With such evidence perfectly accords the history of the Heaven-god among our Indo-European race. This being, adored in ancient Aryan religion, was —
'... the whole circle of the heavens, for him
A sensitive existence, and a God,
With lifted hands invoked, and songs of praise.'
The evidence of language to this effect has been set forth with extreme clearness by Professor Max Müller. In the first stage, the Sanskrit Dyu (Dyaus), the bright sky, is taken in a sense so direct that it expresses the idea of day, and the storms are spoken of as going about in it; while Greek and Latin rival this distinctness in such terms as (
Greek characters), 'in the open air,' (Greek characters), 'well-skyed, calm,' sub divo, 'in the open air,' sub Jove frigido, 'under the cold sky,' and that graphic description by Ennius of the bright firmament, Jove whom all invoke: —
'Aspice hoc sublime candens, quem invocant omnes Jovem.'
In the second stage, Dyaus pitar, Heaven-father, stands in the Veda as consort of Prithivî mâtar, Earth-mother, ranked high or highest among the bright gods. To the Greek he is (Greek characters), the Heaven-father, Zeus the All-seer, the Cloud-compeller, King of Gods and Men. As Max Müller writes: 'There was nothing that could be told of the sky that was not in some form or other ascribed to Zeus. It was Zeus who rained, who thundered, who snowed, who hailed, who sent the lightning, who gathered the clouds, who let loose the winds, who held the rainbow. It is Zeus who orders the days and nights, the months, seasons, and years. It is he who watches over the fields, who sends rich harvests, and who tends the flocks. Like the sky, Zeus dwells on the highest mountains; like the sky, Zeus embraces the earth; like the sky, Zeus is eternal, unchanging, the highest god. For good and for evil, Zeus the sky and Zeus the god are wedded together in the Greek mind, language triumphing over thought, tradition over religion.' The same Aryan Heaven-father is Jupiter, in that original
