The French ‘Dieu’, with its close resemblance to ‘dies’, retains the luminous suggestion of _day_ and _sky_ very much more vividly than any of our words from the same stem, but we have kept the Teutonic form nearly intact in _Tuesday_. The fact that ‘Tiu’s day’ came in as a translation of the Latin ‘Dies Martis’ (surviving in French ‘mardi’) also suggests that for the Teutons, alone among the Aryans, the supreme Father-God afterwards became their god of war; and this may throw some light both on their fundamental character and on the nature of the experiences which they encountered during the thousand odd years of their sojourn in the northern forests. It must not be assumed that the “ancestors” spoken of above are identical with the Aryans described in Chapter I. By the time of the dispersion the thought of “sky” may have been quite separated in the average Aryan mind from the thought of “God”, or it may not have been. We cannot say; we only know that at one time, among the speakers of the Aryan language, these two thoughts were one and the same. It is impossible to fix a point in time, and then to cut a kind of cross-section, and define the exact relation between language and thought at that particular moment. This relation—and especially in the domain of religion—is a fluid and flickering thing, varying incredibly in individual minds, leaping up and sinking down like a flame from one generation to another. Consequently no two theories on the religious beliefs held by the Aryans in the third millennium B.C. are alike; and we are concerned here only with those modern words which are the product of Aryan religious consciousness at some time or another in its history.