We next turn to such evidence as is given us in the book of Job. We select this ancient writing in consequence of the strong internal evidence there is, that it was written by some one about the period of the Achaemenian dynasty living in Persia (see Rawlinson in _Journal of B. A. Soc_., vol. 1, new series, p. 230). In Job we find two distinct powers spoken of, the one being the Good God, and the other Satan the opposer. The last is regularly described as if he had the power to cause war, devastation, tempest, disease, and death, for ch. ii., v. 6, lets us infer that he might have killed Job had he been so minded and God allowed the bargain, and in verse 19 of the same chapter we find him killing all the sons and daughters of the patriarch. Job clearly recognised the necessity of sacrifice for purification, for sanctification, and he seems not to have offered this upon any altar, in any temple, or with the intervention of any priest. It is clear that Job had never heard of Moses or the writings assigned to him. The persecuted patriarch and his friends all believe that punishment in this life is the result of offences committed against the Good God, but all seem to be singularly free from the idea that Satan is the cause of Job's sufferings either directly or indirectly. There is throughout the book no reference made to a preceding or a succeeding condition of man, such as obtained amongst the Brahmins, and it is doubtful whether the Persians believed in heaven or hell. When man died he was supposed to perish. Hence we conclude that the doctrine of the resurrection was not prevalent at the time the story was written, and in the country where the writer of the book of Job resided. Equally unknown to that author, whoever he was, were the ideas about angels, ministers of God, or disembodied spirits. These were of Babylonian origin. We must now, to carry on the thread of the argument, recal to mind the fact that Babylon was taken by the Medes and Persians, that the rulers of the united people often made that city their residence, that Herodotus tells us (B. 1, c. 135) that "the Persians are of all nations most ready to adopt foreign customs," and I may notice, in passing, that the same authority states that the two nations were scrupulously truthful, ceremoniously cleanly, and intolerant to leprosy. It is well known, moreover, that even after the commencement of our era Babylon was the chief seat of Babbinic and Talmudic lore. When we examine into the religion of the Babylonians we find that they believed in the existence of angels--minis-, ters of the Supreme--intelligences,--unseen by man, yet powerful to act in his favour, or against him. If we rightly interpret many of the engraved gems which were executed by the Chaldees, we can only come to the conclusion that they believed in a Devil, a Typhon, or spirit of destruction.