originated from the revealed religion of the Hebrews--had such a belief been established by Moses, or some later prophet--then, according to the views of the supranaturalist, they might--nay, they must--be admitted to be correct. But it is in the Maccabaean Daniel and in the apocryphal Tobit that this doctrine of angels, in its more precise form, first appears; and it is evidently a product of the influence of the Zend religion of the Persians on the Jewish mind. We have the testimony of the Jews themselves that they brought the names of the angels with them from Babylon" ("Life of Jesus," vol. i., p. 101). Dr. Kalisch, after having remarked that "the notions [of the Jews] concerning angels fluctuated and changed," says that "at an early period, the belief in spirits was introduced into Palestine from eastern Asia through the ordinary channels of political and commercial interchange," and that to the Hebrew "notions heathen mythology offers striking analogies;" "it would be unwarranted," the learned doctor goes on, "to distinguish between the 'established belief of the Hebrews' and 'popular superstition;' we have no means of fixing the boundary line between both; we must consider the one to coincide with the other, or we should be obliged to renounce all historical inquiry. The belief in spirits and demons was not a concession made by educated men to the prejudices of the masses, but a concession which all--the educated as well as the uneducated--made to Pagan Polytheism" ("Historical and Critical Commentary on the Old Testament." Leviticus, part ii., pp. 284-287. Ed. 1872). "When the Jews, ever open to foreign influence in matters of faith, lived under Persian rule, they imbibed, among many other religious views of their masters, especially their doctrines of angels and spirits, which, in the region of the Euphrates and Tigris, were most luxuriantly developed." Some of the angels are now "distinguished by names, which the Jews themselves admit to have borrowed from their heathen rulers;" "their chief is Mithron, or Metatron, corresponding to the Persian Mithra, the mediator between eternal light and eternal darkness; he is the embodiment of divine omnipotence and omnipresence, the guardian of the world, the instructor of Moses, and the preserver of the law, but also a terrible avenger of disobedience and wickedness, especially in his capacity of Supreme Judge of the dead" (Ibid, pp. 287, 288). This is "the angel of the Lord" who went before the children of Israel, of whom God said "my name is in him" (see Ex. xxiii. 20-23), and who is identified by many Christian commentators as the second person in the Trinity. The belief in devils is the other side of the belief in angels, and "we see, above all, Satan rise to greater and more perilous eminence both with regard to his power and the diversity of his functions." "This remarkable advance in demonology cannot be surprising, if we consider that the Persian system