Even in Greece there are certain words which have remained so pellucid as to prove unfit for mythological refraction. Selene in Greek is so clearly the moon that her name would pierce through the darkest clouds of mythe and fable. Call her Hecate, and she will bear any disguise, however fanciful. It is the same with the Latin Luna. She is too clearly the moon to be mistaken for anything else, but call her Lucina, and she will readily enter into various mythological phases. If, then, the names of sun and moon, of thunder and lightning, of light and day, of night and dawn could not yield to the Semitic races fit appellatives for the Deity, where were they to be found? If the names of Heaven or Earth jarred on their ears as names unfit for the Creator, where could they find more appropriate terms? They would not have objected to real names such as Jupiter Optimus Maximus, or Ζεὐς κὑδιστος μἑγιστος, if such words could have been framed in their dialects, and the names of Jupiter and Zeus could have been so ground down as to become synonymous with the general term for 'God.' Not even the Jews could have given a more exalted definition of the Deity than that of Optimus Maximus--the Best and the Greatest; and their very name of God, Jehovah, is generally supposed to mean no more than what the Peleiades of Dodona said of Zeus, Ζεὐς ἦν, Ζεὐς ἐστἱν, Ζεὐς ἓσσεται ὦ μεγἁλε Ζεῦ, 'He was, He is, He will be, Oh great Zeus!' Not being able to form such substantives as Dyaus, or Varu_n_a, or Indra, the descendants of Shem fixed on the predicates which in the Aryan prayers follow the name of the Deity, and called Him the Best and the Greatest, the Lord and King. If we examine the numerous names of the Deity in the Semitic dialects we find that they are all adjectives, expressive of moral qualities. There is El, strong; Bel or Baal, Lord; Beel-samin, Lord of Heaven; Adonis (in Phenicia), Lord; Marnas (at Gaza), our Lord; Shet, Master, afterwards a demon; Moloch, Milcom, Malika, King; Eliun, the Highest (the God of Melchisedek); Ram and Rimmon, the Exalted; and many more names, all originally adjectives and expressive of certain general qualities of the Deity, but all raised by one or the other of the Semitic tribes to be the names of God or of that idea which the first breath of life, the first sight of this world, the first consciousness of existence, had for ever impressed and implanted in the human mind.