The view that there are different conditions of Manes is clearly taught in XVIII. 2. 48-49, where it is said that there are three heavens, in the highest of which reside the Manes; while a distinction is made at the same time between ‘fathers’ and ‘grandfathers,’ the fathers’ fathers, ’who have entered air, who inhabit earth and heaven.’  Here appears nascent the doctrine of ‘elevating the Fathers,’ which is expressly taught in the next era.  The performance of rites in honor of the Manes causes them to ascend from a low state to a higher one.  In fact, if the offerings are not given at all, the spirits do not go to heaven.  In general the older generations of Manes go up highest and are happiest.  The personal offering is only to the immediate fathers.

If, as was shown in the introductory chapter, the Atharvan represents a geographical advance on the part of the Vedic Aryans, this fact cannot be ignored in estimating the primitiveness of the collection.  Geographical advance, acquaintance with other flora and fauna than those of the Rig Veda, means—­although the argument of silence must not be exaggerated—­a temporal advance also.  And not less significant are the points of view to which one is led in the useful little work of Scherman on the philosophical hymns of the Atharvan.  Scherman wishes to show the connection between the Upanishads and Vedas.  But the bearing of his collection is toward a closer union of the two bodies of works, and especially of the Atharvan, not to the greater gain in age of the Upanishads so much as to the depreciation in venerableness of the former.  If the Atharvan has much more in common with the Br[=a]hmanas and Upanishads than has the Rig Veda, it is because the Atharvan stands, in many respects, midway in time between the era of Vedic hymnology and the thought of the philosophical period.  The terminology is that of the Br[=a]hmanas, rather than that of the Rig Veda.  The latter knows the great person; the Atharvan, and the former know the original great person, i.e.., the tausa movens under the causa efficiens, etc.  In the Atharvan appears first the worship of Time, Love, ‘Support’ (Skambha), and the ’highest brahma.  The cult of the holy cow is fully recognized (XII. 4 and 5).  The late ritualistic terms, as well as linguistic evidence, confirm the fact indicated by the geographical advance.  The country is known from western Balkh to eastern Beh[=a]r, the latter familiarly.[9] In a word, one may conclude that on its higher side the Atharvan is later than the Rig Veda, while on its lower side of demonology one may recognize the religion of the lower classes as compared with that of the two upper classes—­for the latter the Rig Veda, for the superstitious people at large the Atharvan, a collection of which the origin agrees with its application.  For, if it at first was devoted to the unholy side of fire-cult, and if the fire-cult is older than the soma-cult, then this is the cult that one would expect to see most affected by the conservative vulgar, who in India hold fast to what the cultured have long dropped as superstition, or, at least, pretended to drop; though the house-ritual keeps some magic in its fire-cult.