Such was the story told by the Argeians themselves, but seemingly not credited either by any other Greeks or by Herodotus himself. The prevalent opinion was, that the Argeians had a secret understanding with Xerxes, and some even affirmed that they had been the parties who invited him into Greece, as a means both of protection and of vengeance to themselves against Sparta after their defeat by Kleomenês. And Herodotus himself evidently believed that they _medized_, though he is half afraid to say so, and disguises his opinion in a cloud of words which betray the angry polemics going on about the matter, even fifty years afterwards.[113] It is certain that in act the Argeians were neutral, and one of their reasons for neutrality was, that they did not choose to join any Pan-Hellenic levy except in the capacity of chiefs; but probably the more powerful reason was, that they shared the impression then so widely diffused throughout Greece as to the irresistible force of the approaching host, and chose to hold themselves prepared for the event. They kept up secret negotiations even with Persian agents, yet not compromising themselves while matters were still pending; nor is it improbable, in their vexation against Sparta, that they would have been better pleased if the Persians had succeeded,—all which may reasonably be termed, _medizing_. [113] The opinion of Herodotus is delivered in a remarkable way, without mentioning the name of the Argeians, and with evident reluctance. After enumerating all the Grecian contingents assembled for the defence of the Isthmus, and the different inhabitants of Peloponnesus, ethnically classified, he proceeds to say: Τούτων ὦν τῶν ἑπτὰ ἐθνέων αἱ λοιπαὶ πόλις, πάρεξ τῶν κατέλεξα, ἐκ τοῦ μέσου ἐκατέατο· ~εἰ δὲ ἐλευθέρως ἔξεστι εἰπεῖν, ἐκ τοῦ μέσου κατήμενοι ἐμήδιζον~ (viii, 73). This assertion includes the Argeians without naming them. Where he speaks respecting the Argeians by name, he is by no means so free and categorical; compare vii, 152,—he will give no opinion of his own, differing from the allegation of the Argeians themselves,—he mentions other stories, incompatible with that allegation, but without guaranteeing their accuracy,— he delivers a general admonition that those who think they have great reason to complain of the conduct of others would generally find, on an impartial scrutiny, that others have as much reason to complain of them,—“and thus the conduct of Argos has not been _so much worse than that of others_,”—οὕτω δὴ ~οὐκ Ἀργείοισι αἴσχιστα πεποίηται~.