Let us go on to _Mythology_. If mythology is an old dialect, outliving itself, and, on the strength of its sacred character, carried on to a new period of language, it is easy to perceive that the historical method of the Science of Language would naturally lead here to most important results. Take only the one fact, which no one at present would dare to question, that the name of the highest deity among the Greeks and Romans, Ζεύς, and _Jupiter_, is the same as the Vedic +Dyaus+, the sky, and the old German _Zio_, Old Norse _Tyr_, whose name survives in the modern names of _Dienstag_ or _Tuesday_. Does not this one word prove the union of those ancient races? Does it not show us, at the earliest dawn of history, the fathers of the Aryan race, the fathers of our own race, gathered together in the great temple of nature, like brothers of the same house, and looking up in adoration to the sky as the emblem of what they yearned for, a father and a God. Nay, can we not hear in that old name of _Jupiter_, _i.e._, Heaven-Father, the true key-note which still sounds on in our own prayer, “Our Father which art in heaven,” and which imparts to these words their deepest tone, and their fullest import? By an accurate study of these words we are able to draw the bonds of language and belief even more closely together. You know that the nom. sing. of Ζεύς has the acute, and so has the nom. sing. of +Dyaus+; but the vocative of Ζεύς has the circumflex, and so has likewise the vocative of +Dyaus+ in the Veda.[2] Formerly the accent might have been considered as something late, artificial, and purely grammatical: the Science of Language has shown that it is as old as language itself, and it has rightly called it the very soul of words. Thus even in these faint pulsations of language, in the changes of accent in Greek and Sanskrit, may we feel the common blood that runs in the veins of the old Aryan dialects.