The Madness of Cambyses: Herodotus and the Problem of Inquiry

Abstract

In his evaluation of the mad despot Cambyses, Herodotus proclaims that preference for one’s own culture persists after examination. This paper examines how Herodotus’ treatment of Cambyses reveals the insidious ways that thought is bounded by cultural attachments. Blindness to one’s attachments spurs the drive to empire by covering and justifying expansionist appetites. Herodotus’ treatment of Cambyses’ imperialist inquiries will thus not only implicate the Persians, but raise unsettling questions about the Hellenes’ own appetites. Herodotus offers his own methods of inquiry as an alternative. Rather than denying appetite and rendering it subterranean, Herodotus suggests that inquiry must be motivated by the quest for self-knowledge – understanding the diversity of the world helps reveal the fuller contours of human nature. Herodotus’ storytelling engages affect by provoking the intellectual curiosity of his audience. It promises that expansionist appetites can be rehabilitated into genuine curiosity and openness to difference.

The Marketplace of Ideas and the Agora: Herodotus on the Power of Isegoria

“…32 For Cyrus's attitude toward the Greeks and the agora, see Rathnam (2018); for the agora and isegoria, see Schlosser (2020, 77-8). 33 See Bakker (2002) for the unfinished task of the Histories.…”

“…This power becomes evident through Herodotus's own story. Herodotus thus equips us to be more sophisticated audiences (Schlosser 2014;Rathnam 2018). 29 Pelling also notes the parallels between Themistocles's comportment here and speech in front of the despot (2006,112).…”

“…This power becomes evident through Herodotus’s own story. Herodotus thus equips us to be more sophisticated audiences (Schlosser 2014; Rathnam 2018).…”

“…10 For meta-narrative in Herodotus, see Baragwanath (2008), Branscome (2013), Christ (1994), Demont (2009), Dewald (1987, Irwin (2014), andZali (2013). For the political consequences of this, see Apfel (2011), McWilliams (2014, Rathnam (2018), Schlosser (2014Thompson (1996). 11 Konstan (2012).…”

“… 32 For Cyrus’s attitude toward the Greeks and the agora , see Rathnam (2018); for the agora and isegoria , see Schlosser (2020, 77–8). …”