If we trace back this remarkable word to its primitive source in that once lost but now partially recovered mother-tongue from which all our Aryan languages are descended, we find a root div or dyu, meaning "to shine." From the first-mentioned form comes deva, with its numerous progeny of good and evil appellatives; from the latter is derived the name of Dyaus, with its brethren, Zeus and Jupiter. In Sanskrit dyu, as a noun, means "sky" and "day"; and there are many passages in the Rig-Veda where the character of the god Dyaus, as the personification of the sky or the brightness of the ethereal heavens, is unmistakably apparent. This key unlocks for us one of the secrets of Greek mythology. So long as there was for Zeus no better etymology than that which assigned it to the root zen, "to live,"[99] there was little hope of understanding the nature of Zeus. But when we learn that Zeus is identical with Dyaus, the bright sky, we are enabled to understand Horace's expression, "sub Jove frigido," and the prayer of the Athenians, "Rain, rain, dear Zeus, on the land of the Athenians, and on the fields."[100] Such expressions as these were retained by the Greeks and Romans long after they had forgotten that their supreme deity was once the sky. Yet even the Brahman, from whose mind the physical significance of the god's name never wholly disappeared, could speak of him as Father Dyaus, the great Pitri, or ancestor of gods and men;and in this reverential name Dyaus pitar may be seen the exact equivalent of the Roman's Jupiter, or Jove the Father. The same root can be followed into Old German, where Zio is the god of day; and into Anglo-Saxon, where Tiwsdaeg, or the day of Zeus, is the ancestral form of Tuesday.
[99] Zeus--Dia--Zhna--di on ............ Plato Kratylos, p.
396, A., with Stallbaum's note. See also Proklos, Comm. ad Timaeum, II. p. 226, Schneider; and compare Pseudo-Aristotle, De Mundo, p. 401, a, 15, who adopts the etymology. See also Diogenes Laertius, VII. 147.
[100] Marcus Aurelius, v. 7; Hom. Iliad, xii. 25, cf.
Petronius Arbiter, Sat. xliv.
Thus we again reach the same results which were obtained from the examination of the name Bhaga. These various names for the supreme Aryan god, which without the help afforded by the Vedas could never have been interpreted, are seen to have been originally applied to the sun-illumined firmament. Countless other examples, when similarly analyzed, show that the earliest Aryan conception of a Divine Power, nourishing man and sustaining the universe, was suggested by the light of the mighty Sun; who, as modern science has shown, is the originator of all life and motion upon the globe, and whom the ancients delighted to believe the source, not only of "the golden light,"[101] but of everything that is bright, joy-giving, and pure. Nevertheless, in accepting this conclusion as well established by linguistic science, we must be on our guard against an error into which writers on mythology are very liable to fall. Neither sky nor sun nor light of day, neither Zeus nor Apollo, neither Dyaus nor Indra, was ever worshipped by the ancient Aryan in anything like a monotheistic sense. To interpret Zeus or Jupiter as originally the supreme Aryan god, and to regard classic pagani** as one of the degraded remnants of a primeval monotheism, is to sin against the canons of a sound inductive philosophy. Philology itself teaches us that this could not have been so. Father Dyaus was originally the bright sky and nothing more. Although his name became generalized, in the classic languages, into deus, or God, it is quite certain that in early days, before the Aryan separation, it had acquired no such exalted significance. It was only in Greece and Rome--or, we may say, among the still united Italo-Hellenic tribes--that Jupiter-Zeus attained a pre-eminence over all other deities.
The people of Iran quite rejected him, the Teutons preferred Thor and Odin, and in India he was superseded, first by Indra, afterwards by Brahma and Vishnu. We need not, therefore, look for a single supreme divinity among the old Aryans; nor may we expect to find any sense, active or dormant, of monotheism in the primitive intelligence of uncivilized men.[102] The whole fabric of comparative mythology, as at present constituted, and as described above, in the first of these papers, rests upon the postulate that the earliest religion was pure fetichi**.
[101] "Il Sol, dell aurea luce eterno forte." Tasso, Gerusalemme, XV. 47; ef. Dante, Paradiso, X. 28.
[102] The Aryans were, however, doubtless better off than the tribes of North America. "In no Indian language could the early missionaries find a word to express the idea of God.
Manitou and Oki meant anything endowed with supernatural powers, from a snake-skin or a greasy Indian conjurer up to Manabozho and Jouskeha. The priests were forced to use a circumlocution,--`the great chief of men,' or 'he who lives in the sky.' " Parkman, Jesuits in North America, p. lxxix. "The Algonquins used no oaths, for their language supplied none;doubtless because their mythology had no beings sufficiently distinct to swear by." Ibid, p. 31.
In the unsystematic nature-worship of the old Aryans the gods are presented to us only as vague powers, with their nature and attributes dimly defined, and their relations to each other fluctuating and often contradictory. There is no theogony, no regular subordination of one deity to another.
