Artemis
'...The whole kingdom of nature belonged to her.
She supervised the spring blossom and the fertility of the land.
She reigned upon the elements of nature, dominated the air and the waters.
She ruled people's lives by taming the wild and protecting the tamed.
She either did good of brought death.
She healed sickness and was a goddess of health.'
'...The whole kingdom of nature belonged to her.
She supervised the spring blossom and the fertility of the land.
She reigned upon the elements of nature, dominated the air and the waters.
She ruled people's lives by taming the wild and protecting the tamed.
She either did good of brought death.
She healed sickness and was a goddess of health.'
Of all the goddesses worshipped in Greek religion, the worship of Artemis was the most widely spread throughout the Greek world.[1] First and foremost she is the overseer of wild animals, mistress of nature and goddess of the hunt. This is a role that shares a common importance with many ancient religions, which is why the worship of Artemis was able to spread so easily. The boom of Greek colonisation from the 7th century BCE onwards saw Artemis take on different regional appearances and functions as she bore many resemblances to goddesses of the indigenous people, and as such she was easily adapted. This is why Artemis sometimes has strong oriental characteristics, emphasising her affiliation with near eastern mother goddesses.[2]
Attic myths often tell of Artemis’ wrath, and her desire for appeasement through human sacrifice. She is not a goddess you want to offend. This savage, untamed, uncivilised characteristic of Artemis in a way stood in opposition to Greek cultural ideals; a possible reason why the Greeks attributed a barbarian origin to the goddess.[3] Indeed Athens and Sparta did just that by attributing Orestes and Iphigenia as the founding siblings of their Artemis cults.[4] In Sparta, a bloody endurance test took place at the temple of Artemis Ortheia, in which youths would attempt to steal cheese from the altar while being whipped in the process.
Artemis looks after young girls and oversees their transition into womanhood.[5] It is this role of hers that we can particularly see at her sanctuary at Brauron. She is also the protector of nature and wild animals, especially the dear and bear, and she embodied respect and protection of nature. She is often depicted as carrying a bow or a torch. The bow links Artemis to her twin brother Apollo, and emphasises her role as the huntress. The torch-bearing Artemis characterises her as the light carrying goddess, protector of nature and of human beings.[6] This is the main reason why sanctuaries dedicated to Artemis were often in rural areas, wetlands and borders at a distance away from the main city. The natural topography of these locations and the fact that the outer periphery of the city-state was usually chosen, emphasises her roles, integrating the protection of nature with the protection of the city. This is why a link can be drawn between the many stories of the abduction of women during Artemis’ festivals and enemy incursion into a city’s territory.[7] These vulnerable sites, be they narrow passages of waterways or more inland mountains, were strategically chosen in the context of the developing city-state which needed the goddess’ protection as vital points of entry into the city.[8] Artemis’ border sanctuaries played a fundamental role of stabilising the city-state by ritually unifying the centre with its own designated periphery.[9] So Artemis is not only a goddess for women and young girls, but she also has some connections with young men, and also soldiers. At Athens, they sacrificed an offering of five hundred goats in order to thank her for the aid she gave toward the victory against the Persians at Marathon.[10] The temple of Artemis Agrotera in Athens was situated just outside the walls of the city, visible to all Athenian hoplites as they prepared for war.[11]
The temple of Artemis at Brauron became one of the most well known sites in antiquity for the cult worship of the goddess, and due to the archaeological evidence, combined with the literary evidence and the Brauronian inscriptions found at Athens, we are able to get a much better understanding of how Artemis was worshipped at Brauron than any of the other sites like Halai, Mounychia or Aulis.[12] Women who were successful in giving birth would offer some piece of worn clothing to Artemis, or statues of young children to express their gratitude.[13] Many examples of these dedications can be found in the recorded inscriptions found both on the acropolis in Athens and at Brauron itself. It has also been suggested by some scholars that the clothing of those women unsuccessful in childbirth offered their clothing to Iphigenia at Brauron,[14] but the only evidence for this practice is found in Euripides.
The temple of Artemis at Brauron became one of the most well known sites in antiquity for the cult worship of the goddess, and due to the archaeological evidence, combined with the literary evidence and the Brauronian inscriptions found at Athens, we are able to get a much better understanding of how Artemis was worshipped at Brauron than any of the other sites like Halai, Mounychia or Aulis.[12] Women who were successful in giving birth would offer some piece of worn clothing to Artemis, or statues of young children to express their gratitude.[13] Many examples of these dedications can be found in the recorded inscriptions found both on the acropolis in Athens and at Brauron itself. It has also been suggested by some scholars that the clothing of those women unsuccessful in childbirth offered their clothing to Iphigenia at Brauron,[14] but the only evidence for this practice is found in Euripides.
Iphigenia
Iphigenia was the daughter of Clytemnestra and Agamemnon, whose sacrifice was demanded by the goddess Artemis, after Agamemnon offended the goddess by killing a stag sacred to her. Agamemnon and his Achaean fleet were gathered at Aulis, ready to sail on the expedition to Troy when this happened, and Artemis becalmed the winds until she was appeased. There are various versions of the story of Iphigenia, whether she was actually sacrificed or not, and all are connected in some way with the goddess Artemis. The tragedians Aeschylus and Sophocles both mention Agamemnon sacrificing his daughter at Aulis, but it is Euripides that first introduces the link of the Iphigenia story to the Sanctuary of Artemis at Brauron.[15] According to his version of the myth which we find in the play Iphigenia in Tauris, Iphigenia has orders to institute the cult of Artemis at Brauron where she is to become the priestess of the goddess.
Euripides’ expands his tragedy on the version of Iphigenia as told in the lost epic Cypria. He tells the story of Orestes, son of Agamemnon, who is captured by the Taurians in Scythia. He is taken to the temple of Artemis where he will be offered as a sacrifice to the goddess. It just so happens that his sister, Iphigenia, became the priestess there after she was rescued from Agamemnon’s sacrifice by Artemis herself. When they recognised each other, they decided to steal the wooden statue of Artemis and escape to Greece together. They are again captured by the Scythians, but saved this time by the goddess Athena who reveals to them both their future, and the future of the worship of Artemis in two personifications; Artemis Tauropolos and Artemis Brauronia.[16] These two sanctuaries are located only two miles apart.
There is some indication that there was a local tradition that the Greek fleet preparing for the expedition to Troy assembled at the sanctuary of Artemis at Brauron, and not Aulis, where the story of Iphigenia’s sacrifice was meant to have taken place according to the Homeric Hymns. We find mention of this tradition in both Euphorion, and by a scholiast on Aristophanes’ Lysistrata. This is common for mythical stories to have several versions, especially since oral poets and tragedians often utilised the freedom to adapt legends for their own purpose.
Iphigenia was the daughter of Clytemnestra and Agamemnon, whose sacrifice was demanded by the goddess Artemis, after Agamemnon offended the goddess by killing a stag sacred to her. Agamemnon and his Achaean fleet were gathered at Aulis, ready to sail on the expedition to Troy when this happened, and Artemis becalmed the winds until she was appeased. There are various versions of the story of Iphigenia, whether she was actually sacrificed or not, and all are connected in some way with the goddess Artemis. The tragedians Aeschylus and Sophocles both mention Agamemnon sacrificing his daughter at Aulis, but it is Euripides that first introduces the link of the Iphigenia story to the Sanctuary of Artemis at Brauron.[15] According to his version of the myth which we find in the play Iphigenia in Tauris, Iphigenia has orders to institute the cult of Artemis at Brauron where she is to become the priestess of the goddess.
Euripides’ expands his tragedy on the version of Iphigenia as told in the lost epic Cypria. He tells the story of Orestes, son of Agamemnon, who is captured by the Taurians in Scythia. He is taken to the temple of Artemis where he will be offered as a sacrifice to the goddess. It just so happens that his sister, Iphigenia, became the priestess there after she was rescued from Agamemnon’s sacrifice by Artemis herself. When they recognised each other, they decided to steal the wooden statue of Artemis and escape to Greece together. They are again captured by the Scythians, but saved this time by the goddess Athena who reveals to them both their future, and the future of the worship of Artemis in two personifications; Artemis Tauropolos and Artemis Brauronia.[16] These two sanctuaries are located only two miles apart.
There is some indication that there was a local tradition that the Greek fleet preparing for the expedition to Troy assembled at the sanctuary of Artemis at Brauron, and not Aulis, where the story of Iphigenia’s sacrifice was meant to have taken place according to the Homeric Hymns. We find mention of this tradition in both Euphorion, and by a scholiast on Aristophanes’ Lysistrata. This is common for mythical stories to have several versions, especially since oral poets and tragedians often utilised the freedom to adapt legends for their own purpose.
According to Papademetriou, the Mikron Heiron served as the tomb of Iphigenia which is mentioned in the literary evidence that we have; Euripides, Euphorion and Nonnus.[17] According to Euripides, one of the functions of Artemis Brauronia was to serve women in childbirth as he explains that the garments of women who had died during childbirth were dedicated to Iphigenia at Brauron.[18] However the literary sources are all that we have as evidence for any association of Iphigenia with the sanctuary of Artemis at Brauron. There is no archaeological, epigraphical or symbolic evidence that has been found to back up the claims that Iphigenia was a priestess of Artemis at Brauron as stated in the literary sources.
It is entirely possible that the association of Iphigenia with Brauron is the sole invention of Euripides himself[19] and the later scholiasts that also refer to Iphigenia in Brauron are relying on his works. According to Ekroth, the lack of any reference to Iphigenia in the material records is strange considering that her worship would have been a major feature at Brauron if the cave and the Mikron Heiron were associated with her cult.[20] Either way, scholars are divided on the issue of Iphigenia’s association with the sanctuary at Brauron. Neilsen thinks that it is unlikely Euripides had such an influence on ancient cults, and the obvious sacred nature of the cave indicates the tomb of Iphigenia as mentioned by Euphorion in the 3rd century BCE.[21]
It is entirely possible that the association of Iphigenia with Brauron is the sole invention of Euripides himself[19] and the later scholiasts that also refer to Iphigenia in Brauron are relying on his works. According to Ekroth, the lack of any reference to Iphigenia in the material records is strange considering that her worship would have been a major feature at Brauron if the cave and the Mikron Heiron were associated with her cult.[20] Either way, scholars are divided on the issue of Iphigenia’s association with the sanctuary at Brauron. Neilsen thinks that it is unlikely Euripides had such an influence on ancient cults, and the obvious sacred nature of the cave indicates the tomb of Iphigenia as mentioned by Euphorion in the 3rd century BCE.[21]
References
[1] Léger, R. 2011. p. 6
[2] For example the Artemis of Ephesus
[3] Léger, R. 2011. p. 9; Larson, J. 2007. Ancient Greek Cults. New York: Routledge. p. 104
[4] Larson, J. 2007. p. 104
[5] Larson, J. 2007. p. 101
[6] Léger, R. 2011. p. 18
[7] Larson, J. 2007. p. 106
[8] Cole, S. G. 2000. "Landscapes of Artemis." The Classical World 93 (5): p. 475
[9] Cole, S. G. 2000. p. 481
[10] Lloyd-Jones, H. 1983. "Artemis and Iphigeneia." The Journal of Hellenic Studies 103: p. 91
[11] Cole, S. G. 2000. p. 478
[12] Hollinshead, M. B. B. 1979. "Legend, Cult, and Architecture at Three Sanctuaries of Artemis." PhD, Bryn Mawr College. p. 63
[13] Léger, R. 2011. p. 19
[14] Léger, R. 2011;
[15] Ekroth, G. 2003. "Inventing Iphigeneia? on Euripides and the Cultic Construction of Brauron." Kernos. p. 61
[16] Léger, R. 2011. p. 5
[17] Hollinshead, M. B. B. 1979. p. 34
[18] Hollinshead, M. B. B. 1979. p. 58
[19] There is no doubt that Euripides is elaborating on the Cypria version of the Iphigenia myth. He may even have used Herodotus’ mention of the sacrificial practice to Iphigenia of the barbarian Touroi on the Black Sea. (Hdt. 4.103)
[20] Ekroth, G, 2003. p. 70
[21] Nielsen, I. 2009. "The Sanctuary of Artemis Brauronia: Can Architecture and Iconography Help to Locate the Settings of the Rituals?" In From Artemis to Diana: The Goddess of Man and Beast, edited by T. Fischer-Hansen and B. Poulsen. Vol. Acta Hyperborea 12, 77-109. Copenhagen: Museum Tusculanum Press. p. 104
[1] Léger, R. 2011. p. 6
[2] For example the Artemis of Ephesus
[3] Léger, R. 2011. p. 9; Larson, J. 2007. Ancient Greek Cults. New York: Routledge. p. 104
[4] Larson, J. 2007. p. 104
[5] Larson, J. 2007. p. 101
[6] Léger, R. 2011. p. 18
[7] Larson, J. 2007. p. 106
[8] Cole, S. G. 2000. "Landscapes of Artemis." The Classical World 93 (5): p. 475
[9] Cole, S. G. 2000. p. 481
[10] Lloyd-Jones, H. 1983. "Artemis and Iphigeneia." The Journal of Hellenic Studies 103: p. 91
[11] Cole, S. G. 2000. p. 478
[12] Hollinshead, M. B. B. 1979. "Legend, Cult, and Architecture at Three Sanctuaries of Artemis." PhD, Bryn Mawr College. p. 63
[13] Léger, R. 2011. p. 19
[14] Léger, R. 2011;
[15] Ekroth, G. 2003. "Inventing Iphigeneia? on Euripides and the Cultic Construction of Brauron." Kernos. p. 61
[16] Léger, R. 2011. p. 5
[17] Hollinshead, M. B. B. 1979. p. 34
[18] Hollinshead, M. B. B. 1979. p. 58
[19] There is no doubt that Euripides is elaborating on the Cypria version of the Iphigenia myth. He may even have used Herodotus’ mention of the sacrificial practice to Iphigenia of the barbarian Touroi on the Black Sea. (Hdt. 4.103)
[20] Ekroth, G, 2003. p. 70
[21] Nielsen, I. 2009. "The Sanctuary of Artemis Brauronia: Can Architecture and Iconography Help to Locate the Settings of the Rituals?" In From Artemis to Diana: The Goddess of Man and Beast, edited by T. Fischer-Hansen and B. Poulsen. Vol. Acta Hyperborea 12, 77-109. Copenhagen: Museum Tusculanum Press. p. 104
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