Hardly had the Jews recovered from the long and horrible persecution to which they had been subjected by King Firuz, when they were overtaken by fresh storms, which subverted the work of three centuries. Firuz had been followed by his brother, who reigned a short time, and was succeeded by Kobad (Kovad, Cabades). The latter was a weak king, not without good qualities, but he allowed himself to become the tool of a fanatic, and was prevailed upon to institute religious persecutions. There arose under this monarch a man who desired to reform the religion of the Magi and make it the ruling faith. Mazdak--for that was the name of this reformer of Magianism--believed that he had discovered a means of promoting the promised victory of Light over Darkness, of Ahura-Mazda over Angromainyus. He considered greed of property and lust after women the causes of all evil among men, and he desired to remove these causes by introducing community of property and of women, even allowing promiscuous intercourse among those related by ties of consanguinity. In Mazdak's opinion it was on the foundation of communistic equality that the edifice of Zoroaster's doctrine could most safely be raised. As he led a virtuous and ascetic life, and was very earnest in his endeavors to reform, he soon succeeded in gaining numerous adherents (about the year 501), who availed themselves of these advantageous liberties, and called themselves Zendik, or true believers of the Zend. King Kobad himself became Mazdak's faithful disciple and supporter. He issued a decree commanding all the inhabitants of the Persian Empire to accept the doctrines of Mazdak, and to live in accordance therewith. The lower classes became the most zealous of Zendiks; they promptly appropriated the possessions of the rich and such of the women as pleased them. Thus there arose a confusion of the ideas of right and wrong, of virtue and vice, such as had never been known in the history of nations. Finally, the Persian nobles dethroned this communistic king, and threw him into prison; but when Kobad escaped from confinement and, by the aid of the Huns, was again placed in possession of his dominions, they were unable to prevent Mazdak's adherents from renewing their licentious conduct. Many children born during Kobad's reign were of doubtful paternity, and no one could be certain of the peaceful enjoyment of his property.