We now return to the Peloponnesian Artemis, and will mention some of her other symbols and attributes. Her statue stood next to that of Demeter, at Megalopolis, dressed in the skin of a deer, with a quiver on her back, holding a torch in one hand, and two serpents in the other, with a dog by her side.(1573) The connexion which existed between her and the Arcadian Demeter is probably more ancient than this statue; and indeed the symbol of the deer seems to have been common in Arcadia to both Artemis and Cora, called in Arcadia _despœna_.(1574) She was also worshipped with Bacchus;(1575) and, like him, had phallic festivals.(1576) From her connexion with fountains and rivers, and other rural objects, it was natural that this Artemis should be considered as the patron of wild animals. Thus Æschylus calls her “the protectress of young lions, and the whelps of other wild beasts.”(1577) In like manner she was supposed to preside over the breeding of horses,(1578) and generally over the nurture of infants and children;(1579) it was therefore by a perversion of the original idea that she took the character of a huntress, the enemy and destroyer of wild animals. An analogous inconsistency to that before pointed out in the attributes of the _Doric_ Apollo and Artemis, who were represented as both protecting and destroying.(1580)
5. By the mythological symbol of Artemis Callisto, the bear, we are reminded of some ceremonies at Athens, where young girls, between the ages of five and ten years (who were consecrated to the Munychian and Brauronian Artemis), were called _bears_;(1581) and the goddess herself, in some singular traditions, is represented as a bear calling for human blood.(1582) When the Ionians went from Athens to Asia, they carried the worship of the Munychian goddess to Miletus and Cyzicus;(1583) and to the former city the kindred worship of Artemis Chitone, as the goddess presiding over birth, whose wooden statues were made of fructiferous wood.(1584)
6. The consideration of the Attic festival of Artemis leads again to another variety of the worship of Artemis; viz., to that of Artemis Orthosia, Orthia, or Iphigenia. We will first give the traditions and facts as we find them. Iphigenia, coming from Tauria to Attica, was supposed to have landed at Brauron, and at the neighbouring Halæ Araphenides, and left behind her the ancient wooden image of Artemis.(1585) Here she was immediately interwoven with the heroic genealogy, and called the daughter of Theseus.(1586) In Sparta there was a temple of Artemis Orthia in a damp part of the city, called Limnæum, where was also shown a wooden statue, which had come from Tauria.(1587) As to the introduction of the worship, it is said that Astrabacus and Alopecus (the ass and fox), the sons of Irbus, descendants of Agis in the fourth generation (about 900 B.C.), had found the image in a bush, and had been struck mad by the sight of it; that the Limnatæ, and other villages of Sparta, had upon this offered sacrifices to them, when a quarrel arose, and murder ensued. A number of men were killed at the altar; and accordingly the goddess called for victims to atone for the pollution; instead of which, in later times, the scourging of boys was instituted, over the severity of which the priestess presided.(1588) It is remarkable that this was immediately followed by a πομπὴ Λυδῶν, a Lydian procession.(1589)