to exhibit an intimate acquaintance with some of the most obscure of the Oriental religions.  Another of the exiles was the eclectic philosopher Simplicius, “the most acute and judicious of the interpreters of Aristotle.”  Chosroes gave the band of philosophers a hospitable reception, entertained them at his table, and was unwilling that they should leave his court.  They found him acquainted with the writings of Aristotle and Plato, whose works he had caused to be translated into the Persian tongue.  If he was not able to enter very deeply into the dialectical and metaphysical subtleties which characterize alike the Platonic Dialogues and the Aristotelian treatises, at any rate he was ready to discuss with them such questions as the origin of the world, its destructibility or indestructibility, and the derivation of all things from one First Cause or from more.  Later in his reign, another Greek, a sophist named Uranius, acquired his especial favor, became his instructor in the learning of his country, and was presented by him with a large sum of money.  Further, Chosroes maintained at his court, for the space of a year, the Greek physician, Tribunus, and offered him any reward that he pleased at his departure.  He also instituted at Gondi-Sapor, in the vicinity of Susa, a sort of medical school, which became by degrees a university, wherein philosophy, rhetoric, and poetry were also studied.  Nor was it Greek learning alone which attracted his notice and his patronage.  Under his fostering care the history and jurisprudence of his native Persia were made special objects of study; the laws and maxims of the first Artaxerxes, the founder of the monarchy, were called forth from the obscurity which had rested on them for ages, were republished and declared to be authoritative; while at the same time the annals of the monarchy were collected and arranged, and a “Shah-nameh,” or “Book of the Kings,” composed, which it is probable formed the basis of the great work of Firdausi.  Even the distant land of Hindustan was explored in the search after varied knowledge, and contributed to the learning and civilization of the time the fables of Bidpai and the game of chess.

Though a fierce persecutor of the deluded followers of Mazdak, Chosroes admitted and practised, to some extent, the principles of toleration.  On becoming king, he laid it down as a rule of his government that the actions of men alone, and not their thoughts, were subject to his authority.  He was therefore bound not to persecute opinion; and we may suppose that in his proceedings against the Mazdakites he intended to punish their crimes rather than their tenets.  Towards the Christians, who abounded in his empire, he certainly showed himself, upon the whole, mild and moderate.  He married a Christian wife, and allowed her to retain her religion.  When one of his sons became a Christian, the only punishment which he inflicted on him was to confine him to the palace.  He augumented the number of the Christians