was mighty in his works; he (who) begat the heavenly Indra, armed with the thunderbolt, who is immoveable, as the earth, from his seat.'[1] But there can be no such doubt with regard to the Teutonic Tiu, whose name (Anglo-Saxon Tiu, gen. Tiues; old H. German Ziu, gen. Ziwes; old Norse Týr, gen. Týs) is etymologically identical with Zeus and Dyu, while all the little that is known of him makes him the war-god of the Teutons, before he was surpassed and superseded by Woden: witness the name of the day which Frenchmen and Welshmen call the day of Mars—English Tuesday, Ger. Dienstag, formerly Ziestag, Old Norse Týsdagr and Týrsdagr. The only difference, then, between Sky as the war-god of the early Teutons and that of the Gauls, was that the latter chose to render Zeus, Jove and Dyu, by another word meaning equally the sky or the heavens, and that word was Camulos. The Gauls stood between the Romans and the Teutons: linguistic affinities connect the Celtic languages closely with the Aryan dialects of ancient Italy; but since I began to write these lectures, I have been repeatedly impressed by the striking similarity between the ancient theologies of Celts and Teutons, and we have here an instance in point. There is, however, further evidence to prove beyond doubt the identity of the Teutonic Tiu with the Celtic war-god under another name than Camulos, but the discussion of it must be postponed. Let it suffice for the present that we have discovered the Jupiter of the Celts, and found that Gaulish theology ascribed to him the discharge of func-
- ↑ Max Müller's Lectures on the Science of Languages8, ij. 473; Rig-Veda, iv. 17, 4.
