As soon as man wakes up to think of himself, what he is, how he is here, he feels that he depends not on himself, but on something other than and independent of himself; that there is One on whom “our dark foundations rest.” “It is He that made us, and not we ourselves;” this is the instinctive cry of the human heart when it begins to reflect that it is here, and to ask how it came here. This consciousness of God, which is the dawn of all religion, is reached not as a conclusion reasoned out from premises, not as a law generalized from a multitude of facts, but as a first instinct of intelligence, a perception flashed on the soul as directly as impressions are borne in upon the sense, a faith which may be afterward fortified by arguments, but is itself anterior to all argument.[8] When this thought awoke, when men felt the reality of “that secret thing which they see by reverence alone,” how were they to conceive of it, how name it? for a name was necessary to retain any thought as a permanent possession, much more this thought, the highest of all thoughts. The story of the well-known Dyaus, or the formation of this name for the Supreme God, has been told so often of late by Professor M. Müller, in his various works, that I should not have ventured to repeat it after him once again, had it not been necessary for the illustration of my present subject. It has been proved that in almost all the Aryan languages—Sanscrit, Greek, Latin, Teutonic, Celtic—the name for the Highest, the Supreme Being, has sprung from one root. “The Highest God received the same name in the ancient mythology of India, Greece, Italy, Germany, and retained the name whether worshiped on the Himalayan mountains or among the oaks of Dodona, or in the Capitol of Rome, or in the forests of Germany.” The Sanscrit Dyaus, the Greek Zeus, the Latin Jupiter (Jovis), the Teutonic Tiu (whence our Tuesday), are originally one word, and spring from one root. That root is found in Sanscrit, in the old word _dyu_, which originally meant sky and day. Dyaus therefore meant the bright heavenly Deity. When men began to think of the incomprehensible Being who is above all things, and comprehends all things, and when they sought to name Him, the name must be taken from some known visible thing, and what so natural as that the bright, blue, boundless, all-embracing, sublime, and infinite vault, which contains man and all that man knows, should be made the type and symbol to furnish that name?