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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; during

the Peloponnesian War is regarded by Herodotus as one of the most

supernatural instances of the workings of nemesis and the wrath of

an outraged hero; while the lengthened siege and ultimate fall of

Troy was brought about by the avenging hand of God desiring to

manifest unto men the mighty penalties which always follow upon

mighty sins。  But Thucydides either sees not; or desires not to

see; in either of these events the finger of Providence; or the

punishment of wicked doers。  The death of the heralds is merely an

Athenian retaliation for similar outrages committed by the opposite

side; the long agony of the ten years' siege is due merely to the

want of a good commissariat in the Greek army; while the fall of

the city is the result of a united military attack consequent on a

good supply of provisions。



Now; it is to be observed that in this latter passage; as well as

elsewhere; Thucydides is in no sense of the word a sceptic as

regards his attitude towards the truth of these ancient legends。



Agamemnon and Atreus; Theseus and Eurystheus; even Minos; about

whom Herodotus has some doubts; are to him as real personages as

Alcibiades or Gylippus。  The points in his historical criticism of

the past are; first; his rejection of all extra…natural

interference; and; secondly; the attributing to these ancient

heroes the motives and modes of thought of his own day。  The

present was to him the key to the explanation of the past; as it

was to the prediction of the future。



Now; as regards his attitude towards the supernatural he is at one

with modern science。  We too know that; just as the primeval coal…

beds reveal to us the traces of rain…drops and other atmospheric

phenomena similar to those of our own day; so; in estimating the

history of the past; the introduction of no force must be allowed

whose workings we cannot observe among the phenomena around us。  To

lay down canons of ultra…historical credibility for the explanation

of events which happen to have preceded us by a few thousand years;

is as thoroughly unscientific as it is to intermingle preternatural

in geological theories。



Whatever the canons of art may be; no difficulty in history is so

great as to warrant the introduction of a spirit of spirit 'Greek

text which cannot be reproduced'; in the sense of a violation of

the laws of nature。



Upon the other point; however; Thucydides falls into an

anachronism。  To refuse to allow the workings of chivalrous and

self…denying motives among the knights of the Trojan crusade;

because he saw none in the faction…loving Athenian of his own day;

is to show an entire ignorance of the various characteristics of

human nature developing under different circumstances; and to deny

to a primitive chieftain like Agamemnon that authority founded on

opinion; to which we give the name of divine right; is to fall into

an historic

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