Such is the mental height to which the seers have raised themselves before the end of the Rig Veda. The figure of the Father-god, Praj[=a]pati, 'lord of beings,' begins here; at first an epithet of Savitar, and finally the type of the head of a pantheon, such as one finds him to be in the Br[=a]hmanas. In one hymn only (x. 121) is Praj[=a]pati found as the personal Father-god and All-god. At a time when philosophy created the one Universal Male Person, the popular religion, keeping pace, as far as it could, with philosophy, invented the more anthropomorphized, more human, Father-god--whose name is ultimately interpreted as an interrogation, God Who? This trait 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 Açvins ... 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.