An Account of Egypt | Page 4

the frequent references to things foreordained by Providence. The working of Nemesis he finds in the disasters that befall men and nations whose towering prosperity awakens the jealousy of the gods. The final overthrow of the Persians, which forms his main theme, is only one specially conspicuous example of the operation of this force from which human life can never free itself.
But, above all, he is the father of story-tellers. "Herodotus is such simple and delightful reading," says Jevons; "he is so unaffected and entertaining, his story flows so naturally and with such ease that we have a difficulty in bearing in mind that, over and above the hard writing which goes to make easy reading there is a perpetual marvel in the work of Herodotus. It is the first artistic work in prose that Greek literature produced. This prose work, which for pure literary merit no subsequent work has surpassed, than which later generations, after using the pen for centuries, have produced no prose more easy or more readable, this was the first of histories and of literary prose."

AN ACCOUNT OF EGYPT
BY HERODOTUS
BEING THE SECOND BOOK OF HIS HISTORIES
CALLED EUTERPE

When Cyrus had brought his life to an end, Cambyses received the royal power in succession, being the son of Cyrus and of Cassandane the daughter of Pharnaspes, for whose death, which came about before his own, Cyrus had made great mourning himself and also had proclaimed to all those over whom he bore rule that they should make mourning for her: Cambyses, I say, being the son of this woman and of Cyrus, regarded the Ionians and Aiolians as slaves inherited from his father; and he proceeded to march an army against Egypt, taking with him as helpers not only other nations of which he was ruler, but also those of the Hellenes over whom he had power besides.

Now the Egyptians, before the time when Psammetichos became king over them, were wont to suppose that they had come into being first of all men; but since the time when Psammetichos having become king desired to know what men had come into being first, they suppose that the Phrygians came into being before themselves, but they themselves before all other men. Now Psammetichos, when he was not able by inquiry to find out any means of knowing who had come into being first of all men, contrived a device of the following kind:--Taking two new- born children belonging to persons of the common sort he gave them to a shepherd to bring up at the place where his flocks were, with a manner of bringing up such as I shall say, charging him namely that no man should utter any word in their presence, and that they should be placed by themselves in a room where none might come, and at the proper time he should bring them she-goats, and when he had satisfied them with milk he should do for them whatever else was needed. These things Psammetichos did and gave him this charge wishing to hear what word the children would let break forth first after they had ceased from wailings without sense. And accordingly it came to pass; for after a space of two years had gone by, during which the shepherd went on acting so, at length, when he opened the door and entered, both children fell before him in entreaty and uttered the word /bekos/, stretching forth their hands. At first when he heard this the shepherd kept silence; but since this word was often repeated, as he visited them constantly and attended to them, at last he declared the matter to his master, and at his command he brought the children before his face. Then Psammetichos having himself also heard it, began to inquire what nation of men named anything /bekos/, and inquiring he found that the Phrygians had this name for bread. In this manner and guided by an indication such as this, the Egyptians were brought to allow that the Phrygians were a more ancient people than themselves. That so it came to pass I heard from the priests of that Hephaistos who dwells at Memphis; but the Hellenes relate, besides many other idle tales, that Psammetichos cut out the tongues of certain women and then caused the children to live with these women.
With regard then to the rearing of the children they related so much as I have said: and I heard also other things at Memphis when I had speech with the priests of Hephaistos. Moreover I visited both Thebes and Heliopolis for this very cause, namely because I wished to know whether the priests at these places would agree in their accounts with those at Memphis; for the men of Heliopolis are said to be the most learned in