More particularly when we follow up the origins of the later gods we are able to recognize the natural element, which the gods of the classic ideal retain in themselves. This is a point which Creuzer in particular has made clear. For example, in the conception of Jupiter there are many features which indicate a solar source. The twelve labours of Hercules, the expedition, for example, in which he carries off the apples of the Hesperides, have relation both to the sun and the twelve months. At the root of the conception of Diana we have the distinct suggestion of the mother of Nature, just as the Ephesian Diana, for example, which floats between the old world and the new, has for her fundamental content Nature generally, procreation and nutrition; which latter feature is clearly indicated in a part of her external form, namely the breasts. If we consider the Greek Artemis, on the other hand, the huntress, who slays wild animals, we find that in her humanly beautiful and maiden form and self-continency, this aspect falls entirely into the background, although the half moon and the arrows still distinctly recall to us Selene. To take Aphrodite in the same way, the more we follow her back to her original source in Asia the more she approaches a force of Nature. Once arrived in Greece, the spiritual and more individual aspect of her grace, charm, and love, passion is more emphasized, albeit here, too, the natural basis is by no means entirely absent. In the same way the productivity of Nature is, no doubt, the original cradle which gives us Ceres. Starting from that we proceed to the spiritual content, whose relations are developed from agriculture, property, etc. The source in Nature of the Muses is the murmur of the spring-water; and Zeus himself may be accepted under one aspect as the universal Power of Nature, and is revered as the Thunderer, as with Homer already thunder is the sign of misfortune or assistance, is, in short, an omen, and as such is relative to that which is human and spiritual. Juno, too, implies a natural association with the firmament of cloud and the heavenly sphere in which the gods move to and fro. So we are told, for example, that Zeus laid Hercules on the breast of Juno, and from the milk which spouted thereout flashed into being the Milky Way.