drawn from the Zend Avesta.
Rosenmuller, in his commentary on the passage, says the narrator
had in view the Zoroastrian notions of the serpent Ahriman and his
deeds. Dr. Martin Haug an acute and learned writer, whose opinion
is entitled to great weight, as he is the freshest scholar
acquainted with this whole field in the light of all that others
have done thinks it certain that Zoroaster lived in a remote
antiquity, from fifteen hundred to two thousand years before
Christ. He says that Judaism after the exile and, through Judaism,
Christianity afterwards received an important influence from
Zoroastrianism,

30 Spiegel, Avesta, band i. ss. 16, 244.

31 Fargard XVIII, Spiegel's Uebersetzung, s. 236.

32 Kleuker, band ii. ss. 123, 124, 164.

an influence which, in regard to the doctrine of angels, Satan,
and the resurrection of the dead, cannot be mistaken.33 The Hebrew
theology had no demonology, no Satan, until after the residence at
Babylon. This is admitted. Well, is not the resurrection a pendant
to the doctrine of Satan? Without the idea of a Satan there would
be no idea of a retributive banishment of souls into hell, and of
course no occasion for a vindicating restoration of them thence to
their former or a superior state.

On this point the theory of Rawlinson is very important. He
argues, with various proofs, that the Dualistic doctrine was a
heresy which broke out very early among the primitive Aryans, who
then were the single ancestry of the subsequent Iranians and
Indians. This heresy was forcibly suppressed. Its adherents,
driven out of India, went to Persia, and, after severe conflicts
and final admixture with the Magians, there established their
faith.34 The sole passage in the Old Testament teaching the
resurrection is in the so called Book of Daniel, a book full of
Chaldean and Persian allusions, written less than two centuries
before Christ, long after we know it was a received Zoroastrian
tenet, and long after the Hebrews had been exposed to the whole
tide and atmosphere of the triumphant Persian power. The
unchangeable tenacity of the Medes and Persians is a proverb. How
often the Hebrew people lapsed into idolatry, accepting Pagan
gods, doctrines, and ritual, is notorious. And, in particular, how
completely subject they were to Persian influence appears clearly
in large parts of the Biblical history, especially in the Books of
Esther and Ezekiel. The origin of the term Beelzebub, too, in th