罗马帝国衰亡史 chm umd 阿里云 下载 夸克云 pdf azw3 kindle

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。。。专制体制刻意摧毁共和精神，使人民变成政治侏儒，一群政治侏儒如何能支撑一个伟大的帝国。

WHENEVER Tacitus indulges himself in those beautiful episodes, in which he relates some domestic transaction of the Germans or of the Parthians, his principal object is to relieve the attention of the reader from a uniform scene of vice and misery. From the reign of Augustus to the time of Alexander Severus, the enemies of Rome were in her bosom; the tyrants, and the soldiers; and her prosperity had a very distant and feeble interest in the revolutions that might happen beyond the Rhine and the Euphrates. But when the military order had levelled, in wild anarchy, the power of the prince, the laws of the senate, and even the discipline of the camp, the barbarians of the north and of the east, who had long hovered on the frontier, boldly attacked the provinces of a declining monarchy. Their ...

Artaxerxes had served with great reputation in the armies of Artaban, the last king of the Parthians, and it appears that he was driven into exile and rebellion by royal ingratitude, the customary reward for superior merit. His birth was obscure, and the obscurity equally gave room to the aspersions of his enemies and the flattery of his adherents. If we credit the scandal of the former, Artaxerxes sprang from the illegitimate commerce of a tanner's wife with a common soldier. The latter represent him as descended from a branch of the ancient kings of Persia, though time and misfortune had gradually reduced his ancestors to the humble station of private citizens. ... But these pompous titles, instead of gratifying the vanity of the Persian, served only to admonish him of his duty, and to ...

One of these, Erdaviraph, a young but holy prelate, received from the hands of his brethren three cups of soporiferous wine. He drank them off, and instantly fell into a long and profound sleep. As soon as he waked, he related to the king and to the believing multitude his journey to Heaven, and his intimate conferences with the Deity. Every doubt was silenced by this supernatural evidence; and the articles of the faith of Zoroaster were fixed with equal authority and precision. A short delineation of that celebrated system will be found useful, not only to display the character of the Persian nation, but to illustrate many of their most important transactions, both in peace and war, with the Roman empire.

Every mode of religion, to make a deep and lasting impression on the human mind, must exercise our obedience, by enjoining practices of devotion; and must acquire our esteem, by inculcating moral duties analogous to the dictates of our own hearts. The religion of Zoroaster was abundantly provided with the former, and possessed a sufficient portion of the latter. At the age of puberty, the faithful Persian was invested with a mysterious girdle, the badge of the divine protection, and from that moment all the actions of his life, even the most indifferent, or the most necessary, were sanctified by their peculiar prayers, ejaculations, or genuflections; the omission of which, under any circumstances, was a grievous sin, not inferior in guilt to the violation of the moral duties. The moral dut...

But there are some remarkable instances, in which Zoroaster lays aside the prophet, assumes the legislator, and discovers a liberal concern for private and public happiness, seldom to be found among the grovelling or visionary schemes of superstition. Fasting and celibacy, the common means of purchasing the Divine favour, he condemns with abhorrence, as a criminal rejection of the best gifts of Providence. The saint, in the Magian religion, is obliged to beget children, to plant useful trees, to destroy noxious animals, to convey water to the dry lands of Persia, and to work out his salvation by pursuing all the labours of agriculture.

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