[222] This is clearly shown in Herodotus’ narrative. He distinctly speaks of the Athenians as having at the beginning of the movement “turned down towards the plain” (H. ix. 56, κάτω τραφθέντες ἐς τὸ πεδίον); and in a still more remarkable passage he says that, when Mardonius led his Persians across the Asopos in pursuit of the Greeks, “he did not see the Athenians, who had turned down towards the plain, by reason of the (intervening) hills” (H. ix. 59). The hills mentioned are evidently the northern extension of the Asopos ridge.
[223] A 1 in the map.
[224] Ridge 5.
[225] Thus far διὰ τῆς ὑπωρέης (H. ix. 69).
[226] I.e. ridges 3 and 2; cf. H. ix. 69, διὰ ... τῶν κολωνῶν.
[227] Ridge 5.
[228] I confess I cannot understand the argument of those who regard Herodotus’ account of Platæa as being tainted throughout with a lying Athenian tradition. In so far as the narrative provides evidence of its source or sources, there is at least as much matter in it which may be attributed to Spartan as to Athenian origin.
[229] The Asopos ridge, the Long ridge, and the Plateau.
[230] The treatment meted out to the Æginetans in the narrative of Platæa, as contrasted with the account which Herodotus gives of their conduct at Salamis, points to the very various character of the sources from which he drew his history. This part of the Platæan narrative is undoubtedly drawn from a tradition highly coloured by the relations which existed between Athens and Ægina twenty years after Platæa was fought.
[231] Xen. Anab. iii. 2, 27. The striking words are μὴ τὰ ζεύγη ἡμῶν στρατηγῇ.