The gods, the modes of religion and worship, were interfered with even less than the custom and law of the subject nations, notwithstanding that Cyrus and Darius with the Persians and Arians of Iran may have been convinced that there could be none but lying gods and false worship beside Auramazda and Mithra, and the gods of the Arians. The kings of the Persians were not even content with this liberal tolerance which forms the chief glory of their rule; they promoted the worship of the subject nations. The inscription on the brick at Senkereh,[338] mentions Cyrus as the restorer of the great temple of Merodach at Babylon (the tower of Belus), and of the temple of Nebo at Borsippa (Bit-Zida); we found Cambyses with the Egyptian title of the new sun-god, and celebrated as the restorer of the worship of Neith at Sais; he is also represented in adoration before the Apis which died in his reign. And in this matter Darius did not remain behind his predecessors. We have already heard from the Egyptian Uzahorsun that he was sent to Egypt soon after the accession of Darius, in order to take care of the habitations of the gods and their festivals, _i.e._ to support and maintain the religious worship. In his temple at the Oasis of El Charigeh, Darius, adorned with the title "rival of the sun," offers prayer to Ammon with the ram's head. Darius caused the Apis which died in the fourth year of his reign to be buried (p. 301), and in spite of a recent rebellion, a sepulchre was built, "to endure for ever," for the Apis which appeared in the thirty-first year of his reign, _i.e._ in 491 B.C.; to make room for this the gallery of Psammetichus was extended. Darius, it is said, proposed a prize of 100 talents of gold for the discovery of this new Apis.[339]