Goddess Artemis Quotes

Aretmis gripped her bow. “Let us pray I am wrong.” Can goddesses pray?

And one more thing. About my name — Artemis — you were right. In London, it is generally a female name, after the Greek goddess of archery. But every now and then a male comes along with such a talent for hunting that he earns the right to use the name. I am that male. Artemis the hunter. I hunted you.

See... I knew baby Marissa was quality people, look how she's eating the head off the red-headed Artemis doll. Simi need to teach her to belch fire, then introduce her to the real heifer-Goddess herself(Simi)

Soul mates do always find each other, Artemis thought.

He knows she’s his daughter, twit. (Artemis) Twit? Moi? The Simi? Why, I do believe the bitch-goddess has done gone and gotten herself confused. She thinks she’s me, not that I blame her. All women want to be me because of my beautoneousness and the fact that I have such stylish clothing and sparklies. But believe me, I ain’t no heifer-goddess. (Simi)

I love him. (Artemis) How can you say that? You don’t even understand what love means. Love isn’t being ashamed to be seen with the one you care about. It isn’t about punishment or hurt. Love is what gives you the strength you need to face anything no matter how brutal or frightening. It’s what allowed Ash to be beaten rather than tell his father about you. It’s what allowed him to be gutted on the floor at your feet rather than publicly shame you. And you spat on him for that love and tore him apart. For a goddess, you’re pathetic. (Tory)

You should have told them about him. (Artemis) Told them what, Artemis? Behave or the bitch-goddess will unleash her insane killer on you? (Acheron)

Every woman is both match and spark, a light for each other from the dark.

Bianca, camp is cool! It's got a pegasus stable and a sword-fighting arena and… I mean, what do you get by joining the Hunters?" To begin with," Zoe said, "immortality." I stared at her, then at Artemis. "She's kidding, right?" Zoe rarely kids about anything," Artemis said. "My Hunters follow me on my adventures. They are my maidservants, my companions, my sisters-in-arms. Once they swear loyalty to me, they are indeed immortal… unless they fall in battle, which is unlikely. Or break their oath." What oath?" I said. To foreswear romantic love forever," Artemis said. To never grow up, never get married. To be a maiden eternally." Like you?" The goddess nodded. I tried to imagine what she was saying. Being immortal. Hanging out with only middle-school girls forever. I couldn't get my mind around it.

Once upon a time there was a wicked witch and her name was Lilith Eve Hagar Jezebel Delilah Pandora Jahi Tamar and there was a wicked witch and she was also called goddess and her name was Kali Fatima Artemis Hera Isis Mary Ishtar and there was a wicked witch and she was also called queen and her name was Bathsheba Vashti Cleopatra Helen Salome Elizabeth Clytemnestra Medea and there was a wicked witch and she was also called witch and her name was Joan Circe Morgan le Fay Tiamat Maria Leonza Medusa and they had this in common: that they were feared, hated, desired, and worshiped.

Men can be in love with literary figures, with poetic and mythological figures, but let them meet with Artemis, with Venus, with any of the goddesses of love, and then they start hurling moral judgments.

Artemis the bitch goddess. You know her. She’s the one who stole your soul. (Simi) She didn’t steal it. (Gallagher) Of course she did. She steals everything. (Simi)

After seeing Dr Thorn turn into a monster and plummet off the edge of a cliff with Annabeth, you’d think nothing else could shock me. But when this twelve-year-old girl told me she was the goddess Artemis, I said something really intelligent like, ‘Um… okay.

That an old Charonte custom that go back forever 'casue we a really old race of demons who go back even before forever." She looked over to where Danger's shade glittered in the opposite corner while the former Dark-Huntress was assisting Pam and Kim with the birth, and explained the custom to her. "When a new baby is born you kill off an old annoying family member who gets on everyone's nerves which for all of us would be the heifer-goddess 'cause the only person who like her be you Akra-Kat. I know she you mother and all, but sometimes you just gotta say no thank you. You a mean old heifer-goddess who need to go play in traffic and get run over by something big like a steamroller or bus or something else really painful that would hurt her a lot and make the rest of us laugh" "Not to mention the Simi barbecue would have been fun too if someone, Akra-Kat, hadn't stopped the Simi from it. I personally think it would have been a most magnificent gift for the baby. Barbecued heifer-goddess Artemis. Yum! No better meal. Oh then again baby got a delicate constitution and that might give the poor thing indigestion. Artemis definitely give the Simi indigestion and I ain't even ate her yet.

I’m not the whore here, Acheron. You are. Bought and sold to anyone who could pay your fee. How dare you think for one minute you were ever worthy of a goddess. (Artemis) You’re right, my lady. I’m not worthy of you or anyone else. I’m just a piece of shit to be dumped naked in the street. Forgive me for ever sullying you. (Acheron)

Zoe—" I said. "Stars," she whispered. "I can see the stars again, my lady." A tear trickled down Artemis's cheek. "Yes, my brave one. They are beautiful tonight." "Stars," Zoe repeated. Her eyes fixed on the night sky. And she did not move again. Thalia lowered her head. Annabeth gulped down a sob, and her father put his hands on her shoulders. I watched as Artemis cupped her hand above Zoe's mouth and spoke a few words in Ancient Greek. A silvery wisp of smoke exhaled from Zoe's lips and was caught in the hand of the goddess. Zoe's body shimmered and disappeared. Artemis stood, said a kind of blessing, breathed into her cupped hand and released the silver dust to the sky. It flew up, sparkling, and vanished. For a moment I didn't see anything different. Then Annabeth gasped. Looking up in the sky, I saw that the stars were brighter now. They made a pattern I had never noticed before—a gleaming constellation that looked a lot like a girl's figure—a girl with a bow, running across the sky. "Let the world honor you, my Huntress," Artemis said. "Live forever in the stars.

People give abandonment many names to make themselves feel better. Apollo named his necessary. He called it ‘the lesser of two evils’. Artemis was more brutal. She named hers ‘freedom’.

I would like to barbecue those Olympian gods. They are very tasty. One day, I’m going to eat that redheaded goddess, too. (Simi) She doesn’t like Artemis. (Astrid) The Simi hates her, but akri says, ‘No, Simi, you can’t kill Artemis. Behave, Simi, don’t shoot fire at her, don’t make her bald, Simi.’ No, no, no. It’s all I hear. I don’t like that word. ‘No.’ It even sounds evil. The Simi tends to barbecue anyone dumb enough to say it to her. But not akri. He’s allowed to say no to me; I just don’t like it when he does. (Simi)

What happened in his village that Artemis doesn’t want Zarek to know about? (Astrid) I don’t know. She’s all paranoid all the time anyway. Afraid akri is going to leave and not come back, which I keep telling him to do. But does he listen? No. ‘She’s not your concern, Simi. You don’t understand, Simi.’ I understand, all right. I understand the bitch-goddess needs the Simi to barbecue her until she learns to be nice to people. I think she’d be rather attractive on fire. I could make her look like that old sea hag or something. (Simi)

The gods may have spoken, but Nature only bends to a goddess.

Artemis was a beauty, a terror, a force that nature bowed to, but only because she had bowed to nature first.

She does not have the power to heal as Apollo does, but she does have the capacity to turn them into something that heals itself. Warrior. Hold your monsters close. Turn them into your magic.

Why did Acheron tell you not to talk to Zarek? (Astrid) I don’t know. That redheaded bitch-goddess got all angry when he told me to come protect you. It went like this. (She flashed to Acheron’s form.) Protect Zarek and Astrid. Now. (She flashed to Artemis’s form.) No! You can’t let her go, she’ll tell Zarek everything. (Simi, looking like Artemis, put her hand against her cheek and whispered loudly to Astrid.) This the part where the redheaded goddess went on and on about what happened in Zarek’s village and akri got all upset at her. Don’t know why he won’t let me kill her and get it over with, but finally he say…(She flashed to Acheron’s form.) Simi, don’t speak to Zarek but make sure Thanatos doesn’t kill either one of them. (She flashed into her own form.) So I said okay and here I am not talking to Zarek. (Simi) Wow. She’s a camcorder, too. How convenient. (Zarek)

And nobody knows your weak spots better than sisters. Those prissy little virgins, Artemis and Athena, always looking down their smug, goody-goody noses at her.

There will never be another Dark-Hunter who goes free. Your happiness comes at the expense of their freedom because there’s no one else I want to barter with. No one else to pay the fee you set up centuries ago. Knowing that, I hope you sleep well at night. (Artemis) (Artemis leaves.) But what about the Dark-Hunters? (Acheron) The one thing I’ve learned most out of all this is that it’s not over until all the cards are played. She laid down her ace, thinking we can’t beat it. But there are fifty-one other cards in the deck and the game isn’t over yet. We’ll figure something out. Her little fit fight now just shows that she’s played her best hand. That was all she’s capable of doing to hurt you, which is exactly why she did it. Don’t let her ruin your day, baby, and don’t let her take from us what we have. We’ve gotten this far together. What’s another bitter goddess to us? Like my papou always says, over, under, around, or through. There’s always a way and we’ll find it. (Tory)

Anyone with a cursory knowledge of mythology knows that it is suicidal to sexually harass a goddess. Look what Artemis did to that guy who stumbled across her bathing.

Often, they would say that at the very moment Agamemnon raised the knife, Artemis took pity on Iphigenia and swapped her for a deer. In this version of the story, my daughter lives on as a priestess and favourite of the goddess on an island somewhere. Crucially, in this telling, Agamemnon did nothing more than slaughter a simple animal. It’s poetic and pretty, and so very clean.

The young girl looked at me, her eyes colder and brighter than the winter moon. "I am Artemis," she said. "Goddess of the Hunt.

She opened one eye. “The goddess Artemis is going to talk to the supreme god Zeus … about me?” “Yup.” She closed her eyes again. “I’m so not okay.

Artemis, age; She wishes there were entirely different schools of thought prescribed to marriage, union. To connection. There must be, out there, ways to die for someone that do not mean altruistic, all-encompassing, romantic, sexual, love.

Asleep he’d been more of a temptation than she wanted. He’d looked relaxed and gentle. Inviting. Awake he looked dangerous. And still inviting. She would give the goddess credit, Artemis had exquisite taste in men; and to Tabitha’s knowledge, and according to Amanda’s words, there was no such thing as an ugly Dark-Hunter.

Hello," She said. There was a long silence. "Hello," said Artemis again. "Are you talking to me?" said the tree. It had a faint Australian accent. "Yes," said Artemis. "I am Artemis." If the tree experienced any recognition, it didn't show it. "I'm the goddess of hunting and chastity," said Artemis. Another silence. The the tree said, "I'm Kate. I work in mergers and acquisitions for Goldman Sachs." "Do you know what happened to you, Kate?" said Artemis. The longest silence of all. Artemis was just about to repeat the question when the tree replied. "I think I've turned into a tree," it said. "Yes," said Artemis. "You have." "Thank God for that," said the tree. "I thought I was going mad." Then the tree seemed to reconsider this. "Actually," it said, "I think I would rather be mad." Then, with hope in its voice: "Are you sure I haven't gone mad?" "I'm sure," said Artemis. "You're a tree. A eucalyptus. Subgenus of mallee. Variegated leaves." "Oh," said the tree. "Sorry," said Artemis. "But with variegated leaves?" "Yes," said Artemis. "Green and Yellow." The tree seemed pleased. "Oh well, there's that to be grateful for," it said.

Artemis is freedom—wild, untrammelled, aloof from all entanglements. She is a huntress, a dancer, the goddess of nature and wildness, a virgin physically and, even more important, a virgin psychologically, inviolable, belonging to no one, defined by no relationship, confined by no bond.

If it makes you feel any better Tory, they were just as bad when Mia was born. At least you don’t have Sin, Kish, and Damien running around, trying to boil water for no other reason than that’s what someone had told Sin husbands are supposed to do and since Sin doesn’t know how to boil water, he had to micromanage the other two incompetents who’d never done it either. I’m amazed they didn’t band together to kill him during it or burn down the casino. And don’t get me started on my mother trying to murder my husband in the middle of it or her fighting with grandma over whose labors were more painful. Or, (she cast a meaningful glance to Simi,) someone setting my mother’s hair on fire and trying to barbecue her to celebrate the birth.” – Kat “That an old Charonte custom that go back forever ’cause we a really old race of demons who go back even before forever. When a new baby is born you kill off an old annoying family member who gets on everyone’s nerves which for all of us would be the heifer-goddess ’cause the only person who like her be you, Akra-Kat. I know she you mother and all, but sometimes you just gotta say no thank you. You a mean old heifer-goddess who need to go play in tragic and get run over by something big like a steamroller or bus or something else really painful that would hurt her a lot and make the rest of us laugh. Not to mention the Simi barbecue would have been fun too if someone, Akra-Kat, hadn’t stopped the Simi from it. I personally think it would have been a most magnificent gift for the baby. Barbecued heifer-goddess Artemis. Yum! No better meal. Oh then again baby got a delicate constitution and that might give the poor thing indigestion. Artemis definitely give the Simi indigestion and I ain’t even ate her yet.” – Simi

I went down yesterday to the Piraeus with Glaucon the son of Ariston, that I might offer up my prayers to the goddess (Bendis, the Thracian Artemis.); and also because I wanted to see in what manner they would celebrate the festival, which was a new thing. I was delighted with the procession of the inhabitants; but that of the Thracians was equally, if not more, beautiful. When we had finished our prayers and viewed the spectacle, we turned in the direction of the city; and at that instant Polemarchus the son of Cephalus chanced to catch sight of us from a distance as we were starting on our way home, and told his servant to run and bid us wait for him. The servant took hold of me by the cloak behind, and said: Polemarchus desires you to wait.

In ancient Greece, they did it to pay tribute to the goddess Artemis. They made a round cake to represent the shape of the moon and added candles to represent the moonlight. Later, people believed that, when the candle was blown out, your wish would go to the gods to grant. Some people believe the smoke from the candles will chase away evil spirits for another year. There is tradition in everything, every event, every holiday, and this is one tradition I want to share with you and, someday, share with our children.

For Artemis, the virgin goddess,” Colette said with a beaming smile, taking that moment and stamping her dainty little foot on it.

The Greeks credited their goddess Artemis with creating the cat and ascending to the moon in feline form.

He inhaled and spoke without thinking, ignoring their audience. “What has happened?” “You know full well, Your Grace, for what—who—I fight.” Her eyes were glittering and he couldn’t believe it, but the evidence was clear. Tears. His goddess should never weep. He took her arm. “Artemis.

Among her followers was a nymph named Britomartis, who was so good at making nets that Artemis would eventually make her a minor goddess – the Lady of Nets. (Did she play basketball? I don’t know.)

Maybe those men wouldn't have done anything to Artemis.' Clytemnestra says. 'Maybe they just wanted to see her body. But have you ever heard of a man who stumbles upon a naked goddess and just walks away?

She'd been conceived as a goddess of justice. But this wasn't just. It wasn't right. And her husband's wrongful death would not go unavenged. Kissing cold lips Bathymaas laid him on the ground and covered his body with her cloak. Artemis gasped and shrank away from her as she rose to her feet and turned towards Apollo and his mother. For this, there would be hell to pay. And hers would be the hand that gathered the payment.

All you have to do is utter the words, “I pledge myself to the goddess Artemis. I turn my back on the company of men, accept eternal maidenhood, and join the Hunt.” Yes, you heard that right. Eternal maidenhood and

Golden Aphrodite who stirs with love all creation, Cannot bend nor ensnare three hearts: the pure maiden Vesta, Gray-eyed Athena who cares but for war and the arts of craftsmen, Artemis, lover of woods and the wild chase over the mountain.

That first night when I was Artemis  spread across the damp earth, you were Orion with a  hunter’s hand, kneeling above,  cerulean eyes pierced with pain, releasing an arrow through still air. Then I dragged you into the  hot cave of my mouth, because I am the goddess of wild things.

I keeled over sideways. The world turned fluffy, bleached of all color. Nothing hurt anymore. I was dimly aware of Diana’s face hovering over me, Meg and Hazel peering over the goddess’s shoulders. “He’s almost gone,” Diana said. Then I was gone. My mind slipped into a pool of cold, slimy darkness. “Oh, no, you don’t.” My sister’s voice woke me rudely. I’d been so comfortable, so nonexistent. Life surged back into me—cold, sharp, and unfairly painful. Diana’s face came into focus. She looked annoyed, which seemed on-brand for her. As for me, I felt surprisingly good. The pain in my gut was gone. My muscles didn’t burn. I could breathe without difficulty. I must have slept for decades. “H-how long was I out?” I croaked. “Roughly three seconds,” she said. “Now, get up, drama queen.” She helped me to my feet. I felt a bit unsteady, but I was delighted to find that my legs had any strength at all. My skin was no longer gray. The lines of infection were gone. The Arrow of Dodona was still in my hand, though he had gone silent, perhaps in awe of the goddess’s presence. Or perhaps he was still trying to get the taste of “Sweet Caroline” out of his imaginary mouth. I beamed at my sister. It was so good to see her disapproving I-can’t-believe-you’re-my-brother frown again. “I love you,” I said, my voice hoarse with emotion. She blinked, clearly unsure what to do with this information. “You really have changed.” “I missed you!” “Y-yes, well. I’m here now. Even Dad couldn’t argue with a Sibylline invocation from Temple Hill.” “It worked, then!” I grinned at Hazel and Meg. “It worked!” “Yeah,” Meg said wearily. “Hi, Artemis.” “Diana,” my sister corrected. “But hello, Meg.” For her, my sister had a smile. “You’ve done well, young warrior.” Meg blushed. She kicked at the scattered zombie dust on the floor and shrugged. “Eh.” I checked my stomach, which was easy, since my shirt was in tatters. The bandages had vanished, along with the festering wound. Only a thin white scar remained. “So…I’m healed?” My flab told me she hadn’t restored me to my godly self. Nah, that would have been too much to expect. Diana raised an eyebrow. “Well, I’m not the goddess of healing, but I’m still a goddess. I think I can take care of my little brother’s boo-boos.” “Little brother?” She smirked.

Not to waste the spring I threw down everything, And ran into the open world To sing what I could sing... To dance what I could dance! And join with everyone! I wandered with a reckless heart beneath the newborn sun. First stepping through the blushing dawn, I crossed beneath a garden bower, counting every hermit thrush, counting every hour. When morning's light was ripe at last, I stumbled on with reckless feet; and found two nymphs engaged in play, approaching them stirred no retreat. With naked skin, their weaving hands, in form akin to Calliope's maids, shook winter currents from their hair to weave within them vernal braids. I grabbed the first, who seemed the stronger by her soft and dewy leg, and swore blind eyes, Lest I find I, before Diana, a hunted stag. But the nymphs they laughed, and shook their heads. and begged I drop beseeching hands. For one was no goddess, the other no huntress, merely two girls at play in the early day. "Please come to us, with unblinded eyes, and raise your ready lips. We will wash your mouth with watery sighs, weave you springtime with our fingertips." So the nymphs they spoke, we kissed and laid, by noontime's hour, our love was made, Like braided chains of crocus stems, We lay entwined, I laid with them, Our breath, one glassy, tideless sea, Our bodies draping wearily. We slept, I slept so lucidly, with hopes to stay this memory. I woke in dusty afternoon, Alone, the nymphs had left too soon, I searched where perched upon my knees Heard only larks' songs in the trees. "Be you, the larks, my far-flung maids? With lilac feet and branchlike braids... Who sing sweet odes to my elation, in your larking exaltation!" With these, my clumsy, carefree words, The birds they stirred and flew away, "Be I, poor Actaeon," I cried, "Be dead… Before they, like Hippodamia, be gone astray!" Yet these words, too late, remained unheard, By lark, that parting, morning bird. I looked upon its parting flight, and smelled the coming of the night; desirous, I gazed upon its jaunt, as Leander gazes Hellespont. Now the hour was ripe and dark, sensuous memories of sunlight past, I stood alone in garden bowers and asked the value of my hours. Time was spent or time was tossed, Life was loved and life was lost. I kissed the flesh of tender girls, I heard the songs of vernal birds. I gazed upon the blushing light, aware of day before the night. So let me ask and hear a thought: Did I live the spring I’d sought? It's true in joy, I walked along, took part in dance, and sang the song. and never tried to bind an hour to my borrowed garden bower; nor did I once entreat a day to slumber at my feet. Yet days aren't lulled by lyric song, like morning birds they pass along, o'er crests of trees, to none belong; o'er crests of trees of drying dew, their larking flight, my hands, eschew Thus I'll say it once and true… From all that I saw, and everywhere I wandered, I learned that time cannot be spent, It only can be squandered.

She stood in profile across the green, her back straight, her stance that of some long ago warrior maiden. As he walked toward her, Miss Greaves drew back her bow briskly, aiming a tad high to account for the wind, and let her arrow fly. Before it had hit the target, she’d notched another and shot it. A third followed just as rapidly. He glanced to the target. All three of her arrows were clustered together at the center of the red circle. Miss Greaves, who “did not shoot,” was a better shot than all the other ladies—and probably the men as well. He glanced from the target to her and saw that she stared back, proud and unsmiling. Artemis. She was named for the goddess of the hunt—a goddess who had slain without remorse her only admirer.

To the ancients, bears symbolized resurrection. The creature goes to sleep for a long time, its heartbeat decreases to almost nothing. The male often impregnates the female right before hibernation, but miraculously, egg and sperm do not unite right away. They float separately in her uterine broth until much later. Near the end of hibernation, the egg and sperm unite and cell division begins, so that the cubs will be born in the spring when the mother is awakening, just in time to care for and teach her new offspring. Not only by reason of awakening from hibernation as though from death, but much more so because the she-bear awakens with new young, this creature is a profound metaphor for our lives, for return and increase coming from something that seemed deadened. The bear is associated with many huntress Goddesses: Artemis and Diana in Greece and Rome, and Muerte and Hecoteptl, mud women deities in the Latina cultures. These Goddesses bestowed upon women the power of tracking, knowing, 'digging out' the psychic aspects of all things. To the Japanese the bear is the symbol of loyalty, wisdom, and strength. In northern Japan where the Ainu tribe lives, the bear is one who can talk to God directly and bring messages back for humans. The cresent moon bear is considered a sacred being, one who was given the white mark on his throat by the Buddhist Goddess Kwan-Yin, whose emblem is the crescent moon. Kwan-Yin is the Goddess of Deep Compassion and the bear is her emissary. "In the psyche, the bear can be understood as the ability to regulate one's life, especially one's feeling life. Bearish power is the ability to move in cycles, be fully alert, or quiet down into a hibernative sleep that renews one's energy for the next cycle. The bear image teaches that it is possible to maintain a kind of pressure gauge for one's emotional life, and most especially that one can be fierce and generous at the same time. One can be reticent and valuable. One can protect one's territory, make one's boundaries clear, shake the sky if need be, yet be available, accessible, engendering all the same.

I was thinking of Hecate at the crossroads with her burning torches and keys, Medusa with her snakes and fatal gaze, Artemis with her hunting dogs and deer, Aphrodite with her doves, Demeter with her mares, Athena with her owl. Whenever I saw eccentric and sometimes mentally fragile older women feeding pigeons on the pavement of every city in the world, I thought, Yes, there she is, she is one of those cut-down goddesses who has become demented by life.

If you could design a new structure for Camp Half-Blood what would it be? Annabeth: I’m glad you asked. We seriously need a temple. Here we are, children of the Greek gods, and we don’t even have a monument to our parents. I’d put it on the hill just south of Half-Blood Hill, and I’d design it so that every morning the rising sun would shine through its windows and make a different god’s emblem on the floor: like one day an eagle, the next an owl. It would have statues for all the gods, of course, and golden braziers for burnt offerings. I’d design it with perfect acoustics, like Carnegie Hall, so we could have lyre and reed pipe concerts there. I could go on and on, but you probably get the idea. Chiron says we’d have to sell four million truckloads of strawberries to pay for a project like that, but I think it would be worth it. Aside from your mom, who do you think is the wisest god or goddess on the Olympian Council? Annabeth: Wow, let me think . . . um. The thing is, the Olympians aren’t exactly known for wisdom, and I mean that with the greatest possible respect. Zeus is wise in his own way. I mean he’s kept the family together for four thousand years, and that’s not easy. Hermes is clever. He even fooled Apollo once by stealing his cattle, and Apollo is no slouch. I’ve always admired Artemis, too. She doesn’t compromise her beliefs. She just does her own thing and doesn’t spend a lot of time arguing with the other gods on the council. She spends more time in the mortal world than most gods, too, so she understands what’s going on. She doesn’t understand guys, though. I guess nobody’s perfect. Of all your Camp Half-Blood friends, who would you most like to have with you in battle? Annabeth: Oh, Percy. No contest. I mean, sure he can be annoying, but he’s dependable. He’s brave and he’s a good fighter. Normally, as long as I’m telling him what to do, he wins in a fight. You’ve been known to call Percy “Seaweed Brain” from time to time. What’s his most annoying quality? Annabeth: Well, I don’t call him that because he’s so bright, do I? I mean he’s not dumb. He’s actually pretty intelligent, but he acts so dumb sometimes. I wonder if he does it just to annoy me. The guy has a lot going for him. He’s courageous. He’s got a sense of humor. He’s good-looking, but don’t you dare tell him I said that. Where was I? Oh yeah, so he’s got a lot going for him, but he’s so . . . obtuse. That’s the word. I mean he doesn’t see really obvious stuff, like the way people feel, even when you’re giving him hints, and being totally blatant. What? No, I’m not talking about anyone or anything in particular! I’m just making a general statement. Why does everyone always think . . . agh! Forget it. Interview with GROVER UNDERWOOD, Satyr What’s your favorite song to play on the reed pipes?

For a moment, she stood transfixed, conscious of all the eyes that were staring at her, some admiringly, others lasciviously. Then she began to dance. Gracefully & nimbly, not vulgarly. There was no need to separate her thighs & wrench open her cup to display her hymen. Such an act would be unbecoming for a Goddess. Thus, she danced as the Goddess Artemis would, or the Goddess Hebe would, or the Goddess of Love, Aphrodite, herself would, dance with the Graces in the gardens of Olympus.[MMT]

Oh, poo,” Simi said petulantly, “we can’t let the heifer-goddess die. Akri will die too if he can’t eat from her.” Her eyes flaming, she put herself between Artemis and the tomb. “C’mon, Xirena, you gots to help the Simi protect the bitch-goddess.” Xirena

In her relationships with humans, Artemis is primarily concerned with females, especially the physical aspects of their life cycle, including menstruation, childbirth, and death, however contradictory the association of these with a virgin may appear. (She is also cited as the reason for the termination of female life: when swift death came to a woman, she was said to have been short by Artemis.) The Artemis of classical Greece probably evolved from the concept of a primitive mother goddess, and both she and her sister Athena were considered virgins because they had never submitted to a monogamous marriage. Rather, as befits mother goddesses, they had enjoyed many consorts. Their failure to marry, however, was misinterpreted as virginity by succeeding generations of men who connected loss of virginity only with conventional marriage. Either way, as mother goddess or virgin, Artemis retains control over herself; her lack of permanent connection to a male figure in a monogamous relationship is the keystone of her independence.

A number of animals were considered particularly sacred to Artemis.  Chief amongst these were the deer, the dog and the bear, but they also included the boar, the hare and possibly the lion.  Several birds were also considered sacred to her, including the partridge, quail and buzzard.

Artemis, along with Selene and Hekate, was one of the Greek triads representing the Old European three-bodied or triune aspect of the Goddess. We can see this represented in this figurine (Fig. 72) of Artemis as part of three-fold Hekate. First you have the pillar—the goddess mother is the axis of the universe herself. Round about are three representations of the Goddess, including Artemis, and Hekate, who represents the chthonic underworld—the magic aspect of the Goddess—and then dancing in a relaxed, fluent manner around about we see the three Graces. Artemis is the giver of abundance: Our Lady of the Wild Things, and the All-Mother of the many breasts, who bears the totality of the entities of the natural world. This is something very, very different from the image of the virgin goddess and the mere huntress that we have normally associated with her.

Orion never appreciated the wild places for what they are. Wild things need to be left free to preserve what makes them special. He saw everything in the world around him as a trophy to collect. As something to possess. Even me. I am wild, untamed, unattached, unfettered. To love me is to appreciate that. And I am fortunate indeed to have many who love me. Sometimes, to best tell your own story, you need it to be told by another. I am the protector of women and the friend of young girls. The helper of childbirth, she who soothes. I am the caretaker of the wild places, the mountains, marshes, the pastures and wetlands. I am Artemis, goddess of the wild hunt.

Then one day she spotted a herd of deer. You’re thinking, Wow, deer. That fills me with excitement. But this herd of deer included five huge hinds – adult females the size of bulls, with hooves and antlers made of solid gold. How did Artemis know it was real gold and not spray-paint? She’s the goddess of wild animals. She could just tell.

As the Argo drew alongside the great rock at Methone which served as a jetty, Atalanta sprang aboard before anyone could prevent her, with a fir branch in her hand. “In the name of the maiden goddess,” she cried. Jason had no choice but to accept her as a member of the ship’s company. The silver fir is sacred to Artemis, who, though she has renounced her connexion with the Triple Goddess, and acknowledged herself as a daughter of Zeus, still keeps most of her former characteristics. It is more dangerous to offend her than almost any other deity, and Jason was relieved that she too favoured the expedition; he had feared that he might have offended her priestess Iphias by his curtness that morning.

Martin Nilsson, one of the great authorities on Greek religious antiquity, writes that Artemis was the total Great Goddess and represented all the powers of nature. With the differentiation of the goddesses and the departmentalizing of powers, Artemis came to be associated with the nature world and the forest; she became the Mother of the Wild Things.

Artemis was a goddess of the hunt, and also of the wild animals that she hunted.  She demonstrated the principles of conservation by being the protectress of young animals, ensuring the propagation of the species.  References were frequently made to Artemis in regard to this role.  Hence she is Artemis sovereign of all creatures,[ccxx] and Artemis Agrotera [of the wilderness], Potnia Theron [Lady of wild beasts].[ccxxi] In his manual for hunters, Xenophon describes the prayer the hunter spoke as he released the hunting hounds, "To thee thy share of this chase, Lord Apollo; and thine to thee, O Huntress Queen!"[ccxxii] As well as protecting young animals Artemis also protected their mothers, and hunting female animals could have fatal consequences.  On one occasion a hunter called Saron of Troizenos was chasing a doe when it swam into the sea.  He drowned and his body washed up at the grove of Artemis at the Phoibaian lagoon.

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. And one day they taught Hesiod glorious song while he was shepherding his lambs under holy Helicon, and this word first the goddesses said to me—the Muses of Olympus, daughters of Zeus who holds the aegis: 'Shepherds of the wilderness, wretched things of shame, mere bellies, we know how to speak many false things as though they were true; but we know, when we will, to utter true things'.

This was because, after the birth of Priapus, they had developed a love/hate relationship with each other. They loved & hated each other at the same time. And even when he assured her that he would do his best to bring back Metis from the dead, she was not satisfied. She wanted Asteria & Semele to be reborn as well. And he had even issued instructions that human sacrifices should be stopped, in particular, the sacrificing of young virgin girls, since, Aphrodite, the Goddess of Love, liked to see young virgin girls loved rather than cut into pieces to feed the sacrificial flame of Hestia. The Athenians, as a whole, had stopped the practice of sacrificing Hyacinthids, after Macaria. And indeed, Artemis had stopped the sacrifice of Iphigenia. And after Polyxena & Periboae were sacrificed, Athena had stopped the sacrifice of the Locrian girls by the Trojans.

Demons first. We don't know how Athena's dream compares to reality. It could have already happened or might not happen for another few days." "Who the hell is Athena?" Cillian asks. I raise my hand. "Oh, that makes so much more sense. I had questioned your mother's intelligence, naming one of you Artemis and the other Nina. The whole point to having twins is to give them matching names." "Yes," Artemis deadpans. "That's why our parents had us." Artemis was the goddess of the hunt; a protector. It fits my sister perfectly. Athena was the goddess of wisdom and war. It's never escape my notice that everyone thought Nina fit me better than my real name. Everyone except Leo. "If we have twins someday," Rhys says, "we'll give them matching names." Cillian nods in agreement, then claps his hands together. "Little Sonny and Cher will be so adorable." "Jane and Austen," Rhys says. "Meryl and Streep," Leo offers without looking back. "That's the one!" Rhys shouts. "You can be their godfather." Cilllian beams.

Shortly after he had dispatched his “letter of tears,” Paul’s fortunes plummeted to a new low. Claudius’s last years had been clouded by court intrigues, and in October 54, he was poisoned by his wife and succeeded by Nero, his adopted seventeen-year-old son. The accession of the new emperor was hailed with relief and joy and an empire-wide resurgence of the imperial cult. But Rome was in trouble: The Parthians threatened the eastern frontier and there were uprisings in Judea. Scapegoats were needed, and Marcus Junius Silanus, governor of Asia, was murdered by Nero’s agents on suspicion of treason and, in a roundup of local malcontents, Paul was imprisoned in Ephesus. Luke, always the champion of Rome and reluctant to admit that Paul was ever regarded as an enemy of the empire, tells us nothing of this. Instead, he claims that Paul’s mission in Ephesus came to an end after a riot in the Temple of Artemis, when the silversmiths who crafted figurines of the goddess accused him of putting them out of business by undermining the cult.24

The bee has round it a mysterious inscription, which has been variously interpreted. It contains an allusion to beeswax, and one scholar has suggested that the tesserae were druggists’ tokens for the purpose of advertising the sale of beeswax. Another explanation is that the inscription might be one of the mysterious magic formulae used as charms, and that the tokens might be charms to call the bees home when swarming; but the most plausible solution seems to be that the tesserae were connected with the secret rites of Artemis, especially as the stag of the goddess is the one on the reverse side of the tokens. One of the most important animals connected with the worship of the Asiatic Great-Mother was the lion, and it is a curious fact that we often find a connection between bees and lions. At the old Hittite town of Carchemish behind her a long line of priestesses bearing various articles. We do not suggest that these were called Melissae, but in the jewellry we see how the goddess with her lions merges in or is connected with the ‘Bee-goddess.

Hekate in Byzantium (also Constantinople, now Istanbul, Turkey) It is probable that Hekate had an established presence in Byzantium from a time before the city was founded. Here Hekate was invoked by her title of Phosphoros by the local population for her help when Philip of Macedon (father of Alexander the Great) attacked the city in 340 BCE. Petridou summarises the account given by Hsych of Miletus: "Hecate, or so we are told, assisted them by sending clouds of fire in a moonless rainy night; thus, she made it possible for them to see clearly and fight back against their enemies. By some sort of divine instigation the dogs began barking[164], thus awakening the Byzantians and putting them on a war footing."[165] There is a slightly alternative account of the attack, recorded by Eustathios. He wrote that Philip of Macedon's men had dug secret tunnels from where they were preparing a stealth attack. However, their plans were ruined when the goddess, as Phosphoros, created mysterious torchlight which illuminated the enemies. Philip and his men fled, and the locals subsequently called the place where this happened Phosphorion. Both versions attribute the successful defence of the city to the goddess as Phosphoros. In thanksgiving, a statue of Hekate, holding two torches, was erected in Byzantium soon after. The support given by the goddess in battle brings to mind a line from Hesiod’s Theogony: “And when men arm themselves for the battle that destroys men, then the goddess is at hand to give victory and grant glory readily to whom she will.” [166] A torch race was held on the Bosphorus each year, in honour of a goddess which, in light of the above story, is likely to have been Phosphoros. Unfortunately, we have no evidence to clarify who the goddess the race was dedicated to was. Other than Phosphoros, it is possible that the race was instead held in honour of the Thracian Bendis, Ephesian Artemis or Hekate. All of which were also of course conflated with one another at times. Artemis and Hekate both share the title of Phosphoros. Bendis is never explicitly named in texts, but a torch race in her honour was held in Athens after her cult was introduced there in the fifth-century BCE. Likewise, torch-races took place in honour of Artemis. There is also a theory that the name Phosphoros may have become linguistically jumbled due to a linguistic influence from Thrace becoming Bosphorus in the process[167]. The Bosphorus is the narrow, natural strait connecting the Black Sea to the Sea of Marmara, separating the European side of Istanbul from the Asian side. The goddess with two torches shown on coins of the time is unnamed. She is usually identified as Artemis but could equally represent Hekate.

Hekate, the third of this group, was always closest to us—although her name perhaps means “the Distant One”. It is not only her name that links her with Apollon and Artemis, who are also named Hekatos and Hekate, but also her family origin—if Hesiod is right in his account of it. She is elsewhere supposed to have been one of the Daughters of Night.{58} Hesiod, however, gives us the following genealogy:{59} the Titan couple Phoebe and Koios had two daughters: Leto, the mother of Apollon and Artemis, and Asteria, a star-goddess who bore Hekate to Persaios or Perses, the son of Eurybia. Hekate is therefore the cousin of Apollon and Artemis, and at the same time a reappearance of the great goddess Phoibe, whose name poets often give to the moon. Indeed, Hekate used to appear to us carrying her torch as the Moon-Goddess, whereas Artemis, although she, too, sometimes carries a torch, never did so. Hesiod seeks further to distinguish Hekate from Artemis by repeatedly emphasising that the former is monogenes, “an only child”. In this respect, too, Hekate resembled Persephone, the goddess of the Underworld. For the rest, she was an almighty, threefold goddess. Zeus revered her above all others,{60} and let her have her share of the earth, the sea and the starry sky; or rather, he did not deprive her of this threefold honour, which she had previously enjoyed under the earlier gods, the Titans, but let her retain what had been awarded to her at the first distribution of honours and dignities. She was therefore a true Titaness of the Titans, even though this is never expressly stated.

It is no surprise, then, that the earth deities of the Old Religion were demonized or co-opted. A typical task for Greek heroes was to rid the civilized world of those “earth-born bogeys.” The Gorgon Medusa, whose gaze turned men to stone, became an obvious target. Nevertheless, on the periphery of the Greek world, there is evidence that She was venerated in her ancient powers. During the 6th century BCE on the island of Corfu, an eight-foot-high full-bodied sculpture of Medusa was placed at the highest point on the pediment of the temple of Artemis. This Medusa is not raging, but is radiant in her full potency. Snakes with open jaws extend from each side of her head and two copulating serpents encircle her waist, carrying the potential for both death and new life. She wears winged sandals, her great wings are fully extended, sheltering her two children, and her bent-knee posture suggests that she is flying. All shamanic dimensions are Hers—the Great Above, the Great Below, the Primordial Waters, and the entire expanse of the Earth. She is flanked by great felines, just as the Phrygian Mountain Goddess Cybele and the seated Ancestral Mother from Çatalhöyük before her.'' ''The establishment of the Greek patriarchal world shifted the previous cultural valence from the egalitarian continuity of the Old Religion to the extreme imposition of male dominance and the cult of the hero. Under this new world order, all challenges to male hegemonic systems were to be crushed. As the classicist Eva Keuls emphasizes, “the suppression of women, the military expansionism and the harshness in the conduct of civic affairs all sprang from a common aggressive impulse.” That impulse was the expression of “male supremacy and the cult of power and violence.

Gods in The Lost Hero Aeolus The Greek god of the winds. Roman form: Aeolus Aphrodite The Greek goddess of love and beauty. She was married to Hephaestus, but she loved Ares, the god of war. Roman form: Venus Apollo The Greek god of the sun, prophecy, music, and healing; the son of Zeus, and the twin of Artemis. Roman form: Apollo Ares The Greek god of war; the son of Zeus and Hera, and half brother to Athena. Roman form: Mars Artemis The Greek goddess of the hunt and the moon; the daughter of Zeus and the twin of Apollo. Roman form: Diana Boreas The Greek god of the north wind, one of the four directional anemoi (wind gods); the god of winter; father of Khione. Roman form: Aquilon Demeter The Greek goddess of agriculture, a daughter of the Titans Rhea and Kronos. Roman form: Ceres Dionysus The Greek god of wine; the son of Zeus. Roman form: Bacchus Gaea The Greek personification of Earth. Roman form: Terra Hades According to Greek mythology, ruler of the Underworld and god of the dead. Roman form: Pluto Hecate The Greek goddess of magic; the only child of the Titans Perses and Asteria. Roman form: Trivia Hephaestus The Greek god of fire and crafts and of blacksmiths; the son of Zeus and Hera, and married to Aphrodite. Roman form: Vulcan Hera The Greek goddess of marriage; Zeus’s wife and sister. Roman form: Juno Hermes The Greek god of travelers, communication, and thieves; son of Zeus. Roman form: Mercury Hypnos The Greek god of sleep; the (fatherless) son of Nyx (Night) and brother of Thanatos (Death). Roman form: Somnus Iris The Greek goddess of the rainbow, and a messenger of the gods; the daughter of Thaumas and Electra. Roman form: Iris Janus The Roman god of gates, doors, and doorways, as well as beginnings and endings. Khione The Greek goddess of snow; daughter of Boreas Notus The Greek god of the south wind, one of the four directional anemoi (wind gods). Roman form: Favonius Ouranos The Greek personification of the sky. Roman form: Uranus Pan The Greek god of the wild; the son of Hermes. Roman form: Faunus Pompona The Roman goddess of plenty Poseidon The Greek god of the sea; son of the Titans Kronos and Rhea, and brother of Zeus and Hades. Roman form: Neptune Zeus The Greek god of the sky and king of the gods. Roman form: Jupiter

Let me go!” I demanded. “Who do you think you are?” Zoë stepped forward as if to smack me. “No,” the other girl ordered. “I sense no disrespect, Zoë. He is simply distraught. He does not understand.” The young girl looked at me, her eyes colder and brighter than the winter moon. “I am Artemis,” she said. “Goddess of the Hunt.

But doesn’t fairness also mean not showing favoritism to one group over another? [fave quote from page 128]

It is while they were waiting to set sail from Aulis for the second time that a tragic series of events, immortalized by the later Greek playwrights, took place. Because the goddess Artemis, for reasons best known to herself, had sent winds that prevented the fleet from sailing, the increasingly impatient Agamemnon took measures that we would regard as rather extreme. He planned to sacrifice his own daughter Iphigenia in order to placate the goddess. The Cypria, however, puts a pleasant spin on these events, stating that Artemis snatched Iphigenia away at the last minute, making her immortal, and left a stag on the altar in her place, much as Isaac was replaced by a ram during the intended sacrifice by Abraham, as related in Genesis 22 of the Hebrew Bible. Euripides

There is a history to art, I've learned. Religion. Philosophy. Myth. Photography. I am reading about them. But there are chapters, whole books, missing. I see the stories of women, but they are always stuck inside the stories of men. Why is that?... I pull down from the shelves a book of world mythology and my sadness grows. Artemis, why the paler sister of Apollo, whom she brought through blood into the world from her mother's womb with her own hands? I turn to the section about my part of the world, and in the mythology of my so-called people--the goddesses--what use are they? Why did I ever like these stories? What is Gabija, goddess of fire, who protects against unclean people? I do not need this protection. It is a trick to place fear there. What use is Laima, goddess of fate, luck, childbirth, marriage, and death, if she keeps women inside the house, away from the open space of the world? Saule--saint of orphans, symbol of the sun...who cannot teach me what the fire inside me is. Who would have me put it out, or give it to a man? Still, I have torn pictures of them all from books and pasted them next to my own paintings in the barn, hoping for company. Though I find it hard to trust them. I wonder about what they want.

Under the glimmer of moonlight among towering forest trees, walks the goddess Artemis. Close to her side she carries with her a silver bow and arrows.

Artemis was one of the most widely venerated of the Ancient Greek deities. Her Roman equivalent was Diana. Some scholars believe that the name, and indeed the goddess herself, was originally pre-Greek. Homer refers to her as Artemis Agrotera, Potnia Theron: “Artemis of the wildland, Mistress of Animals”. In the classical period of Greek mythology, Artemis was often described as the daughter of Zeus and the twin sister of Apollo. She was the Hellenic goddess of the hunt, wild animals, wilderness, childbirth, virginity and protector of young girls, bringing and relieving disease in women; she was depicted as a huntress carrying aBow and Arrow. The wolves, deer, and the cypress were sacred to her. In later Hellenistic times, she even assumed the ancient role of Eileithyia in aiding childbirth.

The Ephesians believed that the image of the goddess Artemis had fallen from heaven. Some scholars assume they were describing a meteor that hit Ephesus, which the people imagined to look like a multi-breasted woman. I am sometimes amazed at the things people believe. I’m no rocket scientist, but I find Paul’s message of a Messiah sent from God who offers eternal life to everyone who believes much more plausible than that. Yes, God requires faith, but not as much as a number of belief systems falling out of the skies today. Go ahead and believe Him. He’s very believable.

The Parthenon was 228 feet long by 101 broad, and 64 feet high; the porticoes at each end had a double row of eight columns; the sculptures in the pediments were in full relief, representing in the eastern the Birth of Athene, and in the western the Struggle between that goddess and Poseidon, whilst those on the metopes, some of which are supposed to be from the hand of Alcamenes, the contemporary and rival of Phidias, rendered scenes from battles between the Gods and Giants, the Greeks and the Amazons, and the Centaurs and Lapithæ. Of somewhat later date than the Parthenon and resembling it in general style, though it is very considerably smaller, is the Theseum or Temple of Theseus on the plain on the north-west of the Acropolis, and at Bassæ in Arcadia is a Doric building, dedicated to Apollo Epicurius and designed by Ictinus, that has the peculiarity of facing north and south instead of, as was usual, east and west. Scarcely less beautiful than the Parthenon itself is the grand triple portico known as the Propylæa that gives access to it on the western side. It was designed about 430 by Mnesicles, and in it the Doric and Ionic styles are admirably combined, whilst in the Erectheum, sacred to the memory of Erechtheus, a hero of Attica, the Ionic order is seen at its best, so delicate is the carving of the capitals of its columns. It has moreover the rare and distinctive feature of what is known as a caryatid porch, that is to say, one in which the entablature is upheld by caryatides or statues representing female figures. Other good examples of the Ionic style are the small Temple of Niké Apteros, or the Wingless Victory, situated not far from the Propylæa and the Parthenon of Athens, the more important Temple of Apollo at Branchidæ near Miletus, originally of most imposing dimensions, and that of Artemis at Ephesus, of which however only a few fragments remain in situ. Of the sacred buildings of Greece in which the Corinthian order was employed there exist, with the exception of the Temple of Jupiter at Athens already referred to, but a few scattered remains, such as the columns from Epidaurus now in the Athens Museum, that formed part of a circlet of Corinthian pillars within a Doric colonnade. In the Temple of Athena Alea at Tegea, designed by Scopas in 394, however, the transition from the Ionic to the Corinthian style is very clearly illustrated, and in the circular Monument of Lysicrates, erected in 334 B.C. to commemorate the triumph of that hero's troop in the choric dances in honour of Dionysos, and the Tower of the Winds, both at Athens, the Corinthian style is seen at its best. In addition to the temples described above, some remains of tombs, notably that of the huge Mausoleum at Halicarnassus in memory of King Mausolus, who died in 353 B.C., and several theatres, including that of Dionysos at Athens, with a well-preserved one of larger size at Epidaurus, bear witness to the general prevalence of Doric features in funereal monuments and secular buildings, but of the palaces and humbler dwelling-houses in the three Greek styles, of which there must have been many fine examples, no trace remains. There is however no doubt that the Corinthian style was very constantly employed after the power of the great republics had been broken, and the Oriental taste for lavish decoration replaced the love for austere simplicity of the virile people of Greece and its dependencies. CHAPTER III

It is not dignified for a queen to climb jagged rocks up to a smuggler’s cave. Athena would tut; Aphrodite would exclaim, “Her poor nails!” and feign a swoon. Perhaps only Artemis, goddess of the hunt, would give a single short, sharp nod of approval.

True bravery didn’t come from being unafraid, but from taking

There is a wilderness in little girls. We could not contain it. It made magic of the rain and a temple of the forest. We raced down narrow trails, hair flying wind-wild behind us, and pretended that the slender spruce and hemlock were still the ancient woods that industry had chewed down to splinters. We made ourselves into warriors, into queens, into goddesses. Fern leaves and dandelions became poultices and potions, and we sang incantations to the trees. We gave ourselves new names: Artemis, Athena, Hecate. Conversations were in code, our letters filled with elaborate ciphers, and we taught ourselves the meanings of stones.

Mine. My Madeline. My Artemis. Goddess of moonlight, wife of everlasting night.

True bravery didn’t come from being unafraid, but from taking action in spite of fear.

She tried to set her hand on Zoë’s side, but Zoë gripped her wrist. She looked into the goddess’s eyes, and some kind of understanding passed between them. “Have I…served thee well?” Zoë whispered. “With great honor,” Artemis said softly. “The finest of my attendants.” Zoë’s face relaxed. “Rest. At last.

Artemis rolled her eyes. “All this yucky romance stuff is going to make me barf. Since we’re finished, I’m gonna go get my dogs some chow.” She headed over to unleash them from the stone bleachers.

Still determined to marry Hades and let the world die?" Artemis asked. Persephone cocked her head to the side and asked, "Aren't you the Goddess of the Hunt?" Artemis lifted her chin. "What does that have to do with anything?" "I would think you could use your exceptional tracking abilities to locate my mother instead of insulting me.

When I was Artemis, goddess of the hunt and the wild, protector of the young—not this person who couldn’t even force a magic to reveal what it hid. Not this person who couldn’t find the one family that could potentially save my brother. Save me.

Goddess Artemis. It is an honor to be in your presence.

Do not try to use your magic right away—it won’t work. I’m sure goddess Artemis has a plan for you, but for at least the first week…” She leaned closer to me and whispered, “do not use magic. Say you can’t. Say you don’t feel it. Say it doesn’t work—say anything you need to say, just don’t use it. Okay?

I look down and there is the goddess of the hunt herself, reclining backwards upon the surface of the pool while next to her a maid… let us say she is combing Artemis’s hair, for decency’s sake.

Ancient Greek mythology claims that Dionysus, the god of wine, had been insulted by a passing mortal and swore that you would take revenge on the next one that came this way. He conjured up a team of ferocious tigers just as a beautiful young maiden was approaching. The maiden’s name was Amethyst, and she was on her way to pay tribute to the goddess Artemis. As Dionysus released the Tigers, Artemis turned Amethyst into a statue of pure crystalline to protect her from the tiger’s claws. Upon seeing the beautiful statue, Dionisio wept wine–filled tears of regret, which stained the statue a deep shade of purple. From that moment on, the amethyst stone was known to hold significant protective properties. Apparently, as the myth recounts, amethysts could even protect you from the wrath of gods themselves. - Dr. Davidson

It was told{468} that she besought her father to give her only nine-year-olds as companions. This was the age at which girls left their mothers and entered the service of Artemis: in earlier times all girls did this, but later only certain chosen ones. They remained in the goddess’s service until they were nubile. At Athens the little handmaidens of Artemis were called arktoi, “she-bears”. Artemis herself must at one time have been supposed to be a bear—or, in more ancient times, when the fauna of Greece was more southern, a lioness.

The Temple of Artemis WHEN EOS ARRIVED AT HER usual spot in the sky Saturday morning, ready to bring forth the dawn, she looked up at Nyx and waved the notescroll her friend had given her. “Yes! I can come see your statue!” she shouted. Nyx flashed Eos a smile, already reeling in her cape. “Hooray!” she whooped. “I’m going home to sleep for a few hours and then Hades will give me a ride to the temple at Ephesus. He’s got four stallions to pull his chariot, which means his can go much faster than mine!” At the mention of Hades, Eos paled. A student at MOA, he was also godboy of the Underworld, where Nyx lived, and where mortals like Tithonus would go when they died. It was also where some unlucky immortals were imprisoned right now—those who had fought against Zeus in battle or defied him in some other way. As a matter of fact, her sad-mad-dad problem was all tied into the Underworld. Because one of those immortal prisoners was her dad, Hyperion, the god of light! “Hey! Eos! The dawn?” With a start, Eos realized Nyx had finished reeling in her entire cape and was ready to ride away.

Virginity is sacred, something to protect,” Artemis scolded. The irony that the goddess of virginity was defending my own was not lost on me. “How very dull. I say ravish them, take them all at once. What a delicious way to pop your pomegranate.” Aphrodite flung her head back in laughter,

The Greek goddess Artemis, whose name means bear, embodies the wisdom of the wild. Christine Downing, in her book The Goddess: Mythological Images of the Feminine, describes her as 'the one who knows each tree by its bark or leaf or fruit, each beast by its footprint or spoor, each bird by its plumage or call or nest.

tried to struggle to my feet, but a couple of the girls held me down. “You are in no condition to be hurling yourself off cliffs,” the auburn-haired girl said. “Let me go!” I demanded. “Who do you think you are?” Zoë stepped forward as if to smack me. “No,” the other girl ordered. “I sense no disrespect, Zoë. He is simply distraught. He does not understand.” The young girl looked at me, her eyes colder and brighter than the winter moon. “I am Artemis,” she said. “Goddess of the Hunt.

A GODDESS SHOULD never have to beg. It was the one thought, clear and simple, that ran through Maximus’s mind. Everything else—his rank, the party,their conflict, seemed to fall away from that one truth. She should never have to beg. He still tasted her mouth on his tongue, still wanted to crush her breasts against his chest and bend her until she bared her throat to him, but he made himself let her go. “Very well.” Artemis blinked, her sweet lips parting as if she didn’t believe what she’d heard. “What?” “I’ll do it.” He turned to go, his mind already making plans, when he felt her fingers clutch at his sleeve. “You’ll take him from Bedlam?” “Yes.” Perhaps his decision had already been made from the moment he’d seen tears in her eyes. He had a weakness, it seemed, a fault more terrible than any Achilles’s heel: he couldn’t stand the sight of her tears. But her eyes shone as if he’d placed the moon itself into her hands. “Thank you.

Although a few legends tell of Callisto welcoming Zeus with open arms, most of the versions have Zeus resorting to trickery. In these versions, knowing that Callisto was completely devoted to both Artemis and her vow of chastity, Zeus appeared to the nymph as the goddess Artemis herself while Callisto lay resting under a tree. Once Callisto’s guard was down, Zeus abandoned his disguise and used force against her. To make matters worse, Callisto ended up pregnant from the encounter. Fearing Artemis’ legendary wrath, Callisto tried to conceal her condition but finally was no longer able to one morning when all the nymphs bathed together in a forest glade. Furious that Callisto betrayed her vow (even though by most accounts Callisto hadn’t done so willingly), Artemis turned her into a bear, which she then hunted down and killed. In other versions, Callisto was still allowed to give birth to her son, Arcas, who in turn encountered his mother in her bear form and killed her. In yet other versions, Artemis was on the verge of killing Callisto when Zeus interfered and placed her in the sky where she can be seen as Ursa Major. (Interestingly enough, Riordan’s Artemis takes credit for placing Callisto in the sky herself.)