lasts
from now on through all speculation. The philosopher conceived of a
first source. The vulgar made it a personal god.

One of the most remarkable hymns of this epoch is that on V[=a]c,
Speech, or The Word. Weber has sought in this the prototype of the
Logos doctrine (below). The Word, V[=a]c (feminine) is introduced as
speaking (x. 125):

I wander with the Rudras, with the Vasus,[33] with the
[=A]dityas, and with all the gods; I support Mitra,
Va['r]una, Indra-Agni, and the twin Acvins ... I give wealth
to him that gives sacrifice, to him that presses the _soma_.
I am the queen, the best of those worthy of sacrifice ...
The gods have put me in many places ... I am that through
which one eats, breathes, sees, and hears ... Him that I
love I make strong, to be a priest, a seer, a wise man. 'Tis
I bend Rudra's bow to hit the unbeliever; I prepare war for
the people; I am entered into heaven and earth. I beget the
father of this (all) on the height; my place is in the
waters, the sea; thence I extend myself among all creatures
and touch heaven with my crown. Even I blow like the wind,
encompassing all creatures. Above heaven and above earth, so
great am I grown in majesty.

This is almost Vedantic pantheism with the Vishnuite doctrine of
'special grace' included.

The moral tone of this period--if period it may be called--may best be
examined after one has studied the idea which the Vedic Hindu has
formed of the life hereafter. The happiness of heaven will be typical
of what he regards as best here. Bliss beyond the grave depends in
turn upon the existence of the spirit after death, and, that the
reader may understand this, we must say a few words in regard to the
Manes, or fathers dead. "Father Manu," as he is called,[34] was the
first 'Man.' Subsequently he is the secondary parent as a kind of
Noah; but Yama, in later tradition his brother, has taken his place as
norm of the departed fathers, Pitaras.

These Fathers (Manes), although of different sort than the gods, are
yet divine and have many godly powers, granting prayers and lending
aid, as may be seen from this invocation: "O Fathers, may the
sky-people grant us life; may we follow the course of the living" (x.
57. 5). One whole hymn is addressed to these quasi-divinities (x. 15):

Arise may the lowest, the highest, the middlemost Fathers,
those worthy of the _soma_, wh