said to have written on Auguries and Chiromancy, but these treatises are not extant. The best editions of his work are those of Reiff, with notes, 2 vols. Leip. 1805, and of Hercher, Leip. 1864. There are several English translations of it.
ARTEMIS [Diana], in Greek Mythology, twin sister of Apollo, but born a day before him, as it was said at Athens for the sake of explaining the fact of the 6th of each month being sacred to her, while the 7th was his day. It might seem, too, that their mother, Leto, had borne them in two different places, since the birth-place of Apollo was Delos, while that of his sister is called Ortygia. But the word Ortygia, meaning strictly, a “haunt of swallows,” applies still to Delos, and may well have been a synonym for that island. In this, its original sense, it does not apply either to the island of Ortygia at Syracuse, or to the spot so named near Ephesus, which were the two principal competitors for the honour of having been the birth-place of the goddess. Besides, she slew Orion in Ortygia, and that incident is connected with the mythology of Delos. Consistently with her relation to Apollo, she was conceived as sharing his aspect and attributes, her occupations and even her beauty tending rather to what would be appropriate for males. Both were endowed with perpetual youth, and this, if it did not originally help to suggest the idea of their being twins, is consistent with a universal feeling as regards that relationship. Like him she is armed with bow and arrows, which, jointly with him, she used against offending mortals as in the case of the Niobides, or of Laodarnia, and the wife of Eëtion (Iliad, vi. 205, 428), she slaying women—he, men. At other times, with no sign of anger, her arrows brought soft death, such as Penelope desired (Odyssey, xviii. 201, xx. 62, 80). But, unlike Apollo's, the bow in her hands was chiefly employed, as a borrowed weapon might be, for the amusement of the chase. And here a broad line must be drawn between two sides of her character. On the one hand she is a sister of Apollo, and shares several of his functions, even taking part on occasion in his favourite music and dance. But in this respect her actions seem sometimes forced, as if grafted upon her in comparatively later times, as indeed seems also her name=ἀρτεμής, “spotless,” as applied to a virgin. On the other hand she had what appears to be a more primitive name, Oupis or Opis, and a wide variety of functions, which are not only obviously suggested by the real and supposed influence of the moon on nature, but also approximate often closely enough to the functions of Apollo to have led to the identification of the two deities as brother and sister. The name Opis is taken to refer to the light of the moon. With that luminary she was distinctly associated, but not as guiding its movement, a task which devolved on Selene (Luna), just as the course of the sun was directed by Helios, not by Apollo. To regard the goddess of the moon as sister of the god of the sun was natural, but it was an observation of a secondary kind, and founded only on the appearance and movement of those orbs. Primitive observations would refer to the sensations immediately awakened by the moonlight. In general terms Artemis, the moon goddess, was styled φωσφόρος or σελασφόρος, and carried, besides bow and arrows, a torch, here only with the idea of spreading light, and not as when, under the name of hegemone, she carried a torch to light the way for travellers, as in the typical instance of Demeter searching for Persephone. At Athens she had an annual festival, Munychia, on the 16th of April, for which cakes were made in the form of a full moon stuck over with lights. But, in particular, the spread of vegetation from the dew under a peaceful moonlight was ascribed to her influence. Her presence was felt near springs, streams, bays, on the sea, and in marshy places, whence she bore the titles of ποταμία, λιμναία, λιμνᾶτις. In lifting the veil of night she revealed to the imagination the world of wild animals, among which she was an intrepid and unwearied huntress, and over which she exercised the care of a goddess. Her favourite animal was the deer, whence she obtained in Olympia and Elis the title of ἐλαφία or ἐλαφιαία. Because Agamemnon had killed a deer sacred to her she detained the Greek fleet in Aulis, and required the sacrifice of his daughter Iphigenia. But while deer, goats, rams, and wild animals were generally regarded as dependent on her control, certain animals were specially associated with her in particular districts of Greece, as was the wild boar in Ætolia and elsewhere, and the bear in Arcadia, and in her worship as Artemis Brauronia, and Munychia at Athens. When a wild boar appeared ravaging a district, as did the Calydonian boar, it was sent by Artemis in anger. The boar, however, was not an instrument of her moods, but rather, it would seem, a symbol of the awakening every spring of the hunting season after the sleep of winter. “Bears” (ἄρκτοι) was the name sometimes applied at Athens to young girls who there, as throughout the rest of Greece, were under her special protection, in token of which it was usual for them to dedicate to her a lock of hair, a trinket, or some plaything. Boys also were under her care. With the symbol of a bear she was worshipped among the Arcadians, or “bear people,” who claimed her as the primeval mother of their race, till, through the increasing prominence of her virginal character, that honour devolved upon Callisto, whose name is an obvious variation of καλλίστη, the title of Artemis, and her transformation into a bear an invention for the purpose. Arcadia was her chief hunting-ground, and more numerous were her sanctuaries there than elsewhere in Greece. As Artemis agrotera, a title under which she was worshipped in Attica, she was conceived not only as goddess of the chase, but also as in some way providing the wild impetus with which men rush into battle. Hence the 500 goats annually sacrificed at Athens, to commemorate the battle of Marathon, were sacrificed to her. It was customary with the Spartans to sacrifice a goat before closing with an enemy (Xenophon, Hellen., iv. 2, 20). Possibly, also, the curious dance with which the maidens of Caryae (Caryatides), in the valley of the Eurotas, celebrated her festival had reference to her part in war. Her care over children was recognised in Laconia and Messenia under the name of κορυθαλία, to whose temple, by the stream Tiasa, nurses brought their charges at the festival of the Tithenidia, i.e., festival of nurses. As λοχία or λοχεία she divided the worship of Ilithyia by her helping presence at childbirth. With marriage her care almost ceased, and hence it has been supposed that the dresses which women dedicated to her were such as they had worn as virgins, and were intended to express piety for her past protection. In reference to this, apparently, she was styled χιτώνη or χιτωνία. Youth, innocence, modesty, and a good name were thought to find high favour with her, and as an illustration of this was often told, in works of art and in the tragedies of Sophocles and Euripides, the story of Hippolytus. Her own purity was unsullied (ἁγνή, Æschylus, Agamem., 135; αἰὲν ἀδμήτα, Sophocles, Electr., 1239). Actæon, the huntsman, she caused to be devoured by his own hounds, because he had seen her bathing. She slew Orion because of his pressing advances to Aurora. She transformed Daphne into a laurel to preserve her from pursuit. Meadows in their spring verdure and flowers, fields with the seeds springing, and the gay seasons of rural life, gave occasion for thoughts of her overseeing care. She was hailed by rustic choruses, all manner of rejoicings, and, in particular, on a hill at the back of Mount Taygetus with songs known as καλαβοίδια. In Arcadia she was called hymnia. At the mouth of the Alpheus she was worshipped as Ἀλφειωνία or Ἀλφείουσα, the com-
