Artemis

• the Greek name of Diana, Plin. 25, 7, 36, § 73; cf. Macr. S. 1, 15; 7, 16.

(Ἄρτεμις), one of the great divinities of the Greeks. Her name is usually derived from ἀρτεμής, 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. 406b. ; Strab. xiv. p.635; Eustath. ad Hom. pp. 32, 577, 1732.) According to the Homeric account and Hesiod (Hes. Th. 918) she was the daughter of Zeus and Leto, whence Aeschylus (Sept. 148) calls her λητωγένεια. 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 (8.37.3) found in Aeschylus, Artemis was a daughter of Demeter, and not of Leto, while according to an Egyptian story (Hdt. 2.156) 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. 3.61; Schol. ad Pind. Nem. 1.1), others that it was Crete (Diod. 5.72), 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 Δεὰ ἀπόλλουσα. Sudden deaths, but more especially those of women, are described as the effect of her arrows. (Hom. Il. 6.205, 427, &c., 19.59, 21.483, &c.; Od. 11.172, &c., 324, 15.478, 18.202, 20.61, &c., 5.124, &c.) She also acts sometimes in conjunction with her brother. (Od. 15.410; Il. 24.606.) 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 Δεα σώτειρα; 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. 5.447.) 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 παιδοτρόφος, κουροτρόφος, and φιλομεῖραξ (comp. Diod. 5.73); and Aeschylus (Aesch. Ag. 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 (ἐλαφηβόλος), the lover of the tumult connected with the chase (κελαδεινή), and ἀγρότερα. (Il. 21.511, 485, &c.; Hom. Hymn. in Dian. 10.) Artemis is moreover, like Apollo, unmarried; she is a maidendivinity 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. 7.19.1. 8.13.1.) 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. (Hdt. 2.32, 35.) The laurel was sacred to both divinities, and both were regarded as the founders and protectors of towns and streets. (Paus. 1.38.6, 3.24.6, 8.36, 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. 2.5.3; Pind. O. 3.51.) Her temples and sanctuaries in Arcadia were usually near lakes or rivers, whence she was called λιμνῆτις or λιμναία. (Paus. 2.7.6, 3.23.6, 4.4.2, 31.3, 8.53.5.) In the precincts of her sanctuaries there were often sacred wells, as at Corinth. (Paus. 2.3.5, 3.20.7.) As a nymph, Artemis also appears in connexion with river gods, as with Alpheius [Alpheius], and thus it is intelligible why fish were sacred to her. (Diod. 5.3.)

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. (Eur. IT 36.) Iphigeneia and Orestes brought her image from thence, and landed at Brauron in Attica, whence the goddess derived the name of Brauronia. (Paus. 1.23.9, 33.1, 3.16, 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. Βραυρώνια and Διαμαστίγωσις.) 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. [Aricina.] Iphigeneia, who was at first to have been sacrificed to Artemis, and then became her priestess, was afterwards identified with the goddess (Hdt. 4.103; Paus. 1.43.1), who was worshipped in some parts of Greece, as at Hermione, under the name of Iphigeneia. (Paus. 2.35.1.) Some traditions stated, that Artemis made Iphigeneia immortal, in the character of Hecate, the goddess of the moon. [Hecate.] A kindred divinity, if not the same as the Taurian Artemis, is Artemis ταυροπόλος, 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 (πολυμαστός). 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. 4.31.6, 7.5.2., The symbol of this divinity was a bee, and her highpriest bore the name of king (ἐσσήν). Her worship was said to have been established at Ephesus by the Amazons. (Paus. 2.7.4, 8.12.1; Hesych. and Suid. s. v. ἐσσήν.)

Respecting some other divinities, or attributes of divinities, which were likewise regarded as identical with Artemis in Greece, see Britomartis, Dictynna, and Eileithyia. 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. [Diana.] 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. (Mitscherlich, de Diana Sopita, Göttingen, 1821; Müller, Dorians, book 2.100.9; Musco Pio-Clem. 1.30 ; Hirt, Mythol. Bilderb. i. p. 37.) [L.S]

(Ἄρτεμις). The virgin daughter of Zeus and Leto (Latona), by the common account born a twin-sister of Apollo, and just before him, at Delos. The Ortygia (see Asteria) named in another tradition as her birthplace was interpreted to mean Delos, though several other places where the worship of Artemis had long prevailed put forward pretensions to that name and its mythological renown, especially the well-known island of Ortygia off Syracuse. She, as well as her mother, was worshipped jointly with her brother at Delos, Delphi, and all the most venerable spots where Apollo was honoured. She is armed, as he is, with bow and arrows, which, like him, and often together with him, she wields against monsters and giants; hence the paean was chanted to her as well as to him. Like those of Apollo, the shafts of Artemis were regarded as the cause of sudden death, especially to maidens and wives. But she was also a beneficent and helpful deity. As Apollo is the luminous god of day, she with her torch is a goddess of light by night, and in course of time becomes identified with all possible goddesses of moon and night. (See Selené; Hecaté; Bendis; Britomartis.) Her proper domain is that of nature, with its hills and valleys, woods, meadows, rivers, and fountains; there, amid her nymphs, herself the fairest and tallest, she is a mighty huntress, sometimes chasing wild animals, sometimes dancing, playing, or bathing with her companions. Her favourite haunt was thought to be the mountains and forests of Arcadia, where, in many spots, she had sanctuaries, consecrated hunting-grounds, and sacred animals. To her, as goddess of the forest and the chase, all beasts of the woods and fields—in fact, all game—were dear and sacred; but her favourite animal was held all over Greece to be the hind. From this sacred animal and the hunting of it, the month which the other Greeks called Artemision or Artemisios (March-April) was named by the Athenians Elaphebolion (Ἐλαφηβολιών), and her festival as goddess of game and hunting, at which deer or cakes in the shape of deer were offered up, Elaphebolia. As goddess of the chase, she had also some influence in war, and the Spartans before battle sought her favour by the gift of a she-goat. Miltiades, too, before the battle of Marathon, had vowed to her as many goats as there should be enemies fallen on the field; but the number proving so great that the vow could not be kept, five hundred goats were sacrificed at each anniversary of the victory in the month of Boedromion. Again, she was much worshipped as the goddess of the moon. At Amarynthus in Euboea the whole island kept holiday to her with processions and prize-fights. At Munychia in Attica, at full moon in the month of Munychion (April-May), large round loaves or cakes, decked all around with lights as a symbol of her own luminary, were borne in procession and presented to her; and at the same time was solemnized the festival of the victory of Salamis in Cyprus, because on that occasion the goddess had shone in her full glory on the Greeks. An ancient shrine of the Moon-goddess at Brauron in Attica was held in such veneration that the Brauronia, originally a merely local festival, was afterwards made a public ceremony, to which Athens itself sent deputies every five years, and a precinct was dedicated to “Artemis of Brauron” on the Acropolis itself. (See Acropolis.) At this feast the girls between five and ten years of age, clad in saffron-coloured garments, were conducted by their mothers in procession to the goddess and commended to her care; for Artemis is also a protectress of youth, especially those of her own sex. As such she patronized a nurses' festival at Sparta in a temple outside the town, to which little boys were brought by their nurses; while the Ionians at their Apaturia (q.v.) presented her with the hair of boys. Almost everywhere young girls revered the virgin goddess as the guardian of their maiden years, and before marriage they offered up to her a lock of their hair, their girdle, and their maiden garment. She was also worshipped in many parts as the goddess of good repute, especially in youths and maidens, and was regarded as an enemy of all disorderly doings. With her attributes as the goddess of the moon, and as the promoter of healthy development, especially in the female frame, is connected the notion of her assisting in childbirth. (See Ilithyia.) In early times human sacrifices had been offered to Artemis. A relic of this was the yearly custom observed at Sparta of flogging the boys till they bled at the altar of a deity not unknown elsewhere and named Artemis Orthia (the upright), probably from her stiff posture in the antiquated wooden image. At Sparta, as in other places, the ancient image was looked upon as the same which Iphigenia and Orestes brought away from Tauris (the Crimea)—viz., that of the Tanric Artemis, a Scythian deity who was identified with Artemis because of the human sacrifices common in her worship. The Artemis of Ephesus, too, so greatly honoured by all the Ionians of Asia (Acts, xix. 28), is no Greek divinity, but Asiatic. This is sufficiently shown by the fact that eunuchs were employed in her worship— a practice quite foreign to Greek ideas. The Greek colonists identified her with their own Artemis, because she was goddess of the moon and a power of nature, present in mountains, woods, and marshy places, nourishing life in plants, animals, and men. But, unlike Artemis, she was not regarded as a virgin, but as a mother and foster-mother, as is clearly shown by the multitude of breasts in the effigy. Her worship, frantic and fanatical after the manner of Asia, was traced back to the Amazons. A number of other deities native to Asia were also worshipped by the Greeks under the name of Artemis.

Artemis appears in works of art as the ideal of austere maiden beauty—tall of stature, with bow and quiver on her shoulder, or torch in her hand, and generally leading or carrying a hind, or riding in a chariot drawn by hinds. Her commonest character is that of a huntress. In earlier times the figure is fuller and stronger and the clothing more complete; in later works she is represented as more slender and lighter of foot, the hair loose, the dress girt high, the feet protected by the Cretan shoe. The most celebrated of her existing statues is the Diana of Versailles, from Hadrian's villa at Tibur. On the identification of Artemis with the Italian Diana, see Diana.

• Paus. 8.37.6
• daughter of Zeus and Latona, born in Delos: Apollod. 1.3.6
• a huntress: Apollod. 1.4.1
• altars: Paus. 1.31.1, 4, Paus. 3.16.9ff., Paus. 5.14.5, Paus. 5.15.4, 6, 7, 8, Paus. 7.18.11, 12
• altar of A. and Alpheus: Paus. 5.14.6
• bestows tall stature on daughters of Pandareos: Paus. 10.30.1
• cattle consecrated to: Paus. 10.35.7
• wooed by Otus: Apollod. 1.7.4
• sends the Calydonian boar: Apollod. 1.8.2
• angry with Oeneus for forgetting to sacrifice to her: Apollod. 1.8.2
• Admetus forgets to sacrifice to: Apollod. 1.9.15
• hind with golden horns sacred to: Apollod. 2.5.3
• rebukes Herakles for shooting it: Apollod. 2.5.3
• seen bathing by Actaeon, turns him into a deer: Apollod. 3.4.3
• causes death of Actaeon: Paus. 9.2.3
• changes Iphigenia into Hecate: Paus. 1.43.1
• makes Phylonoe immortal: Apollod. 3.10.5
• angry with Adonis: Apollod. 3.14.3
• not honoured by Broteas: Apollod. E.1.24, Apollod. E.2.2
• Pelops neglects to perform his vow to: Apollod. E.2.10, Apollod. E.3.20
• chief deity of Hyampolis: Paus. 10.35.7
• dreaded by women in child-bed: Paus. 4.30.5
• festivals: Paus. 7.18.11-13, Paus. 8.22.9
• gathers flowers with Proserpine: Paus. 8.31.2
• gives dog to Procris: Paus. 9.19.1
• grove: Paus. 8.23.6
• angry with Agamemnon: Apollod. E.3.20
• Iphigenia about to be sacrificed to her, but Artemis carries her off and substitutes a deer: Apollod. E.3.20, Apollod. E.3.22
• image brought from Tauric land to Brauron by Iphigenia: Paus. 1.23.7, Paus. 1.33.1, Paus. 3.16.7
• maidens dance in her honour at Caryae: Paus. 4.16.9
• mysteries: Paus. 8.23.4
• name of A. assumed by Sibyl: Paus. 10.12.2
• priestesses Paus. 3.16.10, Paus. 8.53.3
• virgin priestesses: Paus. 7.18.12, Paus. 7.19.1, Paus. 7.26.5
• priesthood at Aricia open only to runaway slaves and gained by victory in single combat: Paus. 2.27.4
• purified for slaughter of python: Paus. 2.7.7
• represented hunting: Paus. 2.29.1
• represented with wings: Paus. 5.19.5
• sacrifices: Paus. 3.16.10, Paus. 5.14.5, Paus. 7.18.11-13
• shoots at Tityus: Paus. 3.18.15, Paus. 10.11.1
• shows people where to dwell: Paus. 3.22.12
• slays Orion: Apollod. 1.4.2
• kills the Aloads: Apollod. 1.7.5
• slays Buphagus: Paus. 8.27.17, Callisto: Apollod. 3.8.1. Paus. 8.3.6, Cenchrias: Paus. 2.3.2, Coronis: Paus. 2.26.6, and children of Niobe: Apollod. 3.5.6
• Spartan lads scourged at her altar: Paus. 3.16.10
• spring of: Paus. 3.20.7
• `To Artemis,' name of place: Paus. 8.15.8
• wrath of A. at Oeneus: Paus. 7.18.10
• her worship in the Greek world: Hdt. 1.26, Hdt. 3.48, Hdt. 4.35, Hdt. 4.87, Hdt. 6.138, Hdt. 7.176, Hdt. 8.77
• in Thrace and Scythia: Hdt. 4.33, Hdt. 5.7
• in Egypt (as Bubastis): Hdt. 2.59, Hdt. 2.83, Hdt. 2.137, Hdt. 2.155, Hdt. 2.156
• Temples, sanctuaries, and precincts-Paus. 1.1.4, Paus. 1.19.6, Paus. 1.23.7, Paus. 1.29.2, Paus. 1.36.1, Paus. 1.38.6, Paus. 1.43.1, Paus. 2.7.6, Paus. 2.10.7, Paus. 2.21.1, Paus. 2.24.5, Paus. 2.25.3, 6, Paus. 2.27.5, Paus. 2.28.2, Paus. 2.29.1, Paus. 2.30.1, Paus. 2.31.1, 4, Paus. 2.32.10, Paus. 2.35.1, Paus. 3.2.6, Paus. 3.10.7, Paus. 3.12.8, Paus. 3.14.2, 6, Paus. 3.16.7, 8, Paus. 3.20.9, Paus. 3.23.10, Paus. 3.24.9, Paus. 3.25.3, 9, Paus. 3.26.11, Paus. 4.4.2, Paus. 4.31.3, 8, Paus. 4.34.6, Paus. 4.35.8, Paus. 5.6.5, Paus. 5.12.3, 4, Paus. 5.19.2, Paus. 6.3.15, Paus. 6.22.1, 8, 10, 11, Paus. 7.2.6, 7, Paus. 7.6.6, Paus. 7.18.8-10, Paus. 7.19.1, 4, 8, Paus. 7.20.7, Paus. 7.24.1, Paus. 7.26.3, 4, 11, Paus. 7.27.4, Paus. 8.5.11, Paus. 8.6.6, Paus. 8.12.5, Paus. 8.13.1, Paus. 8.14.5, Paus. 8.15.9, Paus. 8.18.8, Paus. 8.22.7, Paus. 8.23.1, 3, 6, Paus. 8.28.6, Paus. 8.32.4, Paus. 8.35.5, 7, 8, Paus. 8.36.7, Paus. 8.37.1, Paus. 8.39.5, Paus. 8.44.2, Paus. 8.47.6, Paus. 8.53.11, Paus. 9.17.1, Paus. 10.26.6, Paus. 10.33.4, Paus. 10.35.7, Paus. 10.36.5, Paus. 10.37.1, 3, 8, Paus. 10.38.6, 9, 12
• temple of A. and Apollo: Paus. 1.41.3
• sanctuary of A. and Apollo: Paus. 2.11.1
• Images and other representations in art-Paus. 1.23.7, Paus. 1.26.4, Paus. 1.29.2, Paus. 1.33.1, Paus. 1.40.2, 3, Paus. 1.44.2, 4, Paus. 2.2.6, Paus. 2.3.5, Paus. 2.9.6, Paus. 2.10.2, 7, Paus. 2.13.5, Paus. 2.19.7, Paus. 2.22.2, Paus. 2.23.5, Paus. 2.24.5, Paus. 2.29.1, Paus. 2.30.1, Paus. 2.31.1, Paus. 3.10.7, Paus. 3.11.9, Paus. 3.16.7-10, Paus. 3.18.9, Paus. 3.19.4, Paus. 4.14.2, Paus. 4.31.10, Paus. 5.17.3, Paus. 5.19.5, Paus. 5.20.2, Paus. 6.22.8, 10, 11, Paus. 7.18.8-10, Paus. 7.24.1, Paus. 7.26.4, 11, Paus. 7.27.4, Paus. 8.6.6, Paus. 8.13.2, Paus. 8.22.7, Paus. 8.30.6, 10, Paus. 8.31.1, Paus. 8.36.7, Paus. 8.37.1, 4, Paus. 8.39.5, Paus. 8.46.3, Paus. 8.53.11, Paus. 9.17.1, Paus. 9.19.6, Paus. 9.20.1, Paus. 9.24.4, Paus. 10.9.7, Paus. 10.13.4, 7, Paus. 10.15.2, Paus. 10.16.6, Paus. 10.19.4, Paus. 10.33.4, Paus. 10.35.4, 7, Paus. 10.36.5, Paus. 10.37.1, 3, 8, Paus. 10.38.9
• Titles-Aeginaean: Paus. 3.14.2
• Aetolian: Paus. 10.38.12
• Alpheaean: Paus. 6.22.8, 9 ff.
• Amarysian: Paus. 1.31.4ff.
• Anaeitis: Paus. 3.16.8
• Ariste: Paus. 1.29.2
• Astratea: Paus. 3.25.3
• Brauronian: Paus. 1.23.7, Paus. 1.33.1, Paus. 8.46.3
• Calliste: Paus. 1.29.2, Paus. 8.35.8
• Caryatis: Paus. 3.10.7
• Cedar Goddess: Paus. 8.13.2
• Childrearer: Paus. 4.34.6
• Cnacalesian: Paus. 8.23.3
• Cnaceatian: Paus. 8.53.11
• Cnagian: Paus. 3.18.4ff.
• Coccoca: Paus. 5.15.7
• Condyleatis: Paus. 8.23.6ff.
• Cordax: Paus. 6.22.1
• Coryphaean: Paus. 2.28.2
• Daphnaea: Paus. 3.24.8
• Dereatian: Paus. 3.20.7
• Dictynnaean: Paus. 3.24.9, Paus. 10.36.5
• Elaphiaean: Paus. 6.22.10ff.
• Ephesian: Paus. 2.2.6, Paus. 4.31.8, Paus. 5.6.5, Paus. 5.12.4, Paus. 5.19.2, Paus. 7.2.6, 7, Paus. 8.13.1, Paus. 8.23.1, Paus. 8.30.6, Paus. 10.26.6, Paus. 10.38.6
• Eurynome: Paus. 8.41.4-6
• Firstseated: Paus. 10.38.6
• Friend of Youth (Philomirax): Paus. 6.23.8
• of Good Fame: Paus. 9.17.1
• Hemerasia: Paus. 8.18.8
• Hippolaitis: Paus. 3.25.9
• Horsefinder: Paus. 8.14.5
• Huntress: Paus. 1.19.6, Paus. 1.41.3, 6, Paus. 5.15.8, Paus. 7.26.3, 11, Paus. 8.32.4
• Hymnia: Paus. 8.5.11ff., Paus. 8.13.1
• Iphigenia: Paus. 2.35.1
• Issora: Paus. 3.14.2
• Issorian: Paus. 3.25.4
• Lady of the Lake: Paus. 2.7.6, Paus. 3.14.2, Paus. 3.23.10, Paus. 4.4.2, Paus. 4.31.3, Paus. 7.20.7, Paus. 8.53.11
• Laphria: Paus. 4.31.7, Paus. 7.18.8
• Leader: Paus. 3.14.6, Paus. 8.37.1, Paus. 8.47.6
• Leucophryenian: Paus. 1.26.4, Paus. 3.18.9
• Light-bringing: Paus. 1.31.4, Paus. 4.31.10
• Lukeia (Wolfish): Paus. 2.31.4
• Lycoan: Paus. 8.36.7
• Lygodesma: Paus. 3.16.10
• Market: Paus. 5.15.4
• Munychian: Paus. 1.1.4
• Mysian: Paus. 3.20.9
• Orthia: Paus. 2.24.5, Paus. 3.16.7, 9, 10, Paus. 8.23.1
• Paternal: Paus. 2.9.6
• Persian: Paus. 7.6.6
• Persuasion: Paus. 2.21.1
• Pheraean: Paus. 2.10.7, Paus. 2.23.5
• Philomirax: Paus. 6.23.8
• of the Portal: Paus. 1.38.6
• Priestess: Paus. 8.44.2
• Pyronian: Paus. 8.15.9
• Saronian: Paus. 2.30.7, Paus. 2.32.10
• Saviour: Paus. 1.40.2, Paus. 1.44.4, Paus. 2.31.1, Paus. 3.22.12, Paus. 7.27.3, Paus. 8.30.10, Paus. 8.39.5
• Sciaditis: Paus. 8.35.5
• of the Steep: Paus. 2.24.5
• the Strangled One: Paus. 8.23.6ff.
• Stymphalian: Paus. 8.22.7, 8
• Tauric: Paus. 1.23.7, Paus. 3.16.8
• Triclaria: Paus. 7.19.1, 4, 8, Paus. 7.22.11
• Wolfish: Paus. 2.31.4, 5