There are sufficient reasons for the belief that the doctrine of a resurrection was quite early adopted from the Persians by the Jews, not borrowed at a much later time from the Jews by the Parsees. The conception of Ahriman, the evil serpent, bearing death, (die Schlange Angramainyus der voll Tod ist,) is interwrought from the first throughout the Zoroastrian scheme. In the Hebrew records, on the contrary, such an idea appears but incidentally, briefly, rarely, and only in the later books. The account of the introduction of sin and death by the serpent in the garden of Eden dates from a time subsequent to the commencement of the Captivity. Von Bohlen, in his Introduction to the Book of Genesis, says the narrative was drawn from the Zend Avesta. Rosenmuller, in his commentary on the passage, says the narrator had in view the Zoroastrian notions of the serpent Ahriman and his deeds. Dr. Martin Haug an acute and learned writer, whose opinion is entitled to great weight, as he is the freshest scholar acquainted with this whole field in the light of all that others have done thinks it certain that Zoroaster lived in a remote antiquity, from fifteen hundred to two thousand years before Christ. He says that Judaism after the exile and, through Judaism, Christianity afterwards received an important influence from Zoroastrianism, 30 Spiegel, Avesta, band i. ss. 16, 244. 31 Fargard XVIII, Spiegel's Uebersetzung, s. 236. 32 Kleuker, band ii. ss. 123, 124, 164. an influence which, in regard to the doctrine of angels, Satan, and the resurrection of the dead, cannot be mistaken.33 The Hebrew theology had no demonology, no Satan, until after the residence at Babylon. This is admitted. Well, is not the resurrection a pendant to the doctrine of Satan? Without the idea of a Satan there would be no idea of a retributive banishment of souls into hell, and of course no occasion for a vindicating restoration of them thence to their former or a superior state.