of the gods, was re-established in all its completeness for ever. I have provided the sacred worship of Neith, the lady of Sais, with all good things, as a good servant does for his master. I have re-established the priests in their office, and on the command of the king have given them rich possessions to be their own for ever. I have erected a good sepulchre for him who was without a coffin. I was a good citizen of my city. I have caused its children to live. I have set up all their houses; I have shown them every kindness as a father for his son. I have rescued their population, when disaster fell upon their canton, at a time when there was great calamity in all the land. Never did such calamity fall upon their land before."[183] This inscription, like those on the Apis tombs, proves that Cambyses in Egypt, like his father in Babylon, wished to take the place of the old princes of the land, and did take it; and that he bore the titles of the ancient Pharaohs, and that a regal-name Ra-mesut was added to his name, as was the custom with his predecessors. He undertook the protection of the ancient gods of the land; he allowed Egyptians, servants of the old king's, to come into his immediate service; he listened to their advice; heard their complaints about the outrages done to the temple, which could hardly have been avoided in the occupation (p. 147), and removed the cause; restored the priests to the enjoyment of their incomes; showed respect to their religion, and allowed it to continue without restriction. However great we suppose the care to be which the Egyptian inscriptions take to say no evil of the Persian king, whatever weight we ascribe to the fact that after the Persians had once become their masters, the priests followed the traditional custom in denoting the kings of the Persians by the titles of their Pharaohs; whatever importance we allow to the fact that the priests were closely interested in representing religious affairs as unaltered even after the change in the rulers, and however much we deduct from their formal style on the score of these considerations--it still remains an established fact, from these inscriptions, that Cambyses did not oppress the Egyptians or their religion. The purification of one of the largest and most sacred temples in Egypt, the restoration of the priesthood and the worship at the temple, could not have been ascribed to Cambyses if the opposite was known to be the case. On the other hand, the narrative of Uzahorsun presents us with the natural course of affairs. If he speaks of a great calamity such as had never before fallen on the district of Sais and the whole land, this refers to the conquest of Egypt by the Persians, since he claims the merit of having rescued the population at Sais in this calamity. We saw above, from the narrative of Herodotus, that Cambyses went to Sais, after the capture of Memphis. The inscriptions show that