and the diversity of his functions." "This remarkable advance in
demonology cannot be surprising, if we consider that the Persian system
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