ually fed the flames into a wilder blaze by casting in fresh
butter, sang a long prayer out of the sacred books. In this prayer the
blessing of the gods was called down on everything pure and good, but
principally on the king and his entire realm. The good spirits of light,
life and truth; of all noble deeds; of the Earth, the universal giver; of
the refreshing waters, the shining metals, the pastures, trees and
innocent creatures, were praised: the evil spirits of darkness; of lying,
the deceiver of mankind; of disease, death and sin; of the rigid cold;
the desolating heat; of all odious dirt and vermin, were cursed, together
with their father the malignant Ahriman. At the end all present joined in
singing the festival prayer: "Purity and glory are sown for them that are
pure and upright in heart."

The sacrificial ceremony was concluded with the king's prayer, and then
Cambyses, arrayed in his richest robes, ascended a splendid chariot drawn
by four snow-white Nicoean horses, and studded with topazes, cornelian
and amber, and was conveyed to the great reception-hall, where the
deputies and officers from the provinces awaited him.

As soon as the king and his retinue had departed, the priests selected,
for themselves, the best pieces of the flesh which had been offered in
sacrifice, and allowed the thronging crowd to take the rest.

The Persian divinities disdained sacrifices in the light of food,
requiring only the souls of the slaughtered animals, and many a poor man,
especially among the priests, subsisted on the flesh of the abundant
royal sacrifices.

The prayer offered up by the Magian was a model for those of the Persian
people. No man was allowed to ask anything of the gods for himself alone.
Every pious soul was rather to implore blessings for his nation; for was
not each only a part of the whole? and did not each man share in the
blessings granted to the whole kingdom? But especially they were
commanded to pray for the king, in whom the realm was embodied and
shadowed forth. It was this beautiful surrender of self for the public
weal, that had made the Persians great. The doctrines of the Egyptian
priesthood represented the Pharaohs as actual divinities, while the
Persian monarchs were only called "sons of the gods;" yet the power of
the latter was far more absolute and unfettered than that of the former;
the reason for this being that the Persians had been wise enough to free
themselves from priestly domi