Though we read thus in Herodotus, it is hardly possible to believe that we are reading historical reality: we rather find laid out before us a picture of human self-conceit in its most exaggerated form, ripe for the stroke of the jealous gods, and destined, like the interview between Crœsus and Solon, to point and enforce that moral which was ever present to the mind of the historian; whose religious and poetical imagination, even unconsciously to himself, surrounds the naked facts of history with accompaniments of speech and motive which neither Homer nor Æschylus would have deemed unsuitable. The whole proceedings of Xerxes, and the immensity of host which he summoned, show that he calculated on an energetic resistance; and though the numbers of Leonidas, compared with the Persians, were insignificant, they could hardly have looked insignificant in the position which they then occupied,—an entrance little wider than a single carriage-road, with a cross wall, a prolonged space somewhat widened, and then another equally narrow exit, behind it. We are informed by Diodorus[161] that the Lokrians, when they first sent earth and water to the Persian monarch, engaged at the same time to seize the pass of Thermopylæ on his behalf, and were only prevented from doing so by the unexpected arrival of Leonidas; nor is it unlikely that the Thessalians, now the chief guides of Xerxes,[162] together with Alexander of Macedon, would try the same means of frightening away the garrison of Thermopylæ, as had already been so successful in causing the evacuation of Tempê. An interval of two or three days might be well bestowed for the purpose of leaving to such intrigues a fair chance of success: the fleet, meanwhile, would be arrived at Aphetæ after the dangers of the storm: we may thus venture to read the conduct of Xerxes in a manner somewhat less childish than it is depicted by Herodotus. [161] Diodor. xi, 4. [162] Herodot. vii, 174; viii, 29-32.