Another class of divinities includes abstractions, generally female, such as Infinity, Piety, Abundance, with the barely-mentioned Gung[=u], R[=a]k[=a], etc. (which may be moon-phases). The most important of these abstractions[22] is 'the lord of strength,' a priestly interpretation of Indra, interpreted as religious strength or prayer, to whom are accredited all of Indra's special acts. Hillebrandt interprets this god, Brahmanaspati or Brihaspati, as the moon; Müller, somewhat doubtfully, as fire; while Roth will not allow that Brihaspati has anything to do with natural phenomena, but considers him to have been from the beginning 'lord of prayer.' With this view we partly concur, but we would make the important modification that the god was lord of prayer only as priestly 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[=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' (_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.