in its foundation. We foresee the moment when the eyes of Louis will be opened to all the disadvantages of his union— we foresee the troubles he is preparing for himself and for one devoted to him; and, after experiencing all the agitation of sympathy, we are glad to follow Jane into her peaceful cloister-always a favourite place of refuge with Madame de Genlis-and to leave Louis and Anne of Brittanny to rule together over the kingdom to which their union was as much a subject of political rejoicing as it was of happiness to themselves.

ART. VI.-The History of Persia, from the most early period to the present time, &c. By Sir JOHN MALCOLM, K.C.B. K.L.S. &c.

THE

(Concluded from No. XII, page 400.)

HE second period in the history of Persia, denominated the poetical, and to which we have referred in the preceding part of this article, is far from being destitute of factsthough they are clouded by fable and distorted by fiction. So great is the obscurity with which even its leading events are enveloped, that, during its continuance, truth resembles those uncertain and fitful coruscations of light, which sometimes radiate and cheer the deep gloom of a protracted polar night. Sir John Malcolm has, therefore, performed the part of a judicious historian, in comprising his account within a narrow compass; and in measuring his details not so much by the importance of the period to which they relate, as by the authenticity of the materials from which they are derived. He appears to have examined much, and thought deeply; and, amidst the different and frequently jarring accounts of oriental historians, he has balanced the scales of justice with an impartial hand. This period, which brings down the history of Persia to about the 225th year of the christian era, embraces several remarkable persons and transactions, and affords striking proofs, that the renown of conquerors, the infamy of tyrants, and the fair fame of the benefactors of mankind, often depend more for perpetuity upon the celebrity of their historians, than upon either the mental qualities or personal achievements of their authors. Had it not been for the sacred records and the Grecian historians, the

fame of Cyrus could not long have survived the duration of the empire he founded; nor that of Alexander have extended much beyond the limits of that which he overthrew.

This portion of the Persian history embraces several very remarkable persons and events. Among the former are Kai Khoosroo, Zoroaster, Alexander the Great, and the two great heroes of Persian romance, Roostum and Isfundear: among the latter, the establishment of the empire by Kai-Khoosroo, or Cyrus; the introduction of the worship of fire by Zoroaster, or Zerdosht, as he is called by Persian historians; and the subjugation of the Persian power by Alexander. Even respecting these, there is such a deficiency of authentic detail, that Sir John Malcolm's researches have been far from enabling him to present a regular and copious narrative. He has indeed afforded us little that is new on these subjects: but this must be wholly ascribed to the inadequacy of his sources, and not at all to either his own want of skill or industry. One proof of this, among many others that might easily be adduced, we have already given in his remarks on the identity of the Ardisheer Dirazdust of the Persians, and Artaxerxes Longimanus of the Greeks; and his observations relative to the Cyrus, of the latter writers and the Kai Khoosroo of the former, given in a subsequent part of this volume, bear equally upon this point. He has therefore judiciously abstained from detailing the fables of the original authors. He has selected the best authenticated facts; and when his sources become deficient in these, he specifies their failure, and passes to a subsequent period, in which his materials are more abun dant, and better deserving of credit.

It cannot now, perhaps, be ascertained at what precise epoch the worship of fire was introduced among the Persians; but it appears from the historians who have been cousulted by the present author, to have been in the reign of Gushtasp, the second monarch after Kai-Khoosroo; and its introduction is thus noticed by him, when speaking of Lohrasp, the successor of that monarch.

"The reign of his son and successor, Gushtasp, owes much of its celebrity to the circumstance of its being the period at which the Persians were converted to the worship of fire. Zoroaster, who effected the change in the religion of his country, is termed a prophet or an impostor, as the events of his life happen to be drawn from Pehlivi, or from Mahomedan authors. The former pretend that he was every thing that was holy and enlightened; while the latter assert, that he was only a good astrologer, who was himself deceived by the devil into becoming the teacher of a new

and impious doctrine. All seem agreed that he lived in the time of Gushtasp, and that he led that monarch, either by his acts or his miracles, to become a zealous and powerful propagator of the faith which he had adopted. The royal bigot not only built temples of fire in every part of his kingdom, but compelled his subjects to worship in them. It is stated in one work, that Isfundear, the son of Gushtasp, was the first convert made by Zoroaster; and that his father was persuaded by the eloquence of the prince, to follow his example. This doctrine, which was first taught in the province of Aderbijan, (*) spread rapidly over the whole empire, The king, we are informed, ordered twelve thousand cow-hides to be tanned fine, that the precepts of his new faith might be written upon them. These parchments were deposited in a vault, hewn out of a rock at Persepolis. Holy men were appointed to guard them: and it was commanded, that the profane should be kept at a distance from the sacred records." Vol. I. p. 57.

The third period of the ancient history of Persia commences A. D. 226, with the Sassanian dynasty. Here the author is enabled to discriminate with more accuracy between truth and fable, owing to the almost constant wars in which the Persians were engaged with the Romans, who have, as usual, recorded their own transactions. It is with the beginning of this period also that he is enabled to fix the dates of the commencement of the reigns, and of the most prominent events which he records. This dynasty was introduced by Ardisheer Babigan, (the first Artaxerxes of the Greeks, and the son of Sassan, a descendant of Bahman,) whose great qualities raised him from an inferior situation to be the sovereign of a great nation, into which he introduced comparative order and prosperity, after it had experienced the desolating effects of anarchy for several centuries. The name of Parthia, which, from the death of Alexander, had been applied to the kingdom of Persia by western writers, ceased to be used during the reign of Ardisheer; and the ancient appellation of Persia resumed its place in the annals of the East; and the countrymen of that monarch regarded him as "the restorer of that great empire which had been created by Cyrus, and lost by Darius." The dying speech of this prince to his son and successor is so remarkable, considering the barbarous and despotic times in which it was delivered, that we are tempted to extract it.

"The Pehlivi name of this province was Azerbijan, or the House of Fire; an appellation probably given to it from the worship of fire originating in the province of which Zoroaster was a native: he was born at

the town of Uremeea."

"Never forget,' said Ardisheer, that, as a king, you are at once the protector of religion and of your country. Consider the altar and the throne as inseparable: they must always sustain each other. A sovereign without religion is a tyrant; and a people who have none, may be deemed the most monstrous of all societies. Religion may exist without a state, but a state cannot exist without religion; and it is by holy laws, that a political association can alone be bound. You should be to your people an example of piety and of virtue, but without pride or ostentation.' After many similar lessons, he concludes with the following words: Remember, my son, that it is the prosperity or adversity of the ruler which forms the happiness or misery of his subjects; and that the fate of the nation depends upon the conduct of the individual who fills the throne. The world is exposed to constant vicissitudes; learn, therefore, to meet the frowns of fortune with courage and fortitude, and to receive her smiles with moderation and wisdom. To sum up all: may your administration be such, as to bring, at a future day, the blessing of those whom God has confided to our paternal care, upon both your memory and mine!" VOL. I. p. 95,

Persia, however, was not so fortunate as to have a continued succession of such princes as Ardisheer, throughout this dynasty, which lasted four hundred and fifteen years, and was polluted by almost every crime which barbarism usually produces. Yet, notwithstanding that cowardice and cruelty stain almost every reign, there are some eras in which courage and patriotism rear their heads above the general mass of corruption; some periods of tranquillity; and some irradiated points upon which the historian can take his stand, and survey the surrounding scenery with compla cency. The Persians consider their ancient glory as inti mately associated with the fame of Ardisheer, Shahpoor, and Nousheerwan. Ardisheer has already been mentioned as the founder of the dynasty; and Shabpoor displayed equal valour in conquering his enemies, and wisdom in ruling his subjects: the former of which is strongly evinced by his success against the Roman arms, and the latter by the pros perity to which he raised his country. After defeating all his enemies, and extending the frontiers of his dominions in every direction, he terminated a long and successful reign in the year 381.

"The history of the world affords many instances of a brilliant reign preceding the fall of a great and powerful dynasty of monarchs; and that gleam of splendour which a nation has hailed as the meridian of its fortunes, has too often proved to be the last ray of its expiring glory."

Such was the case of Persia, during the reign of Nou sheerwan, a short time prior to the Arabian conquest. The abilities of this prince as a commander, and his power as a monarch, are strongly evinced by the disgraceful peace

which the Roman emperor Julian was compelled to make with him, and the circumstance, that

"At one period, his mandates were obeyed from the shores of the Mediterranean to the Indies; from the Red Sea to the Caspian; and from the Euxine to the distant banks of the Jaxartes."

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The following anecdote, though extremely simple in itself, affords a striking proof of his love of justice and his attention to the happiness of his subjects.

“A Roman ambassador, who had been sent to Ctesiphon with rich presents, when he was admiring the noble prospect from the windows of the royal palace, remarked an uneven piece of ground, and asked the reason why it was not rendered uniform. It is the property of an old woman,* said a Persian noble, who has objections to sell it, though often requested to do so by our king; and he is more willing to have his prospect spoiled than to commit violence.'"

Soon after the death of Nousbeerwan, the Mahomedan Arabs invaded the Persian territories; and, though they were at first defeated, their subjugation of that monarchy was finally complete. About the year 641, the Persian emperor Yezdijird, collected a great army, and resolved" to put the fate of his empire at issue on one great battle." The Arabian forces marched within sight of the Persian camp, which they found surrounded by a deep entrenchment; and both armies remained in this position for two months. Noman, the commander of the Mahomedans, perceiving the Persian general was determined not to quit his position, became impatient of delay; and the zealous valour of this leader of the faithful, and of his devoted army, manifested itself in a manner which could hardly fail of being crowned with

success.

"He drew up his army in order of battle, and thus addressed them: My friends, prepare yourselves to conquer, or to drink the sweet sherbet of martyrdom. I shall now call the Tukbeer three times: at the first, you will gird your loins; at the second, mount your steeds; and at the third, point your lances, and rush to victory, or to paradise. As to me,' said Noman, with a raised and enraptured voice, I shall be a martyr! When I am slain, obey the orders of Huzeefah-ebn-Aly-Oman.' The moment he ceased speaking, the first sound of the Tukbeer (Allah-Akbar, or God is great) was beard throughout the camp. At the second, all were upon their horses; and at the third, which was repeated by the whole army, the Mahomedans charged with a fury that was irresistible. Noman was, as he had predicted, slain; but his army gained a great and memorable victory." Vol. I. p. 176.

This battle decided the fate of Persia, as the Persians were afterwards unable to arrest the progress of the victorious Arabs, and the whole country soon submitted to their power.