Chapter VIII: State Of Persion And Restoration Of The Monarchy.

Part I.

Of The State Of Persia After The Restoration Of The Monarchy By Artaxerxes.

Whenever Tacitus indulges himself in those beautiful episodes, in which he relates some domestic transaction of the Germans or of the Parthians, his principal object is to relieve the attention of the reader from a uniform scene of vice and misery. From the reign of Augustus to the time of Alexander Severus, the enemies of Rome were in her bosom -- the tyrants and the soldiers; and her prosperity had a very distant and feeble interest in the revolutions that might happen beyond the Rhine and the Euphrates. But when the military order had levelled, in wild anarchy, the power of the prince, the laws of the senate, and even the discipline of the camp, the barbarians of the North and of the East, who had long hovered on the frontier, boldly attacked the provinces of a declining monarchy. Their vexatious inroads were changed into formidable irruptions, and, after a long vicissitude of mutual calamities, many tribes of the victorious invaders established themselves in the provinces of the Roman Empire. To obtain a clearer knowledge of these great events, we shall endeavor to form a previous idea of the character, forces, and designs of those nations who avenged the cause of Hannibal and Mithridates.

In the more early ages of the world, whilst the forest that covered Europe afforded a retreat to a few wandering savages, the inhabitants of Asia were already collected into populous cities, and reduced under extensive empires, the seat of the arts, of luxury, and of despotism. The Assyrians reigned over the East, till the sceptre of Ninus and Semiramis dropped from the hands of their enervated successors. The Medes and the Babylonians divided their power, and were themselves swallowed up in the monarchy of the Persians, whose arms could not be confined within the narrow limits of Asia. Followed, as it is said, by two millions of men, Xerxes, the descendant of Cyrus, invaded Greece. Thirty thousand soldiers, under the command of Alexander, the son of Philip, who was intrusted by the Greeks with their glory and revenge, were sufficient to subdue Persia. The princes of the house of Seleucus usurped and lost the Macedonian command over the East. About the same time, that, by an ignominious treaty, they resigned to the Romans the country on this side Mount Tarus, they were driven by the Parthians, * an obscure horde of Scythian origin, from all the provinces of Upper Asia. The formidable power of the Parthians, which spread from India to the frontiers of Syria, was in its turn subverted by Ardshir, or Artaxerxes; the founder of a new dynasty, which, under the name of Sassanides, governed Persia till the invasion of the Arabs. This great revolution, whose fatal influence was soon experienced by the Romans, happened in the fourth year of Alexander Severus, two hundred and twenty-six years after the Christian era.

Artaxerxes had served with great reputation in the armies of Artaban, the last king of the Parthians, and it appears that he was driven into exile and rebellion by royal ingratitude, the customary reward for superior merit. His birth was obscure, and the obscurity equally gave room to the aspersions of his enemies, and the flattery of his adherents. If we credit the scandal of the former, Artaxerxes sprang from the illegitimate commerce of a tanner's wife with a common soldier. The latter represent him as descended from a branch of the ancient kings of Persian, though time and misfortune had gradually reduced his ancestors to the humble station of private citizens. As the lineal heir of the monarchy, he asserted his right to the throne, and challenged the noble task of delivering the Persians from the oppression under which they groaned above five centuries since the death of Darius. The Parthians were defeated in three great battles. * In the last of these their king Artaban was slain, and the spirit of the nation was forever broken. The authority of Artaxerxes was solemnly acknowledged in a great assembly held at Balch in Khorasan. Two younger branches of the royal house of Arsaces were confounded among the prostrate satraps. A third, more mindful of ancient grandeur than of present necessity, attempted to retire, with a numerous train of vessels, towards their kinsman, the king of Armenia; but this little army of deserters was intercepted, and cut off, by the vigilance of the conqueror, who boldly assumed the double diadem, and the title of King of Kings, which had been enjoyed by his predecessor. But these pompous titles, instead of gratifying the vanity of the Persian, served only to admonish him of his duty, and to inflame in his soul and should the ambition of restoring in their full splendor, the religion and empire of Cyrus.

1. During the long servitude of Persia under the Macedonian and the Parthian yoke, the nations of Europe and Asia had mutually adopted and corrupted each other's superstitions. The Arsacides, indeed, practised the worship of the Magi; but they disgraced and polluted it with a various mixture of foreign idolatry. * The memory of Zoroaster, the ancient prophet and philosopher of the Persians, was still revered in the East; but the obsolete and mysterious language, in which the Zendavesta was composed, opened a field of dispute to seventy sects, who variously explained the fundamental doctrines of their religion, and were all indifferently derided by a crowd of infidels, who rejected the divine mission and miracles of the prophet. To suppress the idolaters, reunite the schismatics, and confute the unbelievers, by the infallible decision of a general council, the pious Artaxerxes summoned the Magi from all parts of his dominions. These priests, who had so long sighed in contempt and obscurity obeyed the welcome summons; and, on the appointed day, appeared, to the number of about eighty thousand. But as the debates of so tumultuous an assembly could not have been directed by the authority of reason, or influenced by the art of policy, the Persian synod was reduced, by successive operations, to forty thousand, to four thousand, to four hundred, to forty, and at last to seven Magi, the most respected for their learning and piety. One of these, Erdaviraph, a young but holy prelate, received from the hands of his brethren three cups of soporiferous wine. He drank them off, and instantly fell into a long and profound sleep. As soon as he waked, he related to the king and to the believing multitude, his journey to heaven, and his intimate conferences with the Deity. Every doubt was silenced by this supernatural evidence; and the articles of the faith of Zoroaster were fixed with equal authority and precision. A short delineation of that celebrated system will be found useful, not only to display the character of the Persian nation, but to illustrate many of their most important transactions, both in peace and war, with the Roman empire.

The great and fundamental article of the system, was the celebrated doctrine of the two principles; a bold and injudicious attempt of Eastern philosophy to reconcile the existence of moral and physical evil with the attributes of a beneficent Creator and Governor of the world. The first and original Being, in whom, or by whom, the universe exists, is denominated in the writings of Zoroaster, Time without bounds; but it must be confessed, that this infinite substance seems rather a metaphysical, abstraction of the mind, than a real object endowed with self-consciousness, or possessed of moral perfections. From either the blind or the intelligent operation of this infinite Time, which bears but too near an affinity with the chaos of the Greeks, the two secondary but active principles of the universe, were from all eternity produced, Ormusd and Ahriman, each of them possessed of the powers of creation, but each disposed, by his invariable nature, to exercise them with different designs. * The principle of good is eternally absorbed in light; the principle of evil eternally buried in darkness. The wise benevolence of Ormusd formed man capable of virtue, and abundantly provided his fair habitation with the materials of happiness. By his vigilant providence, the motion of the planets, the order of the seasons, and the temperate mixture of the elements, are preserved. But the malice of Ahriman has long since pierced Ormusd's egg; or, in other words, has violated the harmony of his works. Since that fatal eruption, the most minute articles of good and evil are intimately intermingled and agitated together; the rankest poisons spring up amidst the most salutary plants; deluges, earthquakes, and conflagrations attest the conflict of Nature, and the little world of man is perpetually shaken by vice and misfortune. Whilst the rest of human kind are led away captives in the chains of their infernal enemy, the faithful Persian alone reserves his religious adoration for his friend and protector Ormusd, and fights under his banner of light, in the full confidence that he shall, in the last day, share the glory of his triumph. At that decisive period, the enlightened wisdom of goodness will render the power of Ormusd superior to the furious malice of his rival. Ahriman and his followers, disarmed and subdued, will sink into their native darkness; and virtue will maintain the eternal peace and harmony of the universe.

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