13. Two further comparisons may l>e added from the various suggestions of Prof. Cheyne. The later Jewish practice of prayer at dawn was, he thinks, promiited by I'arsi usage — a point wliich would be hard to prove, lie draws an interesting parallel between the 'Wisdom' of OP sapiential books and the dsnn kkratu, ' heavenly wisilomf?),' of tbe Avesta. Hut even if this translation were safe, the conception is almost i»(dated in the Avesta, and it would be better to compare the .\m8ha-<pand Volnimanah, a personification strik ingly resembling the Wisdom with whom .("created the world. His rising up to welcome the soul of the good man as it enters Gnrd demann is in agree- ment with Wisdom's (tttXavSpmloL. The sex of the impersonation answers to another Amshaspand, Armaiti, the 'daughter of Ahnra.' It is obviously impossible to assert, or to deny, that the one con- ception springs out of the otiier, or owes some thing to it, so long as the dates of the several literatures permit association.
14. To the foregoing, more or less plausible, contacts may be added one which has been rather too ingeniously pleaded by a scholar of great learn ing, but without meeting with much acceptance. In ZDMG ixx. 716 IT. Rabbi A. Kohnl tried to prove an ' antiParsic bias' in Deutero Isaiah. It will be eiioiigli in general to refer to the criticism bv de Harlez in Hev. d. queiitioru histi/riyufji, April 1877. One passage, however, cannot lie so sum marily set aside. In Is 45'' commentators since Saailya have seen a polemic against Persian dual-
* 8o f>«niipit«l«r arifl Jft^kson ; B/Kterblom daniet IRsv, Bift. Rtl. xl. ti~e y 8«« Ilamuk. Hitt. o/ Dogma, 111. KSO.
t In hli AllorimUtU. Fortdt.. Srtl wriM, L I (IHOl) On (>mano« •«« JenMO, UiltiUr ». Ann^nier, p. 181 ; on tlun. <ii*dftlhik. ib. p. ieo4 D. vol. IV. — 6l
isiii, a view from which the most recent writers have begun to recoil. If we are to recogiii/.e an allusion to some foreign dualistic idea.s, it is more proUably Magian doctrine than anything we could su|ipose held by Cynis. It hajipens that in the (■athaa {1') 44') we Hnd A hura ail dressed as 'the artiticer of light and darkness, sleep and waking, dawn, noon, and night.' A yet more ini|>onaMt parallel is the imprecation in I)ariu«' great in- scription {li'h. 4'"""), 'may Auraina/.da slay tliee . . . and whatever thon shalt do, mav Aurama/da destroy that for thee.' It is clear tlierefore iliat even in the reign of Darius, Persian religiim could have used the language of Is 45', merely Bubstiliit- ing Aurama/.da's name for that of J". The idea, therefore, ol a veiled polemic against Cyrus' re ligion must be abandoned.
16. The student will have realized from the foregoing paragraphs that it is no easy task to sum up in the case before as, and that a verdict of ' not proven' is about as much as we can expect in the present state of our knowledge. The dithculty is one which confronts us everywhere in the study of ancient religions in Western Asia, in which certain ideas seem to float alwut with a freedom that vetoes almost any attempt to fix their parentage. The general indejiendence of Israel's religious cle- velopment has certainly come out more clearly from the investigation. Of the Hebraists hardly any will allow more than a trilling weight to Persian influence, and even Prof, t'lieyne speaks in his latest utterances with more hesitation than lie did.* On the Iranian side an able and ex- haustive examination has been niaile in the new work on eschatology ^y •^oilerblom (named be- low), whose results are almost entirely unfavour- able to the doctrine of Persian elements in Judaism. He notes how unlike anything in .ludaism is the Avestan hell, a place ot cold and stench and [loison, not of lire — wliich was, of coarse, too sac reil an element to be applied thus; on the other hand, the vinilerground Hadea, divided into two parts, for pious souls and sinners, is essentially Ureek. lie would allow no genuine contacts of Judaism and Parsism until a late epmh. Thus he compares with 1 Th 4" the passage in y'< 19, where through the work of Saoshyant the world is renewed, the dead arise, and the living are endowed with immortality (p. 224). If this is supposed to be more than an accidental parallel, we may iilace it w ith the Pauline passages in S H, above. SixierbloTii remarks on the uniqaenesa of the conception in 2 P S"-, of the earth brought out of water and reserved for fire : this aspect of the future is e.ssentially an Indo-Germanic idea, lieing found in India, Iran, Greece, Gaul, and Iceland (p. '2m4). In sharp contrast to this adRpt*tion of a nature myth he sets the purely iMietical and spiritual conception of Deutero- Naiah as to the 'new heaven and new earth' (p. •JHJ). Looking back upon the narrow range of the parallels noted in § 7, we shall probably do well to allow Persian inlluence in Escliatolopy only some weigiit in stinuiliitiiii; what was n<me the less a native growth in .luiiaism. It may, however, have prompted the sii<lden change Irom a Resurrection ol the .Inst iwith some conspicuons siiiiiers) to a I'liiversal Resurrection : so liousset, with a half consent from .S(derbloin (p. Ml ',}. '1 be presence of Persian ideas ill the Apocalypse can hardly be denied ; and they can l^e rea.soiiably explained from the adoption of Zoroii-strian imagery in earlier apocalyptic. I In .\ngelology and Demonology we