known as that of Zoroaster, and centering in the dualism of a good and evil principle, flourished most and attained its fullest development, just about the time of the Babylonian exile" (Ibid, pp. 292, 293). The Persian creed supplies us, as Dr. Kalisch has well said, with "the sources from which the demonology of the Talmud, the Fathers and the Catholic Church has been derived" (Ibid, p. 318). The whole ideas of the _judgment of the dead_, the _destruction of the world by fire_, and the _punishment of the wicked_, are also purely Pagan. Justin Martyr says truly that as Minos and Rhadamanthus would punish the wicked, "we say that the same thing will be done, but by the hand of Christ" ("Apology" 1, chap. viii). "While we say that there will be a burning up of all, we shall seem to utter the doctrine of the Stoics; and while we affirm that the souls of the wicked, being endowed with sensation even after death, are punished, and that those of the good being delivered from punishment spend a blessed existence, we shall seem to say the same things as the poets and philosophers" (Ibid, chap. xx). In the Egyptian creed Osiris is generally the Judge of the dead, though sometimes Horus is represented in that character; the dead man is accused before the Judge by Typhon, the evil one, as Satan is the "accuser of the brethren;" forty-two assessors declare the innocence of the accused of the crimes they severally note; the recording angel writes down the judgment; the soul is interceded for by the lesser gods, who offer themselves as an atoning sacrifice (see Sharpe's "Egyptian Mythology," pp. 49-52). A pit, or lake of fire, is the doom of the condemned. The good pass to Paradise, where is the tree of life: the fruit of this tree confers health and immortality. In the Persian mythology the tree of life is planted by the stream that flows from the throne of Ormuzd (Rev. xxii. i and 2). The Hindu creed has the same story, and it is also found among the Chinese.