ose
conceptions among the Jewish religious teachers, and in introducing many
ideas which were entirely new, while as to the doctrines of immortality
and resurrection--the most important of all--it positively determined
belief."(498)

(498) For the passages in the Vendidad of special importance as regards
the Temptation myth, see Fargard, xix, 18, 20, 26, also 140, 147. Very
striking is the account of the Temptation in the Pelhavi version of the
Vendidad. The devil is represented as saying to Zaratusht (Zoroaster):
"I had the worship of thy ancestors; do thou also worship me." I am
indebted to Prof. E. P. Evans, formerly of the University of Michigan,
but now of Munich, for a translation of the original text from Spiegel's
edition. For a good account, see also Haug, Essays on the Sacred
Language, etc., of the Parsees, edited by West, London, 1884, pp. 252
et seq.; see also Mills's and Darmesteter's work in Sacred Books of the
East. For Dr. Mills's article referred to, see his Zoroaster and the
Bible, in The Nineteenth Century, January, 1894. For the citation from
Renan, see his Histoire du Peuple Israel, tome xiv, chap. iv; see also,
for Persian ideas of heaven, hell and resurrection, Haug, as above, p.
310 et seq. For an interesting resume of Zoroastrianism, see Laing, A
Modern Zoroastrian, chap. xii, London, eighth edition, 1893. For
the Buddhist version of the judgment of Solomon, etc., see Fausboll,
Buddhist Birth Stories, translated by Rhys Davids, London, 1880, vol. 1,
p. 14 and following. For very full statements regarding the influence of
Persian ideas upon the Jews during the captivity, see Kahut, Ueber
die judische Angelologie und Daemonologie in ihren Abhangigkeit vom
Parsismus, Leipzig, 1866.

Even more extensive were the revelations made by scientific criticism
applied to the sacred literature of southern and eastern Asia. The
resemblances of sundry fundamental narratives and ideas in our own
sacred books with those of Buddhism were especially suggestive.

Here, too, had been a long preparatory history. The discoveries in
Sanscrit philology made in the latter half of the eighteenth century and
the first half of the nineteenth, by Sir William Jones, Carey, Wilkins,
Foster, Colebrooke, and others, had met at first with some opposition
from theologians. The declaration by Dugald Stewart that the discovery
of Sanscrit was fraudulent, and its vocabulary and grammar patched
together out of Greek and La