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igion the Aryans had in common before they developed it in different ways in their various lands? We can no longer, following Mr. Max Mueller, look to India to tell us what was the common Aryan religion. Indian religion, when we first become acquainted with it, has already grown into an elaborate priestly system, and is evidently at a much later stage of Aryan development than the rustic cults, with which we have a good deal of acquaintance, in various European lands. If, however, we cannot follow the great German scholar in this, we gladly use his words on another aspect of the subject, when he is showing the etymological identity of the chief god of the Aryan peoples. In his _Lectures on the Science of Language_, vol. ii. p. 468, he tells us that "Zeus, the most sacred name in Greek mythology, is the same word as Dyaus in Sanscrit, Jovis or Ju in Jupiter in Latin, Tiw in Anglo-Saxon, preserved in Tiwsdaeg, Tuesday, the day of the Eddic god Tyr; Zio in old High-German. "This word was framed," he says, "once and once only; it was not borrowed by the Greeks from the Hindus, nor by the Romans and Germans from the Greeks. It must have existed before the ancestors of those primeval races became separate in language and religion; before they left their common pastures to migrate to the right hand and to the left.... Here, then, in this venerable word, we may look for some of the earliest religious thoughts of our race."[5] [Footnote 5: See also Mr. Mueller's _Hibbert Lectures_, and his _Biographies of Words_.] In this instance etymology admittedly points out one of the principal features of the common Aryan religions. But if we hope that etymology will reveal to us many further instances of the same kind, and introduce us to the whole Pantheon of the Aryans, we shall be disappointed. There are one or two more cases of etymological agreement between the gods of India and those of Europe,[6] but the agreement is in some of these cases no more than etymological. The Tiw or Tyr of the Teutonic mythology does not correspond in office or character with Zeus or Jupiter, though the names are etymologically akin. The agreement does not extend to all the religions in question, nor does it extend in any two religions to all their gods; most of the gods of Europe have no parallels in India. The evidence of etymology, therefore, tells us but little of that early religion of which we are in search. But if we consider the views an
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