But it may be doubted whether Ahaz, in spite of his frightful position, or, in later days, the less excusable Manasseh, really destroyed the lives of their young sons.[458] The ancients had a notion that they could easily cheat their devil-deities. If a white ox of Clitumnus became unfitted for a victim to Jupiter of the Capitol by having on its body a few black spots, it was quite sufficient to make it pass with the _Dî faciles_ by chalking the black spots over it.[459] If human victims had to be thrown into the Tiber to Hercules, Numa taught the people that little wickerwork images (_scirpea_) would suit the purpose just as well.[460] Figures of dough were sometimes offered instead of human beings on the altar of Artemis of Tauris. Thus it became the custom, it is believed, merely to throw or to pass children through or over the flames, and conventionally to _regard them_ as having been sacrificed, though they might escape the ordeal with little or no hurt. This was called _februatio_, or "lustration by fire."[461] We may hope that this device was adopted by the two Judæan kings, and, if so, they did not add to their horrible apostasy the crime of infanticide. If, however, Ahaz was even to the smallest extent implicated in such foul idolatries, it is not surprising that he was in no mood to listen to Isaiah. What is profoundly surprising, and is indeed a circumstance for which we cannot account, is that no word of fierce indignation was addressed to him on this account by Urijah, the high priest, whom Isaiah seems to describe as faithful, or by Zechariah, the son of Jeberechiah, or by Micah, or by Isaiah, who feared man so little and God so much. The Assyrian party at the Court of Ahaz prevailed over the Egyptian. Until the accession of the Ethiopian Sabaco[462] in 725, Egypt was indeed in so weak, harassed, and divided a condition under feeble native Pharaohs, that her help was obviously unavailable. The King of Judah, seeing no extrication from his calamities except in the way of worldly expediency, appealed to Tiglath-Pileser. In this he followed the precedent of his ancestor Asa, who had diverted the attack of Baasha by invoking the assistance of Syria. Ahaz sent to the Assyrian potentate the humble message, "I am thy servant and thy son: come up and save me from the Kings of Syria and Israel." If he had not faith to accept Isaiah's promises, what else could he do, when Syria, Israel, the Philistines, Edom, and Moab were all arrayed against him? The ambassadors probably made their way, not without peril, along the east of Jordan, or else by sea from Joppa, and so inland. Whether they took with them the enormous bribe without which the appeal of the helpless king might have been in vain, or whether this was sent subsequently under Assyrian escort, we do not know. It was euphemistically described as "a present" or "a blessing," but must be regarded either as a tribute or a bribe.