before their mouths when they prayed. It was from 2 to 7 fingers
broad. Anquetil gives a drawing of it in his Zend-Avesia. Strabo
speaks of the Paiti-dhana p. 733. He says the ends of the cloth
used as a covering for the head hung down over the mouth.]
The victims had been slaughtered in a meadow near the river, the flesh cut into pieces, sprinkled with salt, and laid out on tender grasses, sprouts of clover, myrtle-blossoms, and laurel-leaves, that the beautiful daughter of Ormuzd, the patient, sacred Earth, might not be touched by aught that was dead or bleeding.
Oropastes, the chief Destur,—[Priest]—now drew near the fire and cast fresh butter into it. The flames leapt up into the air and all the Persians fell on their knees and hid their faces, in the belief that the fire was now ascending to their great god and father. The Magian then took a mortar, laid some leaves and stalks of the sacred herb Haomas within it, crushed them and poured the ruddy juice, the food of the gods, into the flames.
After this he raised his hands to heaven, and, while the other priests continually fed the flames into a wilder blaze by casting in fresh butter, sang a long prayer out of the sacred books. In this prayer the blessing of the gods was called down on everything pure and good, but principally on the king and his entire realm. The good spirits of light, life and truth; of all noble deeds; of the Earth, the universal giver; of the refreshing waters, the shining metals, the pastures, trees and innocent creatures, were praised: the evil spirits of darkness; of lying, the deceiver of mankind; of disease, death and sin; of the rigid cold; the desolating heat; of all odious dirt and vermin, were cursed, together with their father the malignant Ahriman. At the end all present joined in singing the festival prayer: “Purity and glory are sown for them that are pure and upright in heart.”
The sacrificial ceremony was concluded with the king’s prayer, and then Cambyses, arrayed in his richest robes, ascended a splendid chariot drawn by four snow-white Nicoean horses, and studded with topazes, cornelian and amber, and was conveyed to the great reception-hall, where the deputies and officers from the provinces awaited him.
As soon as the king and his retinue had departed, the priests selected, for themselves, the best pieces of the flesh which had been offered in sacrifice, and allowed the thronging crowd to take the rest.
The Persian divinities disdained sacrifices in the light of food, requiring only the souls of the slaughtered animals, and many a poor man, especially among the priests, subsisted on the flesh of the abundant royal sacrifices.
The prayer offered up by the Magian was a model for those of the Persian people. No man was allowed to ask anything of the gods for himself alone. Every pious soul was rather to implore blessings for his nation; for was not each only a part of the whole? and did not each man share in the blessings granted to the whole kingdom? But especially they were commanded to pray for the king, in whom the realm was embodied and shadowed forth. It was this beautiful surrender of self for the public weal, that had made the Persians great. The doctrines of the Egyptian priesthood represented the Pharaohs as actual divinities, while the Persian monarchs were only called “sons of the gods;” yet the power of the latter was far more absolute and unfettered than that of the former; the reason for this being that the Persians had been wise enough to free themselves from priestly domination, while the Pharaohs, as we have seen, if not entirely under the dominion of the priestly caste, were yet under its influence in the most important matters.
The Egyptian intolerance of all strange religions was unknown in Asia. The conquered Babylonians were allowed by Cyrus to retain their own gods, after their incorporation in the great Asiatic kingdom. The Jews, Ionians and inhabitants of Asia Minor, in short, the entire mass of nations subject to Cambyses remained unmolested in possession of their hereditary religions and customs.
Beside the great altar, therefore, might be seen many a smaller sacrificial flame, kindled in honor of their own divinities, by the envoys from the conquered provinces to this great birthday feast.
Viewed from a distance, the immense city looked like a gigantic furnace. Thick clouds of smoke hovered over its towers, obscuring the light of the burning May sun.
By the time the king had reached the palace, the multitude who had come to take part in the festival had formed themselves into a procession of interminable length, which wandered on through the straight streets of Babylon towards the royal palace.
Their road was strewn with myrtle and palm-branches, roses, poppy and oleander-blossoms, and with leaves of the silver poplar, palm and laurel; the air perfumed with incense, myrrh, and a thousand other sweet odors. Carpets and flags waved and fluttered from the houses.
Music too was there; the shrill peal of the Median trumpet, and soft tone of the Phrygian flute; the Jewish cymbal and harp, Paphlagonian tambourines and the stringed instruments of Ionia; Syrian kettle-drums and cymbals, the shells and drums of the Arians from the mouth of the Indus, and the loud notes of the Bactrian battle-trumpets. But above all these resounded the rejoicing shouts of the Babylonian multitude, subjugated by the Persians only a few short years before, and yet, like all Asiatics, wearing their fetters with an air of gladness so long as the fear of their tyrant was before their eyes.
The fragrant odors, the blaze of color and sparkling of gold and jewels, the neighing of the horses, and shouts and songs of human beings, all united to produce a whole, at once bewildering and intoxicating to the senses and the feelings.
The messengers had not been sent up to Babylon empty-handed. Beautiful horses, huge elephants and comical monkeys; rhinoceroses and buffaloes adorned with housings and tassels; double-humped Bactrian camels with gold collars on their shaggy necks; waggon-loads of rare woods and ivory, woven goods of exquisite texture, casks of ingots and gold-dust, gold and silver vessels, rare plants for the royal gardens, and foreign animals for the preserves, the most remarkable of which were antelopes, zebras, and rare monkeys and birds, these last being tethered to a tree in full leaf and fluttering among the branches. Such were the offerings sent to the great king of Persia.
They were the tribute of the conquered nations and, after having been shown to the king, were weighed and tested by treasurers and secretaries, either declared satisfactory, or found wanting and returned, in which case the niggardly givers were condemned to bring a double tribute later.
[At the time of which we are writing, the kings of Persia taxed
their kingdom at whatever time and to whatever extent seemed good in
their own eyes. Cambyses’ successor, Darius, was the first to
introduce a regular system of taxation, in consequence of which he
was nicknamed “the shopkeeper.” Up to a much later period it still
remained the duty of certain districts to send natural products to
the court Herod. I. 192. Xenoph. Anab. IV. 5.]
The palace-gates were reached without hindrance, the way being kept clear by lines of soldiers and whipbearers stationed on either side of the street.
If the royal progress to the place of sacrifice, when five hundred richly-caprisoned horses had been led behind the king’s chariot, could be called magnificent, and the march of the envoys a brilliant spectacle, the great throne-room presented a vision of dazzling and magic beauty.
In the background, raised on six steps, each of which was guarded, as it were, by two golden clogs, stood the throne of gold; above it, supported by four golden pillars studded with precious stones, was a purple canopy, on which appeared two winged discs, the king’s Feruer.
[The Feruer or Ferwer is the spiritual part of every man-his soul
and reason. It was in existence before the man was horn, joins him
at his birth and departs at his death. The Ferwer keeps up a war
with the Diws or evil spirits, and is the element of man’s
preservation in life. The moment he departs, the body returns