It was under the spell of this belief that Herodotus wrote his history of the Persian wars, although, as we have seen, he loved to rehearse stories which illustrated the doctrine of the envious nature of the gods. His narrative is in truth a great historical drama illustrating the moral order of the world and teaching the impressive lesson of how the gods punish presumptuous pride and overvaulting ambition. The historian prepares his pious readers for the final catastrophe by showing in vivid portrayal the transactions at the Hellespont. The swift current of the strait has broken the bridge of boats laid upon the waters by Xerxes. The all-powerful and audacious king orders that the sacred Hellespont be scourged with three hundred lashes, that fetters be cast into the rebellious waters, and that they be branded as a slave is marked with branding irons. All this is done, and the treacherous waters are cursed with blasphemous words. Now follows quickly the tragic issue at Salamis of the vast undertaking, and the return passage of the Hellespont a few months later by the humbled and fugitive king. All this is the work of Nemesis, the punisher of those who have lifted up their hearts in insufferable pride and arrogance. It is not alone in the dramatized history of Herodotus that we are able to trace the moral effects of the Persian wars in bringing into the foreground of the Greek consciousness the conception of Nemesis as the vindicator of the moral government of the world. “After the battle of Salamis,” in the words of the historian Abbott, “the instability of human greatness and the punishment of ‘insolence’ echoes as an undertone through all Greek thought.”[478] This deepened moral feeling of the nation found expression both in art and in the drama. The order given by the Athenians to Phidias to carve a statue of Nemesis as a memorial of the war was a sanction of that interpretation of the Persian overthrow which made it the work of the avenging goddess. But the fullest expression of this new ethical sentiment is found in Athenian tragedy.[479] Æschylus was the representative of this moral awakening and advance. The doctrine of Nemesis colors all his dramas. He was the first to give to the legend of Niobe, originally merely a tale of the envy of Apollo, an ethical meaning as an instance of “retribution for presumptuous sin.”[480] His imperishable tragedy _Prometheus Bound_ makes the sufferings of the Titan to be but the just penalty of his presumption and self-will. His _Agamemnon_ depicts with tragic intensity the awful vengeance with which the implacable goddess punishes unnatural crime. His _Persians_ teaches how Nemesis humbles insolent pride and “Zeus tames excessive lifting up of heart.”