Page:Encyclopædia Britannica, Ninth Edition, v. 2.djvu/705

Rh said to have written on and, but these treatises are not extant. The best editions of his work are those of Reiff, with notes, 2 vols. undefined 1805, and of Hercher, undefined 1864. There are several English translations of it.  ARTEMIS [], in, twin sister of , but born a day before him, as it was said at  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,, had borne them in two different places, since the birth-place of Apollo was , while that of his sister is called. But the word Ortygia, meaning strictly, a &ldquo;haunt of s,&rdquo; applies still to, 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, or to the spot so named near , which were the two principal competitors for the honour of having been the birth-place of the goddess. Besides, she slew in Ortygia, and that incident is connected with the mythology of. Consistently with her relation to, 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 and s, which, jointly with him, she used against offending mortals as in the case of the, or of , and the wife of  (Iliad, vi. 205, 428), she slaying women—he, men. At other times, with no sign of anger, her s brought soft death, such as 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. And here a broad line must be drawn between two sides of her character. On the one hand she is a sister of, and shares several of his functions, even taking part on occasion in his favourite and. But in this respect her actions seem sometimes forced, as if grafted upon her in comparatively later times, as indeed seems also her name&#61;ἀρτεμής, &ldquo;spotless,&rdquo; as applied to a. 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 on, but also approximate often closely enough to the functions of  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, just as the course of the sun was directed by , not by. 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 and s, a, here only with the idea of spreading , 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  searching for. At she had an annual, Munychia, on the 16th of , for which s were made in the form of a full  stuck over with lights. But, in particular, the spread of from the  under a peaceful moonlight was ascribed to her influence. Her presence was felt near s, s, s, on the, and in y places, whence she bore the titles of ποταμία, λιμναία, λιμνᾶτις. In lifting the veil of night she revealed to the imagination the world of, among which she was an intrepid and unwearied huntress, and over which she exercised the care of a goddess. Her favourite animal was the, whence she obtained in and  the title of ἐλαφία or ἐλαφιαία. Because had killed a deer sacred to her she detained the Greek fleet in, and required the  of his daughter. But while, s, s, and were generally regarded as dependent on her control, certain animals were specially associated with her in particular districts of , as was the  in  and elsewhere, and the  in , and in her worship as Artemis Brauronia, and Munychia at Athens. When a appeared ravaging a district, as did the, 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 of the hunting season after the sleep of. &ldquo;s&rdquo; (ἄρκτοι) was the name sometimes applied at 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, a trinket, or some plaything. Boys also were under her care. With the symbol of a bear she was worshipped among the Arcadians, or &ldquo;bear people,&rdquo; who claimed her as the primeval mother of their race, till, through the increasing prominence of her al character, that honour devolved upon, whose name is an obvious variation of καλλίστη, the title of Artemis, and her transformation into a an invention for the purpose. 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, she was conceived not only as goddess of the chase, but also as in some way providing the wild impetus with which men. Hence the 500 s annually sacrificed at, to commemorate the , were sacrificed to her. It was customary with the ns to sacrifice a before closing with an enemy (, Hellen., iv. 2, 20). Possibly, also, the curious dance with which the maidens of (Caryatides), in the valley of the, celebrated her festival had reference to her part in war. Her care over children was recognised in and  under the name of κορυθαλία, to whose temple, by the stream, nurses brought their charges at the festival of the , i.e., festival of nurses. As λοχία or λοχεία she divided the worship of by her helping presence at childbirth. With marriage her care almost ceased, and hence it has been supposed that the es 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 and in the  of  and, the story of. Her own purity was unsullied (ἁγνή,, Agamem., 135; αἰὲν ἀδμήτα, , Electr., 1239). , the huntsman, she caused to be devoured by his own s, because he had seen her ing. She slew because of his pressing advances to. She transformed into a  to preserve her from pursuit. s in their spring verdure and s, fields with the s springing, and the gay seasons of rural life, gave occasion for thoughts of her overseeing care. She was hailed by rustic es, all manner of rejoicings, and, in particular, on a hill at the back of with songs known as καλαβοίδια. In she was called hymnia. At the mouth of the she was worshipped as Ἀλφειωνία or Ἀλφείουσα, the com-