in the place of idol fanes; but the fact that in Persia, for instance, the "Zoroastrian mounds" which mark the sites of fire-temples are conspicuous local features, while in Assyria they are unknown,[1] shows plainly enough where the cult was national, and where it was exotic.
These were the only formal changes; but in spirit things were considerably altered, though this would, of course, only show after the lapse of some years. Magianism, as a religion, now received all the prestige that "establishment" could give it; and while Christianity and paganism continued to be tolerated, proselytism from them to the State faith was encouraged and facilitated, while then, or soon after, it became recognized as a law of the State that to win a convert from Zoroastrianism to Christianity was a crime punishable with death for both teacher and disciple. Further, a Christian, though his right to continue in the faith of his fathers was recognized, took, as Christian, an inferior position; and every one knew that, under ordinary circumstances, the abandonment of his religion meant the greatest possible improvement in his worldly prospects. Christianity, in short, was made to take the position which it occupies still in those lands. It was recognized, but as the religion of an inferior race: and that influence was set to work which has ever since continued to act, in spite of many changes of rulers and of ruling faiths; and which has always tended to draw, not indeed the highest or the lowest, but, in a worldly sense, the most manly souls from the Church to another faith.
A saintly soul's service to his Master may be only the higher and purer for the humiliation that the service imposes on him. A man of inferior type may accept the position into which he has been
- ↑ The "tels" so common, e.g. round Mosul, are very different things from the "ash-mounds" of Azerbaijan.
