In some respects, Darmesteter’s conclusions even favour this presumption, for if we can attribute to Neo-Platonic influences the ideal character which Yima’s Vara bears in the Vendîdâd, we can understand at how recent a date the Vara came to be divested of the character of an Elysium, or abode of the happy dead, such as is the realm of Yama, of which, in other respects, it is so complete a counterpart. In this connection, it should also be noted that the Avestan doctrine of the Otherworld gives no place to the theory of Rebirth, which is a principal article of the Platonic and Pythagorean schools, and might have been expected to occupy a prominent place in the Zoroastrian eschatology, had this been moulded to any great extent by Greek philosophy. In holding the finality of man’s lot after death, the Persian doctrine agrees with that of the Jews, and, apparently, of the Chaldæans. However much, moreover, the elaborate dæmonic system contained in the Avesta may be indebted to Neo-Platonism for its more spiritual elements, it is neither certain nor probable that the substance of it can be derived from the same source. The eschatology of the Avesta contains much that cannot be referred to Neo-Platonic ideas, even if it must be admitted that these were widely enough accepted, in a sufficiently systematised form, at the date when the Avesta was completed, while many parts of it exhibit both Indian and Chaldæan analogies. It is enough, in this place, merely to refer to the Tree of Life and the Waters of Life, to both of which Indian, and yet closer Chaldæan, parallels exist; the mystical bird Karshipta, which is an Indian myth; the Elysium of the Gods, which is little more than an improvement on the Chaldæan Elysium; Mount Elborz, as the Persian Holy Mountain, corresponding to the Indian Mount Meru; the World Sea, which renews and purifies all created things, and is akin to the ocean out of which a new world was churned by the Hindu gods. The Var of Yima, as we have already seen, is the same as Yama’s blissful realm. The divine beings which appear in the Avesta in the guise of personified abstractions, are the deities of Aryan mythology travestied presumably, according to the hypothesis, under Neo-Platonic influences. So, apparently, the Amesha Spentas, whatever tincture of philosophic culture they may have acquired through contact with Hellenistic thought, were originally identical with the ‘Seven Magnificent Deities,’ who were the Chaldæan Gods of the Elements. We have already seen that the Seven Spirits of Earth were said to have their seats on golden thrones in the midst of the Chaldæan Elysium, even as the Amesha Spentas in the Avestan Heaven. Indeed, it is not necessary to have recourse to Neo-Platonism to account for the vast hierarchies of good and evil spirits which are found in the Avesta, and still more in the books of the Rabbis. The Chaldæan mythology, of which both Jews