The latter took care not to call either Moab, Edom, or Judah to account for the part they had taken in the movement, perhaps because they were not mentioned in his instructions, or because he preferred not to furnish them, by an untimely interference, with a pretext for calling in the help of Egypt. The year was doubtless too far advanced to allow him to dream of marching against Pharaoh, and moreover that would have been one of those important steps which the king alone had the right to take. There was, however, no doubt that the encounter between the two empires was imminent, and Isaiah ventured to predict the precise date of its occurrence. He walked stripped and barefoot through the streets of Jerusalem--a strange procedure which he explained by the words which Jahveh had put into his lips: "Like as My servant Isaiah hath walked naked and barefoot three years for a sign and a wonder upon Egypt and upon Kush (Ethiopia); so shall the King of Assyria lead away the captives of Egypt and the exiles of Kush, young and old, naked and barefoot, and with buttocks uncovered, to the shame of Egypt. And they shall be dismayed and ashamed, because of Kush their expectation, and of Egypt their glory. And the inhabitants of this coastland shall say in that day, Behold, such is our expectation, whither we fled for help to be delivered from the King of Assyria: and we, how shall we escape?"* * Isa. xx. The fulfilment of this prophecy did not take place as quickly as the prophet perhaps desired. Egypt appeared too strong to be openly attacked by a mere section of the battalions at the disposal of Assyria, and besides, it may have been deemed imprudent to involve the army to any serious extent on so distant a field as Africa, when Babylon was ready and waiting to fall upon the very heart of Assyria at the first news of a real or supposed reverse. Circumstances seemed, moreover, to favour a war against Merodach-baladan. This sovereign, who had been received with acclamation by the Babylonians, had already lost the popularity he had enjoyed at his accession. The fickle character of the people, which made them nearly always welcome a fresh master with enthusiasm, soon led them from love and obedience to hatred, and finally to revolt. Merodach-baladan trusted to the Kalda to help him to maintain his position, and their rude barbarity, even if it protected him against the fickleness of his more civilised subjects, increased the discontent at Kutha, Sippar, and Borsippa. He removed the statues of the gods from these towns, imprisoned the most turbulent citizens, confiscated their goods, and distributed them among his own followers; the other cities took no part in the movement, but Sargon must have expected to find in them, if not effective support, at least sympathies which would facilitate his work of conquest. It is true that Elam, whose friendship for the Aramaean was still undiminished, remained to be reckoned with,