and strengthened right and left by three rows of stays attached to the mast at different heights; as for Perseus, he was the ithyphallic god of the locality, Minu himself, one of whose epithets—­Pehresu, the runner—­was confounded by the Greek ear with the name of the hero.  The dragomans, enlarging on this mistaken identity, imagined that the town was the birthplace of Danaos and Lyncseus; that Perseus, returning from Libya with the head of Medusa, had gone out of his way to visit the cradle of his family, and that he had instituted the games in remembrance of his stay there.  Thebes had become the ghost of its former self; the Persian governors had neglected the city, and its princesses and their ministers were so impoverished that they were unable to keep up its temples and palaces.  Herodotus scarcely mentions it, and we can hardly wonder at it:  he had visited the still flourishing Memphis, where the temples were cared for and were filled with worshippers.  What had Thebes to show him in the way of marvels which he had not already seen, and that, too, in a better state of preservation?  His Theban ciceroni also told him the same stories that he had heard in Lower Egypt, and he states that their information agreed in the main with that which he had received at Memphis and Heliopolis, which made it unnecessary to repeat it at length.  Two or three things only appeared to him worthy of mention.  His admiration was first roused by the 360 statues of the high priests of Amon which had already excited the wonder of his rival Hecataeus; he noted that all these personages were, without exception, represented as mere men, each the son of another man, and he took the opportunity of ridiculing the vanity of his compatriots, who did not hesitate to inscribe the name of a god at the head of their genealogies, removed by some score of generations only from their own.  On the other hand, the temple servitors related to him how two Theban priestesses, carried off by the Phoenicians and sold, one in Libya and the other in Greece, had set up the first oracles known in those two countries:  Herodotus thereupon remembered the story he had heard in Epirus of two black doves which had flown away from Thebes, one towards the Oasis of Ammon, the other in the direction of Dodona; the latter had alighted on an old beech tree, and in a human voice had requested that a temple consecrated to Zeus should be founded on the spot.*

* This indicates a confusion in the minds of the Egyptian dragomans with the two brooding birds of Osiris, Isis and Nephthys, considered as Zarait, that is to say, as two birds of a different species, according to the different traditions either vultures, rooks, or doves.

Herodotus is quite overcome with joy at the thought that Greek divination could thus be directly traced to that of Egypt, for like most of his contemporaries, he felt that the Hellenic cult was ennobled by the fact of its being derived from the Egyptian.  The