be forgotten, that they rest on conjecture and are without historical foundation.  The works of the first Chosroes at Ctesiphon, according to a respectable Greek writer, were produced for him by foreign artists, sent to his court by Justinian.  But no such statement is made with respect to his grandson.  On the contrary, it is declared by the native writers that a certain Ferhad, a Persian, was the chief designer of them; and modern critics admit that his hand may perhaps be traced, not only at Takht-i-Bostan, but at the Mashita Palace also.  If then the merit of the design is conceded to a native artist, we need not too curiously inquire the nationality of the workmen employed by him.

At the worst, should it be thought that Byzantine influence appears so plainly in the later Sassanian works, that Rome rather than Persia must be credited with the buildings and sculptures of both the first and the second Chosroes, still it will have to be allowed that the earlier palaces—­those at Ser-bistan and Firuzabad—­and the spirited battle-scenes above described, are wholly native; since they present no trace of any foreign element.  But, it is in these battle-scenes, as already noticed, that the delineative art of the Sassanians culminates; and it may further be questioned whether the Firuzabad palace is not the finest specimen of their architecture, severe though it be in the character of its ornamentation; so that, even should we surrender the whole of the later works enough will still remain to show that the Sassanians, and the Persians of their day, had merit as artists and builders, a merit the more creditable to them inasmuch as for five centuries they had had no opportunity of cultivating their powers, having been crushed by the domination of a race singularly devoid of artistic aspirations.  Even with regard to the works for which they may have been indebted to foreigners, it is to be remembered that, unless the monarchs had appreciated high art, and admired it, they would not have hired, at great expense, the services of these aliens.  For my own part, I see no reason to doubt that the Sassanian remains of every period are predominantly, if not exclusively, native, not excepting those of the first Chosroes, for I mistrust the statement of Theophylact.

CHAPTER XXVIII.

ON THE RELIGION, MANNERS, CUSTOMS, ETC., OF THE LATER PERSIANS.

Religion of the later Persians, Dualism of the extremest kind.  Ideas entertained with respect to Ormazd and Ahriman.  Representations of them.  Ormazd the special Guardian of the Kings.  Lesser Deities subject to Ormazd:  Mithra, Serosh, Vayu, Airyanam, Vitraha, etc.  The six Amshash-pands:  Bahman, Ardibehesht, Shahravar, Isfand-armat, Khordad, and Amerdat.  Religion, how far idolatrous.  Worship of Anaitis.  Chief Evil Spirits subject to Ahriman:  Alcomano, Indra, Caurva, Naonhaitya, Taric, and Zaric.  Position of Man between the