Marzio's Crucifix, and Zoroaster

by F. Marion Crawford

But when Nehushta heard of it she was greatly troubled; for Atossa began to tell her that Zoroaster was to return and to be made governor of the palace; but Nehushta rose and left her forthwith, with such a look of dire hatred and scorn that even the cold queen thought she had, perhaps, gone too far.

There were other reasons why the king desired Zoroaster's return. He had often wondered secretly how the man could so have injured Nehushta as to turn her love into hate in a few moments; but he had never questioned her. It was a subject neither of them could have approached, and Darius was far too happy in his marriage to risk endangering that happiness by any untoward discovery. Nehushta's grief and anger had been so genuine when she told him of Zoroaster's treachery that it had never occurred to him that he might be injuring the latter in marrying the princess, though his generous heart had told him more than once, that Nehushta had married him half from gratitude for his kindness, and half out of anger with her false lover; but, capricious as she was in all other things, towards the king she was always the same, gentle and affectionate, though there was nothing passionate in her love. And now, the idea of seeing the man who had betrayed her installed in an official position in the palace, was terrible to her pride. She could not sleep for thinking how she should meet him, and what she should do. She grew pale and hollow-eyed with the anticipation of evil and all her peace went from her. Deep down in her heart there was yet a clinging affection for the old love, which she smothered and choked down bravely; but it was there nevertheless, a sleeping giant, ready to rise and overthrow her whole nature in a moment, if only she could wash away the stain of faithlessness which sullied his fair memory, and lift the load of dishonour which had crushed him from the sovereign place he had held in the dominion of her soul.

Darius was himself curious to ascertain the truth about Zoroaster's conduct. But another and a weightier reason existed for which he wished him to return. The king was disturbed about a matter of vital importance to his kingdom, and he knew that, among all his subjects, there was not one more able to give him assistance and advice than Zoroaster, the pupil of the dead prophet Daniel.

The religion of the kingdom was of a most uncertain kind. So many changes had passed over the various provinces which made up the great empire that, for generations, there had been almost a new religion for every monarch. Cyrus, inclining to the idolatry of the Phoenicians, had worshipped the sun and moon, and had built temples and done sacrifice to them and to a multitude of deities. Cambyses had converted the temples of his father into places of fire-worship, and had burnt thousands of human victims; rejoicing in the splendour of his ceremonies and in the fierce love of blood that grew upon him as his vices obtained the mastery over his better sense. But under both kings the old Aryan worship of the Magians had existed among the people, and the Magians themselves had asserted, whenever they dared, their right to be considered the priestly caste, the children of the Brahmins of the Aryan house. Gomata—the false Smerdis—was a Brahmin, at least in name, and probably in descent; and during his brief reign the only decrees he issued from his retirement in the palace of Shushan, were for the destruction of the existing temples and the establishment of the Magian worship throughout the kingdom. When Darius had slain Smerdis, he naturally proceeded to the destruction of the Magi, and the streets of Shushan ran with their blood for many days. He then restored the temples and the worship of Auramazda, as well as he was able; but it soon became evident that the religion was in a disorganised state and that it would be no easy matter to enforce a pure monotheism upon a nation of men who, in their hearts, were Magians, nature-worshippers; and who, through successive reigns, had been driven by force to the adoration of strange idols. It followed that the people resisted the change and revolted whenever they could find a leader. The numerous revolutions, which cost Darius no less than nineteen battles, were, almost without exception, brought about in the attempt to restore the Magian worship in various provinces of the kingdom, and it may well be doubted whether, at any time in the world's history, an equal amount of blood was ever shed in so short a period in the defence of religious convictions.

Darius himself was a man who had the strongest belief in the power of Auramazda, the All-Wise God, and who did not hesitate to attribute all the evil in the world to Ahriman, the devil. He had a bitter contempt for all idolatry, nature-worship and superstition generally, and he adhered in his daily life to the simple practices of the ancient Mazdayashnians. But he was totally unfitted to be the head of a religious movement; and, although he had collected such of the priesthood as seemed most worthy, and had built them temples and given them privileges of all kinds, he was far from satisfied with their mode of worship. He could not frame a new doctrine, but he had serious doubts whether the ceremonies his priests performed were as simple and religious as he wished them to be. The chants, long hymns of endless repetition and monotony, were well enough, perhaps; the fire that was kept burning perpetually was a fitting emblem of the sleepless wisdom and activity of the Supreme Being in overcoming darkness with light. But the boundless intoxication into which the priests threw themselves by the excessive drinking of the Haoma, the wild and irregular acts of frenzy by which they expressed their religious fervour when under the influence of the subtle drink, were adjuncts to the simple purity of the bloodless sacrifice which disgusted the king, and he hesitated long as to some reform in these matters. The oldest Mazdayashnians declared that the drinking of Haoma was an act, at once pleasing to God and necessary to stimulate the zeal of the priests in the long and monotonous chanting, which would otherwise soon sink to a mere perfunctory performance of a wearisome task. The very repetition which the hymns contained seemed to prove that they were not intended to be recited by men not under some extraordinary influence. Only the wild madness of the Haoma drinker could sustain such an endless series of repeated prayers with fitting devotion and energy.

All this the king heard and was not satisfied. He attended the ceremonies with becoming regularity and sat through the performance of the rites with exemplary patience. But he was disgusted, and he desired a reform. Then he remembered how Zoroaster himself was a good Mazdayashnian, and how he had occupied himself with religious studies from his youth up, and how he had enjoyed the advantage of being the companion of Daniel, the Hebrew governor, whose grand simplicity of faith had descended, to some degree, upon his pupil. The Hebrews, Darius knew, were a sober people of the strongest religious convictions, and he had heard that, although eating formed, in some way, a part of their ceremonies, there was no intoxication connected with their worship. Zoroaster, he thought, would be able to give him advice upon this point, which would be good. In sending for the man he would fulfil the double purpose of seeming to grant the queen's request, and at the same time, of providing himself with a sage counsellor in his difficulties. With his usual impetuosity, he at once fulfilled his purpose, assuring himself that Zoroaster must have forgotten Nehushta by this time, and that he, the king, was strong enough to prevent trouble if he had not.

But many days passed, and though the proclamation was sent to all parts of the kingdom, nothing was heard of Zoroaster. His retreat was a sure one and there was no possibility of his being found.

Atossa, who in her heart longed for Zoroaster's return, both because by his means she hoped to bring trouble upon Nehushta, and because she still felt something akin to love for him, began to fear that he might be dead, or might have wandered out of the kingdom; but Nehushta herself knew not whether to hope that he would return, or to rejoice that she was to escape the ordeal of meeting him. She would have given anything to see him for a moment, to decide, as it were, whether she wished to see him, or not. She was deeply disturbed by the anxiety she felt and longed to know definitely what she was to expect.

She began to hate Stakhar with its splendid gardens and gorgeous colonnades, with its soft southern air that blew across the valley of roses all day long, wafting up a wondrous perfume to the south windows. She hated the indolent pomp in which she lived and the idle luxury of her days. Something in her hot-blooded Hebrew nature craved for the blazing sun and the sand-wastes of Syria, for the breath of the desert and for the burning heat of the wilderness. She had scarcely ever seen these things, for she had sojourned during the one-and-twenty years of her life, in the most magnificent palaces of the kingdom, and amid the fairest gardens the hand of man could plant. But the love of the sun and of the sand was bred in the blood. She began to hate the soft cushions and the delicate silks and the endless flowers scenting the heavy air.

Stakhar[8] itself was a mighty fortress, in the valley of the Araxes, rising dark and forbidding from the banks of the little river, crowned with towers and turrets and massive battlements, that overlooked the fertile extent of gardens, as a stern schoolmaster frowning over a crowd of fair young children. But Darius had chosen the site of his palace at some distance from the stronghold; where the river bent suddenly round a spur of the mountain, and watered a wider extent of land. The spur of the hill ran down, by an easy gradation, into the valley; and beyond it the hills separated into the wide plain of Merodasht that stretched southward many farsangs to the southern pass. Upon this promontory the king had caused to be built a huge platform which was ascended by the broadest flight of steps in the whole world, so easy of gradation that a man might easily have ridden up and then down again without danger to his horse. Upon the platform was raised the palace, a mighty structure resting on the vast columned porticoes and halls, built entirely of polished black marble, that contrasted strangely with the green slopes of the hills above and with the bright colours of the rose-gardens. Endless buildings rose behind the palace, and stretched far down towards the river below it. Most prominent of those above was the great temple of Auramazda, where the ceremonies were performed which gave Darius so much anxiety. It was a massive, square building, lower than the palace, consisting of stone walls surrounded by a deep portico of polished columns. It was not visible from the great staircase, being placed immediately behind the palace and hidden by it.