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observed that the administration of Artaxerxes was in a great measure directed by the counsels of the sacerdotal order, whose dignity, either from policy or devotion, that prince restored to its ancient splendour.^[1]

Spirit of
persecutionThe first counsel of the Magi was agreeable to the unsociable genius of their faith,^[2] to the practice of ancient kings,^[3] and even to the example of their legislator, who had fallen a victim to a religious war excited by his own intolerant zeal.^[4] By an edict of Artaxerxes, the exercise of every worship, except that of Zoroaster, was severely prohibited. The temples of the Parthians, and the statues of their deified monarchs, were thrown down with ignominy.^[5] The sword of Aristotle (such was the name given by the Orientals to the polytheism and philosophy of the Greeks) was easily broken:^[6] the flames of persecution soon reached the more stubborn Jews and Christians;^[7] nor did they spare the heretics of their own nation and religion. The majesty of Ormusd, who was jealous of a rival, was seconded by the despotism of Artaxerxes, who could not suffer a rebel; and the schismatics within his vast empire were soon reduced to the inconsiderable number of eighty thousand.^[8] This spirit of persecution reflects dishonour on the religion of Zoroaster; but, as it was not productive of any civil commotion, it served to strengthen the new monarchy by uniting all the various inhabitants of Persia in the bands of religious zeal.

Establishment of the royal authority in the provincesII. Artaxerxes, by his valour and conduct, had wrested the sceptre of the East from the ancient royal family of Parthia. There still remained the more difficult task of establishing, throughout the vast extent of Persia, a uniform and vigorous administration. The weak indulgence of the Arsacides had resigned to their sons and brothers the principal provinces and the greatest offices of the kingdom, in the nature of hereditary

1. Agathias, l. iv. p. 134 [24. As nothing is said here of the Magi, it has been supposed by Sir Wm. Smith that Gibbon meant to refer to ii. 26.]
2. Mr. Hume, in the Natural History of Religion, sagaciously remarks that the most refined and philosophic sects are constantly the most intolerant.
3. Cicero de Legibus, ii. 10. Xerxes, by the advice of the Magi, destroyed the temples of Greece.
4. Hyde de Rel. Persar. c. 23, 24. D'Herbelot, Bibliothèque Orientale, Zerdusht. Life of Zoroaster in tom. ii. of the Zendavesta.
5. Compare Moses of Chorene, l. ii. c. 74, with Ammian. Marcellin. xxiii. 6. Hereafter I shall make use of these passages.
6. Rabbi Abraham, in the Tarikh Schickard, p. 108, 109.
7. Basnage, Histoire des Juifs, l. viii. c. 3. Sozomen, l. ii. c. I. Manes, who suffered an ignominious death, may be deemed a Magian, as well as a Christian, heretic. [Teh reference to Sozomen should apparently be ii, 9 sqq.]
8. Hyde de Religione Persar. c. 21.