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abstraction Indra in his higher development. It is from this god is come probably the head of the later trinity, Brahm[=a), through personified brahma, power; prayer, with its philosophical development into the Absolute. Noteworthy is the fact that some of the Vedic Aryans, despite his high pretensions, do not quite like Brihaspati, and look on him as a suspicious novelty. If one study Brihaspati in the hymns, it will be difficult not to see in him simply a sacerdotal Indra. He breaks the demon's power; crushes the foes of man; consumes the demons with a sharp bolt; disperses darkness; drives forth the 'cows'; gives offspring and riches; helps in battle; discovers Dawn and Agni; has a band (like Maruts) singing about him; he is red and golden, and is identified with fire. Although 'father of gods,' he is begotten of Tvashtar, the artificer.[23]
Weber has suggested (V[=aljapeya Sacrifice, p. 15), that Brihaspati takes Indra's place, and this seems to be the true solution, Indra as interpreted mystically by priests. In RV. i. 190, Brihaspati is looked upon by 'sinners' as a new god of little value. Other minor deities can be mentioned only briefly, chiefly that the extent of the pantheon may be seen. For the history of religion they are of only collective importance. The All-gods play an important part in the sacrifice, a group of all the gods,' a priestly manufacture to the end that no god may be omitted in laudations that would embrace all the gods. The later priests attempt to identify these gods with the clans, 'the All-gods are the clans' (Çat. Br. v. 5. 1.10), on the basis of a theological pun, the clans, viças, being equated with the word for all, viçve. Some modern scholars follow these later priests, but without reason. Had these been special clan-gods, they would have had special names, and would not have appeared in a group alone.
The later epic has a good deal to say about some lovely nymphs called the Apsarasas, of whom it mentions six as chief (Urvaç[=i), Menak[=a), etc.). [24] They fall somewhat in the epic from their Vedic estate, but they are never more than secondary figures, lovegoddesses, beloved of the Gandharvas who later are the singing guardians of the moon, and, like the lunar stations, twenty-seven in number. The Rik knows at first but one Gandharva (an inferior genius, mentioned in but one family-book), who guards Soma's path, and, when Soma becomes the moon, is identified with him, ix. 86. 36. As
