Herodotus' narrative of the death of the Magians again points to a poetical source. In the speech of the dying Cambyses, in the curse which he imprecates if the kingdom is not maintained and recovered, and the indication that it must be done by force and treachery, this source introduces the new series of events in an attractive and exciting manner. But the concealment of the truth, the secret murder of his brother, have evil consequences which extend beyond the life of Cambyses. The Persians did not believe him; they thought that when dying he wished to make them the enemies of his brother. It required the penetration of Otanes, the courage and devotion of his daughter, to bring the truth to light. At first Otanes prudently admits two men only into the secret; each of the three then discloses it to a trusty friend, and when Darius comes from Persia to Susa all are agreed to make him a confederate. His high mission has already been indicated in the poem by the dream of Cyrus wherein he saw the son of Hystaspes with wings on his shoulders, one of which overshadowed Asia, the other Europe. Darius urged the confederates to immediate action. The faint justification of the deception which we find in Herodotus shows that in this matter an attempt was made in the poetical source to keep in harmony with the Iranian view of the absolute necessity of telling the truth. The decisive moment approaches nearer and with greater force to the Magians. They have won the throne by treachery, they maintain it by cunning, inasmuch as they demand neither tribute nor soldiers from the subject countries; but at length they suffer for their treachery. They attempt to gain Prexaspes; he is to declare publicly that the Magian is the son of Cyrus. Prexaspes proceeds apparently to do this, but he is resolved to use the freedom of speech which the Magians allow him for their ruin. He reveals the truth before all the people, and throws himself down from the tower. The punishment which the poem has already inflicted on Prexaspes for the murder of Bardiya in the death of his own son (p. 185) is not sufficient. Like the king at whose command he sinned, Prexaspes ends his days by suicide. It is only by this complete revelation of the truth, this voluntary death, and tragic end, that he makes complete atonement for laying his hand on the son of Cyrus. Thus the figure of Prexaspes belongs to the series of faithful Persians, who, like Oebares, knew how to serve not the king only but the prosperity of Persia with complete devotion. While this took place before the citadel, and the Magians in terror deliberated what they should do, now that the proceeding which was to establish their dominion had dashed them to the ground, the conspirators were already on the way. Once more the prudent Otanes hesitates; and once more Darius urges haste. But the princes of the Persians must perform the act alone; they cannot wait for the effect of the revelation of Prexaspes on the people.