econdly, by the emblem on the reverse, which is
almost always a fire-altar between two supporters [PLATE XV., Fig. 2.]
The ordinary legend on the coins is "Mazdisn bag Shahpuhri, malkan
malka Airan, minuchitri minyazdan," on the obverse; and on the reverse
"Shahpuhri nuvazi."

It appears from these legends, and from the inscription above given,
that Sapor was, like his father, a zealous Zoroastrian. His faith
was exposed to considerable trial. Never was there a time of greater
religious ferment in the East, or a crisis which more shook men's belief
in ancestral creeds. The absurd idolatry which had generally prevailed
through Western Asia for two thousand years--a nature-worship which
gave the sanction of religion to the gratification of men's lowest
propensities--was shaken to its foundation; and everywhere men were
striving after something higher, nobler, and truer than had satisfied
previous generations for twenty centuries. The sudden revivification
of Zoroastrianism, after it had been depressed and almost forgotten for
five hundred years, was one result of this stir of men's minds. Another
result was the rapid progress of Christianity, which in the course of
the third century overspread large portions of the East, rooting itself
with great firmness in Armenia, and obtaining a hold to some extent on
Babylonia, Bactria, and perhaps even on India. Judaism, also, which had
long had a footing in Mesopotamia, and which after the time of Hadrian
may be regarded as having its headquarters at Babylon--Judaism itself,
usually so immovable, at this time showed signs of life and change,
taking something like a new form in the schools wherein was compiled the
vast and strange work known as "the Babylonian Talmud."

Amid the strife and jar of so many conflicting systems, each having a
root in the past, and each able to appeal with more or less of force
to noble examples of virtue and constancy among its professors in the
present, we cannot be surprised that in some minds the idea grew up
that, while all the systems possessed some truth, no one of them was
perfect or indeed much superior to its fellows. Eclectic or syncretic
views are always congenial to some intellects; and in times when
religious thought is deeply stirred, and antagonistic creeds are brought
into direct collision, the amiable feeling of a desire for peace comes
in to strengthen the inclination for reconciling opponents by means of a
fusion, and producing harmo