Τετάρτη 28 Νοεμβρίου 2012

The Snow Maiden

The Snow Maiden

Once upon a time there lived a woodcutter and his old wife. They were poor and had no children. The old man cut logs in the forest and carried them into town; in this way he eked out a living. As they grew older they became sadder and sadder at being childless.
"We are growing so old. Who will take care of us?" the wife would ask from time to time.
"Do not worry, old woman. God will not abandon us. He will come to our aid in time," answered the old man.
One day, in the dead of winter, he went into the forest to chop wood and his wife came along to help him. The cold was intense and they were nearly frozen.
"We have no child," said the woodcutter to his wife. "Shall we make a little snow girl to amuse us?"
They began to roll snowballs together, and in a short while they had made a "snegurochka," a snow maiden, so beautiful that no pen could describe her. The old man and the old woman gazed at her and grew even sadder.
"If only the good Lord had sent us a little girl to share our old age!" said the old woman.
They thought on this so strongly that suddenly a miracle happened. They looked at their snow maiden, and were amazed at what they saw. The eyes of the snow maiden twinkled; a diadem studded with precious stones sparkled like fire on her head; a cape of brocade covered her shoulders; embroidered boots appeared on her feet.
The old couple looked at her and did not believe their eyes. Then the mist of breath parted the red lips of Snegurochka; she trembled, looked around, and took a step forward.
The old couple stood there, stupefied; they thought they were dreaming. Snegurochka came toward them and said:
"Good day, kind folk, do not be frightened! I will be a good daughter to you, the joy of your old age. I will honor you as father and mother."
"My darling daughter, let it be as you desire," answered the old man. "Come home with us, our longed-for little girl!" They took her by her white hands and led her from the forest.
As they went, the pine trees swayed goodbye, saying their farewell to Snegurochka, with their rustling wishing her safe journey, happy life.
The old couple brought Snegurochka home to their wooden hut, their 'isba,' and she began her life with them, helping them to do the chores. She was always most respectful, she never contradicted them, and they could not praise her enough, nor tire of gazing at her, she was so kind and so beautiful.
Snegurochka, nevertheless, worried her adopted parents. She was not at all talkative and her little face was always pale, so pale. She did not seem to have a drop of blood, yet her eyes shone like little stars. And her smile! When she smiled she lighted up the isba like a gift of rubles.
They lived together thus for one month, two months; time passed. The old couple could not rejoice enough in their little daughter, gift of God.
One day the old woman said to Snegurochka: "My darling daughter, why are you so shy? You see no friends, you always stay with us, old people; that must be tiresome for you. Why do you not go out and play with your friends, show yourself and see people? You should not spend all your time with us, aged folk."
"I have no wish to go out, dear Mother," answered Snegurochka. "I am happy here."
Carnival time arrived. The streets were alive with strollers, with singing from early morning until late at night. Snegurochka watched the merrymaking through the little frozen window panes. She watched ... and finally she could resist no longer; she gave in to the old woman, put on her little cape, and went into the street to join the throng.
In the same village there lived a maiden called Kupava. She was a true beauty, with hair as black as a raven's wing, skin like blood and milk, and arching brows.
One day a rich merchant came through town. His name was Mizgir, and he was young and tall. He saw Kupava and she pleased him. Kupava was not at all shy; she was saucy and never turned down an invitation to stroll.
Mizgir stopped in the village, called to all the young girls, gave them nuts and spiced bread, and danced with Kupava. From that moment he never left town, and, it must be said, he soon became Kupava's lover. There was Kupava, the belle of the town, parading around in velvets and silks, serving sweet wines to the youths and the maidens and living the joyful life.
The day Snegurochka first strolled in the street, she met Kupava, who introduced all her friends. From then on Snegurochka came out more often and looked at the yours. A young boy, a shepherd, pleased her. He was named Lel. Snegurochka pleased him too, and they became inseparable. Whenever the young girls came out to stroll and to sing, Lel would run to Snegurochka's isba, tap on the window and say: "Snegurochka, dearest, come out and join the dancing." Once she appeared, he never left her side.
One day Mizgir came to the village as the maidens were dancing in the street. He joined in with Kupava and made them all laugh. He noticed Snegurochka and she pleased him; she was so pale and so pretty! From then on Kupava seemed too dark and too heavy. Soon he found her unpleasant. Quarrels and scenes broke out between them and Mizgir stopped seeing her.
Kupava was desolate, but what could she do? One cannot please by force nor revive the past! She noticed that Mizgir often returned to the village and went to the house of Snegurochka's old parents. The rumor flew that Mizgir had asked for Snegurochka's hand in marriage.
When Kupava learned this, her heart trembled. She ran to Snegurochka's isba, reproached her, insulted her, called her a viper, a traitor, made such a scene that they had to force her to leave.
"I will go to the Tsar!" she cried. "I will not suffer this dishonor. There is no law that allows a man to compromise a maiden, then throw her aside like a useless rag!"
So Kupava went to the Tsar to beg for his help against Snegurochka, who she insisted had stolen her lover.
Tsar Berendei ruled this kingdon; he was a good and gracious Tsar who loved truth and watched over all his subjects. He listened to Kupava and ordered Snegurochka brought before him.
The Tsar's envoys arrived at the village with a proclamation ordering Snegurochka to appear before their master.
"Good subjects of the Tsar! Listen well and tell us where the maiden Snegurochka lives. The Tsar summons her! Let her make ready in haste! If she does not come of her will we will take her by force!"
The old woodcutters were filled with fear. But the Tsar's word was law. They helped Snegurochka to make ready and decided to accompany her, to present her to the Tsar.
Tsar Berendei lived in a splendid palace with walls of massive oak and wrought-iron doors; a large stairway led to great halls where Bukhara carpets covered the floors and guardsmen stood in scarlet kaftans with shining axes. All the vast courtyard was filled with people.
Once inside the sumptuous palace, the old couple and Snegurochka stood amazed. The ceilings and arches were covered with paintings, the precious plate was lined up on shelves, along the walls ran benches covered with carpets and brocades, and on these benches were seated the boyars wearing tall hats of bear fur trimmed with gold. Musicians played intricate music on their tympanums. At the far end of the hall, Tsar Berendei himself sat erect on his gilded and sculptured throne. Around him stood bodyguards in kaftans white as snow, holding silver axes.
Tsar Berendei's long white beard fell to his belt. His fur hat was the tallest; his kaftan of precious brocade was embroidered all over with jewels and with gold.
Snegurochka was frightened; she did not dare to take a step nor to raise her eyes.
Tsar Berendei said to her: "Come here, young maiden, come closer, gentle Snegurochka. Do not be afraid, answer my questions. Did you commit the sin of separating two lovers, after stealing the heart of Kupava's beloved? Did you flirt with him and do you intend to marry him? Make sure that you tell me the truth!"
Snegurochka approached the Tsar, curtsied low, knelt before him, and spoke the truth; that she was not at fault, neither in body nor in soul; that it was true that the merchant Mizgir had asked for her in marriage, but that he did not please her and she had refused his hand.
Tsar Benendei took Snegurochka's hands to help her to rise, looked into her eyes and said: "I see in your eyes, lovely maiden, that you speak the truth, that you are nowhere at fault. Go home now in peace and do not be upset!"
And the Tsar let Snegurochka leave with her adoptive parents.
When Kupava learned of the Tsar's decision she went wild with grief. She ripped her sarafan, tore her pearl necklace from her white neck, ran from her isba, and threw herself in the well.
From that day on, Segurochka grew sadder and sadder. She no longer went out in the street to stroll, not even when Lel begged her to come.
Meanwhile, spring had returned. The glorious sun rose higher and higher, the snow melted, the tender grass sprouted, the bushes turned green, the birds sang and made their nests. But the more the sun shone, the paler and sadder Snegurochka grew.
One beautiful spring morning Lel came to Snegurochka's little window and pleaded with her to come out with him, just once, for just a moment. For a long while Snegurochka refused to listen, but finally her heart could no longer resist Lel's pleas, and she went with her beloved to the edge of the village.
"Lel, oh my Lel, play your flute for me alone!" she asked. She stood before Lel, barely alive, her feet tingling, not a drop of blood in her pale face!
Let took out his flute and began to play Snegurochka's favorite air.
She listened to the song, and tears rolled down from her eyes. Then her feet melted beneath her; she fell onto the damp earth and suddenly vanished.
Lel saw nothing but a light mist rising from where she had fallen. The vapor rose, rose, and disappeared slowly in the blue sky ...

The Myths and Legends Behind Christmas

The Myths and Legends Behind Christmas

Christmas is usually considered a Christian festival, but it’s probably the most syncretized holiday on the calendar. So syncretized is it, in fact, that the Puritans banned it in England during Cromwell’s dictatorship, from 1647 to 1660. Puritans also outlawed the holiday in Boston from 1659 to 1681. The Puritans recognized (albeit sourly) that Christmas was about as Christian as a pentacle.
This is one major reason why the Christmas season is so long–it incorporates traditions that go back centuries before Christ. In fact, Christmas wasn’t even incorporated into Christianity until nearly four centuries after Christ’s death. Before that, it was pagan.
The current season that we call “Christmas” or “Yuletide” includes ongoing holidays from at least two major religions (Christianity and Judaism) and pagan traditions from Africa (Kwanzaa) and Europe (winter solstice celebrations). Advent, the forty days before Christmas, was called “the forty Days of St. Martin” during the early Middle Ages and the Epiphany (January 6) was actually a more important feast than Christmas itself until later in the medieval period. Thus, the Christmas season is nearly two months long.
Needless to say, a very large number of legends surrounds Christmas. If you look at the television schedule (or literary classics), this surfeit of legend and myth is reflected in the huge amount of Christmas fiction that is fantastic. Charles Dickens’ novella A Christmas Carol, a ghost story that swings uneasily between fantasy and horror, is the most obvious example, but Arthur C. Clarke’s SF short story The Star and fantasy film It’s a Wonderful Life also come to mind. Christmas stories are as rife with life-affirming miracles and Santa-or-angel-sightings as Halloween stories are with deadly ghosts and monsters.

Christmas

The Christian holiday of “Christ’s Mass” is currently the biggest celebration of the season. The actual day of Christmas is supposed to be Christ’s birthday and the entire season is laid out according to stories from the Gospels of Matthew and Luke. However, early Christians didn’t celebrate this holiday in December. The Christian feast on the 25th didn’t even appear in historical records until the fourth century and was not officially incorporated into the calendar until the eighth century. Before the fourth century, Christ’s birth was celebrated anywhere from January to May.
When it was first incorporated, Christmas appears to have been intended to supplant a pagan Roman festival celebrating the birthday of Sol Invictus, a collective god consisting of at least three sun deities, one of them the Roman soldier-god Mithras. Considering that Christ was considered the “Light of the World” by Christians, this was actually a pretty logical substitution.
The Twelve Days of Christmas between December 25 and January 6 are also similar to the pagan Roman festival of Saturnalia. Saturnalia was a week-long festival between December 17 and 23 dedicated to Saturn, where people feasted and society turned upside down, with masters serving slaves. A possible precursor to Saturnalia was the Babylonian Zagmuk Festival, which lasted 12 days. It celebrated the sun god Marduk and turned society on end in a similar way to Saturnalia.
It’s difficult to say at this point how deliberately the Christian holiday was overlaid on the older pagan festivals, which supplanted each other, as well. But as Christianity spread, the festival definitely borrowed and syncretized other winter festivals from December and January. For example, the Yule log and mistletoe come from Scandinavia, the Christmas tree from Germany, holly and ivy from Celtic druidic traditions.
St. Nicholas is a very early Eastern saint who may be apocryphal, but his modern incarnation as Santa Claus is essentially Dutch in origin and he may incorporate some traditions from the Norse god Odin. In his 2001 fantasy novel, American Gods, Neil Gaiman’s hero, Shadow, spends Christmas in a Midwestern diner with an American version of Odin, though some readers may scratch their heads at how the All-Father became a grifter.
Television show Supernatural‘s episode, “A Very Supernatural Christmas” (2007), also touches on European traditions surrounding Santa Claus, this time involving the “Companions of St Nicholas”. These companions are demons who have been tamed by the Saint and forced to do his bidding (his bidding usually involving scaring the Hell out of bad kids).
If you want an eye-opener on how medieval Europe literally demonized perceived external enemies, check out Zarte Piet/Zwarte Piet (Black Peter) from the Netherlands. This figure is a caricature of a Moor (a medieval Spanish or North African Muslim), including dark skin. There’s nothing really non-human about him, but his exotic appearance was enough to mark him as a demon to medieval Europeans. This is especially ironic considering that many Muslims don’t have the problems with Christmas that they do with Easter. Though they don’t celebrate a winter festival (the Islamic calendar, being lunar-based, has no roots in a solar calendar), they do revere Jesus as the penultimate Prophet, conceived of a virgin birth.
Realizing that pursuing the “Santa’s evil brother” angle could rapidly become politically incorrect, the Supernatural writers quickly switched to the true villains of the episode–pagan gods (cue sighs of frustration from half of the neopagans out there). In their trip down the dark side of Christmas (yes, Christmas actually has a dark side), they touched on the Swedish pagan tradition of Midvinterblot (midwinter-sacrifice). Midvinterblot, which was phased out around 1200, involved human and animal sacrifice intended to reduce the grip of winter. It may also have been connected to Yule traditions.
And lest we believe that all Christmas demons were male–the “Lucia” of St. Lucia’s Day (December 13) was originally a demon called a “Lussi” or “Lucia die dunkle” who targeted lazy kids who didn’t do their chores. She’d have a field day in the new millennium.

Hanukkah

Hanukkah (the Festival of Lights) is another December holiday whose celebration commemorates a much earlier series of events, this time recorded in the two Apocryphal books of the Maccabees. According to the story, when Judah Maccabee, leader of the Jewish revolt against Seleucid (Syrian) occupation, and his brothers drove the Seleucid king Antiochus IV out of Israel in 165 BCE, they also reclaimed and cleansed the Temple of Solomon. Unfortunately, there was only enough oil left to light the menorah for one day. During the eight days that it took to press and consecrate more oil, the menorah miraculously continued to burn.
Hanukkah may also represent the martyrdom of a woman named Hannah and her sons for refusing to abandon their faith under Seleucid rule. Some historians also believe that it may have been the delayed celebration of Sukkot and Shemini Atzeret. Hanukkah is celebrated for eight days after the 25th of the Hebrew month of Kislev (late November or early December), while Sukkot/Shemini Atzeret were celebrated in late September or early October.
2 Maccabees doesn’t specifically mention the festival, though the Talmud does. However, the festival was definitely being celebrated by the first century CE, as it is mentioned by the Jewish historian Josephus.

Kwanzaa

Kwanzaa, an African-American festival celebrating the harvest, is the youngest of the formally recognized festivals in the Christmas season. Celebrated from December 26 to January 1, Kwanzaa was created in 1966 by Dr. Maulana Karenga, an African-American activist author. Intended as a cultural rather than a religious festival, Kwanzaa exists to celebrate African-American traditions via harvest festivals from northeastern Africa.
Kwanzaa has attracted controversy as a “made-up” festival connected to Pan-Africanism. The festival does reflect the rather odd tendency to see all African culture as East African and Swahili-based (most African-Americans originally came from West Africa, which has quite different traditions). Also, the placing of the festival at the end of December is incongruous–this would put it near the beginning of the Dry Season in SubSaharan Africa, not a time when anyone would be harvesting things.
That said, it’s hardly the first time someone has syncretized winter traditions from somewhere else for their own usage. And considering that the embarrassing Companions of St Nicholas have only recently been reconsidered as a Christmas tradition, one could say that there just might be a need for something like Kwanzaa to counteract something like Zarte Piet.

Winter Solstice

Neopagan (New Age) traditions all tend to center around the winter solstice on December 21 or end-of-year celebrations. There is plenty of historical precedent in many cultures for such traditions. The last five days of the Mayan calendar, for example, were nameless and considered extremely dangerous along the lines of the Celtic festival Samhain, which was later incorporated into Christianity as Halloween. During this period, no barriers existed between mortals and gods, leaving gods free to indulge in some serious destruction.
Soyalangwul among the Zuni of the southwestern United States, is celebrated on the winter solstice, and marks the beginning of the new year.
A pre-Zoroastrian festival from the 2nd millennium BCE, Shabe Chelle, celebrated the Winter Solstice as a victory of light over darkness, and the birth of Mithras the sun god. It survives to this day in Iran as the festival of Yalda.
In Sri Lanka, a famous Buddhist nun, Sanghamitta, is commemorated on the Solstice.
In India, Makara Sankranti is celebrated on January 14. The only Hindu festival not based on the lunar calendar, it marks the entrance of the sun into the constellation Capricorn. The festival is intended to celebrate the increase in the length of days after the winter solstice. Many of the rituals involve exchanges of food.
In neopagan traditions, Wiccans and Ásatrú (Germanic and Icelandic neopagans) both celebrate Yule. Wiccans observe the single day as a Sabbat commemorating the rebirth of the sun, while the Ásatrú observe a 12-day festival beginning with the solstice.
The Lithuanian Romuva have revived the Latvian festival of Ziemassvetki, dedicated to the birth of the Latvian creator or sky god, Dievs. They celebrate this on December 23, 24 and 25. The two weeks leading up to the original festival (December 25) were known as the “season of ghosts”.
In Celtic neopagan traditions, the solstice holds significance as the major festival after Samhain. Since the 18th century, neo-druids have revived and celebrated it as “Alban Arthan”. A much older festival, Wren Day (December 26), celebrated in Celtic areas like Wales, Ireland and the Isle of Man, may reflect some actual original druidic traditions. On Wren Day, “Wrenboys” would kill a wren and wander from house to house with musicians, singing and asking for donations.

The origins of Christmas are decidedly tangled. This makes the debate over its secularization into a holiday where you eat a lot and get nice stuff more fraught. Some Christians have tried to make the holiday more “religious” (more Christian, in other words) while others have rejected it as a pagan festival. Meanwhile, the neopagans have embraced it as a solstice celebration and emphasized those pagan origins. But either way, it’s not going anywhere. Christmas is such a popular holiday that people are expanding it and using it for their own purposes. It’s probably the only religious festival that we can truly say is for everyone.

 

Παρασκευή 28 Σεπτεμβρίου 2012

ARTEMIS DEMETRA PERSEPHONE




ARTEMIS

ARTEMIS was the great Olympian goddess of hunting, wilderness and wild animals. She was also a goddess of childbirth, and the protectress of the girl child up to the age of marriage. Her twin brother Apollon was similarly the protector of the boy child. Together the two gods were also bringers of sudden death and disease--Artemis targetted women and girls, and Apollon men and boys.
In ancient art Artemis was usually depicted as a girl dressed in a short knee-length chiton and equipped with a hunting bow and quiver of arrows.
Some of the best known myths featuring the goddess include:--
  • Her birth, immediately following which she assisted her mother in the birth of her twin brother Apollon;
  • The Trojan War where she was beaten by Hera in an angry contest of the gods;
  • The hunter Aktaion who encountered the goddess whilst she was bathing and was turned into a stag;
  • The Aloadai giants who attempted to storm Olympos but were tricked by Artemis into killing each other;
  • The sacrifice of Iphigeneia whom King Agamemnon offered to her for the passage of the Greek fleet to Troy;
  • The giant Orion, a close companion of the goddess, who was slain by the goddess or her jealous brother;
  • The Kalydonian boar sent by Artemis to ravage Kaldyon;
  • The nymph Kallisto, a companion of Artemis, who was seduced by Zeus in the guise of the goddess.
This site contains a total of 15 pages describing the goddess, including general descriptions, mythology, and cult. The content is outlined in the table below. Quotes for these pages are still being compiled (see bottom of this page for status).
INDEX OF ARTEMIS PAGES
PART 1: INTRODUCTION
PART 2: GODDESS OF
PART 3: ARTEMIS MYTHS 1
PART 3: ARTEMIS MYTHS 2
PART 4: ARTEMIS WRATH 1
PART 4: ARTEMIS WRATH 2
PART 4: ARTEMIS WRATH 3
PART 5: ARTEMIS FAVOUR
PART 6: ESTATE
PART 7: ATTENDANTS
PART 8: CULT & STATUES 1
PART 8: CULT & STATUES 2
PART 8: CULT & STATUES 3
PART 8: CULT & STATUES 4
PART 9: TITLES & EPITHETS
SUMMARY OF ARTEMIS
 
PARENTS
[1] ZEUS & LETO (Hesiod Theogony 918, Hesiod Works & Days 770, Homer Iliad 1.9 & 21.495, Homer Odyssey 6.100 & 11.318, Homeric Hymn 27 to Artemis, Orphic Hymn 35, Pindar Nemean Ode 6 & 8, Pindar Processional Song on Delos, Callimachus Hymn to Artemis & Hymn to Delos, Apollodorus 1.21 & 3.46, Pausanias 8.9.1 & 8.53.1. Hyginus Fabulae 9 & 140, et al)
[2] DEMETER (Aeschylus, Pausanias 8.37.3)
OFFSPRING
NONE (she was a virgin goddess)

ENCYCLOPEDIA

ARTEMIS, one of the great divinities of the Greeks. Her name is usually derived from artemês, uninjured, healthy, vigorous; according to which she would be the goddess who is herself inviolate and vigorous, and also grants strength and health to others. (Plat. Cratyl. p. 406, b. ; Strab. xiv. p. 635; Eustath. ad Hom. pp. 32, 577, 1732.) According to the Homeric account and Hesiod (Theog. 918) she was the daughter of Zeus and Leto, whence Aeschylus (Sept. 148) calls her lêtôgeneia. She was the sister of Apollo, and born with him at the same time in the island of Delos. According to a tradition which Pausanias (viii. 37. § 3) found in Aeschylus, Artemis was a daughter of Demeter, and not of Leto, while according to an Egyptian story (Herod. ii. 156) she was the daughter of Dionysus and Isis, and Leto was only her nurse. But these and some other legends are only the results of the identification of the Greek Artemis with other local or foreign divinities. The place of her birth is for the same reason not the same in all traditions : some say that it was the grove of Ortygia near Ephesus (Tacit. Annal. iii. 61; Schol. ad Pind. Nem. i. 1), others that it was Crete (Diod. v. 72), and others again, that she was the sister of Apollo, but born somewhat earlier, so that she was able to assist Leto in giving birth to Apollo. (Orph Hymn. 34. 5; Spanheim, ad Callim. p. 476, &c.)
In the description of the nature and character of this goddess, it is necessary to distinguish between the different points of view from which the Greeks regarded her, and also between the really Greek Artemis and certain foreign divinities, who for some resemblance or another were identified by the Greeks with their own Artemis.
1. Artemis as the sister of Apollo, is a kind of female Apollo, that is, she as a female divinity represented the same idea that Apollo did as a male divinity. This relation between the two is in many other cases described as the relation of husband and wife, and there seems to have been a tradition which actually described Artemis as the wife of Apollo. (Eustath. ad Hom. p. 1197.) In the character of sister of Apollo, Artemis is like her brother armed with a bow, quiver, and arrows, and sends plague and death among men and animals : she is a thea apollousa. Sudden deaths, but more especially those of women, are described as the effect of her arrows. (Hom. Il. vi. 205, 427, &c., xix. 59, xxi. 483, &c.; Od. xi. 172, &c., 324, xv. 478, xviii. 202, xx. 61, &c., v. 124, &c.) She also acts sometimes in conjunction with her brother. (Od. xv. 410; Il. xxiv. 606.)
As Apollo was not only a destructive god, but also averted the evils which it was in his power to inflict, so Artemis was at the same time a thea sôteira; that is, she cured and alleviated the sufferings of mortals. Thus, for instance, she healed Aeneas, when he was wounded and carried into the temple of Apollo. (Il. v. 447.) In the Trojan war she sided, like Apollo, with the Trojans. The man whom she looked graciously upon was prosperous in his fields and flocks, his household was thriving, and he died in old age. (Callim. Hymn. in Dian. 129, &c.)
She was more especially the protectress of the young, whence the epithets paidotrophos, kourotrophos, and philomeirax (comp. Diod. v. 73); and Aeschylus (Agam. 142) calls her the protectress of young sucking-animals, and of the game ranging through the forests of the mountains. Artemis thus also came to be regarded as the goddess of the flocks and the chase: she is the huntress among the immortals ; she is called the stag-killer (elaphêbolos), the lover of the tumult connected with the chase (keladeinê), and agrotera. (Il. xxi. 511, 485, &c.; Hom. Hymn. in Dian. 10.)
Artemis is moreover, like Apollo, unmarried; she is a maiden divinity never conquered by love. (Soph. Elect. 1220.) The priests and priestesses devoted to her service were bound to live pure and chaste, and trangressions of their vows of chastity were severely punished. (Paus. vii. 19. § 1. viii. 13. § 1.) She was worshipped in several places together with her brother; and the worship of both divinities was believed to have come from the Hyperboreans, and Hyperborean maidens brought sacrifices to Delos. (Herod. ii. 32, 35.) The laurel was sacred to both divinities, and both were regarded as the founders and protectors of towns and streets. (Paus. i. 38. § 6, iii. 24. § 6, viii. 36, in fin. ; Aeschyl. Sept. 450; Callim. Hymn. in Dian. 34.)
There are, however, some points also, in which there is no resemblance between Artemis and Apollo : she has nothing to do with music or poetry, nor is there any trace of her having been regarded as an oracular divinity like Apollo. Respecting the real and original character of Artemis as the sister of Apollo, we encounter the same difficulties as those mentioned in the article Apollo, viz. as to whether she was a purely spiritual and ethical divinity, as Müller thinks, or whether she was the representative of some power in physical nature; and the question must be decided here in the same manner as in the case of Apollo.
When Apollo was regarded as identical with the sun or Helios, nothing was more natural than that his sister should be regarded as Selene or the moon, and accordingly the Greek Artemis is, at least in later times, the goddess of the moon. Buttmann and Hermann consider this idea of Artemis being the moon as the fundamental one from which all the others are derived. But, at any rate, the idea of Artemis being the goddess of the moon, must be confined to Artemis the sister of Apollo, and is not applicable to the Arcadian, Taurian, or Ephesian Artemis.
2. The Arcadian Artemis is a goddess of the nymphs, and was worshipped as such in Arcadia in very early times. Her sanctuaries and temples were more numerous in this country than in any other part of Greece. There was no connexion between the Arcadian Artemis and Apollo, nor are there any traces here of the ethical character which is so prominent in Artemis, the sister of Apollo. These circumstances, together with the fact, that her surnames and epithets in Arcadia are nearly all derived from the mountains, rivers, and lakes, shew that here she was the representative of some part or power of nature. In Arcadia she hunted with her nymphs on Taygetus, Erymanthus, and Maenalus; twenty nymphs accompanied her during the chase, and with sixty others, daughters of Oceanus, she held her dances in the forests of the mountains. Her bow, quiver, and arrows, were made by Hephaestus, and Pan provided her with dogs. Her chariot was drawn by four stags with golden antlers. (Callim. Hymn. in Dian. 13, 81, 90, &c.; Apollod. ii. 5. § 3; Pind. Ol. iii. 51.) Her temples and sanctuaries in Arcadia were usually near lakes or rivers, whence she was called limnêtis or limnaia. (Paus. ii. 7. § 6, iii. 23. § 6, iv. 4. § 2, 31. § 3, viii. 53. § 5.) In the precincts of her sanctuaries there were often sacred wells, as at Corinth. (Paus. ii. 3. § 5, iii. 20. § 7.) As a nymph, Artemis also appears in connexion with river gods, as with Alpheius, and thus it is intelligible why fish were sacred to her. (Diod. v. 3.)
3. The Taurian Artemis. The legends of this goddess are mystical, and her worship was orgiastic and connected, at least in early times, with human sacrifices. According to the Greek legend there was in Tauris a goddess, whom the Greeks for some reason identified with their own Artemis. and to whom all strangers that were thrown on the coast of Tauris, were sacrificed. (Eurip. Iph. Taur. 36.) Iphigeneia and Orestes brought her image from thence, and landed at Brauron in Attica, whence the goddess derived the name of Brauronia. (Paus. i. 23. § 9, 33. § 1, iii. 16, in fin.) The Brauronian Artemis was worshipped at Athens and Sparta, and in the latter place the boys were scourged at her altar in such a manner that it became sprinkled with their blood. This cruel ceremony was believed to have been introduced by Lycurgus, instead of the human sacrifices which had until then been offered to her. (Dict. of Ant. s. v. Braurônia and Diamastigôsis.)
Her name at Sparta was Orthia, with reference to the phallus, or because her statue stood erect. According to another tradition, Orestes and Iphigeneia concealed the image of the Taurian goddess in a bundle of brushwood, and carried it to Aricia in Latium. Iphigeneia, who was at first to have been sacrificed to Artemis, and then became her priestess, was afterwards identified with the goddess (Herod. iv. 103; Paus. i. 43. § 1), who was worshipped in some parts of Greece, as at Hermione, under the name of Iphigeneia. (Paus. ii. 35. § 1.) Some traditions stated, that Artemis made Iphigeneia immortal, in the character of Hecate, the goddess of the moon.
A kindred divinity, if not the same as the Taurian Artemis, is Artemis tauropolos, whose worship was connected with bloody sacrifices, and who produced madness in the minds of men, at least the chorus in the Ajax of Sophocles, describes the madness of Ajax as the work of this divinity. In the legends about the Taurian Artemis, it seems that separate local traditions of Greece are mixed up with the legends of some Asiatic divinity, whose symbol in the heaven was the moon, and on the earth the cow.
4. The Ephesian Artemis was a divinity totally distinct from the Greek goddess of the same name. She seems to have been the personification of the fructifying and all-nourishing powers of nature. It is an opinion almost universally adopted, that she was an ancient Asiatic divinity whose worship the Greeks found established in Ionia, when they settled there, and that, for some resemblance they discovered, they applied to her the name of Artemis. As soon as this identity of the Asiatic goddess with the Greek Artemis was recognised, other features, also originally peculiar to the Greek Artemis, were transferred to her; and thus she is called a daughter of Leto, who gave birth to her in the neighbourhood of Ephesus. Her original character is sufficiently clear from the fact, that her priests were eunuchs, and that her image in the magnificent temple of Ephesus represented her with many breasts (polumastos). The whole figure of the goddess resembled a mummy : her head was surmounted with a mural crown (corona muralis), and the lower part of her body, which ended in a point, like a pyramid upside down, was covered with figures of mystical animals. (Strab. xiv. p. 641; Paus. iv. 31. § 6, vii. 5. § 2., The symbol of this divinity was a bee, and her highpriest bore the name of king (essên). Her worship was said to have been established at Ephesus by the Amazons. (Paus. ii. 7. § 4, viii. 12. § 1; Hesych. and Suid. s. v. essên.)
Respecting some other divinities, or attributes of divinities, which were likewise regarded as identical with Artemis in Greece, see Britomartis, Dictynna, and EileithyiaI. The Romans identified their goddess Diana with the Greek Artemis, and at a comparatively early time they transferred to their own goddess all the peculiar features of the Greek Artemis. The worship of Artemis was universal in all Greece, in Delos, Crete, Sicily, and southern Italy, but more especially in Arcadia and the whole of the Peloponnesus. The sacrifices offered to the Brauronian Artemis consisted of stags and goats; in Thrace dogs were offered to Artemis. Among the animals sacred to the Greek Artemis we may mention the stag, boar, dog, and others; the fir-tree was likewise sacred to her.
It is impossible to trace the various relations in which Artemis appears to us to one common source, or to one fundamental idea : the very manner in which such a complicated mythus was formed renders the attempt futile, or, to say the least, forced. In the case of Artemis, it is evident, that new elements and features were added in various places to the ancient local mythus; the worship of one divinity is identified with that of another, and the legends of the two are mixed up into one, or those of the one are transferred to the other, whose legends then sink into oblivion.
The representations of the Greek Artemis in works of art are different accordingly as she is represented either as a huntress, or as the goddess of the moon; yet in either case she appears as a youthful and vigorous divinity, as becomes the sister of Apollo. As the huntress, she is tall, nimble, and has small hips; her forehead is high, her eyes glancing freely about, and her hair tied up behind in such a manner, that some locks float down her neck; her breast is covered, and the legs up to the knees are naked, the rest being covered by the chlamys. Her attributes are the bow, quiver, and arrows, or a spear, stags, and dogs. As the goddess of the moon, she wears a long robe which reaches down to her feet, a veil covers her head, and above her forehead rises the crescent of the moon. In her hand she often appears holding a torch.
Source: Dictionary of Greek and Roman Biography and Mythology.


HYMNS TO ARTEMIS

I) THE HOMERIC HYMNS
Homeric Hymn 9 to Artemis (trans. Evelyn-White) (Greek epic C7th to 4th B.C.) :
"Mousa, sing of Artemis, sister of the far-shooter (hekatos), Parthenosthe virgin who delights in arrows (iokheaira), who was fostered with Apollon. She waters her horses from Meles deep in reeds [a river in Lydia], and swifty drives her all-golden chariot through Smyrna to vine-clad Klaros (Claros) where Apollon god of the silver bow (argyrotoxos), sits waiting for far-shooting delighter in arrows (hekatebolon iokheaira).
And so hail to you, Artemis, in my song and to all goddesses as well. Of you first I sing and with you I begin; now that I have begun with you, I will turn to another song."
Homeric Hymn 27 to Artemis :
"I sing of Artemis with shafts are of gold (khryselakatos), strong-voiced (keladeine), the revered virgin (parthenon aidoine), dear-shooting (elaphebolos), delighter in arrows (iokheaira), own sister to Apollon of the golden sword (khrysaor). 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: earth quakes and the sea also where fishes shoal. But the goddess with a bold heart turns every way destroying the race of wild beasts: and when she is satisfied and has cheered her heart, then the huntress who delights in arrows (theroskopos iokheaira) slackens her supple bow and goes to the great house of her dear brother Phoibos Apollon, to the rich land of Delphoi, there to order the lovely dance of the Mousai (Muses) and Kharites (Charites, Graces). There she hangs up her curved bow and her arrows, and heads and leads the dances, gracefully arrayed, while all they utter their heavenly voice, singing how neat-ankled Leto bare children supreme among the immortals both in thought and deed.
Hail to you, children of Zeus and rich-haired Leto! And now I will remember you and another song also."
Homeric Hymn 5 to Aphrodite 18 ff :
"Artemis with shafts of gold (khryselakatos) loves archery and the slaying of wild beasts in the mountains, the lyre also and dancing and strong-voiced song and shady woods and the cities of upright men."
II) HELLENISTIC HYMNS
Callimachus, Hymn 3 to Artemis (trans. Mair) (Greek poet C3rd B.C.) :
"Of Artemis we hymn--no light thing is it for singers to forget her - whose study is the bow and the shooting of hares and the spacious dance and sport upon the mountains. [The story of her birth and childhood follow, see The Childhood of Artemis for this part of the hymn.] . . .
The fourth time [Artemis shot her bow]--not long was it ere thou didst shoot at the city of unjust me, those who to one another and those who towards strangers wrought many deeds of sin, forward men, on whom thou wilt impress thy grievous wrath. On their cattle plague feeds, on their tilth feeds frost, and the old men cut their hair in mourning over their sons, and their wives either are smitten or die in childbirth, or, if they escape, bear birds whereof none stands on upright ankle.
But on whomsoever thou lookest smiling and gracious, for them the tilth bears the corn-ear abundantly, and abundantly prospers the four-footed breed, and abundant waxes their prosperity: neither do they go to the tomb, save when they carry thither the aged. Nor does faction wound their race--faction which ravages even the well-established houses: but brother's wife and husband's sister set their chairs around one board . . .
Lady, of that number be whosoever is a true friend of mine, and of that number may I be myself, O Queen. And may song be my study forever. In that song shall be the Marriage of Leto; therein thy name shall often-times be sung; therein shall Apollon be and therein all thy labours, and therein thy hounds and thy bow and thy chariot, which lightly carry thee in thy splendour, when thou drivest to the house of Zeus . . .
But when the Nymphai encircle thee in the dance, near the springs of Aigyptian (Egyptian) Inopos [on the island of Delos] or Pitane [in Aiolia or Lakonia]--for Pitane too is thine--or in Limnai [in Lakonia] or where, goddess, thou camest from Skythia to dwell, in Alai Araphenides [i.e. Brauron in Attika], renouncing the rites of the Tauroi [of Skythia], then may not my kine cleave a four-acred fallow field for a wage at the hand of an alien ploughman; else surely lame and weary of neck would they come to the byre, yea even were they of Stymphaian breed, nine years of age, drawing by the horns; which kine are far the best for cleaving a deep furrow; for the god Helios never passes by that beauteous dance, but stays his car to gaze upon the sight, and the lights of day are lengthened.
Which now of islands, what hill finds most favour with thee? What haven? What city? Which of the Nymphai (NYmphs) dost thou love above the rest, and what heroines hast thou taken for thy companions? Say, goddess, thou to me, and I will sing thy saying to others. Of islands, Dolikhe [Ikaria] hath found favour with thee, of cities Perge [in Pamphylia], of hills Taygetos [in Lakedaimonia], the havens of Euripos [Euboia].
And beyond others thou lovest the Nymphe of Gortyn, Britomartis, slayer of stags, the goodly archer . . . Yea and Kyrene thou madest thy comrade, to whom on a time thyself didst give two hunting dogs, with whom the maiden daughter of Hypseus beside the Iolkian tomb won the prize.And the fair-haired [Prokris] wife of Kephalos, son of Deioneus, O Lady, thou madest thy fellow in the chase and fair Antikleia [mother of Odysseus], they say, thou dist love even as thine own eyes. These were the first who wore the gallant bow and arrow-holding quivers on their shoulders; their right shoulders bore the quiver strap, and always the right breast showed bare. Further thou dist greatly commend swift-footed Atalanta, the slayer of boards, daughter of Arkadian Iasios, and taught her hunting with dogs and good archery . . .
Lady of many shrines, of many cities, hail! Khitone (Goddess of the Tunic), sojourner in Miletos; for thee did Neleus [i.e. the founder of Miletos] make his Guide, when he put off with his ships from the land of Kekrops [i.e. Attika].
Khesias (Lady of Khesion) and Imbrasia (Lady of Imbrasos), throned in the highest, to thee in thy shrine did Agamemnon dedicate the rudder of his ship, a charm against ill weather, when thou didst bind the winds for him, what time the Akhaian ships sailed to vex the cities of the Teukroi [i.e. the Trojans], wroth for Rhamnusian Helene.
For thee surely Proitos established two shrines, one of Artemis Kore (Maidenhood) for that thou dist gather for him his maiden daughters, when they were wandering over the Azanian hills; the other he founded in Lousa to Artemis Hemere (the Gentle), because thou tookest from his daughters the spirit of wildness.
For thee, too, the Amazones, whose mind is set on war, in Ephesos beside the sea established an image beneath an oak trunk, and Hippo [an Amazon queen] performed a holy rite for thee, and they themselves, O Oupis Queen, around the image danced a war-dance--first in shields and armour, and again in a circle arraying a spacious choir. And the loud pipes thereto piped shrill accompaniment, that they might foot the dance together (for not yet did they pierce the bones of the fawn [to create flutes], Athene's handiwork, a bane to the deer). And the echo reached unto Sardis and to the Berekynthian range [in Phrygia]. And they with their feet geat loudly and therewith their quivers rattled. And afterwards around that image was raised a shrine of broad foundations. That it shall dawn behold nothing more divine, naught richer. Easily would it outdo Pytho [Delphoi].
Wherefore in this madness insolent Lygdamis threatened that he would lay it waste, and brought against it a host of Kimmerians which milk mares, in number as the sand; who have their homes hard by the Straights of the cow, daughter of Inakhos. Ah! Foolish among kings, how greatly he sinned! For not destined to return again to Skythia was either he or any other of those whose wagons stood in the Kaytrian plain [of Lydia]; for thy shafts are ever more set as a defense before Ephesos. O Mounikhia (Lady of Mounykhia), Limenoskope (Watcher of Harbours), hail, Pheraia (Lady of Pherai)!
Let none disparage Artemis. For Oineus dishonoured her altar and no pleasant struggles came upon his city.
Nor let any contend with her in shooting of stags or in archery. For the son of Atreus [Agamemnon] vaunted him not that he suffered small requital. Neither let any woo the Maiden; for not Otos, nor Orion wooed her to their own good. Nor let any shun the yearly dance; for not tearless to Hippo [an Amazon queen] was her refusal to dance around the altar. Hail, great queen, and graciously greet my song."
III) THE ORPHIC HYMNS
Orphic Hymn 2 to Prothhyraea (trans. Taylor) (Greek hymns C3rd B.C. to 2nd A.D.) :
"To Prothyraia [Artemis], Fumigation from Storax. O venerable Goddess, hear my prayer, for labour pains are thy peculiar care. In thee, when stretched upon the bed of grief, the sex, as in a mirror, view relief. Guard of the race, endued with gentle mind, to helpless youth benevolent and kind; benignant nourisher; great nature's key belongs to no divinity but thee. Thou dwellest with all immanifest to sight, and solemn festivals are thy delight. Thine is the task to loose the virgin's zone and thou in every work art seen and known. With births you sympathise, though pleased to see the numerous offspring of fertility. When racked with labour pangs, and sore distressed the sex invoke thee, as the soul's sure rest; for thou Eileithyia alone canst give relief to pain, which art attempts to ease, but tries in vain. Artemis Eileithyia, venerable power, who bringest relief in labour's dreadful hour; hear, Prothyraia and make the infant race thy constant care."
Orphic Hymn 36 to Artemis :
"To Artemis, Fumigation from Manna. Hear me, Zeus' daughter, celebrated queen, Bromia and Titanis, of a noble mien: in darts rejoicing, and on all to shine, torch-bearing Goddess, Diktynna divine. Over births presiding, and thyself a maid, to labour pangs imparting ready aid: dissolver of the zone, and wrinkled care, fierce huntress, glorying in the sylvan war: swift in the course, in dreadful arrows skilled, wandering by night, rejoicing in the field: of manly form, erect, of bounteous mind, illustrious Daimon, nurse of humankind: immortal, earthly, bane of monsters fell, 'tis thine, blest maid, on woody mounts to dwell: foe of the stag, whom woods and dogs delight, in endless youth you flourish fair and bright. O universal queen, august, divine, a various form, Kydonian power, is thine. Dread guardian Goddess, with benignant mind, auspicious come, to mystic rites inclined; give earth a store of beauteous fruits to bear, send gentle peace, and health with lovely hair, and to the mountains drive disease and care."

K6.1 ARTEMIS
WITH BOW
K6.1B ARTEMIS,
DEATH AKTAION
K6.5 ARTEMIS
WITH BOW
K6.3 ARTEMIS
QUEEN OF BEASTS
K6.2 ARTEMIS
WITH HERON
K6.10 ARTEMIS
DEER CHARIOT
K6.6B ARTEMIS
DEER CHARIOT
K6.6 ARTEMIS,
DEATH AKTAION
K5.4 ARTEMIS,
APOLLON, NIOBIDES
K5.6 ARTEMIS,
APOLLON, HERAKLES
K5.5 ARTEMIS,
APOLLON, HERAKLES
M22.3 ARTEMIS,
HERAKLES, DEER
K10.9 ARTEMIS,
APHRODITE, PARIS
T14.4 ARTEMIS,
LETO, TITYOS
T14.6 ARTEMIS,
LETO, APOLLON
K6.9 ARTEMIS,
DEATH AKTAION
L10.1 ARTEMIS,
ALOADAI GIANTS
T40.6 ARTEMIS,
APOLLON, ORESTES
K6.7 ARTEMIS,
DEATH AKTAION
K6.8 DEATH
AKTAION
T61.1 ARTEMIS,
MARSYAS
T14.2 ARTEMIS,
LETO, APOLLON
T14.7 ARTEMIS,
LETO, APOLLON
 

Z6.1 ARTEMIS
HUNTING DEER
F6.2 ARTEMIS,
DEATH AKTAION
F6.1 ARTEMIS,
SACRIFICE IPHIGENEIA
 

SCULPTURE see Artemis Cult 1, Artemis Cult 2, Artemis Cult 3, Artemis Cult 4

PHYSICAL DESCRIPTIONS OF ARTEMIS

Classical literature offers only a few, brief descriptions of the physical characteristics of the gods.
Homer, Odyssey 6. 102 ff (trans. Shewring) (Greek epic C8th B.C.) :
"With head and forehead Artemis overtops the rest [of her companion Nymphai], and though all are lovely, there is no mistaking which is she."
Homer, Odyssey 6. 151 ff :
"[Odysseus addresses Nausikaa:] ‘You are most like Artemis, daughter of sovereign Zeus; you are tall as she is, lovely as she is, you have her air.’"
Homer, Odyssey 17. 37 & 19. 54 :
"Penelope came from her room, looking like Artemis [i.e. in chastity] or like golden Aphrodite [i.e. in beauty]."
Apollonius Rhodius, Argonautica 3. 879 ff (trans. Rieu) (Greek epic C3rd B.C.) :
"Artemis, standing in her golden chariot after she has bathed in the gently water of Parthenios or the streams of Amnisos, and driving off with her fast-trotting deer over the hills and far away to some rich-scented sacrifice. Attendant Nymphai have gathered at the source of Amnisos or flocked in from the glens and upland springs to follow her; and fawning beasts whimper in homage and tremble as she passes by."
Callimachus, Hymn 3 to Artemis 10 ff (trans. Mair) (Greek poet C3rd B.C.) :
"Give me [Artemis] arrows and a bow . . . and give me to gird me in a tunic with embroidered border reaching to the knee, that I may slay wild beasts."

Pausanias, Description of Greece 5. 19. 5 (trans. Jones) (Greek travelogue C2nd A.D.) :
"[Amongst the figures depicted on the chest of Kypselos dedicated at Olympia:] Artemis has wings on her shoulders . . . in her right hand she grips a leopard, in her left a lion."
Pausanias, Description of Greece 8. 37. 1 :
"[From a description of a cult statue:] Artemis wrapped in the skin of a deer, and carrying a quiver on her shoulders, while in one hand she holds a torch, in the other two serpents; by her side a bitch, of a breed suitable for hunting, is lying down."
Ovid, Metamorphoses 3. 138 ff (trans. Melville) (Roman epic C1st B.C. to C1st A.D.) :
"She [Artemis] stood taller, a head taller than them all [her attendant Nymphai]."
Nonnus, Dionysiaca 48. 302 ff (trans. Rouse) (Greek epic C5th A.D.) :
"[Artemis] and maiden Aura mounted the car [Artemis' chariot], took reins and whip and drove the horned team [of deer] like a tempest. The unveiled daughters of everflowing Okeanos her servants made haste to accompany the Archeress: one moved her swift knees as her queen's forerunner, another tucked up her tunic and ran level not far off, a third laid a hand on the basket of the swiftmoving car and ran alongside. Archeress diffusing radiance from her face stood shining above her attendants . . . The goddess [Artemis] leapt out of her car [of her chariot]; Oupis took the bow from her shoulders, and Hekaerge the quiver; the daughters of Okeanos took off the well-strung hunting nets, and another took charge of the dogs; Loxo loosed the boots from her feet."

The Mythology of Artemis


The Mythology of Artemis
mythology of artemis
Artemis was the daughter of Leto and Zeus, and the twin of Apollo. She is the goddess of the wilderness, the hunt and wild animals, and fertility. She is the helpers of midwives as a goddess of birth.
In one legend, Artemis was born one day before her brother Apollo. Her mother gave birth to her on the island of Ortygia, then, almost immediately after her birth, she helped her mother to cross the straits over to Delos, where she then delivered Apollo. This was the beginning of her role as guardian of young children and patron of women in childbirth. Being a goddess of contradictions, she was the protectors of women in labor, but it was said that the arrows of Artemis brought them sudden death while giving birth. As was her brother, Apollo, Artemis was a divinity of healing, but also brought and spread diseases such as leprosy, rabies and even gout.
Artemis with her twin brother, Apollo, put to death the children of Niobe. The reason being that Niobe, a mere mortal, had boasted to Leto, the mother of the divine twins, that she had bore more children, which must make her superior to Leto. Apollo being outraged at such an insult on his mother, informed Artemis. The twin gods hunted them down and shot them with their bows and arrows; Apollo killed the male children and Artemis the girls.
Artemis was worshiped in most Greek cities but only as a secondary deity. However, to the Greeks in Asia Minor (modern day Turkey) she was a prominent deity. In Ephesus, a principal city of Asia Minor, a great temple was built in her honor, which became one of the "Seven Wonders of the Ancient World". But at Ephesus she was worshiped mainly as a fertility goddess, and was identified with Cybele the mother goddess of eastern lands. The cult statues of the Ephesian Artemis differ greatly from those of mainland Greece, whereas she is depicted as a huntress with her bow and arrows. Those found at Ephesus show her in the eastern style, standing erect with numerous nodes on her chest.
There have been many theories as to what they represent. Some say they are breasts, others that they are bulls testes which were sacrificed to her. So the true interpretation remains uncertain, we can say that each represents fertility. She carried to her own temple on her head as the protector of her own temple. But on the very night Alexander the Great was born in 356 in Macedonia, she could not keep her own temple in Ephesus. Because she was helping the birth of the important person. Later Ephesians understood it. When they told this Alexander the Great after his conquest of Anatolia, he gave the city special privileges.

Being associated with chastity, Artemis at an early age asked her father Zeus to grant her eternal virginity. Also, all her companions were virgins. Artemis was very protective of her purity, and gave grave punishment to any man who attempted to dishonor her in any form. Actaeon, while out hunting, accidentally came upon Artemis and her nymphs, who bathing naked in a secluded pool. Seeing them in all their naked beauty, the stunned Actaeon stopped and gazed at them, but when Artemis saw him ogling them, she transformed him into a stag. Then, incensed with disgust, she set his own hounds upon him.
They chased and killed what they thought was another stag, but it was their master. As with Orion, a giant and a great hunter, there are several legends which tell of his death, one involving Artemis. It is said that he tried to rape the virgin goddess, so killed him with her bow and arrows. Another says she conjured up a scorpion which killed Orion and his dog. Orion became a constellation in the night sky, and his dog became Sirius, the dog star. Yet another version says it was the scorpion which stung him and was transformed into the constellation with Orion, the later being Scorpio.

Night of the Hunters: Artemis and Apollo

Classical Mythology

Night of the Hunters: Artemis and Apollo

Two other children of Zeus rose to take their place among the greatest of Olympians. These were the children of Leto, the beautiful daughter of the original Titans Coeus and Phoebe. Hera was tormented with jealousy of Leto. So the Queen of the Gods sent a serpent after Leto to vex her and to prevent her from finding a place to deliver her babies.
Logos
Ortygia means “quail island.” Asteria, Leto's sister and the mother of the goddess Hecate, had escaped the lecherous pursuit of Zeus by turning herself into a quail and diving into the sea. The island of Ortygia appeared on the spot. After the births of Artemis and Apollo, the island's name changed to Delos, which can mean “famous.” It was renowned as one of the holiest places in ancient Greece.
Leto frantically went from place to place, but found no welcome anywhere, since everyone feared incurring the wrath of Hera. She finally found refuge on Ortygia, the island of her sister Asteria, where she gave birth to Artemis.
Immediately after her own birth, the newborn Artemis precociously helped her mother through nine days of labor and delivery until her brother Apollo emerged. Themis, Leto's aunt, took care of the young gods and nourished them on ambrosia and nectar—the food and drink of the gods.
Artemis and Apollo cherished their mother, who had gone through such an ordeal to bring them into the world. Not long after their birth, the giant Tityus attempted to rape Leto in a sacred grove near Delphi. Leto called out the names of her children, who quickly rescued her by showering arrows upon the giant, killing him instantly. For Tityus's offense, Zeus consigned the giant (who was his own son) to eternal torment in the Underworld (see What the Hell? Adventures in the Underworld).
Artemis and Apollo also defended their mother's honor (or perhaps their own pride) when Niobe, the daughter of Tantalus, boasted of having more and better children than Leto. The two killed most (or all) of Niobe's children, leaving Niobe to weep eternally.
Artemis and Apollo remained close to each other forever. Both siblings would become associated with the skill of archery, and they enjoyed hunting together. In addition, both had the power to send plagues upon mortals.

Wild Queendom: Artemis

Artemis grew to become the virgin goddess of the hunt, of wild animals, and of childbirth (due to her participation in the birth of her brother). She and her brother also became the protectors of young children.
When she was just three, Artemis was asked by her father, Zeus, to name any gifts she wanted. Among many others, she named:
  • A bow and arrows (just like her brother's)
  • All the world's mountains (as her home and playground)
  • Just one city (for she preferred to live in the mountains)
  • Eternal virginity
Zeus gladly provided her with everything she wanted and more. He ordered the Cyclopes to forge a silver bow and fill a quiver with arrows for her. He promised her eternal virginity. Zeus gave her all the mountains as her domain. And he presented her with 30 cities—and named her as guardian of the world's roads and harbors.
Artemis, constantly attended by nymphs, could almost always be found in the mountains she loved. Though she was the guardian of wild animals, Artemis enjoyed nothing more than hunting. Orion, a giant hunter, joined both Artemis and her mother on many of their hunts.
Like most of the Olympians, Artemis reacted strongly whenever she did not receive the honors due her as a goddess. After Apollo had helped Admetus win Alcestis as his bride, for instance, the groom neglected to sacrifice to Artemis at his wedding. Imagine his horror that night when he found his bridal bedchamber teeming with snakes! Admetus quickly followed Apollo's advice and made the necessary sacrifices to the god's sister.
What a Life!
The hunter Orion greatly offended Gaia by boasting that his hunting skill was so great he could kill all of the animals on Earth. Gaia decided to protect her domain by sending a giant scorpion after the hunter. After the scorpion stung and killed Orion, Artemis and Leto prevailed upon Zeus to immortalize him as a constellation—but with the scorpion similarly honored.
King Oeneus of Calydon similarly offended Artemis by forgetting to dedicate the first fruits of the harvest to her one season. Artemis sent a monstrous boar to ravage and terrorize his kingdom. To rid the kingdom of this vicious beast, Oeneus was forced to call on some of the greatest heroes of the age to participate in the hunt. (For more on the Calydon boar hunt, see Achilles: The Angry Young Hero.)
Actaeon, the son of Autonoe and grandson of Cadmus, offended the goddess by stumbling across her once while she was bathing in the woods. Furious that a mortal had seen her naked, Artemis transformed the hunter into a stag. His own hounds then ripped Actaeon to pieces.
The biggest penalty paid for offending the goddess was that of King Agamemnon of Mycenae, who foolishly boasted that his hunting prowess outstripped even hers. On the eve of the Trojan War, Artemis stranded the Greek fleet with ill winds. To appease her, Agamemnon sacrificed his daughter Iphigenia—though, according to some accounts, the goddess showed mercy at the last minute and substituted a deer on the altar.
Having won the right to eternal virginity from her father, Artemis sometimes found it necessary to fiercely defend it. Buphagus, son of the Titan Iapetus, once tried to rape her, but she shot and killed him. The twin sons of Poseidon, Otus and Ephialtes, also met their doom trying to violate the goddess—and Hera as well. Otus chased after Artemis while Ephialtes pursued Hera. But suddenly a deer—either Artemis herself after a transformation or a real deer sent by her brother Apollo—darted between the two brothers. Distracted, the brothers quickly hurled their spears at it, but it sped away. Otus's spear pierced Ephialtes and Ephialtes' hit Otus—and both giants died instantly.
Artemis required the nymphs who attended her to remain virgins, just as she did. But her father once raped Callisto, a favorite of Artemis's. Hoping to help her escape Hera's notice, Zeus then transformed her into a bear. But Hera—not fooled at all—tricked Artemis into shooting and killing the bear.

The Temperamental Musician: Apollo

Artemis's brother, Apollo, was just as sure a shot. The god of archery—as well as of music, prophecy, healing, and youth—got an early start on his art. Apollo was just four days old when he demanded a bow and arrows, which Hephaestus created for him. He immediately set out in pursuit of the serpent that Hera had sent to torment his mother, Leto. The serpent, Python, sought refuge at Delphi. But Apollo heedlessly followed Python into the shrine of the Oracle of Mother Earth and killed him there.
Gaia was outraged at this defilement of her shrine. Yet after Apollo was purified for his crime in Crete, he learned the art of prophecy—perhaps from Pan, the goat-legged god of the flock and herds. In any case, he soon took over the Oracle at Delphi. Through the Oracle of Apollo (as it was renamed), the god became so closely associated with the art of prophecy that almost all seers soon claimed to have been either taught or fathered by him.
Originally a herdsman, Apollo was the first god charged with protecting flocks and herds. (Pan was associated primarily with goats and sheep that grazed in rural and wild areas; Apollo more with cattle that grazed in fields on the outskirts of the city.) But he later turned this duty over to Hermes in exchange for some musical instruments the younger god had devised. Apollo demonstrated such talent as a musician that he soon became a god of that art, too. Some even credit the god with having invented the cithara.
Logos
The cithara was a musical instrument that resembled a large lyre.
What a Life!
Pan also lost a musical contest to Apollo. Though Tmolus, the judge, awarded the prize to Apollo, King Midas of Phrygia remarked that he himself liked Pan's playing best. Apollo punished Midas by giving him the ears of an ass.
Some dared to challenge Apollo's musical talents—but never more than once. A satyr named Marsyas once found a flute made from the bones of a stag. (Athena had made this flute, but had angrily thrown it away when the laughter of the other immortals made her realize how ridiculous she looked when she puffed out her cheeks to play it.) Still inspired by Athena, the flute played rapturous music. Listeners even compared the satyr's playing favorably to Apollo's playing of the lyre.
This comparison enraged Apollo, who immediately challenged Marsyas to a contest. The contestants agreed that the winner could choose any punishment for the loser. The jury of Muses found both players magnificent. So Apollo dared the satyr to try to do what he himself could do: turn his instrument upside-down and play it—and sing while playing. Marsyas, of course, could do neither with a flute.
Impressed by his versatility, the Muses judged Apollo the best musician. Not content with merely winning, Apollo then chose a brutal punishment for Marsyas: He skinned the satyr alive and nailed his skin to a pine tree.
Apollo never married, but he was by no means a celibate. He fathered more than a dozen children by at least nine different partners.
What a Life!
Apollo also wooed a beautiful young man, Hyacinthus. Sadly, while Apollo was teaching the boy how to throw the discus, the West Wind—who also desired Hyacinthus—redirected the missile straight into the boy's head, killing him instantly. The drops of blood that fell from his head yielded the flower hyacinth.
Yet his most persistent courtship—that of Daphne, a mountain nymph—was never rewarded. Apollo first eliminated the competition. Leucippus, the son of King Oenomaus of Pisa, also loved Daphne—so much that he once disguised himself as a girl just to be with her while she engaged in her mountain revels with other nymphs. But Apollo knew of this charade—and so the god quietly advised the nymphs to bathe naked. When Leucippus was exposed—literally and figuratively—the nymphs tore him to shreds.
Though Apollo alone now wooed her, Daphne still refused him. Ultimately, she changed into a laurel tree rather than submit to his desires. Thereafter, Apollo made the laurel his sacred plant.
Others refused Apollo, too. When Zeus ruled that Marpessa, daughter of the river god Evenus, could choose between her two suitors, she chose the mortal Idas. (She suspected that Apollo's amorous interest would wane as she grew older.)
The nymph Sinope used cleverness to escape Apollo's advances. Sinope agreed to surrender herself to the god, but only if he first granted her a wish. When Apollo swore to give her anything she wanted, Sinope revealed her wish: to remain a virgin for all of her days. (Some storytellers say that Sinope had used this same trick to avoid Zeus's embrace.)