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This list of titles of the Goddess Ártæmis (Artemis or Diana; Gr. Ἄρτεμις) includes all of the epithets found in Orphic Hymn 36 and more, gathered from various sources. The transliteration method used in this list is Reuchlinian and unique to this website where the emphasis is primarily on pronunciation, but to avoid confusion there are separate entries using the more familiar Erasmian spellings found in English and American universities.

Abnoba - Keltic Goddess identified with Diana/Artemis.

Acrea - See Ákræa.

Ækáti - (hecate; Gr. ἑκάτη, ΕΚΑΤΗ. Fem. of ἕκᾰτος; shortened from ἑκατηβόλος.) far-darting.

Ækativólos - (hecatebolos; Gr. ἑκατηβόλος, ΕΚΑΤΗΒΟΛΟΣ) - far-darting.

Ælaphivólos - (elaphebolos; Gr. ἐλαφηβόλος, ΕΛΑΜΦΗΒΟΛΟΣ. Adj.) In Orphic hymn 36.10, Ártæmis is called ælaphivólosdeer-hunter, the deer being representative of the vehicle of the soul.

Ælefsínia - (Eleusinia; Gr. Ἐλευσίνια, ΕΛΕΥΣΙΝΙΑ; fem. of Ἐλευσίνιος.) of Ἐλευσίς.

Æmbýlios - (empylios; Gr. ἐμπύλιος, ΕΜΠΥΛΙΟΣ) at the gate (Ὀρφέως Ἀργοναυτικά 902

Æÿplókamos - (eüplokamus; Gr. ἐϋπλόκαμος, ΕΥΠΛΟΚΑΜΟΣ; also εὐπλόκαμος.) fair-haired.

Agní - (hagni; Gr. ἁγνή, ΑΓΝΗ, fem. of ἁγνός.) pure, holy.

Aiolómorphos - (Gr. αἰολόμορφος, ΑΙΟΛΟΜΟΡΦΟΣ. Adj.) In Orphic hymn 36.12, Ártæmis is described asaiolómorphosof changeful form.

Akraios - (acraeus; Gr. ἀκραῖος, ΑΚΡΑΙΟΣ) dwelling on heights (her temples often being found on promontories).

Acraeus - See Akraios.

Ámvrotos - (ambrotos; Gr. ἄμβροτος, ΑΜΒΡΟΤΟΣ. Etym. from ἀμβροσία.) In Orphic hymn 36.6, Ártæmis is called ámvrotosimmortal.

Ángælos - (angel; Gr. ἄγγελος, ΑΓΓΕΛΟΣ) angel, messenger.

Angel – See Ángælos.

Arduinna - Keltic Goddess equated with Ártæmis.

Aritimi - Etruscan name for Ártæmis.

Arsænómorphos - (arsenomorphos; Gr. ἀρσενόμορφος, ΑΡΣΕΝΟΜΟΡΦΟΣ) In Orphic hymn 36.6, Ártæmis is called arsænómorphos meaning the appearance with a masculine face. As Apóllohn, her brother, is always depicted as an ǽphivos (ephebe; Gr. ἔφηβος), a young man and still somewhat pretty and girlish. Ártæmis is thought of as athletic and somewhat manly.

Artumes - Etruscan name for Ártæmis.

Basileia - See Vasíleia.

Bromia - See Vromía.

Bulaea - See Voulaia.

Chrysaorus - See Khrysáoros.

Chrysothronus - See Khrysóthronos.

Courotrophus - See Kourotróphos.

Dadoukhos - (Gr. δᾳδοῦχος, ΔΑΙΔΟΥΧΟΣ) In Orphic hymn 36.3, Ártæmis is called dadoukhostorch-bearer.

Dǽspina - (despoina; Gr. δέσποινα, ΔΕΣΠΟΙΝΑ) lady, queen, empress.

Diana - Roman name for Ártæmis.

Díktynna - (Dictynna; Gr. Δίκτυννα, ΔΙΤΥΝΝΑ) Goddess of the chase. Cf. Vritómartis.

Drumonia - See Drymonía.

Drymonía - (drumonia; Gr. δρυμονία, ΔΡΥΜΟΝΙΑ. Masc. is δρυμόνιος.) In Orphic hymn 36.12, Ártæmis is called drymoníashe who haunts the forest.

Drymónios - See Drymonía.

Efkleia - (eucleia; Gr. εὐκλεία, ΕΥΚΛΕΙΑ) Goddess of glory.

Efstǽphanos - (eustephanus; Gr. εὐστέφανος, ΕΥΣΤΕΦΑΝΟΣ) well-crowned.

Eleusinia - See Ælefsínia.

Euantetos - See Evánditos

Eüplokamus - See Æÿplókamos.

Eustephanus - See Efstǽphanos.

Evánditos - (euantetos; Gr. εὐάντητος, ΕΥΑΝΤΗΤΟΣ. Adj.) In Orphic hymn 36.6, Ártæmis is called evánditosgracious and approachable.

Évdromos - (eudromus; Gr. εὔδρομος, ΕΥΔΡΟΜΟΣ) In Orphic hymn 36.6, Ártæmis is called évdromos, a swift runner. The most common depictions of the Goddess have her running with a dog or a deer by her side, shooting arrows. She is dressed like an athlete wearing a short tunic, and this is her demeanor as well. She is electric with a pure energy, for this is her dominion: Ænǽryeia (Gr. Ἑνέργεια), Energy.

Hecate - See Ækáti.

Hecatebolos - See Ækativólos.

Iokhǽaira - (iocheaira; Gr. ἰοχέαιρα, ΙΟΧΕΑΙΡΑ) In Orphic hymn 36.6, Ártæmis is called iokhǽairaan archeress.

Khitóhni - (chitone; Gr. χιτώνη, ΧΙΤΩΝΗ) the huntress who wears the short Dorian χιτών (tunic).

Khrysáoros - (chrysaorus; Gr. χρυσάορος, ΧΡΥΣΑΟΡΟΣ; masc. and fem. adj. = χρυσάωρ.) she who bears a golden sword.

Khrysóthronos - (chrysothronus; Gr. χρυσόθρονος, ΧΡΥΣΟΘΡΟΝΟΣ) with a golden throne.

Khthónios - (chthonios or chthonic; Gr. χθόνιος, ΧΘΌΝΙΟΣ. Etym. from χθών, "earth.") In Orphic hymn 36.9, Ártæmis is called khthóniosearthyterrestrialKhthónios refers to the surface of the earth, not below the soil but the superficial layer of soilχθόνιος is often confused with ὑποχθόνιος, which refers to that which is under the earth.

Kliïsía - (cleïsia; Gr. κληισία, ΚΛΗΙΣΙΑ. Etym. κληΐσκω = κληΐζω, "make famous.") In Orphic hymn 36.7, Ártæmis is described as having kliïsía, the ability to bring glory (to the virtuous).

Kóri - (corë; Gr. kόρη, ΚΟΡΗ) girl.

Kourotróphos - (courotrophus; Gr. κουροτρόφος, ΚΟΥΡΟΤΡΟΦΟΣ) nurturer of children.

Kydohniás - (Cudonias; Gr. Κυδωνιάς, ΚΥΔΩΝΙΑΣ) In Orphic hymn 36.12, Ártæmis is called Kydohniás, identifying the Goddess with the Cretan city of Κυδωνία where stood a temple to Díktynna (Gr. Δίκτυννα), Kríti (Crete; Gr. Κρήτη) being a source of the Mysteries. An alternate idea would be to etymologically relate the name to κυδώνιοςswelling like a quince, the quince being identified with marriage and fruitfulness. Mythologically, Ártæmis is called a virgin, but she is well known to help (married) women in the fruitfulness of childbirth.

Kyniyǽtis - (cynegetis; Gr. κυνηγέτις, ΚΥΝΗΓΕΤΙΣ. Fem. of κυνηγέτης.) In Orphic hymn 36.5, Ártæmis is called kyniyǽtis, huntress. Ártæmis hunts the beautiful souls, those beings trying to achieve virtue, and she shoots them with her arrows, causing them to progress further in their endeavor.

Latoyǽneia - (Letogeneia; Gr. Λατογένεια, ΛΑΤΟΓΕΝΕΙΑ) Latoyǽneia is an epithet of Ártæmis meaning born of Litóh (Leto; Gr. Λητώ).

Locheia - See Lokheia.

Lokheia - (locheia; Gr. λοχεία, ΛΟΧΕΙΑ = λοχία.) In Orphic hymn 36.3, Ártæmis is called Lokheia, she who grants safe delivery of infants, she who assists in child-birth.

Lochia - See Lokheia.

Lusizonus - See Lysízohnos.

Luteria - See Lytiría.

Lysimǽrimnos - (lysimerimnos; Gr. λυσιμέριμνος, ΛΥΣΙΜΕΡΙΜΝΟΣ) In Orphic hymn 36.5, Ártæmis is called lysimǽrimnos, driving worries away.

Lysízohnos - (lusizonus; Gr. λυσίζωνος, ΛΥΣΙΖΩΝΟΣ. Adj. singular fem. and masc. nom. Etym. λύσις "releasing" + ζώνη "belt or girdle.") In Orphic hymn 36.5, Ártæmis is called lysízohnos, she who loosens the belt, i.e. guides women in the transition from maidenhood to motherhood. In the ancient Greek marriage ceremony, the bride was veiled and her garment included a girdle or belt. When she untied the belt (ζώνη), her face was revealed to the new husband and she soon ceased to be a virgin. Ártæmis watches over this process and protects the woman. Later, when the child is about to be delivered, the belt is again undone and Ártæmis protects the woman in childbirth. In the Orphic hymn to Ártæmis, Thomas Taylor translates this word as "dissolver of the zone;" an archaic way (in English) of describing the loss of virginity, derived from the Greek.

Lytiriάs - (luterias; Gr. λυτηριάς, ΛΥΤΗΡΙΑΣ) In Orphic hymn 36.2, Ártæmis is called lytiriάs, saviouress. Cf. Sóhteira.

Mægalóhnimos - (megalonimus; Gr. μεγαλώνυμος , ΜΕΓΑΛΩΝΥΜΟΣ) In Orphic hymn 36.2, Ártæmis is described as mægalóhnimosrenowned. This word has a deeper connotation indicating that when Ártæmis takes interest in a virtuous person, she provides the situation whereby this person will manifest glory.

Megalonimus - See Mægalóhnimos.

Nyktæróphitos - (nykterophoitus; Gr. νυκτερόφοιτος, ΝΥΚΤΕΡΟΦΟΙΤΟΣ) In Orphic hymn 36.6, Ártæmis is described as nyktæróphitos roaming in the night. It should be understood that night in ancient Greek mythology is one of the great keys; night refers to an area of which is unknown and difficult to be understood by ordinary mortals, therefore, we see it as dark or hidden. Night, as a key, does not mean actual darkness, and most definitely not evil, since all the Gods are beings of great enlightenment.

Nyktipólos - (nyctipolus; Gr. nυκτιπόλος, ΝΥΚΤΙΠΟΛΟΣ) roaming by night. Cf. Nyktæróphitos.

Ohkylókheia - (okulocheia; Gr. ὠκυλόχεια, ΩΚΥΛΟΧΕΙΑ. Etym. ὠκύς "quick" + λοχία "child-birth.") In Orphic hymn 36.8, Ártæmis is described as ohkylókheiabestowing speedy child-birth.

Okulocheia - See Ohkylókheia.

Olviómiros - (olviomoiros; Gr. ὀλβιόμοιρος, ΟΛΒΙΟΜΟΙΡΟΣ) In Orphic hymn 36.9, Ártæmis is called olviómiros, blessed.

Orthía - (Gr. Ὀρθία, ΟΡΘΙΑ. Etym. possibly ὀρθἱάζω, to wail or shriek.) In Orphic hymn 36.8, Ártæmis is called Orthía, a name by which Ártæmis was worshiped in Spárta (Gr. Σπάρτα) and Arkadía (Arcadia; Gr. Αρκαδία). According to legend, she was worshiped there by means of a wooden effigy called a xóanon (Gr. ξόανον) stolen by Orǽstis (Orestes; Gr. Ὀρέστης) and his sister Iphiyǽneia (Iphigenia; Gr. Ἰφιγένεια) from Tavrikí (Taurica or Tauride; Gr. Ταυρικὴ), hidden in a bundle of willows. (The same story is told in Apollódoros, but the statue was taken to Athens or Rhodes. Epitome 6.26-28) Iphiyǽneia had been living with the Tavrians as a priestess to Ártæmis, saved by the Goddess from her father Agamǽmnohn (Agamemnon; Gr. Ἀγαμέμνων), who was to sacrifice the girl as an offering, for the Goddess had detained the ships of the Greeks for having offended her on their way to Troy:

Paidótrophos - (Gr. παιδότροφος, ΠΑΙΔΟΤΡΟΦΟΣ) Paidótrophos is an epithet of Ártæmis meaning protectress of the young, both human and otherwise.

Pamvasíleia - (pambasileia; Gr. παμβασίλεια, ΠΑΜΒΑΣΙΛΕΙΑ. Noun.) In Orphic hymn 36.11, Ártæmis is called pamvasíleiaqueen of all.

Pasiphes - See Pasiphäís.

Pasiphäís - (pasiphaes; Gr. πασιφαής, ΠΑΣΙΦΑΗΣ) In Orphic hymn 36.1, Ártæmis is described as pasiphäísradiating to all.

Phile - See Phíli.

Phíli - (phile; Gr. φίλη, ΦΙΛΗ. Fem. of φίλος. Adj.) In Orphic hymn 36.13, Ártæmis is called phíli, beloved.

Philagrǽtis - (philagretes; Gr. φιλαγρέτις, ΦΙΛΑΓΡΕΤΙΣ) In Orphic hymn 36.6, Ártæmis is described as philagrǽtis, loving the chase, i.e. a huntress, for she hunts the beautiful souls and propels them forward with her arrows.

Phílistros - (philoistrus; Gr. φίλοιστρος, ΦΙΛΟΙΣΤΡΟΣ. Etym. φίλος "loving" + οἶστρος literally a gadfly, inspiring frenzy or madness with it's bites.) In Orphic hymn 36.5, Ártæmis is described as phílistros, loving to inspire frenzy or zeal.

Philomeirax - (Gr. Φιλομεῖραξ, ΦΙΛΟΜΕΙΡΑΞ) Philomeirax is an epithet of Ártæmis meaning friend of the young.

Phohsphóros - (phosphorus; Gr. φωσφόρος, ΠΦΣΦΟΡΟΣ) she who brings light.

Polyóhnymos - (polyonymus; Gr. πολυώνυμος, ΠΟΛΥΩΝΥΜΟΣ) In Orphic hymn 36.1, Ártæmis is described as polyóhnymoshaving many names.

Pótnia - (Gr. πότνια, ΠΟΤΝΙΑ. Noun.) In Orphic hymn 36.11, Ártæmis is called pótniamistressqueen.

Prostatírios - (prostaterious; Gr. προστατήριος, ΠΡΟΣΤΑΤΗΡΙΟΣ) protectress of the home (she stands before the door preventing entry to those who would bring harm.)

Sæmní - (semne; Gr. σεμνή, ΣΕΜΝΗ. σεμνός is masculine; σεμνή is feminine.) In Orphic hymn 36.2, Ártæmis is described as sæmníexalted, holy.

Semne - See Sæmní.

Skylakítis - (Gr. σκυλακῖτις, ΣΚΥΛΑΚΙΤΙΣ. Noun. Etym. σκύλαξ, "dog" or "whelp.") Skylakítis is Ártæmis, protectress of dogs. (Orphic Hymn 36.12) Ártæmis hunts the beautiful souls using her dog, the Agathós Daimohn (Gr. Ἀγαθὸς Δαίμων), and shoots the souls with her arrows, propelling them forward, giving them the energy they need. Ækáti (Hecate; Gr. Ἑκάτη) is also a skylakítis, but in a different way: Ækáti uses the Agathós Daimohn to deliver our prayers to the Olympian Gods. 

Sóhteira - (soteira; Gr. σώτειρα, ΣΩΤΕΙΡΑ) In Orphic hymn 36.13, Ártæmis is called sóhteirasaviouressdeliverer. Cf. Lytiría.

Soteira - See Sóhteira.

Theroctonus - See Thiroktónos.

Thiroktónos - (theroctonus; Gr. θηροκτόνος, ΘΗΡΟΚΤΟΝΟΣ) In Orphic hymn 36.9, Ártæmis, the divine huntress, is called thiroktónos, slayer of wild beasts, for when she shoots her arrow the wild beast dies and a progressed soul moves forward.

Titanís - (Titan; Gr. Τιτανίς, ΤΙΤΑΝΙΣ. Τιτανίς is the feminine of Τιτάν.) Apóllohn (Orphic Hymn 34.3) and his sister Ártæmis (Orphic Hymn 36.2) are called Titánæs (Titans; Gr. Τιτᾶνες [plural]) because they are progeny of the Titan Goddess Litóh (Leto; Gr. Λητώ).

Toxophóros - (Gr. τοξοφόρος, ΤΟΞΟΦΟΡΟΣ) bearer of the bow.

Toxótis - (toxotes; Gr. τοξότις, ΤΟΞΟΤΙΣ) In Orphic hymn 36.1, Ártæmis is called toxótis, an archer.

Vasíleia - (Basileia; Gr. βασίλεια, ΒΑΣΙΛΕΙΑ) In Orphic hymn 36.1, Ártæmis is called vasíleiaqueen.

Voulaia - (Bulaea; Gr. βουλαία, ΒΟΥΛΑΙΑ) of the council (βουλή), epith. of deities who had statues in the Council Chamber.

Vritómartis - (Britomartis; Gr. Βριτόμαρτις, ΒΡΙΤΟΜΑΡΤΙΣ) Vritómartis is associated with Minoan religion. She may have been a priestess of Ártæmis and deified by the Goddess. In some literature she is seen as Ártæmis herself and is also called Díktynna. Cf. Díktynna.

Vromía - (Bromia; Gr. βρομία, ΒΡΟΜΙΑ) In Orphic hymn 36.2, Ártæmis is called Vromía, i.e. VákkhicDionysian, because she participates in the providence of her father, facilitating the works of Diónysos (Dionysus; Gr. Διόνυσος) who, with his Mysteries, frees us from the vicious circle of rebirths.

The story of the birth of the GodsOrphic Rhapsodic Theogony.
We know the various qualities and characteristics of the Gods based on metaphorical stories: Mythology
Dictionary of terms related to ancient Greek mythology: Glossary of Hellenic Mythology.

Introduction to the Thæí (the Gods): The Nature of the Gods.
How do we know there are Gods? Experiencing Gods.

The logo to the left is the principal symbol of this website. It is called the CESS logo, i.e. the Children of the Earth and the Starry Sky. The Pætilía (Petelia, Πετηλία) and other golden tablets having this phrase (Γῆς παῖς εἰμί καὶ Οὐρανοῦ ἀστερόεντος) are the inspiration for the symbol. The image represents this idea: Earth (divisible substance) and the Sky (continuous substance) are the two kozmogonic substances. The twelve stars represent the Natural Laws, the dominions of the Olympian Gods. In front of these symbols is the seven-stringed kithára (cithara, κιθάρα), the lyre of Apóllohn (Apollo, Ἀπόλλων). It (here) represents the bond between Gods and mortals and is representative that we are the children of Orphéfs (Orpheus, Ὀρφεύς).

PLEASE NOTE: Throughout the pages of this website, you will find fascinating stories about our Gods. These narratives are known as 

, the traditional stories of the Gods and Heroes. While these tales are great mystical vehicles containing transcendent truth, they are symbolic and should not be taken literally. A literal reading will frequently yield an erroneous result. The meaning of the myths is concealed in code. To understand them requires a key. For instance, when a God kills someone, this usually means a transformation of the soul to a higher level. Similarly, sexual union with a God is a transformation.

The story of the birth of the Gods: Orphic Rhapsodic Theogony.
We know the various qualities and characteristics of the Gods based on metaphorical stories: Mythology
Dictionary of terms related to ancient Greek mythology: Glossary of Hellenic Mythology.

SPELLING: HellenicGods.org uses the Reuchlinian method of pronouncing ancient Greek, the system preferred by scholars from Greece itself. An approach was developed to enable the student to easily approximate the Greek words. Consequently, the way we spell words is unique, as this method of transliteration is exclusive to this website. For more information, visit these three pages: 

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