What, then, is the difference between the Aryan and Semitic nomenclature for the Deity? Why are we told that the pious invocations of the Aryan world turned into a blasphemous mocking of the Deity, whereas the Semitic nations are supposed to have found from the first the true name of God? Before we look anywhere else for an answer to the question, we must look to language itself, and here we see that the Semitic dialects could never, by any possibility, have produced such names as the Sanskrit Dyaus (Zeus), Varu_n_a (Uranos), Marut (Storm, Mars), or Ushas (Eos). They had no doubt names for the bright sky, for the tent of heaven, and for the dawn. But these names were so distinctly felt as appellatives, that they could never be thought of as proper names, whether as names of the Deity, or as names of deities. This peculiarity has been illustrated with great skill by M. Renan. We differ from him when he tries to explain the difference between the mythological phraseology of the Aryan and the theological phraseology of the Semitic races, by assigning to each a peculiar theological instinct. We cannot, in fact, see how the admission of such an instinct, i. e. of an unknown and incomprehensible power, helps us in any way whatsoever to comprehend this curious mental process. His problem, however, is exactly the same as ours, and it would be impossible to state that problem in a more telling manner than he has done. 'The rain,' he says (p. 79), 'is represented, in all the primitive mythologies of the Aryan race, as the fruit of the embraces of Heaven and Earth.' 'The bright sky,' says Æschylus, in a passage which one might suppose was taken from the Vedas, 'loves to penetrate the earth; the earth on her part aspires to the heavenly marriage. Rain falling from the loving sky impregnates the earth, and she produces for mortals pastures of the flocks and the gifts of Ceres.' In the Book of Job,[101] on the contrary, it is God who tears open the waterskins of Heaven (xxxviii. 37), who opens the courses for the floods (ibid. 25), who engenders the drops of dew (ibid. 28): 'He draws towards Him the mists from the waters, Which pour down as rain, and form their vapours. Afterwards the clouds spread them out, They fall as drops on the crowds of men.' (Job xxxvi. 27, 28.) [Footnote 101: We give the extracts according to M. Renan's translation of the Book of Job (Paris, 1859, Michel Lévy).] 'He charges the night with damp vapours, He drives before Him the thunder-bearing cloud. It is driven to one side or the other by His command. To execute all that He ordains On the face of the universe, Whether it be to punish His creatures Or to make thereof a proof of His mercy,' (Job xxxvii. 11-13.) Or, again, Proverbs xxx. 4: