Dian'a. The ArtemU of the Greeks C^}^^ Acts xix, 24), and Diana of the Romans, is a godi^ known under various modifications and with ite^ incompatible attributes. According to the tbamc accounts and Hesiod, she was the daughter af Jspi^ and Latona, bom at the same time with ApoOs li D»> los. As the tutelary divinity of Epiiesaa, in vkB character alone she concerns us here, she wm ra- doubtedly a representative of the same power piesi ing over conception and birth which was adfitw! ■ Palestine under the name of Ashtorxth. Sk is therefore related to all the cognate deities of tbst JUi- atic Juno-Venus, and partakes, at least, of ti^ir ceo- nection with the moon, Creuzer has comlnned a wss- ber of testimonies in order to show how her vac^ was introduced into Ephesus from the eoasti of t^ Black Sea, and endeavors to point ont the wectd. Medo-Persian, £g}^ian, Libyan, Scythian, sod O tan elements of which she b compounded {8yak& ii, 115 sq.). The Arabic version of the Acti reidm Artemis, in the chapter cited, by Az-Zukarat, wtiA ii the Arabic name for the planet Venos. Fxom floti^ Ephesian coins which represent her seated s|MB ki fiivorite deer, and in other rustic positions, it wppsa that she was identical with the virgin hnntr« of tb( earlier mythology, the grosser featore of her woi^ being apparentiy borrowed from association witk ibi
Ephesian Medals of Diana.
voluptuous religions of the East. Guhl, indeed (^^ tiaca, p. 78-86), endeavors in almost all points to iio- tify her with the true Greek goddess. In sobk n- spects there was doubtiess a fusion of the two. Kas was the goddess of rivers, of pools, and of hvb^ and these conditions are satisfied by the situatioe d the sanctuary at Ephesus. Coressns, one of the bOb on which the city stood, is connected by Stepluov Byzantins with K6pfi, " maid.** We may'slso Rfe ti the popular notion that, when tiie temple was bant on the night of Alexander's birth, the ealamitjr oen> red because the goddess was absent in tiie charsctcr of Lncina. But the true Ephesian Diana b tvpnmi^
DIANA
^88
DIANA
1 a ft>nn entinlj alien from Greek art (see Je- By I*r€B/at, ad EpheM, p. 689, ed. Yer.). Guhl in- L supposes this mode of representation to have rence sixnplj to ttie foontains over wliich the god- presi<led, conceiving the multiplication of breasts e similar to the moltiplioation of eyes in Argus or leads in lyphceus. But the correct view is un- itedly tliat which treats this peculiar form as a lIk>1 of the productive and nutritive powers of na- I. Tliis is the form under which the Ephesian Da, so called for distinction, was always represent- wlisrever worshipped; and the worship extended nany places, such as Samos, Mitylene, Perga, Hi- K>lis, and G<>rt7na, to mention tiiose only which kiT in the N. T. or the Apocrypha. Josephus men- is a very rich fime of hers at Elymais in Persia U. xii, 9, 1). Her most noted temple was at Epbe- . Here also, as in the temple of Apollo at Daphne, re the privileges of asylum. This iff indicated on le of the coins of Ephesus (Akerman, in Trana, of Numismatic Soe, 1841) ; and we find an interesting of of the continusnce of these privileges in imperial les in Tacit. Ann. iii, 61 (Srabo, xiv, Ml ; Pausan. . 2 ; Cicero, Verr. ii, 88). The temple had a large renae from endowments of various kinds. It was o the public treasury of the city, and was regarded the safest bank for private individuals. See Ephe- s.
Her temple at Ephesus was one of the wonders of & world, but its great glory was the ^lowcric dyaXftay the ima^ which fell down from Jupiter*' (Acts xix, ). Ima^^es claiming so lofty an origin were to be and in other cities besides Ephesus. There was a milar one at the temple of the Tauric Diana, and lother of Minerva, cadled the Palladium, at Troy, t Rome, too, was the sacred ancile or shield of [ars, which Numa pretended had fkllen fh)m heav- 1, and it was jealously guarded in consequence, he early images of Diana are supposed to have been mply black conical stones, and afford another rea- >n for the semi-conical figure of the Ephesian Di- cia. They may have been aeroUtetf similar to the ne which existed in the temple of the Sun at Baal- ec, or the famous black stone in the Kaaba at Mecca. Ler original Ephesian image, said to have fallen from heaven, was probably veiy rude, and, to judge from its representation on ancient coins, little more than a head with a shapeless trunk, sup- ported by a staff'on each side. There is some dis- pute as to the material of which her image was made. Most authori- ties say it was of ebony, the black color being, as Creuzer thinlu, sym- bolical. Pliny relates that Mucianus, who had seen it, affirms that it was of the wood of the vine, and that it was so old that it had survived seven restorations of the temple (^Hist, Nat, xvi, 79). According to Xenophon, it was of gold {Anoh, V, 8). The later unage with the ftill develop- ment of attributes, of which we give a representation below, is, as Creuzer says, a Pftntheon of Asiatic and Egyptian deities. Even in it, however, we see how little influence Greek art had in modifying its antique rudeness. It stiU is more like a mummy than a Greek statue. Some of the meet significant attributes in this figure are— the turreted head, like that of Cybele; the nimbus behind it representing the moon ; the zo- diacal signs of the bull, the twins, and the crab on her w»om; below them two garlands, one of flowers and the other of acorns ; the numerous breasts ; the lions, rtags, and cows in various parts ; the bees and flowers