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Herodotus regularly spoke from his direct experiences that were gathered from his widespread journeys and if he was uninformed, he added his knowledge from secondary sources. He was also careful to separate the two sources of information. Many of Herodotus’ data were peculiar or fantastical and could be considered more as folklore (Herodotus et al, 22). Nevertheless, a great extent of what Herodotus elaborates went on to stand the test of time, predominantly when it was acknowledged that he placed an immense prominence on the significance of myths as an instruments that could shape civilizations, irrespective of its neutral truth (Herodotus et al, 28).

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However, unlike Herodotus, Hecataeus did not make tangible documentation of the proceedings that happened, nor did he incorporate the oral customs of Greek history within the bigger framework of Eastern history. There is no evidence that Herodotus obtained the motivated range of his own work, with its magnificent theme of clashing societies, from any antecedent scholar, in spite of numerous scholarly hearsay about this issue modern eras (Oswyn 145). Herodotus maintained that he was more informed compared to his predecessors and that he relied on experimental observation to correct their extreme schematics. For instance, he argued for the support of the idea of continental asymmetry rather than the earlier theory of an entirely circular earth (Herodotus, Hist. 4.36 and 4.42).

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His objectivity and lack of digressive storytelling mark him out from previous historians such as Herodotus, and Thucydides began a new era of historical writing.

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Herodotus took up a conventional, folk-tale but still international approach in writing . Most contemporary historians who analyzed the work of Herodotus concluded that it was “…a curious false start to history” since, in spite of its reviewing spirit, it was unsuccessful in liberating myth from history (Oswyn 188) (Siep, 218). Herodotus in fact mentioned Hecataeus in , in an occasion ridiculing him for his inexperienced genealogy and, on another circumstance, citing Athenian grievances against his management of their nationwide history. It was likely that Herodotus borrowed a large volume of thought from Hecataeus. To be specific, it was probable that he duplicated explanations of the hippopotamus, phoenix, and crocodile from Hecataeus’ (Oswyn 36)

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When he had taken possession of the entire country, they settled themselves down therein, and he was made great sovereign of Egypt and great king of all foreign countries. His Majesty appointed me his chief physician and caused me to stay with him in my quality of companion and director of the palace, and ordered me to compose his titulary, his name as king of Upper and Lower Egypt."In an inscription on the statue of Udjadhorresnet, a Saite priest and doctor, as well as a former naval officer, we learn that Cambyses II was prepared to work with and promote native Egyptians to assist in government, and that he showed at least some respect for Egyptian religion:

"I let His Majesty know the greatness of Sais, that it is the seat of Neith-the-Great, mother who bore Re and inaugurated birth when birth had not yet been...I made a petition to the majesty of the King of Upper and Lower Egypt, Cambyses, about all the foreigners who dwelled in the temple of Neith, in order to have them expelled from it., so as to let the temple of Neith be in all its splendor, as it had been before. His Majesty commanded to expel all the foreigners who dwelled in the temple of Neith, to demolish all their houses and all their unclean things that were in the temple.

When they had carried all their personal belongings outside the wall of the temple, His Majesty commanded to cleanse the temple of Neith and to return all its personnel to it...and the hour-priests of the temple. His Majesty commanded to give divine offerings to Neith-the-Great, the mother of god, and to the great gods of Sais, as it had been before. His Majesty knew the greatness of Sais, that it is a city of all the gods, who dwell there on their seats forever."
HERODOTUSHerodotus (who, to my knowledge, never mentions Nebuchadnezzar by name) describes his Hanging Gardens, but never mentions him in relation to Egypt, though Herodotus does talk about pharaohs Necho, Hophra, Ahmose, & Psamtik. [Necos, Apries, Amasis, & Psammis] and of course, Cambyses.Herodotus notes how the Persians easily entered Egypt across the desert. They were advised by the defecting mercenary general, Phanes of Halicarnassus, to employ the Bedouins as guides. However, Phanes had left his two sons in Egypt. We are told that for his treachery, as the armies of the Persians and the mercenary army of the Egyptians met, his sons were bought out in front of the Egyptian army where they could be seen by their father, and there throats were slit over a large bowl. Afterwards, Herodotus tells us that water and wine were added to the contents of the bowl and drunk by every man in the Egyptian force.
"When Cambyses had entered the palace of Amasis, he gave command to take the corpse of Amasis out of his burial-place.

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Some consider this method of narrative confusing and pointless but I believe that Herodotus has a purpose for including these minor figures and that these characters help express Herodotus ideology towards proper moral and political systems....