eached a doctrine of laxity and self-indulgence,
not from any base or selfish motive, but simply from a conviction of its
truth. We learn without surprise that the doctrines of the new teacher
were embraced with ardor by large classes among the Persians, by the
young of all ranks, by the lovers of pleasure, by the great bulk of
the lower orders. But it naturally moves our wonder that among the
proselytes to the new religion was the king. Kobad, who had nothing to
gain from embracing a creed which levelled him with his subjects, and
was scarcely compatible with the continuance of monarchical rule, must
have been sincere in his profession; and we inquire with interest, what
were the circumstances which enabled Mazdak to attach to his cause so
important and so unlikely a convert.

The explanation wherewith we are furnished by our authorities is,
that Mazdak claimed to authenticate his mission by the possession and
exhibition of miraculous powers. In order to impose on the weak mind
of Kobad he arranged and carried into act an elaborate and clever
imposture. He excavated a cave below the fire-altar, on which he was in
the habit of offering, and contrived to pass a tube from the cavern to
the upper surface of the altar, where the sacred flame was maintained
perpetually. Having then placed a confederate in the cavern, he invited
the attendance of Kobad, and in his presence appeared to hold converse
with the fire itself, which the Persians viewed as the symbol and
embodiment of divinity. The king accepted the miracle as an absolute
proof of the divine authority of the new teacher, and became thenceforth
his zealous adherent and follower.

It may be readily imagined that the conversion of the monarch to such a
creed was, under a despotic government, the prelude to disorders, which
soon became intolerable. Not content with establishing community of
property and of women among themselves, the sectaries claimed the
right to plunder the rich at their pleasure, and to carry off for the
gratification of their own passions the inmates of the most illustrious
harems. In vain did the Mobeds declare that the new religion was false,
was monstrous, ought not to be tolerated for an hour. The followers of
Mazdak had the support of the monarch, and this protection secured them
complete impunity. Each day they grew bolder and more numerous. Persia
became too narrow a field for their ambition, and they insisted on
spreading their doctrines int