110 MYTHOLOGY AND RELIGIOUS RITES. 
with her person. Sometimes, particularly in gems, she is represented 
‘driving horses or oxen, or riding on an ox (pil. 21, fig. 3), the upper part of 
her person uncovered, provided with wings, and holding an arrow in the 
right hand. Selene, with whom Artemis is thus blended, was the goddess 
of the moon in the olden mythology. She was much honored in Asia 
Minor, whence her worship gradually passed over to Crete. 
Finally, Artemis was regarded as the empress of the lower world, and as 
presiding over magic and apparitions. In this character she bore the name of 
Hecate, and performed the duties of a special goddess of this name. Hecate, 
originally the daughter of the Titan Perses and of Asteria, or according 
to other myths, the daughter of Zeus and Demeter, was sometimes regarded 
as identical with Persephone. She was a terrible goddess of magical incan- 
tation, the avenger of perjury, the patroness of the chase and cattle breed- 
ing, and the protectress of flocks. She was usually represented with three 
heads, to signify her authority in heaven, earth, and the lower world. 
From this three-headed Hecate arose, at a later period, a figure with three 
bodies, symbolizing the union of Artemis, Selene, and Hecate, or more 
properly the concentration in one being of the three departments peculiar 
to each of these deities (pl. 28, jig. 18). The first figure holds in each 
hand a torch, and over her brow rests the crescent and the lotus; the 
second has in her right hand a key, and in the left a bundle of cords, as 
door-keeper and guardian of the gate opening to the world of shades ; while 
the third holds in her right a dagger, and in her left a serpent demamed of 
its head. 
Among the simple exhibitions of Artemis, the statue of Artemis Soleia 
( pl. 20, jig. 11) deserves notice. Here she is standing, in full dress, with 
the right arm elevated, and near her sits a hound. Also a coin (fig. 9) 
representing her between two pillars, one of which supports a vase, the 
other an animal, as Artemis Lochewa, a name she received as presiding 
over child-birth. On the field of the coin appears a reed flute, while above 
and around Artemis are leafy twigs. Near the edge is the name AOXIA. 
Finally, we present a figure of the Artemis Tauropolos (pl. 21, fig. 2a and d). 
Upon the obverse we see her bust, a wreath encircling her head, and 
two ox-horns projecting from her shoulders. On the reverse she stands 
almost in full length, holding a lance or wand in one hand, the torch in the 
other, with an ox-horn on each side, and a modios or measure upon her 
head. The name Tauropolos and the horns she obtained from the custom 
of sacrificing bulls to her. 
The celebrated statue of Artemis of Ephesus (pl. 21, fig. 1) is entirely 
different from all other representations. The goddess here wears a mural 
crown like that of Cybele ; behind her is the nembus or disk, the symbol of 
the moon’s surface. Numerous winged figures adorn it, bearing the appear- 
ance of eagles, griffins, or winged bulls. On each arm lie two lions in 
bas-relief; and on her breast-plate several animals peculiar to the zodiac, 
as the bull, the twins, the cancer; and in the centre four women, two of 
whom, representing the seasons, are winged. This plate is inclosed with 
rows or festoons, of which the upper contains various kinds of fruits, while 
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