Roth has an article in the Journal of the German Oriental Society (VIII. 467) which is at once a description of one of the funeral hymns o£ the Rig Veda (X. 18) with the later ritual, and a criticism of the bearing of the latter on the former.[34] He shows here that the ritual, so far from having induced the hymn, totally changes it. The hymn was written for a burial ceremony. The later ritual knows only cremation. The ritual, therefore, forces the hymn into its service, and makes it a cremation-hymn. This is a very good (though very extreme) example of the difference in age between the early hymns of the Rig Veda and the more modern ritual. Müller, _ib_. IX. p. I (_sic_), has given a thorough account of the later ritual and ritualistic paraphernalia. We confine ourselves here to the older ceremony. The scene of the Vedic hymn is as follows: The friends and relatives stand about the corpse of a married man. By the side of the corpse sits the widow. The hymn begins: "Depart, O Death, upon some other pathway, upon thy path, which differs from the path of gods ... harm not our children, nor our heroes.... These living ones are separated from the dead; successful today was our call to the gods. (This man is dead, but) _we_ go back to dancing and to laughter, extending further our still lengthened lives." Then the priest puts a stone between the dead and living: "I set up a wall for the living, may no one of these come to this goal; may they live an hundred full harvests, and hide death with this stone...."