On the Greek side:
67-659: Artemida may refer to: Artemis , a goddess in Greek mythology Artemida, Attica , a town in Attica, Greece Artemida, Elis , a village in Elis, Greece Artemida, Magnesia , a municipality in Magnesia, Greece Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Artemida . If an internal link led you here, you may wish to change
134-775: A Minoan form whose history was lost in the myths. Artemis was one of the most popular goddesses in Ancient Greece. The most frequent name of a month in the Greek calendars was Artemision in Ionic , territories Artemisios or Artamitios in the Doric and Aeolic territories and in Macedonia . Also Elaphios in Elis , Elaphebolion in Athens, Iasos , Apollonia of Chalkidice and Munichion in Attica . In
201-467: A female deer (doe) and both disappear into the waters. In relation to these myths Artemis was worshipped as Saronia and Stymphalia . The myth of a goddess who is chased and then falls in the sea is related to the cults of Aphaea and Diktynna . Artemis carrying torches was identified with Hecate and she had the surnames Phosphoros and Selasphoros . In Athens and Tegea , she was worshipped as Artemis Kalliste , "the most beautiful". Sometimes
268-536: A legend, Carya, the female lover of Dionysos was transformed into a nut tree and the dancers into nuts. The city is considered to be the place of the origin of the bucolic (pastoral) songs. Cedreatis , near Orchomenus in Arcadia. A xoanon was mounted on the holy cedar (kedros). Chesias , from the name of a river at Samos. Chitonia , wearing a loose tunic, at Syracuse in Sicily, as goddess of hunting. The festival
335-685: A plot around one person, one time, and one plot with multiple parts; like the composer of the Cypria and the Little Iliad . As a result, only one tragedy is made out of the Iliad and the Odyssey , but from the Cypria many, and from the Little Iliad more than eight… The Library attributed to Apollodorus and the 2nd century CE Latin Genealogia attributed to Hyginus also drew on them. Furthermore, there are also
402-526: A rare epithet of Artemis. Aphaea is identified with Britomartis. In the legend Britomartis (the sweet young woman) escaped from Minos, who fell in love with her. She travelled to Aegina on a wooden boat and then she disappeared. The myth indicates an identity in nature with Diktynna . Aricina , derived from the town Aricia in Latium , or from Aricia, the wife of the Roman forest god Virbius ( Hippolytus ). The goddess
469-527: A single collection and referred to as a "cycle" is a matter of ongoing debate. In the late 19th century, David Binning Monro argued that the scholastic use of the word κυκλικός did not refer to the Cycle as such, but meant "conventional", and that the Cycle was compiled in the Hellenistic period (perhaps as late as the 1st century BCE). More recent scholars have preferred to push the date slightly earlier, but accept
536-601: A torch in either hand. Sophocles calls her, " Elaphebolos , (deer slayer) Amphipyros", reminding the annual fire of the festival Laphria The adjective refers also to the twin fires of the two peaks of the Mount Parnassus above Delphi ( Phaedriades ). Anaitis , in Lydia . The fame of Tauria (the Tauric goddess) was very high, and the Lydians claimed that the image of the goddess
603-597: Is believed that a precursor of Artemis was worshipped in Minoan Crete as the goddess of mountains and hunting, Britomartis . While connection with Anatolian names has been suggested, the earliest attested forms of the name Artemis are the Mycenaean Greek 𐀀𐀳𐀖𐀵 , a-te-mi-to /Artemitos/ ( gen. ) and 𐀀𐀴𐀖𐀳 , a-ti-mi-te /Artimitei/ ( dat. ), written in Linear B at Pylos . According to J.T. Jablonski ,
670-608: Is certain that none of the cyclic epics (other than Homer's) survived to Photius' day, and it is likely that Photius was not referring to a canonical collection. Modern scholars do not normally include the Theban Cycle when referring to the Epic Cycle. Herodotus knew of the Cypria and the Epigoni when he wrote his History in the mid-5th century BCE. He rejected the Homeric authorship for
737-465: Is certainly not the philosopher Proclus Diadochus . Some have thought that it might be the same person as the lesser-known grammarian Eutychius Proclus , who lived in the 2nd century CE, but it is quite possible that he is simply an otherwise unknown figure. In antiquity, the two Homeric epics were considered the greatest works in the Cycle. For Hellenistic scholars, the Cyclic poets , the authors to whom
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#1732898084099804-591: Is led to the altar to be offered as a sacrifice, Artemis pities her and takes her away, leaving a deer in her place. In the war that followed, Artemis supported the Trojans against the Greeks, and she challenged Hera in battle. Artemis was one of the most widely venerated of the Ancient Greek deities; her worship spread throughout ancient Greece, with her multiple temples, altars, shrines, and local veneration found everywhere in
871-544: Is of unknown or uncertain etymology, although various sources have been proposed. R.S.P. Beekes suggested that the e / i interchange points to a Pre-Greek origin. Artemis was venerated in Lydia as Artimus . Georgios Babiniotis , while accepting that the etymology is unknown, also states that the name is already attested in Mycenean Greek and is possibly of pre-Greek origin. The name may be related to Greek árktos " bear " (from PIE * h₂ŕ̥tḱos ), supported by
938-487: Is presented as a goddess who delights in hunting and punishes harshly those who cross her. Artemis' wrath is proverbial, and represents the hostility of wild nature to humans. Homer calls her πότνια θηρῶν , "the mistress of animals", a title associated with representations in art going back as far as the Bronze Age , showing a woman between a pair of animals. Artemis carries with her certain functions and characteristics of
1005-400: Is related to the old traditions where icons and puppets of a vegetation goddess would be hung on a tree. It was believed that the plane tree near the spring at Caphyae, was planted by Menelaus , the husband of Helen of Troy . The tree was called "Menelais". The previous name of the goddess was most likely Kondyleatis . Aphaea , or Apha , unseen or disappeared, a goddess at Aegina and
1072-527: Is the goddess of the hunt , the wilderness , wild animals, nature , vegetation , childbirth , care of children , and chastity . In later times, she was identified with Selene , the personification of the Moon . She was often said to roam the forests and mountains, attended by her entourage of nymphs . The goddess Diana is her Roman equivalent. In Greek tradition, Artemis is the daughter of Zeus and Leto , and twin sister of Apollo . In most accounts,
1139-497: Is the patron and protector of young children, especially young girls. Artemis was worshipped as one of the primary goddesses of childbirth and midwifery along with Eileithyia and Hera. Artemis was also a patron of healing and disease, particularly among women and children, and believed to send both good health and illness upon women and children. Artemis was one of the three major virgin goddesses , alongside Athena and Hestia . Artemis preferred to remain an unmarried maiden and
1206-643: The Iliupersis , the Nostoi , and the Telegony . Scholars sometimes include the two Homeric epics , the Iliad and the Odyssey , among the poems of the Epic Cycle, but the term is more often used to specify the non-Homeric poems as distinct from the Homeric ones. Unlike the Iliad and the Odyssey , the cyclic epics survive only in fragments and summaries from Late Antiquity and
1273-551: The Byzantine period . The Epic Cycle was the distillation in literary form of an oral tradition that had developed during the Greek Dark Age , which was based in part on localised hero cults . The traditional material from which the literary epics were drawn treats Mycenaean Bronze Age culture from the perspective of Iron Age and later Greece. In modern scholarship, the study of the historical and literary relationship between
1340-452: The Cypria and none of the other epics). The summary is, in turn, an excerpt from a longer work, Chrestomathy , written by a "Proclus." This is known from evidence provided by the later scholar Photius, mentioned above. Photius provides sufficient information about Proclus' Chrestomathy to demonstrate that the Venetus A excerpt is derived from the same work. Little is known about Proclus. He
1407-542: The Cypria as originally designed. It is probable that at least some editing or "stitching" was done to edit epics together. For the last line of the Iliad , ὣς οἵ γ᾽ ἀμφίεπον τάφον Ἕκτορος ἱπποδάμοιο. In this way they performed the funeral of Hector, tamer of horses. an alternative reading is preserved which is designed to lead directly into the Aethiopis : ὣς οἵ γ' ἀμφίεπον τάφον Ἕκτορος· ἦλθε δ' Ἀμαζών, Ἄρηος θυγάτηρ μεγαλήτορος ἀνδροφόνοιο. In this way they performed
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#17328980840991474-447: The Iliad and Odyssey to describe her is ἰοχέαιρα iocheaira , "she who shoots arrows", often translated as "she who delights in arrows" or "she who showers arrows". She is called Artemis Chrysilakatos , of the golden shafts, or Chrysinios , of the golden reins, as a goddess of hunting in her chariot. The Homeric Hymn 27 to Artemis paints this picture of the goddess: I sing of Artemis, whose shafts are of gold, who cheers on
1541-521: The Little Iliad narrated how Neoptolemus took Andromache prisoner after the fall of Troy ; however, in Proclus, the Little Iliad stops before the sack of Troy begins. Some scholars have argued that the Cypria as originally planned dealt with more of the Trojan War than Proclus' summary suggests; conversely, others argue that it was designed to lead up to the Iliad , and that Proclus' account reflects
1608-467: The Olympians , but come from an old, less organized world–exorcisms, rituals to raise crops, gods and goddesses conceived not quite in human shape. Some cults of Artemis retained the pre-Greek features which were consecrated by immemorial practices and connected with daily tasks. Artemis shows sometimes the wild and darker side of her character and can bring immediate death with her arrows, however she embodies
1675-511: The Tabula iliaca inscriptions that cover the same myths. Most knowledge of the Cyclic epics comes from a broken summary of them which serves as part of the preface to the famous 10th century Iliad manuscript known as Venetus A . This preface is damaged, missing the Cypria , and has to be supplemented by other sources (the Cypria summary is preserved in several other manuscripts, each containing only
1742-458: The daimons and this differentiates her from the other Greek divinities. This is the reason that Artemis was later identified with Hecate , since the daimons were tutelary deities. Hecate was the goddess of crossroads and she was the queen of the witches. Laphria is the Pre-Greek "mistress of the animals" at Delphi and Patras . There was a custom to throw animals alive into the annual fire of
1809-507: The "arkteia", young girls who dressed with short saffron-yellow chitons and imitated bears (she-bears: arktoi). In the Acropolis of Athens, the Athenian girls before puberty should serve the goddess as "arktoi". Artemis was the goddess of marriage and childbirth. The name of the small "bears" indicate the theriomorphic form of Artemis in an old pre-Greek cult. In the cult of Baubronia, the myth of
1876-709: The Homeric epics and the rest of the cycle is called Neoanalysis . A longer Epic Cycle, as described by the 9th-century CE scholar and clergyman Photius in codex 239 of his Bibliotheca , also included the Titanomachy (8th century BCE) and the Theban Cycle (between 750 and 500 BCE), which in turn comprised the Oedipodea , the Thebaid , the Epigoni , and the Alcmeonis ; however, it
1943-406: The Homeric epics draw on legendary material which later crystallized into the Epic Cycle. The nature of the relationship between the Cyclic epics and Homer is also bound up in this question. As told by Proclus, the plots of the six non-Homeric epics look very much as though they are designed to integrate with Homer, with no overlaps with one another. For example, a surviving quotation shows that
2010-595: The Mycenean religion. Artemis carries with her certain functions and characteristics of a Minoan form whose history was lost in the myths. According to the beliefs of the first Greeks in Arcadia , Artemis is the first nymph , a divinity of free nature. She was a great goddess and her temples were built near springs marshes and rivers where the nymphs live, and they are appealed by the pregnant women. In Greek religion we must see less tractable elements which have nothing to do with
2077-767: The ancient world. Her great temple at Ephesus was one of the Seven Wonders of the Ancient World , before it was burnt to the ground. Artemis' symbols included a bow and arrow, a quiver, and hunting knives, and the deer and the cypress were sacred to her. Diana, her Roman equivalent , was especially worshipped on the Aventine Hill in Rome , near Lake Nemi in the Alban Hills , and in Campania . The name "Artemis" ( n. , f. )
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2144-438: The antiquity. The great popularity of Artemis corresponds to the Greek belief in freedom and she is mainly the goddess of women and children. The goddess of free nature is independent and celibate. Artemis is frequently depicted carrying a torch and she was occasionally identified with Hecate . Like other Greek deities, she had a number of other names applied to her, reflecting the variety of roles, duties, and aspects ascribed to
2211-518: The bear cult the goddess had in Attica ( Brauronia ) and the Neolithic remains at the Arkoudiotissa Cave , as well as the story of Callisto, which was originally about Artemis ( Arcadian epithet kallisto ); this cult was a survival of very old totemic and shamanistic rituals and formed part of a larger bear cult found further afield in other Indo-European cultures (e.g., Gaulish Artio ). It
2278-464: The beliefs of the first Greeks in Arcadia Artemis is the first nymph , a goddess of free nature. She is an independent free woman, and she does not need any partner. She is hunting surrounded by her nymphs . This idea of freedom and women's skill is expressed in many Greek myths. In Peloponnese the temples of Artemis were built near springs, rivers and marshes. Artemis was closely related to
2345-449: The calendars of Aetolia , Phocis and Gytheion there was the month Laphrios and in Thebes , Corcyra , and Byzantion the month Eucleios . The goddess was venerated in festivals during spring. In some cults she retains the theriomorphic form of a Pre-Greek goddess who was conceived with the shape of a bear (άρκτος árktos : bear). Kallisto in Arcadia is a hypostasis of Artemis with
2412-422: The city of Antioch, wrote that Ptolemy was smitten by the beauty of (the statue of) Artemis; whereas her mother Leto often took pride in her daughter's beauty. She has several stories surrounding her where men such as Actaeon, Orion, and Alpheus tried to couple with her forcibly, only to be thwarted or killed. Ancient poets note Artemis' height and imposing stature, as she stands taller and more impressive than all
2479-416: The common epithets Orthia , Korythalia and Dereatis . The female dancers wore masks and were famous in antiquity. The goddess of vegetation was also related to the tree-cult with temples near the holy trees and the surnames Apanchomene , Caryatis and Cedreatis . According to Greek beliefs the image of a god or a goddess gave signs or tokens and had divine and magic powers. With these conceptions she
2546-521: The fest. The festival at Patras was introduced from Calydon and this relates Artemis to the Greek heroine Atalanta who symbolizes freedom and independence. Other epithets that relate Artemis to the animals are Amarynthia and Kolainis . In the Homeric poems Artemis is mainly the goddess of hunting, because it was the most important sport in Mycenean Greece . An almost formulaic epithet used in
2613-498: The former and questioned it for the latter. The Epic Cycle was not "mentioned as a whole" (including the Theban Cycle) until the 2nd century CE, but knowledge of a "Trojan cycle" is apparent from at least the 4th century BCE as Aristoxenus mentions an alternative opening to the Iliad . Aristotle , in his Poetics , criticizes the Cypria and Little Iliad for the piecemeal character of their plots: But other poets compose
2680-537: The funeral of Hector; then the Amazon Penthesileia came, daughter of great-hearted man-slaughtering Ares . ... There are contradictions between epics in the Cycle. For example, the Greek warrior who killed Hector's son Astyanax in the fall of Troy is Neoptolemus according to the Little Iliad ; according to the Iliou persis , it is Odysseus . How and when the eight epics of the Cycle came to be combined into
2747-411: The goddess before a battle. The deer always accompanies the goddess of hunting. Her epithet Agraea is similar with Agrotera . Alphaea , in the district of Elis . The goddess had an annual festival at Olympia and a temple at Letrinoi near the river Alpheus . At the festival of Letrinoi, the girls were dancing wearing masks. In the legend, Alphaea and her nymphs covered their faces with mud and
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2814-459: The goddess had the name of an Amazon like Lyceia (with a helmet of a wolf-skin) and Molpadia . The female warriors Amazons embody the idea of freedom and women's independence. In spite of her status as a virgin who avoided potential lovers, there are multiple references to Artemis' beauty and erotic aspect; in the Odyssey , Odysseus compares Nausicaa to Artemis in terms of appearance when trying to win her favor, Libanius , when praising
2881-464: The goddess. Aeginaea , probably huntress of chamois or the wielder of the javelin, at Sparta However the word may mean "from the island Aegina ", that relates Artemis with Aphaia ( Britomartis ). Aetole , of Aetolia at Nafpaktos . A marble statue represented the goddess in the attitude of one hurling a javelin. Agoraea , guardian of popular assemblies in Athens . She was considered to be
2948-402: The hounds, the pure maiden, shooter of stags, who delights in archery, own sister to Apollo with the golden sword. Over the shadowy hills and windy peaks she draws her golden bow, rejoicing in the chase, and sends out grievous shafts. The tops of the high mountains tremble and the tangled wood echoes awesomely with the outcry of beasts: earthquakes and the sea also where fishes shoal. According to
3015-533: The idea of "the free nature" which was introduced by the first Greeks. The Dorians came later in the area, probably from Epirus and the goddess of nature was mostly interpreted as a vegetation goddess who was related to the ecstatic Minoan tree-cult. She was worshipped in orgiastic cults with lascivious and sometimes obscene dances, which have pure Greek elements introduced by the Dorians. The feminine (sometimes male) dancers wore usually masks, and they were famous in
3082-473: The link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Artemida&oldid=473491210 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Artemis In ancient Greek religion and mythology , Artemis ( / ˈ ɑːr t ɪ m ɪ s / ; Ancient Greek : Ἄρτεμις )
3149-421: The marriage, and they are appealed by the pregnant women. Artemis became goddess of marriage and childbirth. She was worshipped with the surname Eucleia in several cities. Women consecrated clothes to Artemis for a happy childbirth and she had the epithets Lochia and Lecho . The Dorians interpreted Artemis mainly as goddess of vegetation who was worshipped in an orgiastic cult with lascivious dances, with
3216-453: The name is also Phrygian and could be "compared with the royal appellation Artemas of Xenophon ". Charles Anthon argued that the primitive root of the name is probably of Persian origin from * arta , * art , * arte , all meaning "great, excellent, holy", thus Artemis "becomes identical with the great mother of Nature, even as she was worshiped at Ephesus". Anton Goebel "suggests the root στρατ or ῥατ , 'to shake', and makes Artemis mean
3283-554: The nymphs accompanying her. Artemis is rooted to the less developed personality of the Mycenean goddess of nature. The goddess of nature was concerned with birth and vegetation and had certain chthonic aspects. The Mycenean goddess was related to the Minoan mistress of the animals, who can be traced later in local cults, however we do not know to what extent we can differentiate the Minoan from
3350-399: The other poems were commonly ascribed, were νεώτεροι ( neōteroi "later poets") and κυκλικός ( kyklikos "cyclic") was synonymous with "formulaic." Then, and in much modern scholarship, there has been an equation between poetry that is later and poetry that is inferior. The tales told in the Cycle are recounted by other ancient sources, notably Virgil 's Aeneid (book 2), which recounts
3417-422: The protector of the assemblies of the people in the agora . At Olympia the cult of "Artemis Agoraea" was related to the cult of Despoinai . (The double named goddesses Demeter and Persephone). Agrotera , the huntress of wild wood, in the Iliad and many cults. It was believed that she first hunted at Agrae of Athens after her arrival from Delos . There was a custom of making a "slaughter sacrifice", to
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#17328980840993484-429: The river god Alpheus, who was in love with her, could not distinguish her from the others. This explains, somehow, the clay masks at Sparta. Amarynthia , or Amarysia , with a famous temple at Amarynthus near Eretria . The goddess was related to the animals, however she was also a healer goddess of women. She is identified with Kolainis . Amphipyros , with fire at each end, a rare epithet of Artemis as bearing
3551-477: The sack of Troy from a Trojan perspective, and Ovid 's Metamorphoses (books 13–14), which describes the Greeks' landing at Troy (from the Cypria ) and the judgment of Achilles' arms ( Little Iliad ). Quintus of Smyrna 's Posthomerica is another source, which narrates the events after Hector's death up until the end of the war. The death of Agamemnon and the vengeance taken by his son Orestes (the Nostoi ) are
3618-454: The sacrifice of Iphigenia was represented in the ritual. Boulaia , of the council, in Athens. Boulephoros , counselling, advising, at Miletus , probably a Greek form of the mother-goddess. Caryatis , the lady of the nut-tree, at Caryae on the borders between Laconia and Arcadia . Artemis was strongly related to the nymphs, and young girls were dancing the dance Caryatis . The dancers of Caryai were famous in antiquity. In
3685-407: The shape of a bear, and her cults at Brauron and at Piraeus ( Munichia ) are remarkable for the arkteia where virgin girls before marriage were disguised as she-bears. The ancient Greeks called potnia theron the representation of the goddess between animals; on a Greek vase from circa 570 BCE, a winged Artemis stands between a spotted panther and a deer. "Potnia theron" is very close to
3752-667: The story of Callisto , the girl is driven away from Artemis' company after breaking her vow of virginity, having lain with and been impregnated by Zeus. In the Epic tradition , Artemis halted the winds blowing the Greek ships during the Trojan War , stranding the Greek fleet in Aulis , after King Agamemnon , the leader of the expedition, shot and killed her sacred deer. Artemis demanded the sacrifice of Iphigenia , Agamemnon's young daughter, as compensation for her slain deer. In most versions, when Iphigenia
3819-406: The subjects of later Greek tragedy , especially Aeschylus 's Oresteian trilogy. The non-Homeric epics are usually regarded as later than the Iliad and Odyssey . There is no reliable evidence for this, however, and some Neoanalyst scholars operate on the premise that the Homeric epics were later than the Cyclic epics and drew on them extensively. Other Neoanalysts make the milder claim that
3886-551: The thrower of the dart or the shooter". Ancient Greek writers, by way of folk etymology , and some modern scholars, have linked Artemis (Doric Artamis ) to ἄρταμος , artamos , i.e. "butcher" or, like Plato did in Cratylus , to ἀρτεμής , artemḗs , i.e. "safe", "unharmed", "uninjured", "pure", "the stainless maiden". A.J. van Windekens tried to explain both ἀρτεμής and Artemis from ἀτρεμής , atremḗs , meaning "unmoved, calm; stable, firm" via metathesis . Artemis
3953-401: The twins are the products of an extramarital liaison. For this, Zeus' wife Hera forbade Leto from giving birth anywhere on solid land. Only the island of Delos gave refuge to Leto, allowing her to give birth to her children. In one account, Artemis is born first and then proceeds to assist Leto in the birth of the second twin, Apollo. Artemis was a kourotrophic (child-nurturing) deity, that
4020-405: The waters and especially to Poseidon , the god of the waters. Her common epithets are Limnnaia , Limnatis (relation to waters) and Potamia and Alphaea (relation to rivers). In some cults she is the healer goddess of women with the surnames Lousia and Thermia . Artemis is the leader of the nymphs ( Hegemone ) and she is hunting surrounded by them. The nymphs appear during the festival of
4087-539: The way to the academy of Athens and he believes that the names are surnames of the goddess Artemis, who is depicted carrying a torch. Kalliste is not related to Kalliste of Arcadia. Aristobule , the best advisor, at Athens . The politician and general Themistocles built a temple of Artemis Aristobule near his house in the deme of Melite , in which he dedicated his own statue. Astrateia , she that stops an invasion, at Pyrrichos in Laconia . A wooden image (xoanon),
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#17328980840994154-575: Was among them. It was considered that the image had divine powers. The Athenians believed that the image became booty to the Persians and was carried from Brauron to Susa . Angelos , messenger, envoy, title of Artemis at Syracuse in Sicily . Apanchomene , the strangled goddess, at Caphyae in Arcadia. She was a vegetation goddess related to the ecstatic tree cult. The Minoan tree goddesses Helene, Dentritis, and Ariadne were also hanged. This epithet
4221-502: Was dedicated to the goddess, because she stopped the invasion of the Amazons in this area. Another xoanon represented "Apollo Amazonios". Basileie , at Thrace and Paeonia . The women offered wheat stalks to the goddess. In this cult, which reached Athens, Artemis is relative to the Thracian goddess Bendis . Brauronia , worshipped at Brauron in Attica . Her cult is remarkable for
4288-560: Was distinguished by a peculiar dance and by a music on the flute. Epic Cycle On the Trojan side: The Epic Cycle ( Ancient Greek : Ἐπικὸς Κύκλος , romanized : Epikòs Kýklos ) was a collection of Ancient Greek epic poems , composed in dactylic hexameter and related to the story of the Trojan War , including the Cypria , the Aethiopis , the so-called Little Iliad ,
4355-405: Was one of the three Greek goddesses over whom Aphrodite had no power. In myth and literature, Artemis is presented as a hunting goddess of the woods, surrounded by her chaste band of nymphs. In the myth of Actaeon , when the young hunter sees her bathing naked, he is transformed into a deer by the angered goddess and is then devoured by his own hunting dogs, who do not recognize their master. In
4422-457: Was related with Artemis Tauria (the Tauric Artemis). Her statue was considered the same with the statue that Orestes brought from Tauris. Near the sanctuary of the goddess there was a combat between slaves who had run away from their masters and the prize was the priesthood of Artemis. Ariste , the best, a goddess of the women. Pausanias describes xoana of "Ariste" and "Kalliste" in
4489-450: Was worshipped as Tauria (the Tauric , goddess), Aricina ( Italy ) and Anaitis ( Lydia ). In the bucolic ( pastoral ) songs the image of the goddess was discovered in bundles of leaves or dry sticks and she had the surnames Lygodesma and Phakelitis . In the European folklore, a wild hunter is chasing an elfish woman who falls in the water. In the Greek myths the hunter is chasing
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