had bones? Where was the life, the blood, the Self of the world? Who went to ask this from any that knew it?' (Rv.I. 164, 4). This idea of a divine Self once expressed, everything else must acknowledge its supremacy, 'Self is the Lord of all things, Self is the King of all things. As all the spokes of a wheel are contained in the nave and the circumference, all things are contained in this Self; all selves are contained in this Self.[32] Bráhman itself is but Self.'[33] [Footnote 32: B_r_ihad-âra_n_yaka, IV. 5, 15 ed. Roer, p. 487.] [Footnote 33: Ibid. p. 478. _K_hândogya-upanishad, VIII. 3, 3-4.] This Âtman also grew; but it grew, as it were, without attributes. The sun is called the Self of all that moves and rests (Rv. I. 115, 1), and still more frequently self becomes a mere pronoun. But Âtman remained always free from mythe and worship, differing in this from the Bráhman (neuter), who has his temples in India even now, and is worshipped as Bráhman (masculine), together with Vish_n_u and _S_iva, and other popular gods. The idea of the Âtman or Self, like a pure crystal, was too transparent for poetry, and therefore was handed over to philosophy, which afterwards polished, and turned, and watched it as the medium through which all is seen, and in which all is reflected and known. But philosophy is later than the Veda, and it is of the Vaidik period only I have here to speak.[34] [Footnote 34: In writing the above, I was thinking rather of the mental process that was necessary for the production of such words as bráhman, âtman, and others, than of their idiomatic use in the ancient literature of India. It might be objected, for instance, that bráhman, neut. in the sense of creative power or the principal cause of all things, does not occur in the Rig-veda. This is true. But it occurs in that sense in the Atharva-veda, and in several of the Brâhma_n_as. There we read of 'the oldest or greatest Bráhman which rules everything that has been or will be.' Heaven is said to belong to Bráhman alone (Atharva-veda X. 8, 1). In the Brâhma_n_as, this Bráhman is called the first-born, the self-existing, the best of the gods, and heaven and earth are said to have been established by it. Even the vital spirits are identified with it (_S_atapatha-brâhma_n_a VIII. 4, 9, 3). In other passages, again, this same Brahman is represented as existing in man (Atharva-veda X. 7, 17), and in this very passage we can watch the transition from the neutral Bráhman into Bráhman, conceived of as a masculine: Ye purushe bráhma vidus te vidu_h_ paramesh_t_hina_m_, Yo veda paramesh_t_hina_m_, ya_s_ _k_a veda pra_g_âpatim, _G_yesh_t_ha_m_ ye brãhma_n_a_m_ vidus, te skambham anu sa_m_vidu_h_. 'They who know Bráhman in man, they know the Highest, He who knows the Highest, and he who knows Pra_g_âpati (the lord of creatures), And they who know the oldest Brãhma_n_a, they know the Ground.'