The great Persian War and its preliminaries

by G. B. Grundy

There are other parts of Herodotus’ narrative of the war which are manifestly coloured by the events of later years. Compelled, no doubt, to resort to Athens for many of his materials, he would inevitably reflect largely in his history the Athenian political feeling of the time at which he wrote.

The most noticeable instance of its influence upon him is shown in his treatment of the Corinthians. This people could not be accused of having played an unpatriotic part during the war, and yet no opportunity is lost of placing their conduct in an unfavourable light. They are represented as being foremost in opposition to such measures as after-events proved to have been of the greatest benefit to the national cause, and finally a distinct, and almost certainly unfounded, charge of cowardice at Salamis is brought against them. That Herodotus thought the war policy which they advocated, the defence of the Isthmus, a mistaken one, is evident; but this view of his is not sufficient to account for his treatment of them. That can only be attributed to an Athenian tradition which had been strongly influenced by the bitter and long-continued hostility which arose between Athens and Corinth some twenty years after the events of 480.

There are other passages in his history which must be attributed to the use of materials drawn from a similar source, similarly infected. The story of the behaviour of the Greek centre after the withdrawal from the second position at Platea, in which the Corinthians and Megareans are brought into special prominence, is probably one of them. To a like origin may be ascribed the various tales to the discredit of the Æginetans in reference to the events immediately following the battle. The case of the Æginetans is especially interesting, because the author’s treatment of them resembles his treatment of the Ionian Greeks. He records their noticeable bravery at Salamis. This diversity of treatment affords strong evidence that the animus displayed by him had its origin in the sources from which he drew his history, independent of personal feeling.

Sources and records.

It is easy to say that he might have guarded against accepting ex parte statements as history. But those who realize the magnitude of the difficulties under which he worked will be rather inclined to marvel at the success with which he managed to overcome them, than to moralize on the instances in which he succumbed. He was writing the history of a period many years after it had closed. Of official records but few can have existed; and the instance of the inscription on the tripod, commemorating the battle of Platea, shows that such records were not always trustworthy. The semi-official records in the shape of copies of oracular responses were still more unreliable. And what was there beyond these? Current traditions, some perhaps pan-Hellenic, but the majority originating in different Greek states, with an amount of local colouring as varied as the variety of their sources. Some of the traditions may have been committed to writing. But who could have reconciled the truth of the numerous versions of the same story on which the lively imagination of the Greek had had full play for many years? EFFECT OF PERSONAL CHARACTERISTICS. Lastly, there was the purely oral evidence of those who had been present at events; and it says much for the critical capacity and diligent inquiry of the historian that, despite the notorious difficulty of dealing with evidence of this kind, much of his work which may be proved at the present day to be accurate must have been drawn from such a source. Could a skilled historian of the nineteenth century have done much better work with such materials at his disposal? The history of the campaigns of 1805 and 1806, composed under like conditions, not less than thirty years after they took place, would have been strange reading.

Religious feeling.

The strong individuality which is impressed on, and expressed by, almost every page he wrote was so marked, that it could not fail to affect in some form or other his character as an historian. His personal piety has left indelible trace in his writings. His critical capacity was deliberately laid aside wherever he saw, or thought he saw, the hand of God at work in the world. This is most noticeably displayed in his treatment of the oracles relating to events of the time of which he wrote. His attitude towards them is very remarkable. This ultramontane of the fifth century before Christ never lost faith in them, despite the fact that he records instances of their fallibility and even of their actual dishonesty.

Such an attitude could not fail to introduce a specific element of unreliability into his work.

But this personal characteristic affected his writings in another way. It made him at times anxious not merely to inform, but to instruct,—to show men the better way as he understood it. He consequently preferred a tale with a moral to one without; and oftentimes when he gives two versions of the same story, he expresses his personal belief in the less probable of the two, evidently for no other reason than that the moral conveyed by it is either more obvious or more impressive.

The mere fact, again, that he does give in many instances two versions of the same story shows that he was anxious to do justice to those who were affected by them. The two versions of the conduct of Argos at the time of the war are, perhaps, the most striking instance of his wish to deal fairly with all those whom he brought upon the stage of history. His attitude towards the unpatriotic Greeks renders it certain that, had he always allowed his personal bias undue weight in the balance of historical writing, the conduct of Argos would not have been represented as open to two possible interpretations, one of them much more favourable than the other.