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Updated: May 9, 2025
Nurse had Manetho's meal ready for him, and, having set it out on the table, she retired to her position in the chimney-corner. The Egyptian's spare body was ordinarily nourished with little more than goes to the support of an Arab, and Nurse's monotonous life must have been unfavorable to large appetite.
He was a priest of Heliopolis, the great seat of Egyptian learning. The general correctness of Manetho's history, which runs back for nearly two thousand years, is shown by our finding the kings' names agree with many Egyptian inscriptions. That he was "skilled in Greek letters": we learn from Josephus, who also declares that he contradicted many of Herodotus' erroneous statements.
As we shall see in the next chapter, he is probably one of the originals of the legendary "Mena," who was regarded from the time of the XVIIIth Dynasty onwards as the founder of the kingdom, and was first made known to Europe by Herodotus, under the name of "Menés." Narmer is therefore the last of the ancient kings of Hierakonpolis, the last of Manetho's "Spirits."
But Balder had perceived a startling significance in Manetho's words. He took Gnulemah by the hand and led her to the eastern window. A flash greeted them, creating a momentary world, which started from the womb of night, and vanished again before one could say "It is there!"
In Manetho's case it appears to have been the venerable robe that took on itself the task of remonstrance. "You are unreasonable, friend," it interposed with a gentle rustle.
"You never told me who lived beyond the wall," returned Gnulemah, with simple dignity; and added, "You are no less to me than before, but Balder is my love!" The last words came shyly from her lips, and she swayed gently, like a noble tree, towards him she named. Manetho's lips worked against each other, and his body twitched.
Similarly as to the argument from coincidence: if, as before, we possess Manetho's genuine list intact, and if we have the clear testimony of the monuments giving a precisely similar record, this coincidence, apart from all independent value to be given to Manetho or to the monuments, is an effect demanding a cause, for which the most probable is the objective truth from which both these veracious records have been copied.
The revolt of Egypt is placed by Heeren and Clinton in B.C. 414, by Eusebius in B.C. 411, by Manetho in the last year of Darius Nothus, or B.C. 405. The earlier dates depend on the view that the Amyrtseus of Manetho's twenty-eighth dynasty was the leader of the rebellion, and had a reign of six years at this period a view which is perhaps unsound.
This, like some of the Nippur texts, takes us back to that dim period before the dawn of actual history, and, though the information it affords is not detailed like theirs, it provides fresh confirmation of the general accuracy of Manetho's sources, and suggests some interesting points for comparison. But the people with whose traditions we are ultimately concerned are the Hebrews.
Manetho's History of Egypt is dedicated to Ptolemy Philadelphus, who derived a fabulous or illegitimate pedigree from the Macedonian kings of the race of Hercules. Danaus is the ancestor of Hercules; and after the failure of the elder branch, his descendants, the Ptolemies, are the sole representatives of the royal family, and may claim by inheritance the kingdom which they hold by conquest.
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