of Hindukutsch, skirting round the steep Himâlajas—the way trod by the armies of Alexander and other warlike hosts, no less than by the more peaceful trains of merchants, with whom it was doubtless traditional—affords a highly probable line of march for the first great immigration.
We are reminded here of the fact already alluded to, of the common origin of the earliest name of both Indians and Persians, leading us to suppose they long inhabited one country in common. For this supposition we find further support in other similarities: e. g. between the older Sanskrit of the Vêda and the oldest poems of the Iranian tongue; also between the teaching, mythology, the sagas, and the spoken language of the two peoples. On the other hand, we find also the most diverse uses given to similar expressions, pointing to a period of absolute separation between them, and at a remote date: e.g. the Indian word for the Supreme Being is dêva; in Zend, daêva, as also dêv in modern Persian, stands for the Evil Principle. Again, in Zend dagju means a province (and its use implies orderly division of government and the tranquil exercise of authority); but in the Brahmanical code dasju is used for a turbulent horde, who set law and authority at defiance.
Such transpositions seem the result of some fierce variance, leading to division and hatred between peoples long united.
