re
of one being (_ek[i]bh[=u]t[=a]s_). I (Fire) am the mouth of both, for
both eat the oblation poured upon me. The Manes at the new moon, the
gods at the full, are fed by my mouth" (i. 7. 7 ff.).[24] Such gods
the epic hero fears not (i. 227. 38 ff.). Hymns to them are paralleled
by hymns to snakes, as in i. 3. 134 ff., against whom is made the
"_sarpasattram_ (snake sacrifice) of the Pur[=a]nas" (i. 51. 6).
Divinity is universal. Knights are as divine as the divinest god, the
All-god. Arjuna, the god-born man, to whom Krishna reveals the Divine
Song, is himself god.[25] In this case whether god becomes human, or
_vice versa_, no one knows.

Under the all embracing cloak of pantheism the heart of the epic
conceals many an ancient rite and superstition. Here is the covenant
of blood, the covenant of death (represented by the modern
'sitting'[26]), and the covenant of water, which symbolizes both
friendship and the solemnity of the curse. The former are illustrated
by Bhima's drinking blood as a sign that he will fulfil his vow,[27]
and by R[=a]ma lying by Ocean to die unless Ocean grants his wish. Of
the water-rite that of offering water in hospitality and as a form in
reception of gifts is general; that of cursing by 'touching water'
(_v[=a]ry upasp[r.]cya_), occurs in iii. 10. 32. For this purpose
holy-grass and other symbols are known also,[28] and formulae yield
only in potency to love-philters and magic drugs. Another covenant
besides those just noticed seems to lie concealed in the avoidance of
the door when injury is intended. If one goes in by the door he is a
guest who has anticipated hospitality, and then he dares not refuse
the respect and offering of water, etc, which makes the formal pact of
friendship. If, on the contrary, he does not go in by the door he is
not obliged to receive the offering, and may remain as a foe in the
house (or in the city) of his enemy, with intent to kill, but without
moral wrong. This may be implied in the end of the epic, where
Acvatth[=a]man, intent on secret murder of his foe, is prevented by
god Civa from entering in at the gate, but going in by stealth, and
'not by the door' of the camp, gets to his foe, who lies asleep, and
kills him (x. 8. 10). This might be thought, indeed, to be merely
strategic, but it is in accordance with the strict law of all the
law-books that one, in ordinary circumstances, shall avoid to enter a
town or a house in any other way than through the d