[94] Maspero, Dawn of Civilization, pp. 112, 185.
[95] Tailtiriya Brahmana, 3, 11, 8, 5; Çatapatha Brahmana, 12, 9, 3, 12. Cf. Bloomfield, Religion of the Veda, p. 253.
[96] The same remark holds of later conceptions of the departed soul and of deities.
[97] Mariner, Tonga, pp. 328, 343. Gods also die, as in the Egyptian religious creed (Maspero, Dawn of Civilization, p. 111), in Greek myths and folk-beliefs (the grave of Zeus, etc.), and in the Norse myth of the combat of the gods with the giants.
[98] Jastrow, Religion of Babylonia and Assyria, chap. xxv.
[99] 1 Sam. xxvii, 11 f.; Ezek. xxxii, 17 f.; Isa. xiv, 9 f. Eccl. iii, 19 f., ix, 5, 6, 10, which are sometimes cited in support of the opposite opinion, belong not to the Jewish popular belief, but to a late academic system which is colored by Greek skeptical philosophy. All other late Jewish books (Apocrypha, New Testament, Talmud) assume the continued existence of the soul in the other world.
[100] See above, § 43.
[101] Hopkins, Religions of India, pp. 130, 143 ff., 396; Rhys Davids, Buddhism, p. 111 ff.; Spiegel, Eranische Alterthiunskunde, ii, 161 ff.; Wiedemann, Egyptian Doctrine of Immortality; De Groot, Religion of the Chinese, chap. iii.
[102] On the Homeric usage see Rohde, Psyche, as cited above, § 43.
[103] Several early Christian writers (Tatian, Address to the Greeks, 13; Justin, Trypho, cap. vi) held that souls are naturally mortal, but these views did not affect the general Christian position.