No part of the ancient world now remained unconquered except the semi-fabulous kingdom of Ethiopia in the far-off south. Cities and monarchies, all the great actors of early times, had been laid in the dust one after another--Tyre, Damascus, Carchemish, Urartu, Elam, Assyria, Jerusalem, Media, the Lydians, Babylon, and finally Egypt; and the prey they had fought over so fiercely and for so many centuries, now belonged in its entirety to one master for the first time as far as memory could reach back into the past. Cambyses, following in the footsteps of Cyrus, had pursued his victorious way successfully, but it was another matter to consolidate his conquests and to succeed in governing within the limits of one empire so many incongruous elements--the people of the Caucasus and those of the Nile valley, the Greeks of the AEgean and the Iranians, the Scythians from beyond the Oxus and the Semites of the banks of the Euphrates or of the Mediterranean coast; and time alone would show whether this heritage would not fall to pieces as quickly as it had been built up. The Asiatic elements of the empire appeared, at all events for the moment, content with their lot, and Babylon showed herself more than usually resigned; but Egypt had never accepted the yoke of the stranger willingly, and the most fortunate of her Assyrian conquerors had never exercised more than a passing supremacy over her. Cambyses realised that he would never master her except by governing her himself for a period of several years, and by making himself as Egyptian as a Persian could be without offending his own subjects at home. He adopted the titles of the Pharaohs, their double cartouche, their royal costume, and their solar filiation; as much to satisfy his own personal animosity as to conciliate the Egyptian priests, he repaired to Sais, violated the tomb of Amasis, and burnt the mummy after offering it every insult.* * Herodotus gives also a second account, which declares that Cambyses thus treated the body, not of Amasis, but of some unknown person whom he took for Amasis. The truth of the story is generally contested, for the deed would have been, as Herodotus himself remarks, contrary to Persian ideas about the sanctity of fire. I think that by his cruel treatment of the mummy, Cambyses wished to satisfy the hatred of the natives against the Greek-loving king, and so render himself more acceptable to them. The destruction of the mummy entailing that of the soul, his act gave the Saitic population a satisfaction similar to that experienced by the refined cruelty of those who, a few centuries ago, killed their enemies when in a state of deadly sin, and so ensure not only their dismissal from this world, but also their condemnation in the next. [Illustration: 145.jpg THE NAOPHOROS STATUETTE OF THE VATICAN]