fhraseology has been found (Cheyne, UP 440) in s 26 ', where the ' dew of lights' is compared with ' the illimitable, self-created lights ' of ' the Best
•See Kuonen, Itel. of 1st. iii. 32IT. ; Gritz, Uwt. of Jeiet, i. 441 ff. : Ewald, OT and XT Theol. pp. 72-78; Noldeke in C.eiger's Zeitschr. x. 233 ff. ; Kenan, llM. Jut. iv. 156 ; King, The Gnoatiat 2, p. 120 ; Kousset, ThLZ xxiv. 513 ; and esp. C'lievne, JRL 257 fl., Sineleenth Cent, for Dec. 1891, etc.
t So, among others, SchulU, OT Theol. i. 330 ; Schwally, Leben n. d. Tode, % 38. The latter observes that only twi AvesUin passages are quot«d for the doctrine. He ignores the mtness of Theopompus. Jackson (J.iOS' XT.,lb[.)add3 I'sSC, a Oatliic text.
1 The word paradise is not included among these, becauM it has developed its theological meaning entirely on Jewish soil. The Avestan pairidaeza, equated by Sfiegel, is a kr X.ty., equivalent in meaning to its con^'cner Ti^.T,ix»f.
i P. 211 (i 64) hag a less decided resemblance to Bev 1211.
ZOROASTRIANISM
ZOROASTRIANISM
991
Worlil of til'' lilest, shininp, nil illuminated ' {Vd Itt*") , ijut tliis Juus not illustrate the dew, for which Schwally rightly denies comparison with the lluoina.* A mure hi>iieful parallel maj' be seen when we note the I'arsi view of the Dawn as a daily parable of the Itesiirrection — an idea witnessed in Vedic India by the pliriuse making' the dawn the 'banner of immurtalily' (flr/i-eda, iii. 61. 3): for Parsism see Darmenleter, Ormtizd ct Ahriman, p. 239. There seems no adequate reason to deny the possibility of this conception in I'.salms ol the Persian period ; and in Ps 4U'^ 17" its presence is hij;hly probable. The LXX, as Cheyne obsor>-es, bIiows the doctrine of the Resurrection unmistak- ably, as in Is SO'", Job 19-«, Psl' 65 (title). I'assins on to the Apocrypha, Knuch shows some decidedly Parsi traits: note the tr.ansformed heaven andeartli (45*- °), and the mountain of God's throne set in the south (18), compared with Secrets of Enoch 10, where a hell is placed in the north, — this connota- tion of north and south is exceedingly common in Parsi books. The Slavonic Enoch is notable as an early witness for the idea of seven heavens (see Hkavex), which jippears in late Parsi books.t but not in the A vest a, where there are four. In the Apocalypse, which seems to have assimilated not a little Parsism, presumably through earlier Jewish apocalyptic, we have the millennium, the binding and subsequent destruction of the 'old serpent' (see § 4 (6)), the assault of Satan on heaven and his casting down to earth (cf. SBE V. 19), the bl.-isting of a third part of the sky (ib. 164 and 17), all of which can be more or less illustrated from Par.si sources: clo.ser still are the parallels which may be seen in some late Parsi writings described by West, ib. Iviii f. It is not till the Talniudic period that we get direct imita- tions without that thorough assimilation which makes all the comparisons hitherto noted indi- vidually disputable : for Talmudie-l'arsic eschato- logy see Kohut in ZDMG xxi. 5o2-591. One interesting examjile may be quoted, as it has been used to illustrate Jn U, — the adoption by the Kabbis of the Avestan doctrine that the departing soul hovers three days near the corpse and takes its flight on the fourtli.J
8. In A nf)eloto(ji/ the influence of Parsism was also confined to subsidiary points, but is more marked. A tradition ia preserved in the Jerusalem Talmud (lioshhtnliiinn, p. 50) that 'the names of the angels came up with them from Babylon,' which may be taken as meaning ' from the Kxile ' in general. This coincides with the fact that the practice of naming angels, and placing them in an ordered hierarchy, dues not appear before the Return. Except, perh.aps, in tlio case of a few Talmudic angels, § no parallels are to be expected between Hebraic names and Persian originals. As before, we are at most to postulate Persian stimulus behind the reuiarkalde contrast between the impersonal angels of early Jahvism and the individualized and ordered celestial beings of Daniel, Zechariah, and the NT — still more of the Apocrj'pha.;i The 'seven spirits' of Ilev 1* 8" En 90"'-ir(?cf. Zee 3» 4= and the 'watchers' of I)n 4") may be linked with the Amsha.spands by their appearing lirst in Tobit (12"): the .sacred number would recommend the idea, and the Jews probably met with it in a form they would approve, with
* The Indian Soma — the juice of a sacred plant, endowed in Ve<la and Avcsta with niiractilous qualilicH.
t Kolmt, ^.>'. Independent, Jan. 11, 1S94. For other Parsic trait.s in this Enoch 8Ce Charles's ed. p. 74.
J The doctrine woa probably taken from Parsism, but It is loueul elsewhere : Dr. J. O. Frazer quotes it from modern Cireece and from Calabria.
8 Kohut (.^ ni/r/o/. pp. 4.T-4.'i) has one or two plausible equations,
ll ForPhilo. BceSiek'tried, I'hilo, p. 141.
*I Charles notes here that the 'seven first whit« ODea * come froai the Amshasuoiids.
Sraosha (Raphael's prototype in Tobitl making up the seven, instead of the Deity liimsell (see § 4 (7)). There is exceedingly goud reason for regarding as Parsic the national angels ('[irinccs') of Dn jQis. M) 12', the decisive argument being that Israel has an angel other than J" (contrast Sir 17"). This makes a strong case for recognizing here the fravnxhi — a doctrine the more likely to be assimi- lated in that it had a (less developed) analogue in Babylonian religion. In the Apocalypse the con- ception comes out in the 'angels of the churches. The fravashi of a nation or community is a conception found in three Avestan passages: see Mills'^ version of Ys 17'* [SBE xxxi. 2o9). The two NT allusions (Mt IS'", Ac 12") confirm the doctrine oi fravnuhis for individuals ; but that the doctrine, whatever its origin, is comiiletely assimilated may be seen from the apparent fact that the nation has lis fravashi long before the individual. The latter may indeed have been developed out of the former, just as in the doctrine of the Resurrection. In Parsism, of course, the individual came first. The yazatas are fairly paralleled by genii in Enoch 61'" 69'-"-, and in the Apocalypse by angels who w.atch over waters (10', cf. Anfihita), fire (14", Parsi Atare), sun (19", Hvare), wind (7', Vata). In all these parallels, however, we find the Parsi sug-