But before the army had traversed a fifth part of the way all their provisions were consumed, and not long after even the beasts of burden were eaten. If Cambyses when he saw this had given up his intention, and led the army back, he would have shown himself a wise man after his first mistake, but he went recklessly onward. So long as the soldiers found anything growing on the ground, they ate herbs and grass; but when they came to the sand, some of them did a horrid deed; they drew lots for the tenth man and ate him. When Cambyses heard of this, he was distressed that the soldiers should eat each other, abandoned the war against the Ethiopians, marched back, and reached Thebes after losing many men. This was the end of the expedition against the Ethiopians. But with regard to those who were sent against the Ammonians it is only known that they reached the city of Oasis where the Samians dwell, seven days' march distant from Thebes through the desert; in the Greek language this place is called the island of the blessed. To this place the army came; but beyond this no man knows anything except what the Ammonians say. They relate that when they marched from the oasis through the sand and were about midway between the oasis and the Ammonians, and were eating breakfast, a great wind from the south blew up a mass of sand and overwhelmed them, and in this way they perished." Diodorus represents Cambyses as making the attempt to subjugate the Ethiopians with a great host, in which he lost the whole of his army and was in the greatest danger.[159] If the legend of the Greeks of the fortunes of Psammenitus after his defeat exhibits analogous traits to the legend, also Greek, of the fate of Croesus after his capture, the account given by Herodotus of the march of Cambyses against the long-lived Ethiopians reminds us of his account of the march of Cyrus against the Massagetæ. In both cases the aim is directed against unknown foreign nations, against whom there is no reason to make war; in both cases good sense, moderation, wisdom, and love of peace are found in the chief of the barbarians; in both envoys are sent under false pretences; in both the conversation on either side is accurately known. In the first case it is a foolish resolution which brings ruin; in the second it is the vexation of Cambyses at the answer of the Ethiopians, and the inability to draw the bow, which causes him to lead his army without any hesitation into destruction. Along with other indications, the test of the bow here, like the bottle in the other legend, points to a poetical source.