meant "sky." Demeter is accepted as Greek, with the significance of "Mother Earth." But the meaning and the roots of Athene, Apollo, Artemis, Hermes, Cronus, Aphrodite, Dionysus—we might add Poseidon and Hephæstus—are very far from being known. Nor is there much more general agreement as to the original elemental phenomena or elemental province held by all of these gods and goddesses. The moon, the wind, the twilight, the sun, the growth and force of vegetation, the dark, the night, the atmosphere, have been shuffled and dealt most variously to the various deities by learned students of myth. This complete diversity of opinion must be accepted as a part in the study.
The learned, as a rule, only agree in believing (1) that the names hold the secret of the original meaning of the gods; and (2) that the gods are generally personifications of elements or of phenomena, or have been evolved out of such personifications. Beyond this almost all is confusion, doubt, "the twilight of the gods."
In this darkness there is nothing to surprise. We are not wandering in a magical mist poured around us by the gods, but in a fog which has natural causes. First, there is the untrustworthiness of attempts to analyse proper names. "With every proper name the etymological operation is by one degree more difficult than with an appellative. . . . We have to deal with two unknown quantities," origin and meaning; whereas in appellatives we know the meaning and have only to hunt for the origin. And of all
