with hideous cruelties, with almost cannibal rites, with relics of the wild worship of the beasts whom, in her character as the goddess of the chase, she "preserves," rather than protects. To her human victims are sacrificed; for her bears, deer, doves, wolves, all the tameless herds of the hills and forests, are driven through the fire in Achæa. She is adored with bear-dances by the Attic girls; there is a gloomy Chthonian or sepulchral element in her worship, and she is even blended in ritual with a monstrous many-breasted divinity of Oriental religion. Perhaps it is scarcely possible to separate now all the tangled skeins in the mixed conception of Artemis, or to lay the finger on the germinal conception of her nature. "Dark," says Schreiber, "is the original conception, obscure the meaning of the name of Artemis."[1] It is certain that many tribal worships are blended in her legend, and each of two or three widely different notions of her nature may be plausibly regarded as the most primitive.
In the attempt to reach the original notion of Artemis, philology offers her distracting aid and her competing etymologies. What is the radical meaning of her name? On this point Claus[2] has a long dissertation. In his opinion Artemis was originally (as Dione) the wife, not the daughter, of Zeus, and he examines the names Dione, Diana, concluding that Artemis, Dione, and Diana are essentially one, and that Diana is the feminine of Janus (Djanus), corresponding to the Greek Ζάν or Ζήν. As to the etymology of Artemis, Curtius wisely professes
