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(498) For the passages in the Vendidad of special importance as regards the Temptation myth, see Fargard, xix, 18, 20, 26, also 140, 147. Very striking is the account of the Temptation in the Pelhavi version of the Vendidad. The devil is represented as saying to Zaratusht (Zoroaster): "I had the worship of thy ancestors; do thou also worship me." I am indebted to Prof. E. P. Evans, formerly of the University of Michigan, but now of Munich, for a translation of the original text from Spiegel's edition. For a good account, see also Haug, Essays on the Sacred Language, etc., of the Parsees, edited by West, London, 1884, pp. 252 et seq.; see also Mills's and Darmesteter's work in Sacred Books of the East. For Dr. Mills's article referred to, see his Zoroaster and the Bible, in The Nineteenth Century, January, 1894. For the citation from Renan, see his Histoire du Peuple Israel, tome xiv, chap. iv; see also, for Persian ideas of heaven, hell and resurrection, Haug, as above, p. 310 et seq. For an interesting resume of Zoroastrianism, see Laing, A Modern Zoroastrian, chap. xii, London, eighth edition, 1893. For the Buddhist version of the judgment of Solomon, etc., see Fausboll, Buddhist Birth Stories, translated by Rhys Davids, London, 1880, vol. 1, p. 14 and following. For very full statements regarding the influence of Persian ideas upon the Jews during the captivity, see Kahut, Ueber die judische Angelologie und Daemonologie in ihren Abhangigkeit vom Parsismus, Leipzig, 1866. Even more extensive were the revelations made by scientific criticism applied to the sacred literature of southern and eastern Asia. The resemblances of sundry fundamental narratives and ideas in our own sacred books with those of Buddhism were especially suggestive. Here, too, had been a long preparatory history. The discoveries in