Hekate-Selene-Artemis and Related Deities in the Greek Magical Papyri and Curse Tablets

...was also otherwise often called Artemis⁵¹ original: ἀρτέμις. The epithets the unconquered original: ἀδαμάστωρ / adamastōr and the untamed original: ἀδμήτη / admētē (D 717, 716)⁵² refer to the goddess's virginity. To Artemis as goddess of the hunt refers the Homeric arrow-pourer original: ἰοχέαιρα / iocheaira (A 287, B 522/23, D 716, E 833, cf. Orphic Hymn XXXVI 6, and further the synonymous archer original: τοξότις / toxotis, ibid. 2); likely also the swift original: θοή / thoē (A 266)⁵³ and the swift-footed original: ποδάργης / podargēs (A 269) are also to be referred only to Artemis. To this category also belong the strong original: ἀλκίμη / alkimē (A 269) and the manly original: ἀνδρείη / andreie, or better: the stout-hearted (A 275), since Artemis Orthia A significant archaic cult of Artemis in Sparta associated with endurance and the maturation of youths. was supposed to bestow manly strength; this is certainly how the upright one original: Ὀρθώ / Orthō in G 895 is to be understood, while Orphic Hymn XXXVI 8 calls her the straight one original: ὀρθή / orthē⁵⁴. Artemis is further characterized as a huntress by the epikleseis Ritual titles or invocations. the far-aiming original: εὐρύστοχος / eurystochos (A 282/83) and the sure-hitting original: εὔστοχος / eustochos (A 274), as well as the long-established expression the deer-slayer original: ἐλαφηβόλος / elaphēbolos (B 523, 819, cf. Orphic Hymn XXXVI 10, Nonnus, Dionysiaca XLIV 197) and the fawn-killer original: ἐλλοφόνα / ellophona (D 725), which appears as the fawn-slayer original: ἐλλοφόνος / ellophonos as an epithet of the maiden Britomartis A Cretan goddess of mountains and hunting who became synchronized with Artemis. who merged with Artemis⁵⁵. Along the same lines are the epikleseis the wild-beast-slayer original: θηροκτόνος / thēroktonos (B 543, cf. Orphic Hymn XXXVI 9)⁵⁶. As a huntress "who wanders and hunts on the mountains," Artemis is called mountain-roaming original: ὀρεοβαζάγγα / oreobazanga (D 754/55), and in literature mountain-nymph, mountain-walker, mountain-dweller, and mountain-frequenter original: ὀρειάς, ὀρειβάτις, ὀρεστιάς, οὐρεσίφοιτος⁵⁷, also...

⁵¹ Orphic Hymn 293, 21 Abel; Eusebius, in the place cited, III 11, 21; Johannes Lydus, On the Months 2, 1; Macrobius, Saturnalia VII 16, 27; Scholion on Homer, Y 67; however, one also read from the name the word unharmed original: ἀρτεμής / artemēs, meaning healthy or intact, and referred this on the one hand to the goddess's virginity (Plato, Cratylus p. 406 B, Etymologicum Magnum under the entry Artemis), and on the other hand to the fact that Artemis was understood as the healer and restorer of health, being the goddess of the female life cycle and childbirth (Strabo XIV 635; Eustathius p. 377, 43, 1732, 27; Cornutus 32).
⁵² Artemis-Hekate is also called the untamed original: ἀδάματος / adamatos by Aeschylus (The Suppliants 143) and Persephone is called the unbridled original: ἀδμή / admē by Apollonius of Rhodes (IV 896).
⁵³ However, Selene is also so named (Manetho VI [III] 600: the swiftly running one), as is Moira Fate (Kaibel, Epigrams 569, 11) and the Erinys Fury (in Thebes, cf. Kinkel, Fragments of the Greek Epic Poets, Frag. 2, 7).
⁵⁴ But Hekate also had her own cult as Orthia (Latyschew, Inscriptions of the Northern Shore of the Black Sea II 23), just as the Artemis Orthia in Sparta was said to have been introduced by Iphigeneia and Orestes from the Taurians on the Black Sea (Pausanias III 16, 6); regarding manly original: ἀνδρείη in A 275, reference should be made to the Scholion on Apollonius of Rhodes II 200, which explicitly describes Hekate on the Tauric peninsula—thus actually the Artemis of the Taurians and later Orthia of the Spartans—as manly in matters of the hunt.
⁵⁵ Callimachus, Hymns III 189 f.; Etymologicum Magnum 214, 22, under the entry the sharp-sighted one.
⁵⁶ Her twin brother Apollo was also called the beast-slayer original: θηροφόνος (Anonymous Hymn to Apollo 9, Abel), and she herself was called the deer-goddess original: ἐλαφία, ἐλαφιαία especially in Elis by the river Alpheios (Strabo VIII 528; Pausanias VI 20, 1; 22, 5; V 13, 5), yet Selene too is called (Orphic Hymn I 4) she who delights in deer, as she was not infrequently depicted riding a deer or drawn by a team of deer.
⁵⁷ Bruchmann, Epithets of the Gods 48/49.