| rdfs:comment
| - The ancient sources for the Third Sacred War are scant, and generally lacking in firm chronological information. The main source for the period is Diodorus Siculus's Bibliotheca historica, written in the 1st century BC, which is therefore very much a secondary source. Diodorus is often derided by modern historians for his style and inaccuracies, but he preserves many details of the ancient period found nowhere else. Diodorus worked primarily by epitomizing the works of other historians, omitting many details where they did not suit his purpose, which was to illustrate moral lessons from history; his account of the Third Sacred War therefore contains many gaps.
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| combatant
| - Phocis, Pherae, Athens, Sparta
- Amphictyonic League, represented by Thebes, Boeotia, Thessaly, Locris, Doris, Macedon
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| abstract
| - The ancient sources for the Third Sacred War are scant, and generally lacking in firm chronological information. The main source for the period is Diodorus Siculus's Bibliotheca historica, written in the 1st century BC, which is therefore very much a secondary source. Diodorus is often derided by modern historians for his style and inaccuracies, but he preserves many details of the ancient period found nowhere else. Diodorus worked primarily by epitomizing the works of other historians, omitting many details where they did not suit his purpose, which was to illustrate moral lessons from history; his account of the Third Sacred War therefore contains many gaps. Beyond Diodorus, further details of the Sacred War can be found in the orations of Athenian statesmen, primarily Demosthenes and Aeschines, which have survived intact. Since these speeches were never intended to be historical material, they must be treated with circumspection; Demosthenes and Aeschines have been described as "a couple of liars, neither of whom can be trusted to have told the truth in any matter in which it was remotely in his interest to lie". Nevertheless, their allusions in speeches to contemporary or past events indicate some of the gaps in Diodorus's account, and help with the arrangement of a chronology. The accounts of Diodorus, Demosthenes and Aeschines can be further supplemented by fragments of otherwise lost histories (such as that by Theopompus) and by contemporary epigraphic sources. Modern historians' dates for the war have been hotly debated, with no clear consensus. It is generally accepted that the war lasted 10 years, and ended in summer 346 BC (one of the few firm dates), which yields a date of 356 BC for the beginning of the war, with Philomelos's seizure of Delphi. Diodorus's chronology for the sacred war is very confused—he dates the start and end of the war a year too late, variously says the war lasted 9, 10 or 11 years, and included the siege of Methone twice under different dates—and his dates cannot therefore be relied upon. After Philomelos's defeat at Neon, the Thebans thought it safe to send the general Pammenes to Asia with 5000 hoplites; Pammenes probably met with Philip at Maroneia in 355 BC, presumably on his outward journey. Buckler, the only historian to produce a systematic study of the sacred war, therefore places Neon in 355 BC, and suggests after the meeting with Pammenes, Philip went to begin the siege of Methone. Other historians have placed Neon in 354 BC, because Diodorus says that the battle took place while Philip besieged Methone which Diodorus (at one point) places in 354 BC. Disregarding the dates, most historians agree upon the same sequence of events for the first phases of the Sacred War. The principal question is therefore when that sequence started. Thus, Buckler (as well as Beloch and Cloche) dates Neon to 355 BC, Methone to 355–354 BC, Philip's first Thessalian campaign to 354 BC, and his second to 353 BC. Conversely, Cawkwell, Sealey, Hammond and others lower all these dates by one year, beginning with Neon in 354 BC.
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