unusual in the ancient world blended into one two creeds originally
quite separate and distinct, but in few respects antagonistic--and the
name of Zoroaster being still fondly cherished in the memory of the
nation, while in their practical religion Magian rites predominated,
the mixed religion acquired the name, by which it was known to the later
Greeks, of "the Magism of Zoroaster."

The Magian rites have been described in the chapter on the Median
Religion. Their leading feature was the fire-worship, which is still
cherished among those descendants of the ancient Persians who did
not submit to the religion of Islam. On lofty spots in the high
mountain-chain which traversed both Media and Persia, fire-altars were
erected, on which burnt a perpetual flame, watched constantly lest it
should expire, and believed to have been kindled from heaven. Over the
altar in most instances a shrine or temple was built; and on these
spots day after day the Magi chanted their incantations, displayed
their barsoms or divining-rods, and performed their choicest ceremonies.
Victims were not offered on these fire-altars. When a sacrifice took
place, a fire was laid hard-by with logs of dry wood, stript of their
bark, and this was lighted from the flame which burned on the altar.
On the fire thus kindled was consumed a small part of the fat of the
victim; but the rest was cut into joints, boiled, and eaten or sold
by the worshipper. The true offering, which the god accepted, was,
according to the Magi, the soul of the animal.

If human victims were ever really offered by the Persians as sacrifices,
it is to Magian influence that the introduction of this horrid practice
must be attributed, since it is utterly opposed to the whole spirit of
Zoroaster's teaching. An instance of the practice is first reported in
the reign of Xerxes, when Magism, which had been sternly repressed by
Darius Hystaspis, began once more to lift its head, crept into favor
at Court, and obtained a status which it never afterwards forfeited.
According to Herodotus, the Persians, on their march into Greece,
sacrificed, at Ennea Hodoi on the Strymon river, nine youths and nine
maidens of the country, by burying them alive. Herodotus seems to have
viewed the act as done in propitiation of a god resembling the Grecian
Pluto; but it is not at all certain that he interpreted it correctly.
Possibly he mistook a vengeance for a religious ceremony. The Brygi, who
dwelt at thi