The next step, after settling the true text of the sacred volume, was to agree upon its interpretation.  The language of the Avesta, though pure Persian, was of so archaic a type that none but the most learned of the Magi understood it; to the common people, even to the ordinary priest, it was a dead letter.  Artaxerxes seems to have recognized the necessity of accompanying the Zend text with a translation and a commentary in the language of his own time, the Pehlevi or Huzvaresh.  Such a translation and commentary exist; and though in part belonging to later Sassanian times, they reach back probably in their earlier portions to the era of Artaxerxes, who may fairly be credited with the desire to make the sacred book “understanded of the people.”

Further, it was necessary, in order to secure permanent uniformity of belief, to give to the Magian priesthood, the keepers and interpreters of the sacred book, very extensive powers.  The Magian hierarchy was therefore associated with the monarch in the government and administration of the State.  It was declared that the altar and the throne were inseparable, and must always sustain each other.  The Magi were made to form the great council of the nation.  While they lent their support to the crown, the crown upheld them against all impugners, and enforced by pains and penalties their decisions.  Persecution was adopted and asserted as a principle of action without any disguise.  By an edict of Artaxerxes, all places of worship were closed except the temples of the fire-worshippers.  If no violent outbreak of fanaticism followed, it was because the various sectaries and schismatics succumbed to the decree without resistance.  Christian, and Jew, and Greek, and Parthian, and Arab allowed their sanctuaries to be closed without striking a blow to prevent it; and the non-Zoroastrians of the empire, the votaries of foreign religions, were shortly reckoned at the insignificant number of 80,000.

Of the internal administration and government of his extensive empire by Artaxerxes, but little is known.  That little seems, however, to show that while in general type and character it conformed to the usual Oriental model, in its practical working it was such as to obtain the approval of the bulk of his subjects.  Artaxerxes governed his provinces either through native kings, or else through Persian satraps.  At the same time, like the Achaemenian monarchs, he kept the armed force under his own control by the appointment of “generals” or “commandants” distinct from the satraps.  Discarding the Parthian plan of intrusting the military defence of the empire and the preservation of domestic order to a mere militia, he maintained on a war footing a considerable force, regularly paid and drilled.  “There can be no power,” he remarked, “without an army, no army without money, no money without agriculture, and no agriculture without justice.”  To administer strict justice was therefore among his