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70 As in Iran a fundamental social institution, so among the Sanskrit people a prominent mythological fact is the notable residuum of nomadism: viz. the fact that by them the first seat and highest rank among the figures of the myth and subsequently among the gods is assigned not to Dyu, but to Varuṇa and Indra. It is not to the field-guarding, harvest-sending, shining sunny heaven, but to Varuṇa the coverer and Indra the rain-sender, that the nomad directs his admiration and sympathy, his veneration and devotion. This relation towards Indra was preserved by the Indian from the nomadic period—from a time before that remarkable people had chosen a permanent abode on the banks of the Ganges and Indus. With this agrees very well the idea which Roth worked out in an essay on 'the highest gods of the Aryan peoples,' that Varuṇa is as old as the Aryan period, and is the common property of all members of the race; even the conception of Indra being later than that of Varuṇa, and specially Indian. But it is not only among the Indians that we find this memory of nomadic life impressed on the mythology; its traces may be found also in the Hellenic mythology, not however as a positive, actual existence, as in India, but still as an historical reminiscence. According to Hesiod's Theogony, the dominion of Zeus was preceded by that of Uranus; i.e. before the Hellenic people, choosing a settled agricultural life, brought Zeus, the bright sunny heaven, into the foreground, the centre of their world was Uranus (Varuṇa), the gloomy overclouded sky. There is scarcely any serious reason for regarding, as Bunsen and some writers on the history of religion do, the kingdom of Zeus alone as an original intellectual product of the Hellenic people, and putting aside Uranus as merely a result of Theogonic speculation, or for even seeing in Uranus a figure borrowed from a Semitic source. The succession—Uranus, Zeus—rather