was that of Hyperbolos in circa 417 BC. There is no sign of its use after the Peloponnesian War, when democracy was restored after the oligarchic coup of the Thirty had collapsed in 403 BC. However, while ostracism was not an active feature of the 4th-century version of democracy, it remained; the question was put to the assembly each year, but they did not wish to hold one.


Because ostracism was carried out by thousands of people over many decades of an evolving political situation and culture, it did not serve a single monolithic purpose. Observations can be made about the outcomes, as well as the initial purpose for which it was created.

The first rash of people ostracised in the decade after the defeat of the first Persian invasion at Marathon in 490 BC were all related or connected to the tyrant Peisistratos, who had controlled Athens for 36 years up to 527 BC. After his son Hippias was deposed with Spartan help in 510 BC, the family sought refuge with the Persians, and nearly twenty years later Hippias landed with their invasion force at Marathon. Tyranny and Persian aggression were paired threats facing the new democratic regime at Athens, and ostracism was used against both.

Tyranny and democracy had arisen at Athens out of clashes between regional and factional groups organised around politicians, including Cleisthenes. As a reaction, in many of its features the democracy strove to reduce the role of factions as the focus of citizen loyalties. Ostracism, too, may have been intended to work in the same direction: by temporarily decapitating a faction, it could help to defuse confrontations that threatened the order of the State.

In later decades when the threat of tyranny was remote, ostracism seems to have been used as a way to decide between radically opposed policies. For instance, in 443 BC Thucydides son of Milesias (not to be confused with the historian of the same name) was ostracised. He led an aristocratic opposition to Athenian imperialism and in particular to Perikles' building program on the acropolis, which was funded by taxes created for the wars against Persia. By expelling Thucydides the Athenian people sent a clear message about the direction of Athenian policy.[15] Similar but more controversial claims have been made about the ostracism of Cimon in 461 BC.

The motives of individual voting citizens cannot, of course, be known. Many of the surviving ostraka name people otherwise unattested. They may well be just someone the submitter disliked, and voted for in moment of private spite. As such, it may be seen as a secular, civic variant of Athenian curse tablets, studied in scholarly literature under the Latin name defixiones, where small dolls were wrapped in lead sheets written with curses and then buried, sometimes stuck through with nails for good measure.

In one anecdote about Aristides, known as "the Just", who was ostracised in 482, an illiterate citizen, not recognising him, came up to ask him to write the name Aristides on his ostrakon. When Aristides asked why, the man replied it was because he was sick of hearing him being called "the Just".[16] Perhaps merely the sense that someone had become too arrogant or prominent was enough to get someone's name onto an ostrakon. Ostracism rituals could have also been an attempt to dissuade people from covertly committing murder or assassination for intolerable or emerging individuals of power so as to create an open arena or outlet for those harboring primal frustrations and urges or political motivations. The solution for murder, in Gregory H. Padowitz's theory, would then be 'ostracism' which would ultimately be beneficial for all parties - the unfortunate individual would live and get a second chance and society would be spared the ugliness of feuds, civil war, political jams and murder.

Fall into disuse

The last ostracism, that of Hyperbolos in or near 417 BC, is elaborately narrated by Plutarch in three separate lives: Hyperbolos is pictured urging the people to expel one of his rivals, but they, Nicias and Alcibiades, laying aside their own hostility for a moment, use their combined influence to have him ostracised instead. According to Plutarch, the people then become disgusted with ostracism and abandoned the procedure forever.

In part ostracism lapsed as a procedure at the end of the fifth century because it was replaced by the tyranny but from oligarchic coups, threats of which became prominent after two brief seizures of power, in 411 by "the Four Hundred" and in 404 BC by "the Thirty", which were not dependent on single powerful individuals. Ostracism was not an effective defence against the oligarchic threat and it was not so used.


Other cities are known to have set up forms of ostracism on the Athenian model, namely Megara, Miletos, Argos and Syracuse. In the last of these it was referred to as petalismos, because the names were written on olive leaves. Little is known about these institutions. Furthermore, pottery sherds identified as ostraka have been found in Chersonesos Taurica, leading historians to the conclusion that a similar institution existed there as well, in spite of the silence of the ancient records on that count.[17]

A similar modern practice is the recall election, in which the electoral body removes its representation from an elected officer. It is interesting to note that unlike under modern voting procedures, the Athenians did not have to adhere to a strict format for the inscribing of ostraka. Many extant ostraka show that it was possible to write expletives, short epigrams or cryptic injunctions beside the name of the candidate without invalidating the vote.[18] For example:

  • Kallixenes, son of Aristonimos, "the traitor".
  • Archen, "lover of foreigners".
  • Agasias, "the donkey".
  • Megacles, "the adulterer".

See also

Notes and references


^ Oration IV of Andocides purports itself to be speech urging the ostracism of Alcibiades in 415 BC, but it is probably not authentic.

^ The second ostracisms of Megacles and of Alcibiades son of Kleinias are reported only by Lysias in the quoted passage – no other ancient author refers to them. Thus, Lysias's report is regarded as probably spurious by many modern historians.


  1. ^ Van Beest, Ilja; Williams, K; Van Dijk, E (2011). "Cyberbomb: Effects of being ostracized from a death game.". Group processes & intergroup relations 14: 581–596.  
  2. ^ According to some sources, part of the agora was roped-off, according to others it was temporarily immured with wooden planks.
  3. ^ [1] Life of Aristides 7.5
  4. ^ [2] See n. 30
  5. ^ Sinclair, R. K. (1988). Democracy and Participation in Athens.  
  6. ^ Staveley, E.S. (1972). Greek and Roman Voting and Elections.  
  7. ^ Stockton, David (1990). The Classical Athenian Democracy.  
  8. ^ Ober, Josiah (1988). Mass and Elite in Democratic Athens.  
  9. ^ a b Plutarch, 17.2–6Life of Cimon.
  10. ^ Broneer, Oscar. "Excavations on the North Slope of the Acropolis, 1937". Hesperia, 1938. pp. 228-243.
  11. ^ See Surikov, pp. 284–294
  12. ^ Aristotle, Athenian Constitution 22.3
  13. ^ a b Lysias 14.39
  14. ^ Mabel Lang, (1990). Ostraka: 3–6, Athens.
  15. ^ Plutarch, Life of Pericles 11–12,14.
  16. ^ Plutarch, Life of Aristides 7.7
  17. ^ see Surikov, pp. 121–122.
  18. ^ see Surikov, pp. 73–80, and references therein.

Additional ancient references

From Aristotle Constitution of the Athenians:

  • Athenian Constitution 22

From Philochorus, Atthis

  • Fragment 30

From Plutarch's 'Lives':

  • Life of Pericles 11–12
  • Life of Pericles 14
  • Life of Aristides 7
  • Life of Cimon 17
  • Life of Alcibiades 13
  • Life of Nicias 11
  • A list, differing slightly from that given above, of known ostracisms and many of the key Greek passages translated, from John Paul Adams's site at CSU Northridge.

Note that the ancient sources on ostracism are mostly 4th century or much later and often limited to brief descriptions such as notes by lexicographers. Most of the narrative and analytical passages of any length come from Plutarch writing five centuries later and with little sympathy for democratic practices. There are no contemporary accounts that can take one into the experiences of participants: a dense account of Athenian democracy can only be made on the basis of the much fuller sources available in the 4th century, especially the Attic orators, after ostracism had fallen into disuse. Most of such references are a 4th-century memory of the institution.

Additional modern references

  • (1996). "Ostracism". Oxford Classical Dictionary, 3rd edition. Oxford. ISBN 0-19-860165-4.
  • Mabel Lang, (1990). Ostraka, Athens. ISBN 0-87661-225-7.
  • Eugene Vanderpool, (1970). Ostracism at Athens, Cincinnati. ISBN 3-11-006637-8
  • Rudi Thomsen, (1972). The Origins of Ostracism, A Synthesis, Copenhagen.
  • P.J. Rhodes, (1994). "The Ostracism of Hyberbolus'", Ritual, Finance, Politics: Athenian Democratic Accounts presented to David Lewis p. 85-99, editors. Robin Osborne, Simon Hornblower, (Oxford). ISBN 0-19-814992-1.
  • Mogens Herman Hansen, (1987). The Athenian Democracy in the age of Demosthenes, Oxford. ISBN 0-8061-3143-8.
  • Josiah Ober, (1989), "Mass and Elite in Democratic Athens: Rhetoric", Ideology and the Power of the People, Princeton University Press. ISBN 0-691-02864-8.
  • Igor E. Surikov, (2006), "Остракизм в Афинах", Языки Славянских Культур. ISBN 5-9551-0136-5 (Russian, with English summary)

External links

  • Livius, Ostracism by Jona Lendering
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