This in effect created a "Persian" church, as opposed to the "Byzantine" church, and it was proclaimed in a synod held at the capital city in the spring of 484. The significance of this was a greater possibility for the spread of Christianity in Iran, not as the faith of the Byzantine enemy but as a "national" religion. The anti-monastic policy of the Nestorians for a time caused disorders in the Persian church which, however, little concerned the Sasanian state. Internal disorders in Zoroastrianism, however, were of concern to the state, but it may be doubted whether there were any serious challenges to the harmony between the religion and the state before the Mazdakite movement which will be mentioned below. The supposed adherence to Zurvanism by Mihr-Narseh and Yazdgard II may have provoked opposition from some priests who were more strictly dualist, but we cannot perceive any influence on the political history of Sasanian Iran. The fact that there was a later Mazdakite crisis, however, points to an earlier background of unrest and uncertainty, not only in the Zoroastrian religion but also in the social fabric of the empire.
The brother of Peroz, called Balash or Valgash, was elected king by the nobles, who always showed their influence in the face of weak rulers, or of such a disaster as befell Peroz. Peace was made with the Hephthalites and a heavy tribute was paid by the Persians. Peace was also made with the Armenian rebels led by Vahan. It was agreed that existing fite temples in Armenia should be destroyed and no more erected and the Armenians were free to practise Christianity without fear of forcible conversion to Zoroastrianism. Furthermore, Armenia was to be administered directly by the Sasanian king and not through a deputy. The Armenians supported Balash against a pretender to the throne, either the brother or a son of Peroz called Zarer. With this aid the rebel was defeated and later captured and killed, so the Armenian nobles stood high in the esteem of Balash. At the end of the reign of Peroz, or at the beginning of the reign of Balash, Nestorianism was established as the sole allowed sect of Christians in the Sasanian empire. Balash, in spite of his good intentions, seems to have fallen victim to a conspiracy of nobles who in 488 deposed him in favour of Kavad, son of Peroz.
Kavad had lived with the Hephthalites as a prisoner or hostage, and it is highly probable that they actively assisted him to obtain the throne. Early in his reign the prime minister Zarmihr, or Sokhra as he is also called, who probably was instrumental in deposing Balash, was murdered at the instigation of Kavad. This event caused resentment among some of the great nobles and Kavad's position was consequently weakened. According to a Syriac chronicler, certain Arab tribes, the Armenians and others caused trouble for Kavad during his first reign.1 But the greatest problem for the empire was the sect of the Mazdakites, about whom much has been written.
Peroz and Unending Problems for the Sassanian State
