d
even 'not to harm' (iii. 55. 2; x. 15. 6). According to one verse, the
Fathers have not attained the greatness of the gods, who impart
strength only to the gods.[38]

The Fathers are kept distinct from the gods. When the laudations
bestowed upon the former are of unequivocal character there is no
confusion between the two.[39]

The good dead, to get to the paradise awaiting them, pass over water
(X. 63. 10), and a bridge (ix. 41. 2). Here, by the gift of the gods,
not by inherent capacity, they obtain immortality. He that believes on
Agni, sings: "Thou puttest the mortal in highest immortality, O Agni";
and, accordingly, there is no suggestion that heavenly joys may cease;
nor is there in this age any notion of a _Goetterdaemmerung_.
Immortality is described as "continuing life in the highest sky,"
another proof that when formulated the doctrine was that the soul of
the dead lives in heaven or in the sun.[40]

Other cases of immortality granted by different gods are recorded by
Muir and Zimmer. Yet in one passage the words, "two paths I have heard
of the Fathers (exist), of the gods and of mortals," may mean that the
Fathers go the way of mortals or that of gods, rather than, as is the
usual interpretation, that mortals have two paths, one of the Fathers
and one of the gods,[41] for the dead may live on earth or in the air
as well as in heaven. When a good man dies his breath, it is said,
goes to the wind, his eye to the sun, etc.[42]--each part to its
appropriate prototype--while the "unborn part" is carried
"to the world of the righteous," after having been burned and heated
by the funeral fire. All these parts are restored to the soul,
however, and Agni and Soma return to it what has been injured. With
this Muir compares a passage in the Atharva Veda where it is said that
the Manes in heaven rejoice with all their limbs.[43] We dissent,
therefore, wholly from Barth, who declares that the dead are conceived
of as "resting forever in the tomb, the narrow house of clay." The
only passage cited to prove this is X. 18. 10-13, where are the words
(addressed to the dead man at the burial): "Go now to mother earth ...
she shall guard thee from destruction's lap ... Open wide, O earth, be
easy of access; as a mother her son cover this man, O earth," etc.
Ending with the verse quoted above: "May the Fathers hold the pillar
and Yama there build thee a seat."[44] The following is also found in
the Rig Veda bearing on this