The dead Celt continued to be the person he had been, and it may have been that not a new body, but the old body glorified, was tenanted by his soul beyond the grave. This bodily immortality in a region where life went on as on this earth, but under happier conditions, would then be like the Vedic teaching that the soul, after the burning of the body, went to the heaven of Yama, and there received its body complete and glorified. The two conceptions, Hindu and Celtic, may have sprung from early "Aryan" belief. This Celtic doctrine appears more clearly from what Lucan says of the Druidic teaching. "From you we learn that the bourne of man's existence is not the silent halls of Erebus, in another world (or region, _in orbe alio_) the spirit animates the members. Death, if your lore be true, is but the centre of a long life." For this reason, he adds, the Celtic warrior had no fear of death.[1158] Thus Lucan conceived the Druidic doctrine to be one of bodily immortality in another region. That region was not a gloomy state; rather it resembled the Egyptian Aalu with its rich and varied existence. Classical writers, of course, may have known of what appears to have been a sporadic Celtic idea, derived from old beliefs, that the soul might take the form of an animal, but this was not the Druidic teaching. Again, if the Gauls, like the Irish, had myths telling of the rebirth of gods or semi-divine beings, these may have been misinterpreted by those writers and regarded as eschatological. But such myths do not concern mortals. Other writers, Timagenes, Strabo, and Mela,[1159] speak only of the immortality of the soul, but their testimony is probably not at variance with that of Lucan, since Mela appears to copy Cæsar, and speaks of accounts and debts being passed on to the next world.