Father of History or Father of Lies; The Reputation of Herodotus Author(s): J. A. S. Evans Source: The Classical Journal, Vol.

64, No. 1 (Oct., 1968), pp. 11-17 Published by: The Classical Association of the Middle West and South Stable URL: http://www.jstor.org/stable/3296527 . Accessed: 08/03/2014 12:31
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FATHER OF HISTORY OR FATHER OF LIES; THE REPUTATION OF HERODOTUS

Herodotus, father of history or father of lies, I have betrayed a modernist standpoint. In the ancient world, the occasional falsehood did not vitiate a writer's claim to be called an historian. It is true that we can cite many protestationswhich might lead us to believe otherwise: Timaeus of Tauromenium is supposed to have stated that lack of truth was the greatest fault of history, and he exhorted those of his predecessors whom he had convicted of falsehoods to find some label other than "history" for their product;1 while Lucian anticipates von Ranke by announcing that it was the historian's duty to "tell the story as it happened."2 In actual fact, the relation between history and accuracy was always equivocal. This seems to have been tacitly acknowledgedby Cicero, who gave Herodotus the title "Father of History." In the opening scene of Cicero's Laws (1.5), Cicero, his brother Quintus and Atticus were discussing the merits of Cicero's poem on Marius, and Atticus raised the question of accuracy. Cicero demurred; accuracy, he suggested, was the business of the historian, not the poet. "I understand, brother," said Quintus, "that you think one set of rules should be observed in history and another in poetry." "Yes," agreed Cicero, "for in history everything is meant to lead to the truth, but in poetry a great deal is intended for pleasure-although in Herodotus,the father

IN CHOOSING

MY TITLE,

of history, and in Theopompus, there are a countless number of legends." So history was not intended to make pleasureable reading, but it was to tell the truth, and in time this became a rhetorical commonplace, repeated by historians as late as Ammianus Marcellinus and Procopius of Caesarea. But Herodotus, whose reputation as a liar was well established within a couple of generations of his death, was still recognized as the "father of history." When Cicero wrote his De Divinatione, he accused Herodotus of one outright invention (2.56.116). Herodotus (1.53) relates how Croesus of Lydia consulted oracles of Amphiaraus and of Apollo at Delphi before making war on Persia, and the oracles replied that if he fought Cyrus, a great empirewould fall. The oracles were of course, quite right; the empire of Croesus fell. Cicero suggested that the whole story was a fabrication, and in spite of his view that historians should adhere to the truth, it does not seem to have occurred to him, or to anyone else in the ancient world, that a fabricator of history might not deserve to be called its father. To my knowledge, it was not until the Renaissance that anyone pointed out the contradiction in Herodotus' reputation. Francesco Petrarca3 referred to Cicero's charge that Herodotus had fabricated the oracle to Croesus and declined to believe it. He pointed out that Cicero himself had called Herodotus the "father of history,"
3 Rerum memorandarum4.26.

1 Polybius 12.12. 2 How to write history 39.

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and the father of history could not be guilty of fabrication. This was a shrewd judgment, and it highlighted the ambiguity of Herodotus' reputation rather more sharply than had been done up to that time. The historical tradition of the west started with him. Moreover, as an artist and a master of style, his reputation if anything increased throughout antiquity, and the Renaissance rediscovered him with delight. But at the same time, he was treated as a story-teller who disregardedthe truth and aimed rather to give his reader pleasure, and he was accused sometimes of ignorance, sometimes
dwO'S$e, published ca. 426 B.C., probably after his death, was a new invention and was recognized as such. The Periodos of Hecataeus of Miletus, though earlier, was something quite different, and Hellanicus' works appeared too late to influence him. Herodotus was the father of history and yet, soon after his history was published, he began to enjoy an ambivalent reputation which is not easy to explain. Back in 1842, Thomas de Quincey took up cudgels on Herodotus' behalf, and wrote an essay titled "The Philosophy of Herodotus," which attempted to explain his reputation. He produced the theory that it had arisen from the fact that no one had really understood what Herodotus was trying to do. "But whence arose the other mistake about Herodotus-the fancy that his great work was exclusively (or even chiefly) a history? It arose simply from a mistranslation, which subsists everywhereto this day." Historia in Herodotus, de Quincey pointed out quite rightly, meant "inquiries"or "investigation," not "history."4 But this will not do. Historia does mean "researches"in Herodotus rather than history in our sense, but the word soon picked up the connotation of history, and for this Herodotus was largely responsible. For the fact is that 4Thomas de Quincey, "The philosophy of Herodotus," from Historical and critical essays by Thomas de Quincey, (Boston, 1859) Vol. 1, 113-167.

of deliberate deceit and malice. His ruTopl'77

Herodotus did write history, no matter what he called it, and I know of no one in the ancient world who thought otherwise. I cite de Quincey simply as an example of the host of scholars since the Renaissance who have believed that Herodotus needed to be defended, and the desperate tactics for defense they sometimes used. The reputation of Herodotus has a curious history. After him came Hellanicus and Thucydides. What Hellanicus thought of Herodotus, we do not know, but he was a research scholar of a different type. For Hellanicus, research meant dates. Thucydides never mentions Herodotus by name, but we can be certain of his disapproval. He contradicts Herodotus on a number of points, and his statement that his history was not a prize essay but a "possession of lasting value" sounds like a shaft aimed at Herodotus; at least later writers thought so.5 But more important for Herodotus' reputation is the fact that Thucydides, in the famous chapters in his first book (20-22) where he sets forth an historian's credo, turns his back on the type of history which Herodotuswrote. For Thucydides saw no future in Herodotus' attempt to describe events he had not witnessed or to tell the story of men whose language he could not speak. The historian had another and more serious purpose. He was to put down an accurate record of human experience, in Thucydides' case, the Peloponnesian War, and since human experience was a manifestation of human nature which was constant, then the historian's account would be of educational value to men of discernment. Thucydides' actual words (1.22.4) sound like a massive reproof of the Herodotean product: "The absence of an element of romance in my account of what happened, may well make it less attractive to listen to, but all who wish to attain a clear view of the past, and also of the same or similar events which, human nature being what it is, will
5 Cf. Lucian, How to write history 42.

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recur in the future-if these people consider my work useful, I shall be content. It is written to be a possession of lasting value, not a work competing for an immediate hearing." Both Hellanicus and Thucydides left marks on the traditions of ancient historiography. For Hellanicus was the grandfather of the antiquarianson the one hand, and on the other, through Ephoros, of the Universal History. Thucydides' successors were men like Xenophon, the historian of the Hellenica Oxyrkyncia, Hieronymous of Cardia, Polybius, Sallust and Procopius: historianswho treated of events which were contemporaryor nearly so. Who were Herodotus' spiritual descendants? He did have one of some importance: Ctesias of Cnidos, the Greek physician of the Persian king Artaxerxes II, who is best known for his attacks on Herodotus' veracity. But in the matter of style, Ctesias was almost completely dependent on Herodotus.6 Herodotus belonged to the intellectual milieu of Ionia, and his style owed most to Homer. Ctesias is the final flowering of the same school, untouched by the teachings of Gorgias or the example of Thucydides. But the school was degenerate. It had no serious moral purpose, and it lent itself to propaganda and fraud. For two points should be made about Ctesias. First, we have the testimony of Diodorus (2.32) that he claimed to have used sources which sound like official Persian documents: royal records written on leather. Exactly what he meant is an open question, but it is clear that Ctesias was what we would call an "inside dopester," who attacked Herodotus under the pretense that he really knew what he was talking about. After Alexander the Great opened up the Near East to the Greeks, a great many more of these "inside dopesters" appeared, and although their knowledge of the east increased, their propensity for telling the truth did not. No doubt Ctesias'
Ctesias, see Marcello Gigante, "Lettera alla regina o dello stile di Ctesia," Riv. di fil. n.s. 40 (1962) 249-272.
6 On

claims were fraudulent, but there was some truth mixed with the fiction, and he created an impression which lasted. Even when Ctesias' pretensions were exposed, faith in Herodotus was not restored.In fact, Ctesias and Herodotus were often coupled as unreliable historians. The reason was, it appears, that both were entertaining. Second: Ctesias may have had a motive. His Persika appeared after Sparta had taken over the Athenian empire, and there was a general scramble among the states in Ionia to accommodate their traditions to the new order. Herodotus' verdict on the Persian Wars was that it would not be excessive to say that Athens had saved Greece (7.139). Ctesias was pkilolakdn, Plutarch says (Artaxerxes, 13), and his version tended to favour Sparta. He transposed the battles of Plataea and Salamis in his chronology, and although this may have been motivated in part by a desire for originality, it also served to make Sparta's claim to be the saviour of Greecemore convincing. Just who defeated the Persians was still a sore point in international mythology in the early fourth century,' and as Herodotus himself realized would happen, his praise of Athens did not win plaudits everywhere. In the long run, it was not Ctesias' attack on Herodotus' veracity which was so damaging. It became a topos among ancient historians to attack their predecessors, and Ctesias did not start the custom. Herodotus himself wastes no praise on Hecataeus of Miletus, and Thucydides mentioned Hellanicus, whom he probably used, only to find fault with him. But more damaging to Herodotus was the development of a kind of Ctesias-school of history, to which the rhetoricians were to make their contribution with not altogether happy results. The historians of this ilk were the type attacked by Polybius and satirized in Lu7For the conflicting interpretations of the Greek victory in the fifth century, see Chester Starr, "Why did the Greeks defeat the Persians," La parola del passato 17 (1962) 321-332.

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cian's Verae Historiae. They were really historical novelists, but unfortunately they were called historians, and Herodotus, like Socrates, suffered from the reputation of his pupils. He ceased to be taken seriously. We must, however, recognize that from the early Hellenistic period on, Herodotus did not suffer merely from being coupled with Ctesias as an entertaining liar. He was attacked by a whole series of essays designed to expose his naivet6, his plagiarisms and falsehoods, and the flow of this anti-Herodoteanliterature continued pretty well down to the late Roman Empire.8"Herodotus," wrote Josephus (Contra Apion. 1.3), "is attacked by everyone without exception." All but one of these pamphlets is lost but we have some of the titles. There was Against Herodotus by Manetho, On Herodotus' thefts, by Valerius Pollio, On Herodotus' lies, by Aelius Harpocration, Against Herodotus by Libanius and of course, Plutarch's On the malignity of Herodotus, which has survived. Of these, I suspect that Manetho's attack had considerable influence, although the only fragment of it still extant contains the surprising information that lions never sleep. Since I gather that lions do sleep at every opportunity, this does not say much for Manetho's powers of observation. But Manetho was Egyptian high priest at Heliopolis under the first two Ptolemies, and he was in a good position to expose Herodotus, for he was accepted as an authority on Egypt. He was also an "inside dopester" of sorts, and although as far as we know, he treated Herodotus without rancour, his contribution to Herodotus' reputation was considerable. A number of authors who impugn him later can be shown to have read Manetho. The only example of this anti-Herodotean literature which we have is Plutarch's De malignitate Herodoti, and from this we can guess what part of the trouble with Herodotus was. As the Persians Wars reCf. W. Schmid, Geschichte der Griech. Literatur 2 (1934) 665-670.
8

ceded into the past, they became a great patriotic crusade, where Greeks united heroically to fend off hosts of barbarians. Wars of this sort should belong to mythographers. They are too important to, be left to mere historians, not, at least, historians like Herodotus who had no serious moral purpose. Plutarch had personal reasons for his attack, for he was a patriotic Boeotian, and there is perhaps some justice to his claim that Herodotus had been overly severe with Thebes and Corinth. Also it is probable that Plutarch reflected in part the feelings of his social stratum: the wealthy upper class in Greeceon whom Rome leaned for support.9 They accommodated themselves comfortably to the Roman Empire, but they looked back on the classical age of Greece with pride, and the regret of men who knew that their greatness would not return. They did not like to be reminded that not all the Greeks who fended off the Persian invaders were heroes. The Roman historians who wrote of the early years of the Republic were better aware of their duties as mythographers. But what roused Plutarch's animus against Herodotus was his view of what history was all about. For Plutarch, history had a serious educational purpose. Thucydides' views on the usefulness of history had been filtered down through Polybius, and had finally emerged as the exemplar theory of historiography. History's purpose was to teach by providingexamples for future generations. Of course an historian was to tell the truth, but he need not tell the whole truth, and Plutarch's view was that if a writer could not say something nice about a great man, he might better say nothing at all. He accused Herodotus of bias in favour of the barbarians, and deliberatemalice; moreover,his malice was masked behind a show of good humour and frankness,which, for Plutarch,was the height of injustice. Not only did Herodotus
9C. P. Jones, HSCP 71 (1966) 322-325. On the De malignitate Herodoti see Ph. - E Legrand, "De la malignite d'H6rodote," M9langes G. Glotz, (Paris, 1932) 1 535-547.

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diminish the glory of the Greek victory by telling falsehoods with malicious intent, but he wrote so well that people read him.1' For the simple fact is that Herodotus was read. His reputationas a stylist if anything increased as time went on. Perhaps it was local pride which led Dionysius of Halicarnassusto praise Herodotus, for both men came from the same city. The famous passage in his Letter to Pompey (3) which compares Herodotus to Thucydides and gives Herodotusmost of the prizes, has been characterizedby one scholar as "Dionysius at his worst and weakest,""- but the admiration for Herodotus' prose was general among rhetoricians. We should note, however, that nowhere does Dionysius suggest that Herodotus was accurate. Lucian of Samosata praises Herodotus for the beauty and careful arrangementof his diction, the aptness of his Greekand his intellect,12but, in his essay How to write history (39-42), he couples him with Ctesias as a storyteller, and his models of just historians are Thucydides and Xenophon. Quid enim aut Herodoto dulcius? wrote Cicero (Frag. 2.49), and Quintilian (10.1.13) echoes the praise: dulcis et candidus et fusus Herodotus, remissis adfectibus melior, sermonibus, voluptate. As well as Lucian, Dio Chrysostom, Arrian, Aelian and Philostratus fell under his influence.13 The admiration continued down into the Byzantine period. Procopius of Caesarea made both Herodotus and Thucydides his models. Photius called Herodotus the greatest master of Greek prose. But no one held him up as a model of reliability. The Renaissance inherited Herodotus' ambivalent reputation. He was fairly popular; there are 44 editions and translations in Europe between 1450 and 1700 comlo De mat. Her. 1. 11G. M. A. Grube, The Greek and Roman critics (Toronto, 1965) 210. 12Herodotus or Aetion 1. 13 On this question see Daniel Allan Penick, Herodotus in the Greek renascence (Baltimore, 1902) passim.

pared with 41 of Thucydides,'4 but the strictures of the ancients on his reliability were duly noted. Professor Momigliano has dated the beginning of Herodotus' rehabilitation to 1566, when Henri Estienne brought out an edition of Lorenzo Valla's Latin translation of Herodotus in Paris, and prefaced it with his own Apologia pro Herodoto.15 The Apologia was reprinted three times in later editions, the last of which dates to 1763. But it should be noted that Estienne's edition, which had his Apologia as a preface, contained the fragments of Ctesias as an appendix, so that both sides of the question received fair treatment. Herodotus' reputation was still an open question in the eighteenth century, and I suspect that Napoleon's expedition to Egypt did as much for it as the battles among scholars. We have come a long way when we reach James Rennell's The geographical system of Herodotus examined and explained by a comparison with other ancient authors and with modern geography, in 1800.16 "We may add," wrote Rennell, "that superstition made him credulous in believing many improbably stories, but love of truth prevented him from asserting falsehoods." Herodotus was honest, but naive. At this watershed the nineteenth century left the verdict on Herodotus' reputation, and scholars turned their attention to uncovering Herodotus' sources, thereby developing a new mythology of their own. Only in the present day has Herodotus gained the reputation not only for honesty but for a modicum of shrewdness as well. One may ask why an historian, recognized as the father of history and greatly admired, nevertheless enjoyed such a reputation for falsehood. It is not an easy
14Peter Burke, "A Survey of the popularity of ancient historians, 1450-1700," History and theory 5, (1966) 135152, esp. 136. 15A. Momigliano, "The place of Herodotus in the history of historiography," History 43 (1958), 1-13. See also A. Hauvette's treatment of this question: Herodote, historien des guerres Mddiques (Paris, 1894) 65-180. 18First edition, London 1800; second edition, 1830. The quotation is taken from page 7 of the second edition.

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question to answer. According to Momigliano whose essay, "The place of Herodotus in the history of historiography"17 deals with this problem, it was Thucydides who was ultimately responsible for the verdict of antiquity on Herodotus. He decided that the Herodotean method of doing research into the past was unsafe, and turned his back on it, and by so doing, he left Herodotus at the head of the western historical tradition but at the same time isolated from it. In part, Momigliano is right. But there are, I believe, two other related reasons for Herodotus' ambivalent reputation. Both Herodotus and Thucydides wrote of war; war became the stuff of ancient history. Thucydides' aim in writing, as he states himself, was to provide a useful record of the war between Athens and Sparta which would serve to enlighten men in the future, and what he meant by this is less important for our purpose than what later writers thought he meant. Historians after Thucydides usually failed to copy his standards of accuracy, but they still wrote to enlighten and to educate. In this serious atmosphere Herodotus was suspect, and probably the very excellence of his style told against him. We are all familiar with the type of criticism which begins: "Professor X writes well; however if we measure him as an historian, we must express reservations etc." The sentiment is not purely modern. Herodotus, as we know, does state a purpose for his history. He wrote so that the great deeds of men might not be forgotten and to show what was the aitia of the war, that is, who was to blame for it. The first motive was borrowed from the epic, and later generations interpreted it as using history for entertainment. That did not do at all. Granted that there were more rhetorical historians in the ancient world than severe devotees of accuracy as far as mere numbers were concerned; but after Thucy17 See note 15.

dides, poetry and history went their separate ways and history was expected to be useful. Herodotus' second motive, his concern for the aitia of the war, was simply misunderstood,for it was already becoming archaic in the fifth century B.C. In Homer, the word histor is used twice, and both times it means not an historian but an arbitrator, who determined who was to blame for a quarrel by examining the customs and laws of a tribe and inquiring into the facts.18sHis stance was studiously fair. So the attitude of Herodotus to the barbarians was sine ira et studio; it was a world apart from that of Isocrates and Aristotle in the fourth century. For Herodotus, the Persians are no less brave than the Greeks,but their inferior weaponryput them at a disadvantage. What Herodotus' successors thought of this attitude we can learn from Plutarch, who accused him of being philobarbaros. Historians after Herodotus no longer approached the problem of war as arbiters, concerned to discover the aitia responsible for it. The reason for this was, I believe, that Thucydides, perhaps without intending it, introduceda new concept of war. For him, imperialismand expansionismwere natural to man, for the stronger naturally tried to dominate the weaker. Therefore war was a natural phenomenon and should be studied like any other. There was no point asking for the aitia of the war; the real causes, the only ones worth attention, were to be discovered in the realm of politics. War was a matter of politics, and up until this century, that is what it remained in the minds of historians. The Herodotean view was very different. For Herodotus, war could be explained in terms of customs and usages, vengeance and countervengeance. When Xerxes announceshis intention of invading Greece to the Persian satraps and nobles (Hdt. 7.8) he presents it as a Persian custom never to keep the
Is Iliad 18.501; 23.486. Cf. J. Shotwell, The story of ancient history, Columbia paperback edition (New York 1961) 168.

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peace. The expansionism of the Persian empire, which is the leit-motif of his History is apparently to be grouped among Persian nomoi, and it was proper for the historian to treat it as such. As for war itself, Herodotus refused to glorify it. "No one," said Croesus to Cyrus, "is so foolish as to prefer war to peace. In peace, children bury their fathers; in time of war, fathers their children." (Hdt. 1.87) Speaking of the earthquake which shook Delos when Datis passed by, Herodotus says (6.98) that it was a portent of evils to come, for during the reigns of Darius, Xerxes and Artaxerxes, more evils befell the Greeks than under the twenty generations preceding Darius. So much for the imperialism of Periclean Athens. And finally, there is the phrase reminiscent of Homer (11. 5.63) which Herodotus applies to the ships sent from Athens to help the Ionians in their revolt: "the beginning of evils ... ." So also the Trojan ships which carried Paris to Sparta and Helen. Neither Herodotus' treatment of the causes of war nor his attitude to war itself had a future. After Thucydides, serious historians did not look for anthropological or sociological causes for war. The reasons

for war were political, and war itself was judged as a political act. It was not evil per se; it could even be glorious and provide examples for the education of future generations. But Herodotus continued to be admired as the master of a good story, and this was the portion of the tradition which Ctesias took over, with the results which we have seen. The Thucydidean view of war as a political act became the view of the ancient world, and until this century, the view of the modern one. There are still historians who would defend it, but essentially our present attitudes are changing. In the light of such books as Konrad Lorenz's On!aggression and Robert Ardrey's The territorial imperative, anthropological causes of war have reappearedto challenge the established view, and Herodotus is probably less isolated from the historical tradition now than he ever was in the past. Perhaps one reason for the high regard which this generation of scholars has for Herodotus is that it is only the twentieth century which has been able to regard him as a serious student of warfare. J. A. S. EVANS McMaster University

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