... But apart from 'dyaus, Zeus and Jupiter,' the three common nouns dêvas (Sansk.), θεός and deus express the general notion of a divinity; they are related to the first three, yet distinct from them.  The Lat. deus might seem to come nearest to our Tius, Zio; but its u, like the ο in θεός, belongs to the flexion, not to the root, and therefore answers to the a in dêvas.  Nevertheless deus too must have sprung from devus, and θεός from θεϜός, because the very θ instead of δ in the Greek word is accounted for by the reaction of the diagamma on the initial  In the shortness of their e they both differ from dêvas, whose ê (= ai) grew by guna out of i, so that the Lith. dievas comes nearer to it.  But the adjectives δῖος (not from δΰος, but rather from θίϜος) and dîvus correspond to dêvas as dîves dîvitis (p. 20) to dêvatas (deus).  This approximation between dîvus and deus serves to confirm the origin of deus out of devus or divus with short i (see Suppl.).  Still more helpful to us is the fact that the Edda has a plur. tîvar meaning gods or heroes, Sæm. 30^a 41^a; rîkir tîvar (conf. rich god, p. 20), Sæm. 72^a 93^a; valtîvar, 52^a; sigtîvar, 189^a 248^a; the sing. is not in use.  This tîvar, though not immediately related to Tŷr, yet seems related to it as δῖος, θεός, θεῖος are to Ζεύς; its î is established by the fact that the ON. dialect contracts a short iv into y; thus we obtain by the side of tiv a tîv, in Sanskrit by the side of div a dêv, and in Latin by the side of deus a dîvus, these being strengthened or guna forms of the root div, tiv (splendere).  If the earthborn Tuisco, the ancestral god of our nation, stands (as Zeuss p. 72 has acutely suggested) for Tivisco, Tiusco, it shews on its very face the meaning of a divine heavenly being, leaving it an open question whether we will choose to understand it of Wuotan or any other god, barring always Tius himself, from whom it is derived (see Suppl.). (Teutonic Mythology, Grimm-Stallybrass, 1882)