iner) and _deva_ (shining). Now observe how
_Dyaus_, as "shiner," at the same time assumed the significance of an
otherwise unknown agent or author of light, and developed into the ancient
Dyaus, into Zeus and Jove; that is, into the oldest personal God of the
still united Aryans. These are the true stages of the development of the
human mind, which are susceptible of documentary proof in the archives of
language.

All this occurred, of course, on exclusively Aryan ground, while the
Semitic and other branches went their own way in the formation of ideas,
and of sounds for their ideas. Physiologically all these branches may have
one and the same origin, but linguistically they have various beginnings,
and have not, at least as far as scientific proof is possible, sprung from
one and the same source. The common origin of all languages is not
impossible, but it is and remains undemonstrable, and to science that is
enough, _sapienti sat_. If we analyse the Semitic and other languages, we
shall find in them as many ancient documents of the development of the
human mind as in the Aryan. And just as we can clearly and plainly trace
back the French _dieu_, the Latin _deus_, the Sanskrit _deva_, divine, to
the physical idea _div_, "shine," so we can with thousands of other words,
of which each indicates an act of will, and each gives us an insight into
the development of our mind. Whether the Aryans were in possession of
other ideas and sounds for "shine," etc., before the formation of _div_,
_Dyaus_, and _deva_, must be left uncertain; at all events we see how
naturally the first consciousness of God developed in them, how the idea
conditioned the language, and the language the idea, and both originated
and continued inseparable one from the other.

If we take any root of the Aryan language, we shall be astonished at the
enormous number of its derivatives and the shades in their meaning. Here
we see very plainly how thought has climbed forward upon words. We find,
for instance, in the list of Sanskrit roots, the root _bhar_ with the
simple meaning to bear. This we see plainly in _bharami_, in _bibharmi_,
in _bibharti_ (I bear, he bears), also in _bharas_ or _bhartar_ (a
bearer), and _bharas_ (load) and _bharman_ and _bharti_ (bearing), etc.

But these forms, with all their cases and persons and tenses, give us no
idea of the fruitfulness of a root, especially if we follow its
ramifications in the cognate languages. In Greek we