Secondly, we have the unequivocal assertion of Theopompus, in the fourth century before Christ, that the Magi taught the doctrine of a general resurrection.28 "At the appointed epoch Ahriman shall be subdued," and "men shall live again and shall be immortal." And Diogenes adds, "Eudemus of Rhodes affirms the same things." Aristotle calls Ormuzd Zeus, and Ahriman Haides, the Greek names respectively of the lord of the starry Olympians above, and the monarch of the Stygian ghosts beneath. Another form also in which the early Greek authors betray their acquaintance with the Persian conception of a conflict between Ormuzd and Ahriman is in the idea expressed by Xenophon in his Cyropadia, in the dialogue between Araspes and Cyrus of two souls in man, one a brilliant efflux of good, the other a dusky emanation of evil, each bearing the likeness of its parent.29 Since we know from Theopompus that certain conceptions, illustrated in the Bundehesh and not contained in the fragmentary Avestan books which have reached us, were actually received Zoroastrian 25 Studien uber das Zend Avesta, in Zeitschrift der Deutschen Morgenlandischen Gesellschaft, 1855, band ix. s. 192. 26 Spiegel, Avesta, band i. s. 16. 27 Dabistan, vol. i. pp. 272-274. 28 Diogenes Laertius, Lives of the Philosophers, Introduction, sect. vi. Plutarch, concerning Isis and Osiris. 29 Lib. vi. cap. i. sect. 41. tenets four centuries before Christ, we are strongly supported in giving credence to the doctrinal statements of that book as affording, in spite of its lateness, a correct epitome of the old Persian theology.