stroyed by another fortuitous concourse, as we find in the poems of Lucretius.
This idea came originally from the Brahmans of India. Many Jews had adopted it by the time of Herod. It is formally stated in the gospel of Luke, as you have seen; it is in Paul's epistles; and it is in all those who are known as fathers of the Church. The world was about to be destroyed, it was thought; and the Christians announced a new Jerusalem, which was seen in the air by night.[1] The Jews talked of nothing but a new kingdom of heaven; it was the system of John the Baptist, who had introduced on the Jordan the ancient Hindoo practice of baptism in the Ganges. Baptism was practised by the Egyptians, and adopted by the Jews. This new kingdom of heaven, to which the poor alone would be admitted, was preached by Jesus and his followers. They threatened with eternal torment those who would not believe in the new heaven. This hell, invented by the first Zoroaster, became one of the chief points of Egyptian theology.[2] From the latter came the barque of Charon, Cerberus, the river Lethe, Tartarus, and the Furies. From Egypt the idea passed to Greece, and from there to the Romans; the Jews were unacquainted with it until the time when the Pharisees preached it, shortly before the reign of Herod. It was one of their contradictions to admit both hell and metem-
