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＇Greek text which cannot be reproduced＇； to use the words of a
Greek writer； as opposed to that which comes either ＇Greek text
which cannot be reproduced＇。
He has passed through the valley of faith and has caught a glimpse
of the sunlit heights of Reason； but like all those who； while
accepting the supernatural； yet attempt to apply the canons of
rationalism； he is essentially inconsistent。 For the better
apprehension of the character of this historic sense in Herodotus
it will be necessary to examine at some length the various forms of
criticism in which it manifests itself。
Such fabulous stories as that of the Phoenix； of the goat…footed
men； of the headless beings with eyes in their breasts； of the men
who slept six months in the year （＇Greek text which cannot be
reproduced＇）； of the wer…wolf of the Neuri； and the like； are
entirely rejected by him as being opposed to the ordinary
experience of life； and to those natural laws whose universal
influence the early Greek physical philosophers had already made
known to the world of thought。 Other legends； such as the suckling
of Cyrus by a bitch； or the feather…rain of northern Europe； are
rationalised and explained into a woman's name and a fall of snow。
The supernatural origin of the Scythian nation； from the union of
Hercules and the monstrous Echidna； is set aside by him for the
more probable account that they were a nomad tribe driven by the
Massagetae from Asia； and he appeals to the local names of their
country as proof of the fact that the Kimmerians were the original
possessors。
But in the case of Herodotus it will be more instructive to pass on
from points like these to those questions of general probability；
the true apprehension of which depends rather on a certain quality
of mind than on any possibility of formulated rules； questions
which form no unimportant part of scientific history； for it must
be remembered always that the canons of historical criticism are
essentially different from those of judicial evidence； for they
cannot； like the latter； be made plain to every ordinary mind； but
appeal to a certain historical faculty founded on the experience of
life。 Besides； the rules for the reception of evidence in courts
of law are purely stationary； while the science of historical
probability is essentially progressive； and changes with the
advancing spirit of each age。
Now； of all the speculative canons of historical criticism； none is
more important than that which rests on psychological probability。
Arguing from his knowledge of human nature； Herodotus rejects the
presence of Helen within the walls of Troy。 Had she been there； he
says； Priam and his kinsmen would never have been so mad （＇Greek
text which cannot be reproduced＇） as not to give her up； when they
and their children and their city were in such peril （ii。 118）； and
as regards the authority of Homer； some incidental passages in his
poem show that he knew of Helen's sojourn in Egypt during the
siege； but selected the other story as being a more suitable motive
for an epic。 Similarly he does not believe that the Alcmaeonidae
family； a family who had always been the haters of tyranny （＇Greek
text which cannot be reproduced＇）； and to whom； even more than to
Harmodios and Aristogeiton； Athens owed its liberty； would ever
have been so treacherous as to hold up a shield after the battle of
Marathon as a signal for the Persian host to fall on the city。 A
shield； he acknowledges； was held up； but it could not possibly
have been done by such friends of liberty as the house of Alcmaeon；
nor will he believe that a great king like Rhampsinitus would have
sent his daughter ＇Greek text which cannot be reproduced＇。
Elsewhere he argues from more general considerations of
probability； a Greek courtesan like Rhodopis would hardly have been
rich enough to build a pyramid； and； besides； on chronological
grounds the story is impossible （ii。 134）。
In another passage （ii。 63）； after giving an account of the
forcible entry of the priests of Ares into the chapel of the god's
mother； which seems to have been a sort of religious faction fight
where sticks were freely used （＇Greek text which cannot be
reproduced＇）； 'I feel sure；' he says； 'that many of them died from
getting their heads broken； notwithstanding the assertions of the
Egyptian priests to the contrary。' There is also something
charmingly naive in the account he gives of the celebrated Greek
swimmer who dived a distance of eighty stadia to give his
countrymen warning of the Persian advance。 'If； however；' he says；
'I may offer an opinion on the subject； I would say that he came in
a boat。'
There is； of course； something a little trivial in some of the
instances I have quoted； but in a writer like Herodotus； who stands
on the borderland between faith and rationalism； one likes to note
even the most minute instances of the rise of the critical and
sceptical spirit of inquiry。
How really strange； at base； it was with him may； I think； be shown
by a reference to those passages where he applies rationalistic
tests to matters connected with religion。 He nowhere； indeed；
grapples with the moral and scientific difficulties of the Greek
Bible； and where he rejects as incredible the marvellous
achievements of Hercules in Egypt； he does so on the express
grounds that he had not yet been received among the gods； and so
was still subject to the ordinary conditions of mortal life （＇Greek
text which cannot be reproduced＇）。
Even within these limits； however； his religious conscience seems
to have been troubled at such daring rationalism； and the passage
（ii。 45） concludes with a pious hope that God will pardon him for
having gone so far； the great rationalistic passage being； of
course； that in which he rejects the mythical account of the
foundation of Dodona。 'How can a dove speak with a human voice？'
he asks； and rationalises the bird into a foreign princess。
Similarly he seems more inclined to believe that the great storm at
the beginning of the Persian War ceased from ordinary atmospheric
causes； and not in consequence of the incantations of the MAGIANS。
He calls Melampos； whom the majority of the Greeks looked on as an
inspired prophet； 'a clever man who had acquired for himself the
art of prophecy'； and as regards the miracle told of the AEginetan
statues of the primeval deities of Damia and Auxesia； that they
fell on their knees when the sacrilegious Athenians strove to carry
them off； 'any one may believe it；' he says； 'who likes； but as for
myself； I place no credence in the tale。'
So much then for the rationalistic spirit of historical criticism；
as far as it appears explicitly in the works of this great and
philosophic writer； but for an adequate appreciation of his
position we must also note how conscious he was of the value of
documentary evidence； of the use of inscriptions； of the importance
of the poets as throwing light on manners and customs as well as on
historical incidents。 No writer of any age has more vividly
recognised the fact that history is a matter of evidence； and that
it is as necessary for the historian to state his authority as it
is to produce one's witnesses in a court of law。
While； however； we can discern in Herodotus the rise of an historic
sense； we must not blind ourselves to the large amount of instances
where he receives supernatural influences as part of the ordinary
forces of life。 Compared to Thucydides； who succeeded him in the
development of history； he appears almost like a mediaeval writer
matched with a modern rationalist。 For； contemporary though they
were； between these two authors there is an infinite chasm of
thought。
The essential difference of their methods may be best illustrated
from those passages where they treat of the same subject。 The
execution of the Spartan heralds； Nicolaos and Aneristos