ater 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[=a]japeya 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' (_Cat. Br._ v. 5. 1.10), on the basis of a
theological _pun_, the clans, _vicas_, being equated with the word for
all, _vicve_. 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 (Urvac[=i], Menak[=a],
etc.).[24] They fall somewhat in the epic from their Vedic estate, but
they are never more than secondary figures, love-goddesses, 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 in the Avesta, Gandharva is
(the moon as) an evil spirit also; but always as a sec