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Rh souls with the same words that Vohu Manah uses. The souls of the righteous persons that have departed from this world in earlier times join furthermore in welcoming the newcomers in their midst.

The pious enjoy eternally what but few mortals enjoy, and then only for a short period in this world. The bountiful host of paradise commands his heavenly caterer to bring to the souls of the righteous the ambrosia; a later work adds that this celestial food is served to the righteous souls by the Fravashis, while robes embroidered with gold and golden thrones are supplied to them by Vohu Manah. The blessed souls enjoy eternal felicity and incomparable happiness in this abode of endless light. Theirs is the lot to receive the everlasting rest which Mazda has prepared for them, and it is theirs to experience as much joy as one at the zenith of his greatness enjoys in this world.

The intermediary place between heaven and hell. We have already referred to the probability of the idea of the intermediary place between heaven and hell as embodied in the Gathas The Younger Avestan texts four times mention a place called misvāna gātu, 'the place of mixing'. It is invoked by name along with Garonmana, the highest paradise, and the Chinvat Bridge. The text in question, however, do not give us any account of this place. The Later Pahlavi texts render misvāna gātu by hameshak sut gās, or 'the place of eternal weal,' which is generally taken to be identical with the well-known hamistakān of the Pahlavi period.

Four hells. Simultaneously with the increase in the number of heavens, there is a corresponding increase in the list of hells. The Gathas knew but one hell. The later Avestan texts speak