[63] When Herodotus specifies his informants—it is much to be regretted that he does not specify them oftener—they seem to be frequently Greeks, such as Dikæus the Athenian exile, Thersander of Orchomenus in Bœotia, Archias of Sparta, etc. (iii, 55; viii, 65; ix, 16.) He mentions the Spartan king Demaratus often, and usually under circumstances both of dignity and dramatic interest: it is highly probable that he may have conversed with that prince himself, or with his descendants, who remained settled for a long time in Teuthrania, near the Æolic coast of Asia Minor (Xenoph. Hellenica, iii, 1, 6), and he may thus have heard of representations offered by the exiled Spartan king to Xerxes. Nevertheless, the remarks made by Hoffmeister, on the speeches ascribed to Demaratus by Herodotus, are well deserving of attention (Sittlich-religiöse Lebensansicht des Herodotos, p. 118). “Herodotus always brings into connection with insolent kings some man or other through whom he gives utterance to his own lessons of wisdom. To Crœsus, at the summit of his glory, comes the wise Solon: Crœsus himself, reformed by his captivity, performs the same part towards Cyrus and Kambyses: Darius, as a prudent and honest man, does not require any such counsellor; but Xerxes in his pride has the sententious Artabanus and the sagacious Demaratus attached to him; while Amasis king of Egypt is employed to transmit judicious counsel to Polykratês, the despot of Samos. Since all these men speak one and the same language, it appears certain that they are introduced by Herodotus merely as spokesmen for his own criticisms on the behavior and character of the various monarchs,—criticisms which are nothing more than general maxims, moral and religious, brought out by Solon, Crœsus, or Artabanus, on occasion of particular events. The speeches interwoven by Herodotus have, in the main, not the same purpose as those of Tacitus,—to make the reader more intimately acquainted with the existing posture of affairs, or with the character of the agents,—but a different purpose quite foreign to history: they embody in the narrative his own personal convictions respecting human life and the divine government.” This last opinion of Hoffmeister is to a great degree true, but is rather too absolutely delivered. [64] Herodot. vii, 101-104. How inferior is the scene between Darius and Charidemus, in Quintus Curtius! (iii, 2, 9-19, p. 20, ed. Mutzel.) Herodotus takes up substantially the same vein of sentiment and the same antithesis as that which runs through the Persæ of Æschylus; but he handles it like a social philosopher, with a strong perception of the real causes of Grecian superiority.