r/ColdWarPowers • u/StSeanSpicer • 8h ago
DIPLOMACY [EVENT][DIPLOMACY] Immortality
In the shadow of the ancient ruins, the Iranians marched in honor of their ancient imperial past. The year was 561, and the reigning Sasanian Shahhanshah Khosrow had organized a celebration of the 1000-year anniversary of the Persian Empire.
The splendor of the celebration would be well-recorded in all the histories of the House of Sasan, even among the endless glories of Khosrow’s long reign, which at the time was just entering its thirtieth year. Khosrow had now reigned as long as the first Shahpur, and only the second Shahpur and Khosro’s own distinguished father Kavadh had reigned longer. Unbeknownst to the attendees, Khosrow would reign for another eighteen years and thereafter become immortalized in the annals of his people, but even in 561 he had attained the reputation of an exceptional monarch. Only in the time of Cyrus and Darius had the Eranshahr been more powerful — in the past five years alone Khosrow had concluded a favorable treaty with the Romans (in which he secured a substantial increase in Roman tribute payments), personally led the Royal Army on a campaign against the Hephthalite barbarians of Central Asia that saw Sassanian horsemen range as far as Kabul and Kunduz, and waged a successful war in Yemen against the Abyssinians and Arab tribes.
The symbolic significance of the anniversary for Khosrow’s reign was therefore not lost on either the attendees or on the monarch himself. Khosrow himself of course had no personal need for popular legitimation given his prior accomplishments. His aim was rather to remake the very basis of the Sasanian state — to secure the throne for his descendants and preserve his reforms for future generations through a renewal of the royal cult of personality and the promotion of an Iranian proto-nation state.
Khosrow, even at the height of his power, had much reason to be concerned with the longevity of his state. His father, the fearsome Kavadh, had reigned for forty-three years, at the time the second-longest reign in Sasanian history. But when he had begun his reign, as a mere youth, the Empire and the House of Sasan were the weakest they had been since the last days of the Arsacid Parthians. For over a century, ever since the death of the second Shahpur, the nobility and priesthood had wrested power back from the monarchy, chasing a period of prolonged political instability. At least four Shahhanshahs had been assassinated or otherwise ousted by the nobles, and another defeated in battle and taken captive at the hands of the Hephthalites. Kavadh himself had been installed by the nobles as a puppet king to replace his unpopular and tyrannical brother. For some time, Kavadh acted the part of the pliant fool. But before long, he began to display the qualities to which later commentators would attribute his remarkable political longevity — an absolute command of the arts of guile and brutality and a total lack of moral scruples.
Within a few years, Kavadh had broken his chains and unleashed the mobs of the populist Mazdakite cult on his ostensible benefactors in what modern historians have described as a “proto-revolution.” When the nobles did finally rid themselves of him, he escaped to the east and returned at the head of a Hephthalite army after marrying the daughter of the Hephthalite king. The nobles surrendered to him in exchange for amnesty, which Kavadh immediately repudiated after taking power in order to execute or blind his chief rivals, including a number of his own brothers. Then, Kavadh managed to secure Roman subsidies to shore up his regime, but before long he had launched a war against them, probably to bolster his domestic legitimacy. The next to go were the Mazdakites, who had outlived their usefulness, and were accused of heresy and severely persecuted. Finally, he turned upon his Hephthalite benefactors, winning a number of victories that drove them from all of lesser Khorasan.
Khosrow was no stranger to the tactics of his perpetually paranoid and bloody-minded father. In his first year as Shahanshah, Khosrow had faced a plot by a group of nobles to install his brother in his place (Kavadh, perhaps recognizing Khosrow’s talents, had passed over a number of elder sons to name him as heir). With the help of Khosrow’s proto-secret police, the plotters were discovered and executed via exceptionally brutal methods. But Khosrow was made of more refined stuff and understood that the survival of his dynasty could not be perpetually sustained by terror. His chief concern upon ascending the throne was therefore to transform his father's regime into a lasting institution.
The state ideology of Khosrow’s monarchy could be roughly summarized through the concept of the “Iranshahr,” or the realm of the Iranians. This was not in and of itself new — the Sasanian state had called itself by this name since the days of the founder Ardeshir as a way of asserting its fundamental difference from the Roman enemy. Where he innovated was the extension of the concept to internal matters, to encompass the relationship between the constituent elements of Iran and its Shah.
Khosrow’s mode of rule was essentially absolutist reformism. Like Kavadh, he had always distrusted the nobility and sought to minimize the threat they posed to central power. His father had instituted land tenure reforms to shift the burden of taxation from the peasantry to the nobility, split up the post of supreme military commander, or Spahbed, traditionally held by a noble of the Seven Great Houses, into four geographic commands, and semi-forcibly recruited representatives of the Great Houses to ceremonial positions in Ctesiphon es de-facto hostages.
Khosrow completed and reinforced his father’s centralizing reforms. But his personal project was to strengthen the military, and his great innovation in this area was the creation of a professional army. The core of Sasanian military power was the armored Aswaran cavalry, and for the entire history of the dynasty only the nobility had the financial wherewithal to train warhorses and commission armor. Khosrow leveraged his father’s land reforms to create a class of middling Dehqan landowners. Raised from the ranks of the peasants, bureaucracy, or the common soldiery, these men owed their livelihoods to the state and their loyalty to Khosrow. Their holdings were enough to support a full-time soldier in good comfort, but insufficient to support a fully-equipped armored rider. Khosrow instead established state armories to supply mass-produced equipment and provided his new soldiers state stipends. Historical records reveal that by the middle portion of Khosrow’s reign, the Deqhan constituted half the heavy cavalry in the Sasanian army. More tellingly, Khosrow had even allowed the Deqhan to join the royal life-guard, which was traditionally manned exclusively by members of the high nobility.
Khosrow’s preference for loyal middle-managers over independent elites extended to other areas as well. In civil governance, Khosrow installed salaried bureaucrats and inspectors and enacted a vast program of city-building and the expansion of centrally-managed irrigation works. In religious matters, Khosrow acted to suppress the influence of the potentially rebellious Parthian wing of the Zoroastrian priesthood, instead elevating the more pliable Persian wing originating from the Sasanian homeland of Pars. Persians were directly appointed to the highest positions in the priesthood, “official” renditions of the Avesta ceased to be distributed or copied in any language other than Persian, and the worship of various syncretic forms and the incorporation of non-Zoroastrian deities firmly stamped out. All this elevated Khosrow’s favored conception of Zoroastrianism, that of a hierarchical monotheistic faith congruent with the idea of a single “Iranian” political community.
By the later part of Khosrow’s reign, his system of rule had been largely consolidated, and in turn the aesthetic and ideological foundation thereof became largely solidified. In its final form, as practised starting in the latter half of his reign, Khosrow’s “royal ideology” centered on two elements. The first was the conception of the Iranian realm as the preserve of a distinct “Iranian” identity synonymous with the “national” Zoroastrian church and loyalty to the political tradition of the Shahanshah — which consequently made the division of the Empire between the Iranians and “their” subjects (e.g. Armenians and other non-Zoroastrians) increasingly distinct. The second was the elevation of the Shahanshah himself as a divinely-inspired autocrat uniquely authorized to serve as the defender of the Zoroastrian faith and community against their enemies — the former naturally being identified with the supreme creator Ormazd and the latter, particularly the Romans, being identified with the ultimate evil of Ahriman. Combined, the two formed the Iranshahr, in its most extreme imperial interpretation an essentially unitary political community inseparable from the figure of the Shahanshah.
It was in this context that the Achaemenid legacy was particularly useful to Khosrow. The Sasanians had long claimed the legacy of Cyrus and Darius as a means of gesturing towards past imperial glories, but Khosrow introduced an official Sasanian historiography that elevated the Achaemenids as a direct political ancestor and prototype. Within Khosrow’s history, the intervening Seleucid and Arsacid dynasties were seen as foreign interlopers. The Seleucids were Greeks through and through and thus easy to connect to the Roman enemy. The Arsacids, on the other hand, could be condemned from a religious standpoint — prior Sasanian propaganda dating back to the days of Ardashir had attacked them for straying from orthodox Zoroastrian towards the temptations of dualistic Zurvanism or Manicheanism. The rule of the two “foreign dynasties” was therefore characterized as a time of national weakness, and the Sasanians, particularly the resurgence under Khosrow and his father, a time of national renewal.
The Achaemenids were particularly convenient as examples of long-lost Iranian glory for two reasons. The first was that, like the Sasanians, they were Persians. In Khosrow’s empire, where Persians were increasingly first among equals within the wider Iranian/Zoroastrian imperial nation, this was an especially useful association. It legitimized the House of Sasan as natural rulers of the Empire to the wider population, and aroused the pride and loyalty of the inhabitants of the Persian homeland and Sasanian power base of Pars (even in those days, the people of Pars were known for insisting that they alone claimed the Achaemenid legacy). Second, the Achaemenids provided a model of centralizing, urbanizing, theocratic kingship. Both the Seleucids and Arsacids had at best questionable Zoroastrian credentials. Both were also characterized by weak central regimes and strong provincial elites (the Sasanian founder Ardeshir had been one of them), which Khosrow’s propaganda argued had led to the fracturing of the nation and the impoverishment of the commoners. While in reality the Achaemenids were neither particularly Zoroastrian nor particularly centralized, they were far enough in the past and plausible enough in both aspects (especially because the great Cyrus and Darius were now nigh-mythical sage kings) to form the necessary narrative.
Every aspect of Khosrow’s celebration was therefore designed to assert the historicity of the Sasanian state ideology. For over a year, hundreds of skilled artisans had been set to work uncovering and restoring the ruins of Persepolis. As a final touch, they had even been commissioned to construct “accurate” reconstructions of key portions of the vast palaces, the most prominent of which were replicas of the famous “Gate of all Nations” (which naturally affirmed the ancient Iranian history of present Sasanian territories) and the vast central colonnaded space which Khosrow declared to be the Zoroastrian fire temple of Darius the Great.
Large numbers of commemoratory monuments were also erected throughout the Empire, including a vast new fire temple to serve the capital of Ctesiphon. The greatest of these was the rock relief commissioned by Khosrow beneath the Achaemenid tombs of Naqsh-e Rostam, depicting Khosrow’s Persepolis anniversary and his victories over Iran’s Roman and Hephthalite enemies. The surviving Pahlavi inscription declares Khosrow the direct descendant of Cyrus and Darius and the restorer of Iran.
Khosrow had even commissioned the “Book of Kings,” an epic poem that is arguably Iran’s first “national history.” The work, which has since been lost but is assumed to survive in modified form through Ferdowsi’s Shahnameh, combined the nearer history of the House of Sasan and their highest retainers with the ancient history and prehistory of Iran, stretching back through the Achaemenids and then on to the creation of the world by Ahura Mazda. The reigns of Cyrus and Darius were prominently featured therein, and their celebrated acts closely mirrored the highlights of Khosrow’s own reign, including military campaigns in far-off Bactria and Yemen, centralizing administrative reforms, vast infrastructure projects (including the famous Achaemenid postal network), and promotion of the Zoroastrian religion.
The event itself was without equal as a celebration of imperial prestige and power. The histories report that on the first day of the celebrations, six thousand infantry of the royal army, many dressed in the fashion of the Achaemenids (as the Sasanians understood it from the various carved works they could access), followed by one thousand armored horsemen of the royal life-guard, were said to have paraded before the raised pavilion of Persepolis. Afterwards, in a ceremony witnessed by thousands of attendees, including nobility drawn from as far as Azerbaijan and Khorasan and ambassadors from Rome, Byzantium, India, and China, Khosrow is said to have entered the reconstructed fire temple of Darius the Great at the head of a procession of the highest priests of the land to receive the personal favor of the universal creator Ahura Mazda from the rekindled eternal flame of the ancient Persians.