This is perhaps another interesting aspect of Herodotus's objective level of discussion: his interests go beyond history and simple ethnography to give larger descriptions of additional themes such as geographical location. These can also help in determining and explaining the development of certain ethnography.
His objective approach can also be seen in the descriptive manner in which he goes into the people's traditions. One such example stands out in Book 1, paragraph 196, when he proceeds with an enumeration of the established customs, keen to show both religious and laical customs. His description is, again, very detailed.
One of Herodotus's clear interest on both subjective and objective levels is that for religious conceptions. However, from the way he minutely examines the different traditions, beliefs, and cults, one could point out that he simply objectively notes some of the ways that these cultures and people practice some of their religious beliefs. On many occasions, Herodotus becomes an anthropologist, studying the relevant ceremonies, oracles or dreams as they seem to influence the development of the respective people.
As a matter of assumptions, it is interesting to note that Herodotus does not believe in the divine intervention to the same degree...
Most notably, he sheds light on the status of women in Egyptian culture while examining purified bulls and calves (2.41). In the passages that precede page 41, he mentions women on a number of times, but merely to illustrate Egyptian culture and not in the account of religion. However, he described that there was equality in status of men and women in an Egyptian society and both genders were
Aulis and the Ithy-Phallos Excavation of Entranceway a-b of Pompeii's grandest single residence, the House of the Vettii, which opens onto the Vicolo dei Vettii and is positioned directly opposite the House of the Golden Cupids, revealed a somewhat astonishing wall-fresco (De Carolis, 42). The frankly obscene nature of this painting is at odds with what we might expect for an entrance hallway; it depicts Priapus, the Roman god of
(Chapter II) Herodotus admires the practical as well as the religious achievements of Egypt, however. "Now if the Nile should choose to divert his waters from their present bed into this Arabian Gulf, what is there to hinder it from being filled up by the stream within, at the utmost, twenty thousand years... Thus I give credit to those from whom I received this account of Egypt, and am myself,
There were was much more to the conflict than a small battle over Sicily exploding into an all out Naval conflict. It just so happened that a local conflict involved two powers, but like many other wars throughout history, it only took a spark to ignite a much bigger battle that was waiting to be instigated. From the perspective of an ancient historian Polybius leaves out very little necessary information and his level of information
Except for Miletus, which was sacked as an initiator of the revolt, the other cities were treated rather reasonably, going as far as recommendations for the settled Persians to respect local religious traditions (Herodotus VI 42-45). This does not necessarily need to be seen only as a reasonable conquering policy, but also as a diplomatic and political approach: once Darius asked for the submissions of mainland Greek cities, many of
Likewise, the dead were honored with elaborate preparation rituals to send them off into the next, permanent world of death. They were incased in enormous preservative monuments as well as several layers of coffins. Because of this elaborate nature of death ritual, and their focus on religious rituals, Egyptians were often credited by the Greeks for originating their religion, as "the Egyptians, they went on to affirm, first brought
Our semester plans gives you unlimited, unrestricted access to our entire library of resources —writing tools, guides, example essays, tutorials, class notes, and more.
Get Started Now