Page:Primitive Culture Vol 2.djvu/367

Rh seasons have their course, the hundred things arise, what speaks he?' — 'No, Heaven speaks not; by the course of events he makes himself understood, no more.'

These stray scraps from old Chinese literature are intelligible to European ears, for our Aryan race has indeed worked out religious ideas from the like source and almost in the like directions. The Samoyed or Tunguz Heaven-god had his analogue in Dyu, Heaven, of the Vedic hymns. Once meaning the sky, and the sky personified, this Zeus came to mean far more than mere heaven in the minds of Greek poets and philosophers, when it rose toward 'that conception which in sublimity, brightness, and infinity transcended all others as much as the bright blue sky transcended all other things visible upon earth.' At the lower level of mythic religion, the ideal process of shaping the divine world into a monarchic constitution was worked out by the ancient Greeks, on the same simple plan as among such barbarians as the Kols of Chota-Nagpur or the Gallas of Abyssinia; Zeus is King over Olympian gods, and below these again are marshalled the crowded ranks of demigods, heroes, demons, nymphs, ghosts. At the higher level of theologic speculation, exalted thoughts of universal cause and being, of physical and moral law, took personality under the name of Zeus. It is in direct derivation along this historic line, that the classical heaven-cultus still asserts itself in song and pageant among us, in that quaintest of quaint survivals, the factitious religion of the Italian Opera, where such worship as artistic ends require is still addressed to the divine Cielo. Even in our daily talk, colloquial expressions call up before the mind of the ethnographer outlines of remotest religious history. Heaven grants, forbids, blesses still in phrase, as heretofore in fact.

Vast and difficult as is the research into the full scope and history of the doctrine of supremacy among the higher