Herodotus was a narrator (like Alberuni and others) while Thucydides was an analyst. As you can see Thuycidides writing the history of the Peloponnesian War lifted it from the fragmentary accounts and brought out the importance of that war in Greek hisory and the evloution of the city state of Athens and the later rise of Alexander.
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->In Thucydides a higher art than that of Herodotus was combined with a higher science. He scorned the story-teller who seeks to please the ear rather than to speak the truth, and yet his rhetoric is the culmination of Greek historical prose. He withdrew from vulgar applause, conscious that his narrative would be considered disappointing to the ear, yet he recast the materials out of which he constructed it in order to lift that narrative into the realm of pure literature. Speeches, letters and documents are reworded to be in tone with the rest of the story. <b>It was his art, in fact, which really created the Peloponnesian war out of its separate parts.</b> And yet this art was merely the language of a scientist. The laborious task of which he speaks is that of consulting all possible evidence, and weighing conflicting accounts. It is this which makes his rhetoric worth while, an everlasting possession, not a prize competition. which is heard and forgotten. -
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Simlarly it was Savarkar who studied the events of 1857 and categorized it as the First War of Indian Independence. Why is that Thuycides is studied while Savarkar is reviled? This is the political question that has to be addressed by Indians and their well wishers.
Another section
<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>Christian history begins with the triumph of the Church. With Eusebius of Caesarea the apologetic pamphlets of the age of persecutions gave way to a calm review of three centuries of Christian progress. Eusebius biography of Constantine shows what distortion of fact the father of Church history permitted himself,</b> but the Ecclesiastical History was fortunately written for those who wanted to know what really happened, and remains to-day an invaluable repository of Christian antiquities. With the continuations of Socrates, Sozomen and Theodoret, and the Latin manual which Cassiodorus had woven from them (the Historic tripart ita) , it formed the body of Church history during all the middle ages. <b>An even greater influence, however, was exercised by Eusebius Chronica. Through Jeromes translation and additions, this scheme of this world~ chronology became the basis for all medieval world chronicles. It settled until our own day the succession of years from the Creation to the birth of Christ,fitting the Old Testament story into that of ancient history. Henceforth the Jewish past,that one path back to the beginning of the world,was marked out by the absolute laws of mathematics and revelation. Jerome had marked it out; Sulpicius Severus, the biographer of St Martin, in his Historia sacra, adorned it with the attractions of romance. Sulpicius was admirably fitted to interpret the miraculous Bible story to the middle ages. But there were few who could write like him, and Jeromes Chronicle itself, or rather portions of it, became, in the age which followed, a sort of universal preface for the monastic chronicler. For a time there were even attempts to continue imperial chronicles, but they were insignificant compared with the influence of Eusebius and Jerome.</b>
<b>From the first, Christianity had a philosophy of history. Its earliest apologists sought to show how the world had followed a divine plan in its long preparation for the life of Christ. From this central fact of all history, mankind should continue through war and suffering until the divine plan was completed at the judgment day. The fate of nations is in Gods hands; history is the revelation of His wisdom and power. Whether He intervenes directly by miracle, or merely sets His laws in operation, He is master of mens fate. This idea, which has underlain all Christian philosophy of history, from the first apologists who prophesied the fall of the Empire and the coming of the millennium, down to our own day, received its classic statement in St Augustines City of God. </b>The terrestrial city, whose eternity had been the theme of pagan history, had just fallen before Alari,~s Goths. Augustines explanation of its fall passes in review not only the calamities of Roman historycombined with a pathetic perception of its greatIiess,but carries the survey back to the origin of evil at the creation. Then over against this civi1a~ terrena he sets the divine city which is to be realized in Christendom. The Roman ~lmpire,the last general form of the earthly city,gives way slowly to the heavenly. This is the main thread of Augustines philosophy of history. The mathematica] demonstration of its truth was left by Augustine for his disciple, Paulus Orosius.
<b>Orosius Seven Books of Histories against the Pagans, writtes as a supplement to the City of God, is the first attempt at a Christian World History.</b> This manual for the middle ages arranged the rise and fall of empires with convincing exactness. <b>The history of antiquity, according to it, begins with Ninus. His realm was overthrown by the Medes in the same year in which the history of Rome began. From the first year of Ninus reign until the rebuilding of Babylon by Semiramis there were sixty-four years; the same between the first of Procas and the building of Rome. Eleven hundred and sixty-four years after each city was built, it was taken,Babylon by Cyrus, Rome by Alaric, and Cyrus conquest took place just when Rome began the Republic. But before Rome becomes a world empire, Macedon and Carthage intervene, guardians of Romes youth (tutor curatorque). This scheme of the four world-monarchies, which was to prevail through all the middle ages, was developed through seven books filled with the story of war and suffering. As it was Orosius aim to show that the world had improved since the coming of Christ, he used Trogus Pompeius war history, written to exalt Roman triumphs, to show the reverse of victory, disaster and ruin. Livy, Caesar, Tacitus and Suetonius were plundered for the story of horrors; until finally even the Goths in Spain shine by contrast with the pagan heroes; and through the confusion of the German invasions one may look forward to Christendom,and its peace.</b>
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So you can see how Islam got its Force of History. Its from the Roman Church. So now do we know why study history?
Even the Lefties who rewrite and reinterpret Indian history also have an agenda(No wonder Hiliare Belloc called Islam and Marxism heresies from outside) however their principal Marxist backers have collapsed and they are in the pocket of other dominant forces.
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->In Thucydides a higher art than that of Herodotus was combined with a higher science. He scorned the story-teller who seeks to please the ear rather than to speak the truth, and yet his rhetoric is the culmination of Greek historical prose. He withdrew from vulgar applause, conscious that his narrative would be considered disappointing to the ear, yet he recast the materials out of which he constructed it in order to lift that narrative into the realm of pure literature. Speeches, letters and documents are reworded to be in tone with the rest of the story. <b>It was his art, in fact, which really created the Peloponnesian war out of its separate parts.</b> And yet this art was merely the language of a scientist. The laborious task of which he speaks is that of consulting all possible evidence, and weighing conflicting accounts. It is this which makes his rhetoric worth while, an everlasting possession, not a prize competition. which is heard and forgotten. -
<!--QuoteEnd--><!--QuoteEEnd-->
Simlarly it was Savarkar who studied the events of 1857 and categorized it as the First War of Indian Independence. Why is that Thuycides is studied while Savarkar is reviled? This is the political question that has to be addressed by Indians and their well wishers.
Another section
<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>Christian history begins with the triumph of the Church. With Eusebius of Caesarea the apologetic pamphlets of the age of persecutions gave way to a calm review of three centuries of Christian progress. Eusebius biography of Constantine shows what distortion of fact the father of Church history permitted himself,</b> but the Ecclesiastical History was fortunately written for those who wanted to know what really happened, and remains to-day an invaluable repository of Christian antiquities. With the continuations of Socrates, Sozomen and Theodoret, and the Latin manual which Cassiodorus had woven from them (the Historic tripart ita) , it formed the body of Church history during all the middle ages. <b>An even greater influence, however, was exercised by Eusebius Chronica. Through Jeromes translation and additions, this scheme of this world~ chronology became the basis for all medieval world chronicles. It settled until our own day the succession of years from the Creation to the birth of Christ,fitting the Old Testament story into that of ancient history. Henceforth the Jewish past,that one path back to the beginning of the world,was marked out by the absolute laws of mathematics and revelation. Jerome had marked it out; Sulpicius Severus, the biographer of St Martin, in his Historia sacra, adorned it with the attractions of romance. Sulpicius was admirably fitted to interpret the miraculous Bible story to the middle ages. But there were few who could write like him, and Jeromes Chronicle itself, or rather portions of it, became, in the age which followed, a sort of universal preface for the monastic chronicler. For a time there were even attempts to continue imperial chronicles, but they were insignificant compared with the influence of Eusebius and Jerome.</b>
<b>From the first, Christianity had a philosophy of history. Its earliest apologists sought to show how the world had followed a divine plan in its long preparation for the life of Christ. From this central fact of all history, mankind should continue through war and suffering until the divine plan was completed at the judgment day. The fate of nations is in Gods hands; history is the revelation of His wisdom and power. Whether He intervenes directly by miracle, or merely sets His laws in operation, He is master of mens fate. This idea, which has underlain all Christian philosophy of history, from the first apologists who prophesied the fall of the Empire and the coming of the millennium, down to our own day, received its classic statement in St Augustines City of God. </b>The terrestrial city, whose eternity had been the theme of pagan history, had just fallen before Alari,~s Goths. Augustines explanation of its fall passes in review not only the calamities of Roman historycombined with a pathetic perception of its greatIiess,but carries the survey back to the origin of evil at the creation. Then over against this civi1a~ terrena he sets the divine city which is to be realized in Christendom. The Roman ~lmpire,the last general form of the earthly city,gives way slowly to the heavenly. This is the main thread of Augustines philosophy of history. The mathematica] demonstration of its truth was left by Augustine for his disciple, Paulus Orosius.
<b>Orosius Seven Books of Histories against the Pagans, writtes as a supplement to the City of God, is the first attempt at a Christian World History.</b> This manual for the middle ages arranged the rise and fall of empires with convincing exactness. <b>The history of antiquity, according to it, begins with Ninus. His realm was overthrown by the Medes in the same year in which the history of Rome began. From the first year of Ninus reign until the rebuilding of Babylon by Semiramis there were sixty-four years; the same between the first of Procas and the building of Rome. Eleven hundred and sixty-four years after each city was built, it was taken,Babylon by Cyrus, Rome by Alaric, and Cyrus conquest took place just when Rome began the Republic. But before Rome becomes a world empire, Macedon and Carthage intervene, guardians of Romes youth (tutor curatorque). This scheme of the four world-monarchies, which was to prevail through all the middle ages, was developed through seven books filled with the story of war and suffering. As it was Orosius aim to show that the world had improved since the coming of Christ, he used Trogus Pompeius war history, written to exalt Roman triumphs, to show the reverse of victory, disaster and ruin. Livy, Caesar, Tacitus and Suetonius were plundered for the story of horrors; until finally even the Goths in Spain shine by contrast with the pagan heroes; and through the confusion of the German invasions one may look forward to Christendom,and its peace.</b>
<!--QuoteEnd--><!--QuoteEEnd-->
So you can see how Islam got its Force of History. Its from the Roman Church. So now do we know why study history?
Even the Lefties who rewrite and reinterpret Indian history also have an agenda(No wonder Hiliare Belloc called Islam and Marxism heresies from outside) however their principal Marxist backers have collapsed and they are in the pocket of other dominant forces.