from heaven, and to see that it never went out. Together with this elemental worship was introduced into the religion a profound regard for an order of priests called Magians, who interposed themselves between the deity and the worshipper, and claimed to possess prophetic powers. This Magian order was a priest-caste, and exercised vast influence, being internally organized into a hierarchy containing many ranks, and claiming a sanctity far above that of the best laymen. Artaxerxes found the Magian order depressed by the systematic action of the later Parthian princes, who had practically fallen away from the Zoroastrian faith and become mere idolaters. He found the fire-altars in ruins, the sacred flame extinguished, the most essential of the Magian ceremonies and practices disregarded. Everywhere, except perhaps in his own province of Persia Proper, he found idolatry established. Temples of the sun abounded, where images of Mithra were the object of worship, and the Mithraic cult was carried out with a variety of imposing ceremonies. Similar temples to the moon existed in many places; and the images of the Arsacidae were associated with those of the sun and moon gods, in the sanctuaries dedicated to them. The precepts of Zoroaster were forgotten. The sacred compositions which bore that sage’s name, and had been handed down from a remote antiquity, were still indeed preserved, if not in a written form, yet in the memory of the faithful few who clung to the old creed; but they had ceased to be regarded as binding upon their consciences by the great mass of the Western Asiatics. Western Asia was a seething-pot, in which were mixed up a score of contradictory creeds, old and new, rational and irrational, Sabaism, Magism, Zoroastrianism, Grecian polytheism, teraphim-worship, Judaism, Chaldae mysticism, Christianity. Artaxerxes conceived it to be his mission to evoke order out of this confusion, to establish in lieu of this extreme diversity an absolute uniformity of religion.