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Rh it by Simplicius in the 6th century, and after the revival of learning was long used as a schoolbook. Of his numerous historical writings we possess the chief one, the Anăbăsis of Alexander in seven books. This is a complete history of that conqueror from his accession to his death, drawn from the best sources, especially Ptolemy and Aristobūlus, and modelled on Xenophon, of whom we are reminded by the very title and the number of books, though it has none of Xenophon's charm. It is the best work on Alexander that has survived from antiquity. To this we should add the Indĭca, a short work on India, written in the Ionic dialect, and especially valuable for its abstract of Nearchus' report of his voyage from the mouth of the Indus to the Persian Gulf; also the description of another coasting voyage, the Pĕrĭplūs Ponti Euxīni, and a trifling treatise on hunting, the Cy̌nēgĕtĭcus. A work on tactics wrongly ascribed to him is probably from the hand of Ælian the Tactician. Of his other Histories, e.g. of the Successors of Alexander, of Trajan's battles with the Parthians, of his own native country till its absorption in the Empire, and the campaign against the Alani during his command in Cappadocia, we have only abstracts or fragments.

 Arrŏgātĭō, one of the kinds of adoption known to the Romans. (For further information see .)

 Arrows. See.

 Arsĭnŏē. See.

 Art. See and ; and comp. and.

 Artĕmĭdōrus, (1) The Geographer, of Ephĕsus, who travelled about 100 through the countries bordering on the Mediterranean and part of the Atlantic coast, and wrote a long work on his researches, the Geographūmĕna in eleven books, as well as an abstract of the same. Of both works, which were much consulted by later geographers, we have only fragments.

(2) Artemidorus the Dream-Interpreter, born at Ephesus at the beginning of the 2nd century, surnamed "the Daldian" from his mother's birthplace, Daldis in Lydia, wrote a work on the Interpretation of Dreams, the Oneirŏcrĭtĭca, in four books. He had gathered his materials from the works of earlier authors, and by oral inquiries during his travels in Asia, Italy and Greece. The book is an acute exposition of the theory of interpreting dreams, and its practical application to examples systematically arranged according to the several stages of human life. An appendix, counted as a fifth book, gives a collection of dreams that have come true. For the light thrown on the mental condition of antiquity, especially in the 2nd century after Christ, and for many items of information on religious rites and myths relating to dreams, these writings are of value.

 Artĕmis (Lat. Diāna). The virgin daughter of Zeus and Lētō (Lātōna), by the common account born a twin-sister of Apollo, and just before him, at Dēlŏs. The Orty̌gia (see ) named in another tradition as her birthplace, was interpreted to mean Delos, though several other places where the worship of Artemis had long prevailed put forward pretensions to that name and its mythological renown, especially the well-known island of Ortygia off Syracuse. She, as well as her mother, was worshipped jointly with her brother at Delos, Delphi and all the most venerable spots where Apollo was honoured. She is armed, as he is, with bow and arrow, which, like him, and often together with him, she wields against monsters and giants; hence the pæan was chanted to her as well as to him. Like those of Apollo, the shafts of Artemis were regarded as the cause of sudden death, especially to maidens and wives. But she was also a beneficent and helpful deity. As Apollo is the luminous god of day, she with her torch is a goddess of light by night, and in course of time becomes identified with all possible goddesses of moon and night. (See .) Her proper domain is that of Nature, with its hills and valleys, woods, meadows, rivers and fountains; there amid her nymphs, herself the fairest and tallest, she is a mighty huntress, sometimes chasing wild animals, sometimes dancing, playing, or bathing with her companions. Her favourite haunt was thought to be the mountains and forests of Arcadia, where, in many spots, she had sanctuaries, consecrated hunting-grounds, and sacred animals. To her, as goddess of the forest and the chase, all beasts of the woods and fields, in fact all game, were dear and sacred; but her favourite animal was held all over Greece to be the hind. From this sacred animal and the hunting of it, the month which the other Greeks called Artemĭsĭŏn or Artemisiŏs (March–April) was named by the Athenians Elaphē-bŏlĭōn (deer-shooting), and her festival as goddess of game and hunting, at which deer or cakes in the shape of