faithful Persian alone remained constant in his faith in Ahura-Mazda, and fought under his banner of light, looking forward to a triumphant day when Good should prevail over all the world. It seems to us impossible to doubt that, in this later development of the Zoroastrian faith, its priests and teachers were largely indebted to the Sacred Writings, though into what they borrowed they introduced much original and fanciful speculation. A Parsee, with a firm faith in Ahura-Mazda, and conscious of having obeyed the law, offered up prayer and praise, and renounced, in intention at least, evil thoughts and deeds and words, lay down on his death bed in a certain hope and expectation of the Eternal life. We have seen that the Zendavesta appointed a variety of penances, by the performance of which the believer obtained immediate pardon for ordinary transgressions; and therefore, full of the self-righteousness which his creed was so well adapted to inculcate, he faced the passage of the Dark River without fear. He knew not of any need to implore the mercy of a Redeemer, to humble himself in sackcloth and ashes, to base his hope on the infinite love of GOD made man, on the glorious sacrifice of the Cross; his soul passed straight to Paradise, as an arrow flies towards its mark. In the Khordah Avesta we can follow the stages of its journey:--On the first night after death the soul dwelt near the head of the inanimate body it had just deserted, and sat there praying, rejoicing in as much joy as is vouchsafed to the whole living world. And so did it dwell on the second night, praying. And so did it dwell on the third night, praying. But when the third night verged upon dawn, the soul of the pure man went forward. A wind, sweeter than all other winds, blew to meet it from the south. And in that wind came to embrace the pilgrim _his own law_, under the figure of a maiden beautiful and shining, fair as the fairest of created beings. The pilgrim then took the first step in his celestial progress, and arrived in the paradise _Hamata_; he took the second, and reached the paradise _Hûkhta_; he took the third, and arrived at the paradise _Hvarsta_. The beatified wanderer made yet another step, and gained the presence of the Eternal Light. There was he addressed by an already beatified soul: “How art thou, O pure deceased, who hast come from the perishable world hither to the imperishable?” Ahura-Mazda here interrupted: “Ask him not, for he has come on the fearful trembling way, the separation of soul and body. Bring him hither of the food of the full fatness, that is, of the filling food for those who think, speak, and do good, for the pure after death.”