Page:The Golden verses of Pythagoras (IA cu31924026681076).pdf/259

 of the Septuagint, shed no light upon this important point; but it is well to know that these interpreters have designedly concealed this light, in order not to divulge the meaning of their sacred book. If one understood thoroughly the language of Moses, one would see that, far from setting aside the theosophical traditions which he had received in Egypt, this theocratic legislator remained constantly faithful to them. The passage in his Sepher where he speaks of the annihilation of Evil, in the meaning of Zoroaster, is in chapter iii., v. 15, of the part vulgarly called Genesis, as I hope one day to show. But without entering at this time, into the discussion where the real translation of this passage would lead me, let it suffice to say that the early Christians were very far from admitting the eternity of evil; for without speaking of Manes and his numerous followers who shared the opinion of Zoroaster, those who are versed in these sorts of matters know that Origen taught that torments will not be eternal, and that demons, instructed by chastisement, will be converted at last and will obtain their pardon. He was followed in this by a great number of learned men, by the evidence of Beausobre who quotes, on this subject, the example of a philosopher of Edessa, who maintained that after the consummation of the ages, all creatures would become consubstantial with God.

One thing worthy of notice is that Zoroaster, who has made prayer one of the principal dogmas of his religion, has been imitated in this by Mohammed, who, unknowingly, perhaps, has borrowed a great number of things from this ancient legislator of the Parsees. It is presumable that the