Artemis, known also in latin term as Diana

APOLLONIUS RHODIUS, ARGONAUTICA, Book 1, translated by R. C. SEATON

[311] And there met him aged Iphias, priestess of Artemis guardian of the city, and kissed his right hand, but she had not strength to say a word, for all her eagerness, as the crowd rushed on, but she was left there by the wayside, as the old are left by the young, and he passed on and was gone afar.

APOLLONIUS RHODIUS, ARGONAUTICA, Book 4, translated by R. C. SEATON

[333] And the heroes came down the river behind and reached the two Brygean isles of Artemis near at hand. Now in one of them was a sacred temple; and on the other they landed, avoiding the host of Apsyrtus;for the Colchians had left these islands out of many within the river, just as they were, through reverence for the daughter of Zeus;

[452] When the heroes had left the maiden on the island of Artemis, according to the covenant, both sides ran their ships to land separately. And Jason went to the ambush to lie in wait for Apsyrtus and then for his comrades. But he, beguiled by these dire promises, swiftly crossed the swell of the sea in his ship, and in dark night set foot on the sacred island; and faring all alone to meet her he made trial in speech of his sister, as a tender child tries a wintry torrent which not even strong men can pass through, to see if she would devise some guile against the strangers. And so they two agreed together on everything; and straightway Aeson's son leapt forth from the thick ambush, lifting his bare sword in his hand; and quickly the maiden turned her eyes aside and covered them with her veil that she might not see the blood of her brother when he was smitten. And Jason marked him and struck him down, as a butcher strikes down a mighty strong-horned bull, hard by the temple which the Brygi on the mainland opposite had once built for Artemis.

CALLIMACHUS, HYMNS, Hymn to Artemis, translated by A. W. MAIR

[1] 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; beginning with the time when sitting on her father’s knees – still a little maid – she spake these words to her sire: “Give me to keep my maidenhood, Father, forever: and give me to be of many names, that Phoebus may not vie with me. And give me arrows and a bow – stay, Father, I ask thee not for quiver or for mighty bow: for me the Cyclopes will straightway fashion arrows and fashion for me a well-bent bow. But give me to be Bringer of Light and give me to gird me in a tunic with embroidered border reaching to the knee, that I may slay wild beasts. And give me sixty daughters of Oceanus for my choir – all nine years old, all maidens yet ungirdled; and give me for handmaidens twenty nymphs of Amnisus who shall tend well my buskins, and, when I shoot no more at lynx or stag, shall tend my swift hounds. And give to me all mountains; and for city, assign me any, even whatsoever thou wilt: for seldom is it that Artemis goes down to the town. On the mountains will I dwell and the cities of men I will visit only when women vexed by the sharp pang of childbirth call me to their aid even in the hour when I was born the Fates ordained that I should be their helper, forasmuch as my mother suffered no pain either when she gave me birth or when she carried me win her womb, but without travail put me from her body.” So spake the child and would have touched her father’s beard, but many a hand did she reach forth in vain, that she might touch it.

[28] And her father smiled and bowed assent. And as he caressed her, he said: “When goddesses bear me children like this, little need I heed the wrath of jealous Hera. Take, child, all that thou askest, heartily. Yea, and other things therewith yet greater will thy father give thee. Three times ten cities and towers more than one will I vouchsafe thee – three times ten cities that shall not know to glorify any other god but to glorify the only and be called of Artemis And thou shalt be Watcher over Streets and harbours.” So he spake and bent his head to confirm his words. And the maiden faired unto the white mountain of Crete leafy with woods; thence unto Oceanus; and she chose many nymphs all nine years old, all maidens yet ungirdled. And the river Caraetus was glad exceedingly, and glad was Tethys that they were sending their daughters to be handmaidens to the daughter of Leto.

[46] And straightway she went to visit the Cyclopes. Them she found in the isle of Lipara – Lipara in later days, but at the at time its name was Meligunis – at the anvils of Hephaestus, standing round a molten mass of iron. For a great work was being hastened on: they fashioned a horse-trough for Poseidon. And the nymphs were affrighted when they saw the terrible monsters like unto the crags of Ossa: all had single eyes beneath their brows, like a shield of fourfold hide for size, glaring terribly from under; and when they heard the din of the anvil echoing loudly, and the great blast of the bellows and the heavy groaning of the Cyclopes themselves. For Aetna cried aloud, and Trinacia cried, the seat of the Sicanians, cried too their neighbour Italy, and Cyrnos therewithal uttered a mighty noise, when they lifted their hammers above their shoulders and smote with rhythmic swing the bronze glowing from the furnace or iron, labouring greatly. Wherefore the daughters of Oceanus could not untroubled look upon them face to face nor endure the din in their ears. No shame to them! On those not even the daughters of the Blessed look without shuddering. Though long past childhood’s years. But when any of the maidens doth disobedience to her mother, the mother calls the Cyclopes to her child – Arges or Steropes; and from within the house comes Hermes, stained with burnt ashes. And straightway he plays bogey to the child, and she runs into her mother’s lap, with her hands upon her eyes. But thou, Maiden, even earlier, while yet but three years old, when Leto came bearing thee in her arms at the bidding of Hephaestus that he might give thee handsel and Brontes set thee on his stout knees – thou didst pluck the shaggy hair of his great breast and tear it out by force. And even unto this day the mid part of his breast remains hairless, even when mange settles on a man’s temples and eats the hair away.

[80] Therefore right boldly didst thou address them then: “Cyclopes, for me too fashion ye a Cydonian bow and arrows and a hollow casket for my shafts; for I also am a child of Leto, even as Apollo. And if I with my bow shall slay some wild creature or monstrous beast, that shall the Cyclopes eat.” So didst thou speak and they fulfilled thy words. Straightway dist thou array thee, O Goddess. And speedily again thou didst go to get thee hounds; and thou camest to the Arcadian fold of Pan. And he was cutting up the flesh of a lynx of Maenalus that his bitches might eat it for food. And to thee the Bearded God gave two dogs black-and-white, three reddish, and one spotted, which pulled down very lions hen they clutched their throats and haled them still living to the fold. And he gave thee seven Cynosurian bitches swifter than the winds - that breed which is swiftest to pursue fawns and the hare which closes not his eyes; swiftest too to mark the lair of the stag and where the porcupine hath his burrow, and to lead upon the track of the gazelle.

[98] Thence departing (and thy hounds sped with thee) thou dist find by the base of the Parrhasian hill deer gamboling – a mighty herd. They always herded by the banks of the black-pebbled Anaurus – larger than bulls, and from their horns shone gold. And thou wert suddenly amazed and sadist to thine own heart: “This would be a first capture worthy of Artemis.” Five were there in all; and four thou didst take by speed of foot – without the chase of dogs – to draw thy swift car. But one escaped over the river Celadon, by devising of Hera, that it might be in the after days a labour for Heracles, and the Ceryneian hill received her.

[109] Artemis, Lady of Maidenhood, Slayer of Tityus, golden were thine arms and golden thy belt, and a golden car didst thou yoke, and golden bridles, goddess, didst thou put on thy deer. And where first did thy horned team begin to carry thee? To Thracian Haemus, whence comes the hurricane of Boreas bringing evil breath of frost to cloakless men. And where didst thou cut the pine and from what flame didst thou kindle it? It was on Mysian Olympus, and thou didst put in tit the breath of flame unquenchable, which thy Father’s bolts distil. And how often goddess, didst thou make trial of thy silver bow? First at an elm, and next at an oak didst thou shoot, and third again at a wild beast. But the fourth time – 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.

[134] 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 Apollo be and therein all thy labours, and therein thy hounds and thy bow and thy chariots, which lightly carry thee in thy splendour, when thou drivest to the house of Zeus. There in the entrance meet thee Hermes and Apollo: Hermes the Lord of Blessing, takes thy weapons, Apollo takes whatsoever wild beast thou bringest. Yea, so Apollo did before strong Alcides came, but now Phoebus hath this task no longer; in such wise the Anvil of Tiryns stands ever before the gates, waiting to see if thou wilt come home with some fat morsel. And all the gods laugh at him with laughter unceasingly and most of all his own wife’s mother when he brings from the car a great bull or a wild boar, carrying it by the hind foot struggling. With this sunning speech, goddess, doth he admonish thee: “Shoot at the evil wild beasts that mortals may call thee their helper even as they call me. Leave deer and hares to feed upon the hills. What harm could deer and hares do? It is boars which ravage the tilth of men and boars which ravage the plants; and oxen are a great bane to men: shoot also at those.” So he spake and swiftly busied him about the mighty beast. For though beneath a Phrygian oak his flesh was deified, yet hath he not ceased from gluttony. Still hath he that belly wherewith he met Theiodamas at the plough.

[162] For thee the nymphs of Amnisus rub down the hinds loosed from the yoke, and from the mead of Hera they gather and carry for them to feed on much swift-springing clover, which also the horses of Zeus eat; and golden troughs they fill with water to be for the deer a pleasant draught. And thyself thou enterest thy Father’s house, and all alike bid thee to a seat; but thou sittest beside Apollo. But when the nymphs encircle thee in the dance, near the springs of Egyptian Inopus or Pitane – for Pitane too is thine – or in Limnae or where, goddess, thou camest from Scythia to dwell, in Alae Araphenides, renouncing the rites of the Tauri, 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 Stymphaean 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.

[183] Which now of islands, what hill finds most favour with thee? What haven? What city? Which of the 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, Doliche hath found favour with thee, of cities Perge, of hills Taygeton, the havens of Euripus. And beyond others thou lovest the nymph of Gortyn, Britomartis, slayer of stags, the goodly archer; for love of whom was Minos of old distraught and roamed the hills of Crete. And the nymph would hide herself now under the shaggy oaks and anon in the low meadows. And for nine months he roamed over crag and cliff and made not an end of pursuing, until, all but caught, she leapt into the sea from the top of a cliff and fell into the nets of fishermen which saved her. Whence in after days the Cydonians call the nymph the Lady of the Nets (Dictyna) and the hill whence the nymph leaped they call the hill of Nets (Dictaeon), and there they set up altars and do sacrifice. And the garland on that day is pine or mastich, but the hands touch not the myrtle. For when she was in flight, a myrtle branch became entangled in the maiden’s robes; wherefore she was greatly angered against the myrtle. Upis, O Queen, fair-faced Bringer of Light, thee too the Cretans name after that nymph.

[206] Yea and Cyrene thou madest thy comrade, to whom on a time thyself didst give two hunting dogs, with whom the maiden daughter of Hypseus beside the Iolcian tomb won the prize. And the fair-haired wife of Cephalus, son of Deioneus, O Lady, thou madest thy fellow in the chase; and fair Anticleia, 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 boars, daughter of Arcadian Iasius, and taught her hunting with dogs and good archery. They that were called to hunt the boar of Calydon find no fault with her; for the tokens of victory came into Arcadia which still holds the tusks of the beast. Nor do I deem that Hylaeus and foolish Rhoecus, for all their hate, in Hades slight her archery. For the loins, with whose blood the height of Maenalus flowed, will not abet the falsehood.

[225] Lady of many shrines, of many cities, hail! Goddess of the Tunic, sojourner in Miletus; for thee did Neleus make his Guide, when he put off with his ships from the land of Cecrops. Lady of Chesion and of Imbrasus, 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 Achaean ships sailed to vex the cities of the Teucri, wroth for Rhamnusian Helen. For thee surely Proetus established two shrines, one of Artemis of Maidenhood for that thou dist gather for him his maiden daughters, when they were wandering over the Azanian hills; the other he founded in Lusa to Artemis the Gentle, because thou tookest from his daughters the spirit of wildness. For thee, too, the Amazons, whose mind is set on war, in Ephesus beside the sea established an image beneath an oak trunk, and Hippo performed a holy rite for thee, and they themselves, O Upis 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, Athena’s handiwork, a bane to the deer). And the echo reached unto Sardis and to the Berecynthian range. And they with their feet beat loudly and therewith their quivers rattled.

[248] 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. Wherefore in this madness insolent Lygdamis threatened that he would lay it waste, and brought against it a host of Cimmerians which milk mares, in number as the sand; who have their homes hard by the Straits of the cow, daughter of Inachus. Ah! foolish among kings, how greatly he sinned! For not destined to return again to Scythia was either he or any other of those whose wagons stood in the Caystrian plain ; for thy shafts are ever more set as a defence before Ephesus.

[258] O Lady of Munychia, Watcher of Harbours, hail, Lady of Pherae! Let none disparage Artemis. For Oeneus dishonoured her altar and no pleasant struggles came upon his city. Nor let any content with her in shooting of stags or in archery. For the son of Atreus vaunted him not that he suffered small requital. Neither let any woo the Maiden; for not Otus, nor Orion wooed her to their own good. Nor let any shun the yearly dance; for not tearless to Hippo was her refusal to dance around the altar. Hail, great queen, and graciously greet my song.

DIODORUS SICULUS, LIBRARY OF HISTORY, Book 4, translated by C. H. OLDFATHER

[4.16.3] Then next, Celaeno, Eurybia, and Phoebê, who were companions of Artemis in the hunt and whose spears found their mark invariably, did not even graze the single target, but in that fight they were one and all cut down as they stood shoulder to shoulder with each other.

[4.22.3] These, then, are the deeds of Heracles in the regions mentioned above. And moving on from there he came to a certain rock in the country of the people of Poseidonia, where the myths relate that a peculiar and marvelous thing once took place. There was, that is, among the natives of the region a certain hunter, the fame of whom had gone abroad because of his brave exploits in hunting. On former occasions it had been his practice to dedicate to Artemis the heads and feet of the animals he secured and to nail them to the trees, but once, when he had overpowered a huge wild boar, he said, as though in contempt of the goddess, “The head of the beast I dedicate to myself,” and bearing out his words he hung the head on a tree, and then, the atmosphere being very warm, at midday he fell asleep. And while he was thus asleep the thong broke, and the head fell down of itself upon the sleeper and killed him.

[4.22.4] And in truth there is no reason why anyone should marvel at this happening, for many actual occurrences are recorded which illustrate the vengeance this goddess takes upon the impious.

[4.34.2] The facts are these: Once when Oeneus had an excellent crop of grain, he offered sacrifices to the other gods, but neglected Artemis alone; and angered at him for this the goddess sent forth against him the famous Calydonian boar, a creature of enormous size.

[4.45.2] And Perses had a daughter Hecatê, who surpassed her father in boldness and lawlessness; she was also fond of hunting, and when she had no luck she would turn her arrows upon human beings instead of the beasts. Being likewise ingenious in the mixing of deadly poisons she discovered the drug called aconite and tired out the strength of each poison by mixing it in the food given to the strangers. And since she possessed great experience in such matters she first of all poisoned her father and so succeeded to the throne, and then, founding a temple of Artemis and commanding that strangers who landed there should be sacrificed to the goddess, she became known far and wide for her cruelty.

[4.51.4] For she declared that Artemis, riding through the air upon a chariot drawn by dragons, had flown in the air over many parts of the inhabited earth and had chosen out the realm of the most pious king in all the world for the establishment of her own worship and for honours which should be for ever and ever; and that the goddess had commanded her not only to divest Pelias, by means of certain power which she possessed, of his old age and make his body entirely young, but also to bestow upon him many other gifts, to the end that his life should be blessed and pleasing to the gods.

[4.74.3] To him were born a son Pelops and a daughter Niobê, and Niobê became the mother of seven sons and an equal number of daughters, maids of exceeding beauty. And since she gave herself haughty airs over the number of her children, she frequently declared in boastful way that she was more blest in her children than was Leto. At this, so the myths tell us, Leto in anger commanded Apollo to slay with his arrows the sons of Niobê and Artemis the daughters. And when these two hearkened to the command of their mother and slew with their arrows the children of Niobê at the same time, it came to pass that immediately, almost in a single moment, that woman was both blest with children and childless.

[4.81.4] The reason for this bad turn of fortune of his, as some explain it, was that, presuming upon his dedication to Artemis of the first-fruits of his hunting, he purposed to consummate the marriage with Artemis at the temple of the goddess, but according to others, it was because he represented himself as superior to Artemis in skill as a hunter.

[4.81.5] But it is not incredible that it was for both these reasons that the goddess became angry; for whether Acteon made an improper use of the spoils of his hunting to satisfy his own desire upon her who has no part in marriage, or whether he was so bold as to assert that as a hunter he was to be preferred above her before whom even gods withdraw from rivalry in the chase, all would agree that the goddess was justified in having become indignant at him. And, speaking generally, we may well believe that, when he had been changed into the form of one of the animals which he was wont to hunt, he was slain by the gods which were accustomed to prey upon the other wild beasts.

[4.84.4] The myths add that Daphnis accompanied Artemis in her hunting, serving the goddess in an acceptable manner, and that with his shepherd’s pipe and singing of pastoral songs he pleased her exceedingly...

DIODORUS SICULUS, LIBRARY OF HISTORY, Book 5, translated by C. H. OLDFATHER

[5.3.4] And both Athena and Artemis, the myth goes on to say, who had made the same choice of maidenhood as had Corê and were reared together with her, joined with her in gathering the flowers, and all of them together wove the robe for their father Zeus. And because of the time they had spent together and their intimacy they all loved this island above any other, and each one of them received for her portion a territory, Athena receiving hers in the region of Himera, where the Nymphs, to please Athena, caused the springs of warm water to gush forth on the occasion of the visit of Heracles to the island, and the natives consecrated a city to her and a plot of ground which to this day is called Athena’s.

[5.3.5] And Artemis received from the gods the island at Syracuse which was named after her, by both the oracles and men, Ortygia. On this island likewise these Nymphs, to please Artemis, caused a great fountain to gush forth to which was given the name Arethusa.

[5.72.5] To Zeus also were born, they say, the goddesses Aphroditê and the Graces, Eileithyia and her helper Artemis, the Hours, as they are called, Eunomia and Dikê and Eirenê, and Athena and the Muses, and the gods Hephaestus and Ares and Apollo, and Hermes and Dionysus and Heracles.

[5.73.5] And Artemis, we are told, discovered how to effect the healing of young children and the foods which are suitable to the nature of babes, this being the reason why she is also called Kourotrophos.

[5.76.3] Britomartis, who is also called Dictynna, the myths relate, was born at Caeno in Crete of Zeus and Carmê, the daughter of Eubulus who was the son of Demeter; she invented the nets (dictya) which are used in hunting, whence she has been called Dictynna, and she passed her time in the company of Artemis, this being the reason why some men think Dictynna and Artemis are one and the same goddess; and the Cretans have instituted sacrifices and built temples in honour of this goddess.

[5.76.4] But those men who tell the tale that she has been named Dictynna because she fled into some fishermen’s nets when she was pursued by Minos, who would have ravished her, have missed the truth; for it is not a probably story that the goddess should ever have got into so helpless a state that she would have required the aid that men can give, being as she is the daughter of the greatest one of the gods, nor is it right to ascribe such an impious deed to Minos, who tradition unanimously declares avowed just principles and strove to attain a manner of life which was approved by men.

[5.77.6] And in the same manner Apollo revealed himself for the longest time in Delos and Lycia and Delphi, and Artemis in Ephesus and the Pontus and Persis and Crete;

[5.77.7] and the consequence has been that, either from the names of these regions or as a result of the deeds which they performed in each of them, Apollo has been called Delian and Lycian and Pythian, and Artemis has been called Ephesian and Cretan and Tauropolian and Persian, although both of them were born in Crete.

[5.77.8] And this goddess is held in special honour among the Persians, and the barbarians hold mysteries which are performed among other peoples even down to this day in honour of the Persian Artemis. And similar myths are also recounted by the Cretans regarding other gods, but to draw up an account of them would be a long task for us, and it would not be easily grasped by our readers.

HESIOD, THEOGONY, translated by H. G. EVELYN-WHITE

[1] From the Heliconian Muses let us begin to sing, who hold the great and holy mount of Helicon, and dance on soft feet about the deep-blue spring and the altar of the almighty son of Cronos, and, when they have washed their tender bodies in Permessus or in the Horse's Spring or Olmeius, make their fair, lovely dances upon highest Helicon and move with vigorous feet. Thence they arise and go abroad by night, veiled in thick mist, and utter their song with lovely voice, praising Zeus the aegis-holder and queenly Hera of Argos who walks on golden sandals and the daughter of Zeus the aegis-holder bright-eyed Athene, and Phoebus Apollo, and Artemis who delights in arrows, and Poseidon the earth-holder who shakes the earth, and reverend Themis and quick-glancing Aphrodite, and Hebe with the crown of gold, and fair Dione, Leto, Iapetus, and Cronos the crafty counsellor, Eos and great Helius and bright Selene, Earth too, and great Oceanus, and dark Night, and the holy race of all the other deathless ones that are for ever.

[918] And Leto was joined in love with Zeus who holds the aegis, and bare Apollo and Artemis delighting in arrows, children lovely above all the sons of Heaven.

HOMER, THE ILIAD, Book 5, translated by IAN JOHNSTON

[54] Then with his sharp spear Menelaus, son of Atreus, killed Scamandrius, son of Strophius, a huntsman. Artemis herself had taught him how to shoot every animal raised in the mountain forests. But archer Artemis was no help to him then, no more than was his expertise in archery, at which he'd been pre-eminent in former times.

[528] Apollo put Aeneas some distance from the fight, on sacred Pergamus, where his temple stood. There, in the large shrine, Leto and Artemis, the archer goddess, healed Aeneas, restoring him to his former power and magnificence.

HOMER, THE ILIAD, Book 6, translated by IAN JOHNSTON

[257] But then Bellerophon angered all the gods. He wandered out alone on the Aleian plain—depressed in spirit, roaming there and shunning all. Ares, insatiable in war, killed his son Isander, while he was fighting the famous Solymi. Artemis, goddess with the golden reins, in anger killed the daughter of Bellerophon.

[496] Andromache stood close to him, weeping. Taking Hector by the hand, she spoke to him. “My dear husband, your warlike spirit will be your death. You've no compassion for your infant child, for me, your sad wife, who before long will be your widow...But archer goddess Artemis then killed her in her father's house. So, Hector, you are now my father, noble mother, brother, and my protecting husband.”

HOMER, THE ILIAD, Book 9, translated by IAN JOHNSTON

[662] The Curetes and staunch Aetolians were fighting and killing one another, around Calydon, with the Aetolians defending Calydon and the Curetes eager to destroy the place in war. Golden-throned Artemis had driven them to fight, in her rage that Oeneus hadn't given her a harvest-offering, first fruits of his orchard. Other gods had received their sacrifices, but he'd failed to offer anything to her, a daughter of great Zeus. He forgot, or else grew careless, a lapse within his foolish heart. The archer goddess, in her rage, incited a savage white-tusked wild boar against him. This beast from the gods reached Oeneus' orchard and was causing serious damage there, knocking tall plants to the ground, entire trees, including roots and flowering apples. Meleager, Oeneus' son, killed the beast. First he gathered huntsmen and hunting dogs from many cities, for a small group could not subdue such an enormous boar. It had killed many men and sent them off to their funeral pyres in agony. Artemis began a war about this beast, that battle between the Curetes and the Aetolians, courageous men fighting for the boar's head and bristly hide.

HOMER, THE ILIAD, Book 20, translated by IAN JOHNSTON

[39] With these words, Cronos' son then launched relentless war. The gods charged off to battle, their hearts divided in two groups. Hera went to the assembled ships, with Pallas Athena and Poseidon, who shakes the earth. Helper Hermes accompanied them as well, the god with the most cunning mind of all. Hephaestus also went along with them, exulting in his power. Though he was lame, his feet moved quickly under him. Ares with the shining helmet joined the Trojans, taking with him long-haired Phoebus, archer Artemis, Leto, Xanthus, and laughter-loving Aphrodite.

[78] ...with Poseidon matched against Apollo with his feathered arrows, glittery eyed Athena going against a mighty god, Ares Enyalius, and Hera against Artemis, with her golden arrows, goddess of the noisy hunt, sister of Apollo, god who shoots from far away.

HOMER, THE ILIAD, Book 22, translated by IAN JOHNSTON

[555] Lord Apollo, who shoots from far, answered Poseidon: “Earthshaker, you'd never call me prudent, if I fought with you over human beings— those pitiful creatures are like the leaves, now full of blazing life, eating nourishment the earth provides, then fading into death. No, let's quickly end our quarrel, leaving these mortal men to fight amongst themselves.” Saying this, he turned away, thinking it shameful to fight in battle against his father's brother. But his sister, forest goddess Artemis, queen of all wild beasts, was furious with him. She spoke to him with scorn: “So, far worker, you're running off, ceding total victory to Poseidon, giving him an easy glory. You fool! Why do you carry such a bow, as useless as the wind? From now on, I never want to hear you boasting, as you used to among the deathless gods, how you could fight Poseidon face to face.”

[575] Artemis spoke. Far-shooting Apollo did not answer. But Hera, Zeus' honoured wife, was angry. She went at the archer goddess, insulting her: “You shameless bitch, you dare stand against me? You'll find it hard to match my power, even if you have your bow and Zeus made you a lion among women, allowing you to kill whichever one of them you please. I say it's better to be slaughtering wild beasts, deer in the mountains, than to fight all out with those more powerful. Still, if you're keen to learn about this war, to understand how much more powerful I am, let's fight, since you are challenging my strength.” With these words, Hera caught both arms of Artemis in her left hand. With her right she grabbed the bow, snatching it and its quiver off her shoulders. Then she slapped her with those weapons. As she did so, Hera smiled to see Artemis twist away and squirm. The swift arrows tumbled out. Artemis ran off, crying like a pigeon speeding from a hawk, flying to some hollow cleft among the rocks, for she's not fated to be caught—that's how Artemis escaped, in tears, leaving her bow lying there.

[608] Artemis returned then to Olympus, to Zeus' home, with its bronze floor. The girl sat on her father's lap, her immortal garments shaking as she wept. Her father, Cronos' son, holding her to him, asked her with a gentle laugh: “My dear child, which of the heavenly gods has treated you so nastily, as if you were committing some evil act in public?” Then Artemis, with her beautiful headband, answered Zeus: “It was your wife who hit me, father, white-armed Hera. Now, thanks to her, immortal gods engage in fights and quarrels.”

HOMER, THE ILIAD, Book 24, translated by IAN JOHNSTON

[738] Godlike Achilles spoke, then went back once more into the hut and sat on the richly decorated chair he'd left by the opposite wall. Then he spoke to Priam: “Old man, your son has been given back, as you requested. He's lying on a bier. You'll see him for yourself at day break, when you take him. We should think of eating. Even fair-haired Niobe remembered food, with twelve of her own children murdered in her home, her six young daughters and her six strong sons. Apollo was so enraged at Niobe, with his silver bow he killed the sons. The daughters Artemis the Archer slaughtered, for Niobe had compared herself to lovely Leto, saying the goddess only had two children, while she had given birth to many. Even so, though only two, those gods killed all her children. For nine days they lay in their own blood, for there was no one there to give them burial. Cronos' son had turned the people all to stone. The tenth day, the gods in heaven buried them. That's when, worn out with weeping, Niobe had thoughts of food. And now, somewhere in the rocks in Sipylus, among the lonely mountains, where, men say, goddess nymphs lie down to sleep, the ones that dance beside the Achelous, there Niobe, though turned to stone, still broods, thinking of the pain the gods have given her.

HOMER, THE ODYSSEY, Book 5, translated by IAN JOHNSTON

[144] Hermes finished. Calypso, the lovely goddess, trembled as she spoke to him—her words had wings: “The gods are harsh and far too jealous— more so than others. They are unhappy if goddesses make mortal men their partners and take them to bed for sex. That's how it was when rose-fingered Dawn wanted Orion— you gods that live at ease were jealous of her, until golden-throned sacred Artemis came to Ortygia and murdered himwith her gentle arrows...”

HOMER, THE ODYSSEY, Book 6, translated by IAN JOHNSTON

[124] When they'd enjoyed their food, the girl and her attendants threw their head scarves off to play catch with a ball, and white-armed Nausicaa led them in song. Just as when archer Artemis moves across the mountains, along the lofty ridges of Erymanthus or Taygetus, full of joy, as she pursues wild boars and swiftly running deer, with nymphs attending on her, daughters of Zeus, who bears the aegis, taking pleasure in the hunt, and Leto's heart rejoices, while Artemis holds her head and eyebrows high above them all, so recognizing her is easy, though all of them are beautiful—that's how that unmarried girl stood out then from her attendants.

HOMER, THE ODYSSEY, Book 11, translated by IAN JOHNSTON

[405] “I saw Phaedra, Procis, and fair Ariadne, daughter of Minos, whose mind loved slaughter. Theseus brought her once away from Crete to the hill in sacred Athens. But he got no joy of her. Before he did, Artemis on sea-girt Dia killed Ariadne, because of something Dionysus said...“

HOMER, THE ODYSSEY, Book 15, translated by IAN JOHNSTON

[515] There's an island you may have heard about beyond Ogygia—it's called Syrie, where Sun changes his course. The land is good. Though not too many people live on it, there're many herds and flocks, plenty of wine, and lots of wheat. Famine never comes there, no dreadful sickness falls on poor mortal men. Inside the city, when tribes of men get old, Apollo comes there with his silver bow and Artemis as well. He attacks them with his gentle arrows and kills them off.

HOMER, THE ODYSSEY, Book 20, translated by IAN JOHNSTON

[64] While Sleep, who relaxes troubled human hearts, relaxed his mind, his faithful wife woke up and cried, sitting there on her soft bed. But when her heart had had its fill of crying, the lovely lady began by saying a prayer to Artemis: “Artemis, royal goddess, Zeus' daughter, how I wish you'd shoot an arrow in my chest right now and take my life or a storm wind would come, lift me up, carry me away from here, across the murky roads, and cast me out in Ocean's backward-flowing stream, just as storms snatched up Pandareus' daughters, whose parents the gods killed, thus leaving them orphans in their home. Fair Aphrodite looked after them with cheese, sweet honey, and fine wine, while Hera offered them beauty and wisdom beyond all women. Chaste Artemis made them tall, and Athena gave them their skills in famous handicrafts. But when fair Aphrodite went away to high Olympus, petitioning Zeus, who hurls the thunderbolt, that the girls could find fulfillment in a happy marriage, for Zeus has perfect knowledge of all things, what each man's destiny will be or not, that's when storm spirits snatched away the girls and placed them in the care of hateful Furies. How I wish those gods who hold Olympus would do away with me like that, or else that fair-haired Artemis would strike at me, so with Odysseus' image in my mind I could descend beneath this hateful earth and never bring delight of any kind into the heart of some inferior man. But when a man laments all day, his heart thick with distress, and sleep holds him at night, that evil can be borne—sleep makes one forget all things good and bad, once it settles down across one's eyelids. But some god sends me bad dreams as well. This very night again a man who looked like him lay down beside me, just as he was when he went with the troops. My heart rejoiced—I thought it was no dream, but finally the truth.” Penelope finished.

HOMERIC HYMNS, Hymn to Aphrodite, translated by H. G. EVELYN-WHITE

[18] Nor does laughter-loving Aphrodite ever tame in love Artemis, the huntress with shafts of gold; for she loves archery and the slaying of wild beasts in the mountains, the lyre also and dancing and thrilling cries and shady woods and the cities of upright men.

HOMERIC HYMNS, Hymn to Artemis, translated by H. G. EVELYN-WHITE

[1] I sing of Artemis, whose shafts are of gold, who cheers on the hounds, the pure maiden, shooter of stags, who delights in archery, own sister to Apollo with the golden sword. Over the shadowy hills and windy peaks she draws her golden bow, rejoicing in the chase, and sends out grievous shafts. The tops of the high mountains tremble and the tangled wood echoes awesomely with the outcry of beasts: earthquakes and the sea also where fishes shoal. 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, this huntress who delights in arrows slackens her supple bow and goes to the great house of her dear brother Phoebus Apollo, to the rich land of Delphi, there to order the lovely dance of the Muses and 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 in deed. Hail to you, children of Zeus and rich-haired Leto! And now I will remember you and another song also.

HYGINUS, ASTRONOMICA, Book 2, translated by MARY GRANT

[2.1.1] GREAT BEAR: We begin, then as we said above, with the Great Bear. Hesiod says she is named Callisto, daughter of Lycaon, who ruled in Arcadia. Out of her zeal for hunting she joined Diana, and was greatly loved by the goddess because of their similar temperaments. Later, when made pregnant by Jove, she feared to tell the truth to Diana. But she couldn't conceal it long, for as her womb grew heavier near the time of her delivery, when she was refreshing her tired body in a stream, Diana realized she had not preserved her virginity. In keeping with her deep distrust, the goddess inflicted no light punishment. Taking away her maiden features, she changed her into the form of a bear, called arktos in Greek. In this form she bore Arcas.

[2.1.2] But as Amphis, writer of comedies, says, Jupiter, assuming the form of Diana, followed the girl as if to aid her in hunting, and embraced her when out of sight of the rest. Questioned by Diana as to the reason for her swollen form, she replied that it was the goddess' fault, and because of this reply, Diana changed her into the shape we mentioned above. When wandering like a wild beast in the forest, she was caught by certain Aitolians and brought into Arcadia to King Lycaon along with her son as a gift, and there, in ignorance of the law, she is said to have rushed into the temple of Jove Lycaeus. Her son at once followed her, and the Arcadians in pursuit were trying to kill them, when Jupiter, mindful of his indiscretion, rescued her and placed her and her son among the constellations. He named her Arctos, and her son Arctophylax. About him we shall speak later.

[2.1.3] Some, too, have said that when Callisto was embraced by Jove, Juno in anger turned her into a bear; then, when she met Diana hunting, she was killed by her, and later, on being recognized, was placed among the stars.

[2.1.4] But others say that when Jupiter was pursuing Callisto in the woods, Juno, suspecting what had happened, hurried there so that she could say she had caught him openly. But Jove, the more easily to conceal his fault, left her changed to bear form. Juno, then, finding a bear instead of a girl in that place, pointed her out for Diana, who was hunting, to kill. Jove was distressed to see this, and put in the sky the likeness of a bear represented with stars.

[2.16.2] Some, too, have said that the bird was a certain Meropes, who ruled the island of Cos, and who called the island Cos from the name of his daughter, and the inhabitants Meropians from his own name. He had a wife, Ethemea, of the race of nymphs, who was stuck with the arrows of Diana when she ceased worshipping her. At last she was snatched away alive by Proserpina to the Land of the Dead.

[2.18.5] Some say that she was a prophetess, and because she used to reveal the plans of the gods to men, she was changed into a mare. Callimachus says that because she ceased hunting and worshipping Diana, Diana changed her into the shape we have mentioned. For the reason above, too, she is said to be out of sight of the Centaur, who come say is Chiron, and to show only half her body, since she didn't want her sex to be known.

[2.26.2] But the whole of the constellation was put in the sky, it is said, for the following reason: Orion since he used to hunt, and felt confident that he was most skilled of all in that pursuit, said even to Diana and Latona that he was able to kill anything the produced. Earth, angered at this, sent the scorpion which is said to have killed him. Jove, however, admiring the courage of both, put the scorpion among the stars, as a lesson to men not to be too self-confident. Diana, then, because of her affection for Orion, asked Jove to show to her request the same favour he had given of his own accord to Earth. And so the constellation was established in such a way that when Scorpion rises, Orion sets.

[2.28.2] Egyptian priests and some poets say that once when many gods had assembled in Egypt, suddenly Typhon, an exceedingly fierce monster and deadly enemy of the gods, came to that place. Terrified by him, they changed their shapes into other forms: Mercury became an ibis, Apollo, the bird that is called Thracian, Diana, a cat. For this reason they say the Egyptians do not permit these creatures to be injured, because they are called representations of gods. At this same time, they say, Pan cast himself into the river, making the lower part of his body a fish, and the rest a goat, and thus escaped from Typhon. Jove, admiring his shrewdness, put his likeness among the constellations.

[2.33.1] ...Callimachus, too, is blamed, because, when he was singing the praises of Diana, he said she delighted in the flesh of hares and hunted them. So they have represented Orion fighting the Bull.

[2.34.3] He is said to have come from Thebes to Chios, and when his passions were excited by wine, he attacked Merope, the daughter of Oinopion. For this he was blinded by Oinopion and cast out of the island. But he came to Lemnos and Vulcan, and received from him a guide named Cedalion. Carrying him on his shoulders, he came to Sol, and when Sol healed him returned to Chios to take vengeance on Oinopion. The citizens however, guarded Oinopion underground. Despairing of finding Oinopion, Orion came to Crete, and there began to hunt with Diana. He made the boast to her we have mentioned before, and thus came to the stars. Some say that Orion lived with Oinopion in too close intimacy, and wanting to prove to him his zeal in hunting, boasted to Diana, too, what we spoke of above, and so was killed. Others, along with Callimachus, say that when he wished to offer violence to Diana, he was transfixed by her arrows and fashioned for the stars because of their similar zeal in hunting.

[2.34.4] Istros, however, says that Diana loved Orion and came near marrying him. Apollo took this hard, and when scolding her brought no results, on seeing the head of Orion who was swimming a long way off, he wagered her that she couldn't hit with her arrows the black object in the sea. Since she wished to be called an expert in that skill, she shot an arrow and pierced the head of Orion. The waves brought his slain body to the shore, and Diana, grieving greatly that she had struck him, and mourning his death with many tears, put him among the constellations. But what Diana did after his death, we shall tell in the stories about her.

HYGINUS, FABULAE, translated by MARY GRANT

[9] NIOBE: Amphion and Zetus, sons of Jove and Antiopa, daughter of Nycteus, by the command of Apollo surrounded Thebes with a wall up to [corrupt], and driving Laius, son of King Labdacus, into exile, themselves held the royal power there. Amphion took in marriage Niobe, daughter of Tantalus and Dione, by whom he had seven sons and as many daughters. These children Niobe placed above those of Latona, and spoke rather contemptuously against Apollo and Diana because Diana was girt in man's attire, and Apollo wore long hair and a woman's gown. She said, too, that she surpassed Latona in number of children. Because of this Apollo slew her sons with arrows as they were hunting in the woods, and Diana shot and killed the daughters in the palace, all except Chloris. But the mother, bereft if her children, is said to have been turned into stone by weeping on Mount Sipylus, and her tears today are said to trickle down. Amphion, however, tried to storm the temple of Apollo, and was slain by the arrows of Apollo.

[98] IPHIGENIA: When Agamemnon with his brother Menelaus and chosen leaders of Asia were going to Troy to recover Helen, wife of Menelaus, whom Alexander Paris had carried off, a storm kept them at Aulis because of the anger of Diana. Agamemnon had wounded a deer of hers in hunting, and had spoken rather haughtily against Diana. When he had called together the soothsayers, and Calchas had declared that he could expiate in no other way than by sacrificing his daughter, Iphigenia, Agamemnon at first refused. Then Ulysses by his advice won him over to a fine scheme. The same Ulysses along with Diomede was sent to get Iphigenia, and when he came to Clytemnestra her mother, he falsely said she was to be given in marriage to Achilles. When she was brought to Aulis, and her father was about to sacrifice her, Diana pitied the girl, cast mist about her, and substituted a deer in her place. She bore Iphigenia through the clouds to the Tauric land, and there made her a priestess of her temple.

[122] ALETES: To Electra, daughter of Agamemnon and Clytemnestra, a messenger came, falsely saying that her brother and Pylades had been sacrificed in Taurica to Diana. When Aletes, Aegisthus'son, heard that no-one of the race of the Atreidae survived, he seized the kingly power in Mycenae. But Electra went to Delphi to inquire about her brother's violent death. She came thee the same day that Iphigenia and Orestes arrived. The same messenger who had reported about Orestes, said that Iphigenia was the murderess of her brother. When Electra heard this, she seized a burning firebrand from the altar, and in her ignorance would have blinded her sister Iphigenia if Orestes had not intervened. After this recognition they came to Mycenae, and Orestes killed Aletes, son of Aegisthus, and would have killed Erigone, daughter of Clytemnestra and Aegisthus, but Diana rescued her and made her a priestess in the Attic land.

[172] OENEUS: Since Oineus, son of Porthaon, king of Aitolia, had made sacrifices yearly to all the gods, but had omitted Diana, she, in anger, sent a boar of immense size to lay waste the district of Calydon. Then Meleager, son of Oineus, promised that he would go with chosen leaders to attack it.

[181] DIANA When Diana, wearied from constant hunting in the thickly shadowed valley of Gargaphia, in the summertime was bathing in the stream called Parthenius, Actaeon, grandson of Cadmus, son of Aristaeus and Autonoe, sought the same place for cooling himself and the dogs which he had exercised in chasing wild beasts. He caught sight of the goddess, and to keep him from telling of it, she changed him into a stag. As a stag, then, he was mangled by his own hounds. Their names were (these are all male): Melampus, Ichnobates, [Echnobas], Pamphagos, Dorceus, Oribasus, Nebrophonus, Laelaps, Theron, Pterelas, Hylaeus, Nape, Ladon, Poemenis, [Therodanapis], Aura, Lacon, Harpyia, Aello, Dromas, Thous Canache, Cyprius, Sticcte, Labros, Arcas, Agriodus, Tigris, Hylactor, Alce, Harpalus, Lycisca, Melaneus, Lachne, Leucon. Likewise there who devoured him — females: Melanchaetes, Agre, theridamas, Oreistrophos. Other authors give these names too: Acamas, Syrus, Leon, Stilbon, Agrius, Charops, Aethon, Corus, Boreas, Draco, Eudromus, Dromius, Zephyrus, Lampus, Haemon, Cyllopodes, Harpalicus, Machimus, Ichneus, Melampus, Ocydromus, Borax, Ocythous, Pachylus, Obrimus; and females: Argo, Arethusa, Urania, Theriope, Dinomache, Dioxippe, Echione, Gorgo, Cyllo, Harpyia, Lynceste, Leaena, Lacaena, Ocyptete, Ocydrome, Oxyrhoe, Orias, Sagnos, Theriphone, Volatos, Chediaetros.

[189] PROCRIS: Procris was the daughter of Pandion. Cephalus, son of Deion, had her to wife, and since they were bound by mutual love, they promised each other never to be untrue. However, when Cephalus, who was fond of hunting, had gone to the mountain in the early morning, Aurora, wife of Tithonus, fell passionately in love with him, and begged for his embrace. He refused, since he had given his promise to Procris. Then Aurora said: "I don't want you to break faith, unless she has done so before you." And so she changed his form into that of a stranger, and gave him beautiful gifts to give to Procris. When Cephalus had come in his changed form, he gave the gifts to Procris and lay with her. Then Aurora took away his new appearance. When Procris saw Cephalus, she knew she had been deceived by Aurora, and fled to the island of Crete, where Diana used to hunt. When Diana saw her, she said to her: "virgins hunt with me, but you are not a virgin, leave my company." Procris revealed to her her misfortune and told her that she had been deceived by Aurora. Diana, moved by pity, gave her a javelin which no one could avoid, and the dog Laelaps which no wild beast could escape, and bade her go contend with Cephalus. With her hair cut, and in young man's attire, by the will of Diana, she came to Cephalus and challenged him, and surpassed him in the hunt. When Cephalus saw that javelin and dog were so irresistible, he asked the stranger to sell them to him, not knowing she was his wife. She refused. He promised her also a share in his kingdom; she still refused. "But if," she said, "you really continue to want this, grant me what boys are wont to grant." Inflamed by desire for the javelin and the dog, he promised he would. When they had come into the bed-chamber, Procris took off her tunic and showed that she was a woman and his wife. Cephalus took the gifts and came again into her favor. Neverthless out of fear of Aurora she followed him to watch him in the early morning, and hid among the bushes. When Cephalus saw the bushes stir, he hurled the unavoidable javelin, and killed his wife, Procris. By her Cephalus had a son Arcesius, whose son was Laertes, Ulysses' father.

[200] CHIONE: Apollo and Mercury are said to have slept the same night with Chione, or, as other poets say, with Philonis, daughter of Daedalion. By Apollo she bore Philammon, and by Mercury, Autolycus. Later on she spoke too haughtily against Diana in the hunt, and so was slain by her arrows. But the father Daedalion, because of his grief for his only daughter, was changed by Apollo into the bird Daedalion, that is, the hawk.

OVID, FASTI, Book 2, translated by JAMES G. FRAZER

[153] Come the third night, thou shalt straightway remark that the Bear-Ward has thrust forth both his feet. Among the Hamadryads in the train of the archeress Diana one of the sacred band was called Callisto. Laying her hand on the bow of the goddess, “Thou bow,” quoth she, “which thus I touch, bear witness to my virginity.” Cynthia approved the vow, and said, “Keep but thy plighted troth and thou shalt be the foremost of my company.” Her troth she would have kept if she had not been fair. With mortals she was on her guard; it was with Jove she sinned. Of wild beasts in the forest Phoebe had chased full many a score, and home she was returning at noon or after noon. No sooner had she reached the grove – the grove where the thick holm-oaks cast a gloom and in the midst a deep fountain of cool water rose – than the goddess spake: “Here in the wood,” quoth she, “let’s bathe, thou maid of Arcady.” At the false name of maid the other blushed. The goddess spoke to the nymphs as well, and they put off their robes. Callisto was ashamed and bashfully delayed. But when she doffed her tunic, too plainly, self-convicted, her big belly betrayed the weight she bore. To whom the goddess spake: “Daughter of Lycaon forsworn, forsake the company of maids and defile not the pure waters.” Ten times the horned moon had filled her orb afresh, when she who had been thought a maid was proved a mother. The injured Juno raged and changed the damsel’s shape. Why so? Against her will Jove ravished her...

OVID, METAMORPHOSES, Book 1, translated by BROOKES MORE

[689] To him the God, “ A famous Naiad dwelt among the Hamadryads, on the cold Arcadian summit Nonacris, whose name was Syrinx. Often she escaped the Gods, that wandered in the groves of sylvan shades, and often fled from Satyrs that pursued. Vowing virginity, in all pursuits she strove to emulate Diana's ways: and as that graceful goddess wears her robe, so Syrinx girded hers that one might well believe Diana there. Even though her bow were made of horn, Diana's wrought of gold, vet might she well deceive.

OVID, METAMORPHOSES, Book 2, translated by BROOKES MORE

[401] Now after Phaethon had suffered death for the vast ruin wrought by scorching flames, all the great walls of Heaven's circumference, unmeasured, views the Father of the Gods, with searching care, that none impaired by heat may fall in ruins. Well assured they stand in self-sustaining strength, his view, at last, on all the mundane works of man is turned;—his loving gaze long resting on his own Arcadia. And he starts the streams and springs that long have feared to flow; paints the wide earth with verdant fields; covers the trees with leaves, and clothes the injured forests in their green. While wandering in the world, he stopped amazed, when he beheld the lovely Nymph, Calisto, and fires of love were kindled in his breast. Calisto was not clothed in sumptuous robes, nor did she deck her hair in artful coils; but with a buckle she would gird her robe, and bind her long hair with a fillet white. She bore a slender javelin in her hand, or held the curving bow; and thus in arms as chaste Diana, none of Maenalus was loved by that fair goddess more than she. But everything must change.

[417] When bright the sun rolled down the sky, beyond his middle course, she pierced a secret thicket, known to her, and having slipped the quiver from her arm, she loosed the bended bow, and softly down upon the velvet turf reclining, pressed her white neck on the quiver while she slept. When Jupiter beheld her, negligent and beautiful, he argued thus, “How can my consort, Juno, learn of this? And yet, if chance should give her knowledge, what care I? Let gain offset the scolding of her tongue!” This said, the god transformed himself and took Diana's form—assumed Diana's dress and imitating her awoke the maid, and spoke in gentle tones, “What mountain slope, O virgin of my train, hath been thy chase?” Which, having heard, Calisto, rose and said, “Hail, goddess! greater than celestial Jove! I would declare it though he heard the words.” Jove heard and smiled, well pleased to be preferred above himself, and kissed her many times, and strained her in his arms, while she began to tell the varied fortunes of her hunt.—But when his ardent love was known to her, she struggled to escape from his embrace: ah, how could she, a tender maid, resist almighty Jove?—Be sure, Saturnia if thou hadst only witnessed her thy heart had shown more pity!—Jupiter on wings, transcendent, sought his glorious heights; but she, in haste departing from that grove, almost forgot her quiver and her bow.

[441] Behold, Diana, with her virgin train, when hunting on the slopes of Maenalus, amidst the pleasures of exciting sport, espied the Nymph and called her, who, afraid that Jove apparelled in disguise deceived, drew backward for a moment, till appeared to her the lovely Nymphs that followed: thus, assured deceit was none, she ventured near. Alas, how difficult to hide disgrace! She could not raise her vision from the ground, nor as the leader of the hunting Nymphs, as was her wont, walk by the goddess' side. Her silence and her blushes were the signs of injured honour. Ah Diana, thou, if thou wert not a virgin, wouldst perceive and pity her unfortunate distress. The Moon's bent horns were rising from their ninth sojourn, when, fainting from Apollo's flames, the goddess of the Chase observed a cool umbrageous grove, from which a murmuring stream ran babbling gently over golden sands. When she approved the spot, lightly she struck her foot against the ripples of the stream, and praising it began; “Far from the gaze of all the curious we may bathe our limbs, and sport in this clear water.” Quickly they undid their garments,—but Calisto hid behind the others, till they knew her state.—Diana in a rage exclaimed, “Away! Thou must not desecrate our sacred springs!” And she was driven thence.

OVID, METAMORPHOSES, Book 3, translated by BROOKES MORE

[155] There is a valley called Gargaphia; sacred to Diana, dense with pine trees and the pointed cypress, where, deep in the woods that fringed the valley's edge, was hollowed in frail sandstone and the soft white pumice of the hills an arch, so true it seemed the art of man; for Nature's touch ingenious had so fairly wrought the stone, making the entrance of a grotto cool. Upon the right a limpid fountain ran, and babbled, as its lucid channel spread into a clear pool edged with tender grass. Here, when a-wearied with exciting sport, the Sylvan goddess loved to come and bathe her virgin beauty in the crystal pool. After Diana entered with her nymphs, she gave her javelin, quiver and her bow to one accustomed to the care of arms; she gave her mantle to another nymph who stood near by her as she took it off; two others loosed the sandals from her feet; but Crocale, the daughter of Ismenus, more skillful than her sisters, gathered up the goddess' scattered tresses in a knot;—her own were loosely wantoned on the breeze. Then in their ample urns dipt up the wave and poured it forth, the cloud-nymph Nephele, the nymph of crystal pools called Hyale, the rain-drop Rhanis, Psecas of the dews, and Phyale the guardian of their urns. And while they bathed Diana in their streams, Actaeon, wandering through the unknown woods, entered the precincts of that sacred grove; with steps uncertain wandered he as fate directed, for his sport must wait till morn.—soon as he entered where the clear springs welled or trickled from the grotto's walls, the nymphs, now ready for the bath, beheld the man, smote on their breasts, and made the woods resound, suddenly shrieking. Quickly gathered they to shield Diana with their naked forms, but she stood head and shoulders taller than her guards.—as clouds bright-tinted by the slanting sun, or purple-dyed Aurora, so appeared Diana's countenance when she was seen.

OVID, METAMORPHOSES, Book 5, translated by BROOKES MORE

[321] She droned out, `Forth, those deepest realms of earth, Typhoeus came, and filled the Gods with fear. They turned their backs in flight to Egypt; and the wearied rout, where Great Nile spreads his seven-channeled mouth, were there received. – Thither the earth-begot Typhoeus hastened: but the Gods of Heaven deceptive shapes assumed.—Lo, Jupiter, (As Libyan Ammon's crooked horns attest) was hidden in the leader of a flock; Apollo in a crow; Bacchus in a goat; Diana in a cat; Venus in a fish; Saturnian Juno in a snow-white cow; Cyllenian Hermes in an Ibis' wings.’—

[618] At last, worn out by all my efforts to escape, I cried; `Oh, help me—thou whose bow and quivered darts I oft have borne—thy armour-bearer calls—O chaste Diana help,—or I am lost.’ `It moved the goddess, and she gathered up a dense cloud, and encompassed me about.—The baffled River circled round and round, seeking to find me, hidden in that cloud—twice went the River round, and twice cried out, `Ho, Arethusa! Arethusa, Ho!’ `What were my wretched feelings then? Could I be braver than the Iamb that hears the wolves, howling around the high-protecting fold? Or than the hare, which lurking in the bush knows of the snarling hounds and dares not move? And yet, Alpheus thence would not depart, for he could find no footprints of my flight. He watched the cloud and spot, and thus besieged, a cold sweat gathered on my trembling limbs. The clear-blue drops, distilled from every pore, made pools of water where I moved my feet, and dripping moisture trickled from my hair.—Much quicker than my story could be told, my body was dissolved to flowing streams.—But still the River recognized the waves, and for the love of me transformed his shape from human features to his proper streams, that so his waters might encompass mine. Diana, therefore, opened up the ground, in which I plunged, and thence through gloomy caves was carried to Ortygia—blessed isle! To which my chosen goddess gave her name! Where first I rose amid the upper air!’

OVID, METAMORPHOSES, Book 6, translated by BROOKES MORE

[204] Latona, furious when she heard the speech, flew swiftly to the utmost peak of Cynthus, and spoke to her two children in these words: “Behold your mother, proud of having borne such glorious children! I will yield prestige before no goddess—save alone immortal Juno! I have been debased, and driven for all ages from my own—my altars, unto me devoted long, and so must languish through eternity, unless by you sustained. Nor is this all; that daughter of Tantalus, bold Niobe, has added curses to her evil deeds, and with a tongue as wicked as her sire's, has raised her base-born children over mine. Has even called me childless! A sad fate more surely should be hers! Oh, I entreat”—But Phoebus answered her, “No more complaint is necessary, for it only serves to hinder the swift sequel of her doom.” And with the same words Phoebe answered her. And having spoken, they descended through the shielding shadows of surrounding clouds, and hovered on the citadel of Cadmus.

[218] There, far below them, was a level plain which swept around those walls; where trampling steeds, with horny hoofs, and multitudinous wheels, had beaten a wide track. And on the field the older sons of Niobe on steeds emblazoned with bright dyes and harness rich with studded gold were circling.—One of these, Ismenus, first-born of his mother, while controlling his fleet courser's foaming mouth, cried out, “Ah wretched me!” A shaft had pierced the middle of his breast; and as the reins dropped slowly on the rapid courser's neck, his drooping form fell forward to the ground. Not far from him, his brother, Sipylus, could hear the whistling of a fatal shaft, and in his fright urged on the plunging steed: as when the watchful pilot, sensible of storms approaching, crowds on sail, hoping to catch a momentary breeze, so fled he, urging an impetuous flight; but, while he fled the shaft, unerring, flew; transfixed him with its quivering death; struck where the neck supports the head and the sharp point protruded from his throat. In his swift flight, as he was leaning forward, he was struck; and, rolling over the wild horse's neck pitched to the ground, and stained it with his blood.

[239] Unhappy Phaedimus, and Tantalus, (So named from his maternal grandsire) now had finished coursing on the track, and smooth. Shining with oil, were wrestling in the field; and while those brothers struggled—breast to breast—another arrow, hurtling from the sky, pierced them together, just as they were clinched. The mingled sound that issued from two throats was like a single groan. Convulsed with pain, the wrestlers fell together on the ground, where, stricken with a double agony, rolling their eyeballs, they sobbed out their lives. Alphenor saw them die—beating his breast in agony—ran to lift in his arms their lifeless bodies cold—while doing this he fell upon them. Phoebus struck him so, piercing his midriff in a vital part, with fatal shot, which, when he pulled it forth, dragged with its barb a torn clot of his lung—his blood and life poured out upon the air. The youthful Damasicthon next was struck, not only once; an arrow pierced his leg just where the sinews of the thigh begin, and as he turned and stooped to pluck it out, another keen shaft shot into his neck, up to the fletching.—The blood drove it out, and spouted after it in crimson jets. Then, Ilioneus, last of seven sons, lifted his unavailing arms in prayer, and cried, “O Universal Deities, gods of eternal heaven, spare my life!”—Besought too late, Apollo of the Bow, could not prevail against the deadly shaft, already on its way: and yet his will, compellant, acted to retard its flight, so that it cut no deeper than his heart.

OVID, METAMORPHOSES, Book 7, translated by BROOKES MORE

[753] When I had made abject confession and she had avenged her outraged feelings, she came back to me and we spent golden years in harmony. She gave to me the hound she fondly loved, the very one Diana gave to her when lovingly the goddess had declared, `This hound all others shall excel in speed.’ Nor was that gift the only one was given by kind Diana when my wife was hers, as you may guess—this javelin I hold forth, no other but a goddess could bestow. Would you be told the story of both gifts attend my words and you shall be amazed, for never such another sad event has added sorrow to the grieving world.

OVID, METAMORPHOSES, Book 8, translated by BROOKES MORE

[266] Quick-flying Fame had spread reports of Theseus through the land; and all the peoples of Achaia, from that day, when danger threatened would entreat his aid. So it befell, the land of Calydon, through Meleager and her native hero, implored the valiant Theseus to destroy a raging boar, the ravage of her realm. Diana in her wrath had sent the boar to wreak her vengeance; and they say the cause was this:—The nation had a fruitful year, for which the good king Oeneus had decreed that all should offer the first fruits of corn to Ceres—and to Bacchus wine of grapes—and oil of olives to the golden haired Minerva. Thus, the Gods were all adored, beginning with the lowest to the highest, except alone Diana, and of all the Gods her altars only were neglected. No frankincense unto her was given! Neglect enrages even Deities. “Am I to suffer this indignity?” she cried, “Though I am thus dishonored, I will not be unrevenged!” And so the boar was sent to ravage the fair land of Calydon.

[350] Poising first his dart, the son of Ampyx, as he cast it, he implored Apollo, “Grant my prayer if I have truly worshiped you, harken to me as always I adore you! Let my spear unerring strike its aim.” Apollo heard, and guided the swift spear, but as it sped Diana struck the iron head from the shaft, and the blunt wood fell harmless from his hide.

OVID, METAMORPHOSES, Book 11, translated by BROOKES MORE

[321] Can glory be a curse? Often it is. And surely it was so for Chione. It was a prejudice that harmed her days because she vaunted that she did surpass Diana's beauty and decried her charms: the goddess in hot anger answered her, sarcastically, `If my face cannot give satisfaction, let me try my deeds.’ Without delay Diana bent her bow, and from the string an arrow swiftly flew, and pierced the vaunting tongue of Chione. Her tongue was silenced, and she tried in vain to speak or make a sound, and while she tried her life departed with the flowing blood.

OVID, METAMORPHOSES, Book 15, translated by BROOKES MORE

[457] The grief of others could not ease the woe of sad Egeria, and she laid herself down at a mountain's foot, dissolved in tears, till moved by pity for her faithful sorrow, Diana changed her body to a spring, her limbs into a clear continual stream.

PAUSANIAS, DESCRIPTION OF GREECE, Book 1, translated by W. H. S. JONES

[1.19.6] Across the Ilisus is a district called Agrae and a temple of Artemis Agrotera (the Huntress). They say that Artemis first hunted here when she came from Delos, and for this reason the statue carries a bow. A marvel to the eyes, though not so impressive to hear of, is a race-course of white marble, the size of which can best be estimated from the fact that beginning in a crescent on the heights above the Ilisus it descends in two straight lines to the river bank. This was built by Herodes, an Athenian, and the greater part of the Pentelic quarry was exhausted in its construction.

[1.21.3] Such were his words. On the South wall, as it is called, of the Acropolis, which faces the theater, there is dedicated a gilded head of Medusa the Gorgon, and round it is wrought an aegis. At the top of the theater is a cave in the rocks under the Acropolis. This also has a tripod over it, wherein are Apollo and Artemis slaying the children of Niobe. This Niobe I myself saw when I had gone up to Mount Sipylus. When you are near it is a beetling crag, with not the slightest resemblance to a woman, mourning or otherwise; but if you go further away you will think you see a woman in tears, with head bowed down.

[1.31.1] XXXI. The small parishes of Attica, which were founded severally as chance would have it, presented the following noteworthy features. At Alimus is a sanctuary of Demeter Lawgiver and of the Maid, and at Zoster (Girdle) on the coast is an altar to Athena, as well as to Apollo, to Artemis and to Leto. The story is that Leto did not give birth to her children here, but loosened her girdle with a view to her delivery, and the place received its name from this incident.

[1.40.2] Not far from this fountain is an ancient sanctuary, and in our day likenesses stand in it of Roman emperors, and a bronze image is there of Artemis surnamed Saviour. There is a story that a detachment of the army of Mardonius, having over run Megaris, wished to return to Mardonius at Thebes, but that by the will of Artemis night came on them as they marched, and missing their way they turned into the hilly region. Trying to find out whether there was a hostile force near they shot some missiles. The rock near groaned when struck, and they shot again with greater eagerness

[1.40.3] until at last they used up all their arrows thinking that they were shooting at the enemy. When the day broke, the Megarians attacked, and being men in armour fighting against men without armour who no longer had even a supply of missiles, they killed the greater number of their opponents. For this reason they had an image made of Artemis Saviour. Here are also images of the gods named the Twelve, said to be the work of Praxiteles. But the image of Artemis herself was made by Strongylion.

[1.43.1] XLIII. They say that there is also a shrine of the heroine Iphigenia; for she too according to them died in Megara. Now I have heard another account of Iphigenia that is given by Arcadians and I know that Hesiod, in his poem A Catalogue of Women, says that Iphigenia did not die, but by the will of Artemis is Hecate. With this agrees the account of Herodotus, that the Tauri near Scythia sacrifice castaways to a maiden who they say is Iphigenia, the daughter of Agamemnon.

PAUSANIAS, DESCRIPTION OF GREECE, Book 2, translated by W. H. S. JONES

[2.3.2] ...The legend about Peirene is that she was a woman who became a spring because of her tears shed in lamentation for her son Cenchrias, who was unintentionally killed by Artemis.

[2.7.7] Within the market-place is a sanctuary of Persuasion; this too has no image. The worship of Persuasion was established among them for the following reason. When Apollo and Artemis had killed Pytho they came to Aegialea to obtain purification. Dread coming upon them at the place now named Fear, they turned aside to Carmanor in Crete, and the people of Aegialea were smitten by a plague. When the seers bade them propitiate Apollo and Artemis,

[2.7.8] they sent seven boys and seven maidens as suppliants to the river Sythas. They say that the deities, persuaded by these, came to what was then the citadel, and the place that they reached first is the sanctuary of Persuasion. Conformable with this story is the ceremony they perform at the present day; the children go to the Sythas at the feast of Apollo, and having brought, as they pretend, the deities to the sanctuary of Persuasion, they say that they take them back again to the temple of Apollo. The temple stands in the modern market-place, and was originally, it is said, made by Proetus, because in this place his daughters recovered from their madness.

[2.21.9] The statue of the maiden beside the goddess they call Chloris (Pale), saying that she was a daughter of Niobe, and that she was called Meliboea at the first. When the children of Amphion were destroyed by Apollo and Arternis, she alone of her sisters, along with Amyclas, escaped; their escape was due to their prayers to Leto. Meliboea was struck so pale by her fright, not only at the time but also for the rest of her life, that even her name was accordingly changed from Meliboea to Chloris.

[2.26.6] There is also another tradition concerning him. Coronis, they say, when with child with Asclepius, had intercourse with Ischys, son of Elatus. She was killed by Artemis to punish her for the insult done to Apollo, but when the pyre was already lighted Hermes is said to have snatched the child from the flames.

[2.30.3] In Aegina, as you go towards the mountain of Zeus, God of all the Greeks, you reach a sanctuary of Aphaea, in whose honor Pindar composed an ode for the Aeginetans. The Cretans say (the story of Aphaea is Cretan) that Carmanor, who purified Apollo alter he had killed Pytho, was the father of Lubulus, and that the daughter of Zeus and of Carme, the daughter of Eubulus, was Britomartis. She took delight, they say, in running and in the chase, and was very dear to Artemis. Fleeing from Minos, who had fallen in love with her, she threw herself into nets which had been cast (aphemena) for a draught of fishes. She was made a goddess by Artemis, and she is worshipped, not only by the Cretans, but also by the Aeginetans, who say that Britomartis shows herself in their island. Her surname among the Aeginetans is Aphaea; in Crete it is Dictynna (Goddess of Nets).

PAUSANIAS, DESCRIPTION OF GREECE, Book 6, translated by W. H. S. JONES

[6.22.8] If you wish to go to Elis through the plain, you will travel one hundred and twenty stades to Letrini, and one hundred and eighty from Letrini to Elis. Originally Letrini was a town, and Letreus the son of Pelops was its founder; but in my time were left a few buildings, with an image of Artemis Alpheiaea in a temple.

[6.22.9] Legend has it that the goddess received the surname for the following reason. Alpheius fell in love with Artemis, and then, realizing that persuasive entreaties would not win the goddess as his bride, he dared to plot violence against her. Artemis was holding at Letrini an all-night revel with the nymphs who were her playmates, and to it came Alpheius. But Artemis had a suspicion of the plot of Alpheius, and smeared with mud her own face and the faces of the nymphs with her. So Alpheius, when he joined the throng, could not distinguish Artemis from the others, and, not being able to pick her out, went away without bringing off his attempt.

PAUSANIAS, DESCRIPTION OF GREECE, Book 7, translated by W. H. S. JONES

[7.18.9] Most of the images out of Aetolia and from Acarnania were brought by Augustus' orders to Nicopolis, but to Patrae he gave, with other spoils from Calydon, the image of Laphria, which even in my time was still worshipped on the acropolis of Patrae. It is said that the goddess was surnamed Laphria after a man of Phocis, because the ancient image of Artemis was set up at Calydon by Laphrius, the son of Castalius, the son of Delphus.

[7.18.10] Others say that the wrath of Artemis against Oeneus weighed as time went on more lightly (elaphroteron) on the Calydonians, and they believe that this was why the goddess received her surname. The image represents her in the guise of a huntress; it is made of ivory and gold, and the artists were Menaechmus and Soldas of Naupactus, who, it is inferred, lived not much later than Canachus of Sicyon and Callon of Aegina.

[7.18.11] Every year too the people of Patrae celebrate the festival Laphria in honor of their Artemis, and at it they employ a method of sacrifice peculiar to the place. Round the altar in a circle they set up logs of wood still green, each of them sixteen cubits long. On the altar within the circle is placed the driest of their wood. Just before the time of the festival they construct a smooth ascent to the altar, piling earth upon the altar steps.

[7.18.12] The festival begins with a most splendid procession in honor of Artemis, and the maiden officiating as priestess rides last in the procession upon a car yoked to deer. It is, however, not till the next day that the sacrifice is offered, and the festival is not only a state function but also quite a popular general holiday. For the people throw alive upon the altar edible birds and every kind of victim as well; there are wild boars, deer and gazelles; some bring wolf-cubs or bear-cubs, others the full-grown beasts. They also place upon the altar fruit of cultivated trees.

[7.18.13] Next they set fire to the wood. At this point I have seen some of the beasts, including a bear, forcing their way outside at the first rush of the flames, some of them actually escaping by their strength. But those who threw them in drag them back again to the pyre. It is not remembered that anybody has ever been wounded by the beasts.

[7.19.3] The history of Melanippus, like that of many others, proved that love is apt both to break the laws of men and to desecrate the worship of the gods, seeing that this pair had their fill of the passion of love in the sanctuary of Artemis. And hereafter also were they to use the sanctuary as a bridal-chamber. Forthwith the wrath of Artemis began to destroy the inhabitants; the earth yielded no harvest, and strange diseases occurred of an unusually fatal character.

[7.19.4] When they appealed to the oracle at Delphi the Pythian priestess accused Melanippus and Comaetho. The oracle ordered that they themselves should be sacrificed to Artemis, and that every year a sacrifice should be made to the goddess of the fairest youth and the fairest maiden. Because of this sacrifice the river flowing by the sanctuary of Triclaria was called Ameilichus (relentless). Previously the river had no name.

[7.19.5] The innocent youths and maidens who perished because of Melanippus and Comaetho suffered a piteous fate, as did also their relatives; but the pair, I hold, were exempt from suffering, for the one thing that is worth a man's life is to be successful in love.

[7.19.6] The sacrifice to Artemis of human beings is said to have ceased in this way...

PAUSANIAS, DESCRIPTION OF GREECE, Book 8, translated by W. H. S. JONES

[8.3.5] Lycaon had a daughter Callisto. This Callisto (I repeat the current Greek legend) was loved by Zeus and mated with him. When Hera detected the intrigue she turned Callisto into a bear, and Artemis to please Hera shot the bear...

[8.27.17] As I have already related, the boundary between Megalopolis and Heraea is at the source of the river Buphagus. The river got its name, they say, from a hero called Buphagus, the son of Iapetus and Thornax. This is what they call her in Laconia also. They also say that Artemis shot Buphagus on Mount Pholoe because he attempted an unholy sin against her godhead.

[8.47.6] Their story about Artemis, the same as is called Leader, is as follows. Aristomelidas, despot of Orchomenus in Arcadia, fell in love with a Tegean maiden, and, getting her somehow or other into his power, entrusted her to the keeping of Chronius. The girl, before she was delivered up to the despot, killed herself for fear and shame, and Artemis in a vision stirred up Chronius against Aristomelidas. He slew the despot, fled to Tegea, and made a sanctuary for Artemis.

[8.53.1] LIII. Such is the inscription at Tegea on Philopoemen. The images of Apollo, Lord of Streets, the Tegeans say they set up for the following reason. Apollo and Artemis, they say, throughout every land visited with punishment all the men of that time who, when Leto was with child and in the course of her wanderings, took no heed of her when she came to their land.

[8.53.2] So when the divinities came to the land of Tegea, Scephrus, they say, the son of Tegeates, came to Apollo and had a private conversation with him. And Leimon, who also was a son of Tegeates, suspecting that the conversation of Scephrus contained a charge against him, rushed on his brother and killed him.

[8.53.3] Immediate punishment for the murder overtook Leimon, for he was shot by Artemis. At the time Tegeates and Maera sacrificed to Apollo and Artemis, but afterwards a severe famine fell on the land, and an oracle of Delphi ordered a mourning for Scephrus. At the feast of the Lord of Streets rites are performed in honor of Scephrus, and in particular the priestess of Artemis pursues a man, pretending she is Artemis herself pursuing Leimon.

PAUSANIAS, DESCRIPTION OF GREECE, Book 9, translated by W. H. S. JONES

[9.2.3] This road leads to Plataea from Eleutherae. On the road from Megara there is a spring on the right, and a little farther on a rock. It is called the bed of Actaeon, for it is said that he slept thereon when weary with hunting, and that into this spring he looked while Artemis was bathing in it. Stesichorus of Himera says that the goddess cast a deer-skin round Actaeon to make sure that his hounds would kill him, so as to prevent his taking Semele to wife.

PAUSANIAS, DESCRIPTION OF GREECE, Book 10, translated by W. H. S. JONES

[10.11.1] XI. Near the votive offering of the Tarentines is a treasury of the Sicyonians, but there is no treasure to be seen either here or in any other of the treasuries. The Cnidians brought the following images to Delphi: Triopas, founder of Cnidus, standing by a horse, Leto, and Apollo and Artemis shooting arrows at Tityos, who has already been wounded in the body.

[10.35.7] Above all other divinities they(Hyampolians) worship Artemis, of whom they have a temple. The image of her I cannot describe, for their rule is to open the sanctuary twice, and not more often, every year. They say that whatever cattle they consecrate to Artemis grow up immune to disease and fatter than other cattle.