848
pages, Oxford University Press, ISBN13: 978-0192126092
Herodotus,
called The First Historian by many, has always appealed to readers interested
in more than mere geopolitical struggle with his blend of easy, witty charm and
profundity, and his virtuosic gift for folding entertaining but somehow also
relevant digressions into his main narrative. In narrating the Greek victory at
Marathon in 490 B.C., he decided that he needed to explain the origins of the
wealth and influence of a great but unpopular Athenian family, the Alcmaeonidae,
as they were suspected of treason and the leading politician of Athens,
Pericles, was a member of this family on his mother’s side, giving the
allegation topical importance. So Herodotus goes back a long way in time to
explain that Alcmaeon, the namesake head of the family, had once visited the
fabulously wealthy King Croesus of Lydia, who invited him to take away as much
gold as he could from his treasury; Alcmaeon duly stuffed his pockets, his
boots, his hair, and even his mouth with gold dust, causing Croesus burst out
laughing when this ludicrous apparition emerged – and double the total. Thus does
how Herodotus writes history, in a manner the typical modern-day history prof.
would deem inappropriate (and then wonder aloud why so many think history is “boring”).
How
many writers would give their eye teeth to have a book reissued 2,500 years
after their death? And who better to receive the Oxford University Press treatment
than Herodotus in this is translation by Robin A.H. Waterfield, the one-time lecturer
at Newcastle and St Andrews Universities, editor for Penguin Books and, lately
a self-employed writer, and edited by Carolyn Dewald, Professor of Classical
and Historical Studies at Bard College. But Herodotus’ journey through the
centuries has not always been plain sailing; ever since Plutarch put the knife
in with his mean-spirited book The Malice
of Herodotus (which branded him the ‘Father of Lies’) Herodotus has always
suffered from the slur that he was a bit of a fibber and a fantasist, an
elegant charlatan, an ancient-world Walter Mitty who told whoppers. The trashing
by Plutarch was unfair, as Herodotus himself made clear his own distrust of
some of the more far-fetched stories he repeated: “My own responsibility, as it
has been throughout my writing of this entire narrative, is simply to record
whatever I may be told by my sources”, he notes.
The Histories is a masterpiece on the grandest
scale, a chronological history of the Persian Wars from the invasions of the
empire-building Cyrus in the middle of the 6th Century BC through
the stories of the ill-fated Cambyses and the opportunist regicide Darius to
the depredations of that arch-megalomaniac Xerxes in the early 5th Century
BC – and yet, it is also the world’s first prose epic, a thrilling discourse on
war and empire, the frailty of the human condition, fortune’s ebb and flow,
freedom versus tyranny, the immutability of fate, the vanity of power,
religion, love, the importance of custom and the capriciousness of the gods –
not bad for a dead white guy, eh? Chronicling the epochal encounter between
Ancient Greeks and Persians, Herodotus is also the first to bear witness to the
birth of the West (and if that’s not enough for you, there’s lots of sex in it,
too). The Histories is also a
treasure-trove of wonders, with speculations about the source of the Nile, the
peculiar post-coital habits of the Babylonians who fumigate their genitals with
incense after love-making (!), the “most curious incident” in Egypt of a goat
having sex with a woman in public (?), a dolphin rescuing a shipwrecked, lyre-playing
musician…and on and on.
The
main problem with this volume is that there’s no way to go access a particular
section, other than by ploughing through it from start to finish, which is fine
if you’re not looking for a particular section and are happy to read it from
the beginning, but less so if you need a specific topic. Also, the referencing
system adopted is more than a little baffling; for instance, on page 179 there
is a passage about Ethiopians and coffins made of transparent stone – hmmmmm, me thinks, now isn’t that interesting, I’d like to find out more, so I turn to
the references at the back and it says, “For the crystal coffins, see Strabo
17.3 and Diodorus 2.15” Strabo? Diodorus? Not being a PhD in Greek history, I
don’t know who either of these gentlemen are, and I can’t reference back to the
text as there isn't a book 17 – and there’s no Strabo or Diodorus in the
surrounding notes or listed in the bibliographies. Just what is the note
referring to? Your guess is as good as mine, but I sense a Google hunt
upcoming.
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