In his introduction to Hecataeus' work, Genealogies:
Fragment from the Histories VIII on Papyrus Oxyrhynchus 2099, early 2nd century ADHecataeus the Milesian speaks thus: I write these things as they seem true to me; for the stories told by the Greeks are various and in my opinion absurd.
This points forward to the "folksy" yet "international" outlook typical of Herodotus. However, one modern scholar has described the work of Hecataeus as "a curious false start to history,"[9] since despite his critical spirit, he failed to liberate history from myth. Herodotus mentions Hecataeus in his Histories, on one occasion mocking him for his naive genealogy and, on another occasion, quoting Athenian complaints against his handling of their national history.[10] It is possible that Herodotus borrowed much material from Hecataeus, as stated by Porphyry in a quote recorded by Eusebius.[11] In particular, it is possible that he copied descriptions of the crocodile, hippopotamus, and phoenix from Hecataeus's Circumnavigation of the Known World (Periegesis / Periodos ges), even misrepresenting the source as "Heliopolitans" (Histories 2.73).[12]
But Hecataeus did not record events that had occurred in living memory, unlike Herodotus, nor did he include the oral traditions of Greek history within the larger framework of oriental history.[13] There is no proof that Herodotus derived the ambitious scope of his own work, with its grand theme of civilizations in conflict, from any predecessor, despite much scholarly speculation about this in modern times.[9][14] Herodotus claims to be better informed than his predecessors by relying on empirical observation to correct their excessive schematism. For example, he argues for continental asymmetry as opposed to the older theory of a perfectly circular earth with Europe and Asia/Africa equal in size (Histories 4.36 and 4.42). However, he retains idealizing tendencies, as in his symmetrical notions of the Danube and Nile.[15]
His debt to previous authors of prose "histories" might be questionable, but there is no doubt that Herodotus owed much to the example and inspiration of poets and story-tellers. For example, Athenian tragic poets provided him with a world-view of a balance between conflicting forces, upset by the hubris of kings, and they provided his narrative with a model of episodic structure. His familiarity with Athenian tragedy is demonstrated in a number of passages echoing Aeschylus's Persae, including the epigrammatic observation that the defeat of the Persian navy at Salamis caused the defeat of the land army (Histories 8.68 ~ Persae 728). The debt may have been repaid by Sophocles because there appear to be echoes of The Histories in his plays, especially a passage in Antigone that resembles Herodotus's account of the death of Intaphernes (Histories 3.119 ~ Antigone 904–920).[16] However, this point is one of the most contentious issues in modern scholarship.[17]
Homer was another inspirational source.[c] Just as Homer drew extensively on a tradition of oral poetry, sung by wandering minstrels, so Herodotus appears to have drawn on an Ionian tradition of story-telling, collecting and interpreting the oral histories he chanced upon in his travels. These oral histories often contained folk-tale motifs and demonstrated a moral, yet they also contained substantial facts relating to geography, anthropology, and history, all compiled by Herodotus in an entertaining style and format.[19]
