[145] interested in prophets, and that for at least two good reasons. The age like to make the prophets into its heroes of romance, its knights-errant, its troubadours. The mantle of Melampus had fallen in more senses than one on the Acarnanian and Elean seers who passed from army to army, of whom Herodotus "might tell deeds most wonderful of might and courage" (v.72). And besides, as we can see from his marked interest in Heracles, Panyasis' hero, Herodotus had not forgotten the prophet and patriot who had fought at his side and died for their common freedom in Halicarnassus.
With regard to the oracles and signs, we must always remember his own repeated caveat. He relates what he hears, he does not by any means profess always to believe it; and with regard to the great series of oracles about the war (Book VII.), it is clear that though they were capable of a technical defence-what conceivable oracle was not?-those who gave them would have preferred to have them forgotten. For the rest, they go with the actions of providence. They greatly heighten the interest of the story, a point which Herodotus would never undervalue; and without doubt, in looking back on their wonderful victories, all Greeks in their more solemn moments would have the feeling which Herodotus makes Themistocles express in the moment of triumph: "It is not we who have done this!" "The gods and heroes"-a vague gathering up of all the divine, not really different from Herodotus's favourite phrases 'God' or 'the divine power'-"grudged that one man should be king both of Europe and Asia, and that a man impious and proud" (viii.109). What Englishman did not feel the same at the news of the wreck of the Armada? What Russian, after the retreat from Moscow? Nay, in treating the storm [146]
