66 66 editions that are mentioned, but no traces of and such persons as had made the interprethem have come down to our time, nor do tation of dreams their study. The work in we know in what order they arranged the its present form consists of five books; it works of Hippocrates. (Galen, vol. iii. bears the title "Oneirocritica" ('Oveipokρip. 97, ix. p. 236, 354, ed. Charterius; Villoi- TIKά), and treats of dreams and their interson, Anecdota Græca, ii. p. 136, &c.) L. S. pretation. The first two books treat of diARTEMIDO'RUS, CORNELIUS, an vination by dreams, which are divided into ancient physician who is several times several classes, according to the various submentioned by Cicero in connection with the jects which they bring before us. They are infamous Verres. In one place he is called dedicated to one Cassius Maximus, who is "Artemidorus Pergæus," in another Ar- praised for his virtue and wisdom. The temidorus Cornelius," and in a third Cor- third and fourth books, which form a kind nelius Medicus:" these three names are of supplement to the first two, are dedicated sometimes considered to belong to three dif- to Artemidorus, the son of the author, who ferent persons, but it will be plain to any here expatiates more fully on subjects already one who examines the passages that the mentioned in the other books, and adds what same individual is referred to in each. He he could not conveniently insert in the prewas a native of Perga in Pamphylia, or vious books. The fifth, which is usually (according to some editions of Cicero) of appended in the MSS. and editions, relates Pergamus in Mysia: his original name was about one hundred prophetic dreams which probably Artemidorus," and he may per- had been realized, and is, properly speaking, haps have acquired the nomen "Cornelius" an independent work. Suidas states that from his having been a slave, and being the "Oneirocritica" consisted of four, and afterwards manumitted by his master, who not of five books. Artemidorus says that may have been Cn. Cornelius Dolabella. He he is able to treat his subject in the most was one of the unprincipled agents of Verres satisfactory manner, and boasts of having when he was legatus to Cn. Dolabella in been called to his task by the god of proCilicia, B.C. 79, and he assisted him in his phecy himself. His vanity is further manirobbery of the temple of Diana at Perga. fest in the manner in which he handles his He afterwards attended him in Sicily during subject, for he does not attempt to establish his prætorship, B.C. 72—69, where, among his notion that the future is actually revealed other disgraceful acts, he was one of the to man in dreams, by any philosophical arjudges (recuperatores) in the case of Nympho. gument, but by simply appealing to what he (Cicero, Orat. in Verrem, ii. 1. 20; 3. 11, 21, thinks to be facts, and, above all, to his own 49; Orelli, Onomast. Tullianum.) W. A. G. experience, which has more weight with ARTEMIDO'RUS DALDIA'NUS ('Apre-him than anything else. This curious book Midwpos Aardiavós) was a native of Ephesus, to which city his father also belonged, but vanity induced him to call himself Daldianus from Daldia or Daldis, the birth-place of his mother, and an obscure town in Lydia, first, because he would not be confounded with the geographer Artemidorus of Ephesus, who had lived long before his time, and secondly, because he pretended to have received from the Daldian Apollo Mystes a command to write a work on dreams. From two or three allusions in this work, it is evident that the author must have lived in the reigns of Antoninus Pius and M. Aurelius, that is, about A.D. 160. But of his life nothing is known beyond what can be gleaned from his work. Suidas calls him a philosopher, but his work contains very little to justify this title. He was, however, well acquainted with the medical art and natural science, such as it then was, and he probably practised as a physician. He gathered part of the materials for his work by extensive reading, and he asserts that he had read all that had ever been written upon the subject. Fabricius has counted thirty-two authors to whose works Artemidorus refers. Artemidorus also travelled through Greece, Asia, Italy, and the islands of the Mediterranean, to gather information from experienced men is of some value, as it explains various ancient customs which are not mentioned elsewhere; and it also shows, more than any other work extant, to what extent the ancients regarded the common occurrences of ordinary life as symbolical hints given by the gods. The style of the work is lively, correct, and elegant. Artemidorus himself intimates that he wrote several works on other subjects, but we know nothing of his productions; and Suidas and Eudocia mention only the "Oneirocritica," and two other works of a similar kind, viz. olwvoσkotiká, and XEIроσкожIкά. The first edition of the "Oneirocritica" is that of Aldus (Venice, 1518, 8vo.). A Latin translation by Janus Cornarius appeared first at Basel in 1537, 8vo., and was afterwards reprinted several times. The next edition of the Greek text, with the translation of Cornarius, and notes, is that of N. Rigaltius (Paris, 1603, 4to.), which contains some other ancient works on dreams, but the "Oneirocritica" of Artemidorus is not complete. After this various scholars wrote notes on and emendations of Artemidorus, but no new edition of any importance appeared till 1805, when J. G. Reiff published his edition at Leipzig, in 2 vols. 8vo., with notes by the editor, and those of Rigaltius and some others. There are 1600, 8vo. The proœmium of Marcianus is German, French, Italian, and English ver- be the geographer. The fragments of Artesions of the "Oneirocritica." The first Eng-midorus were first edited by D. Hoeschelius, lish version, 1563–1644, 8vo., London, is entitled "A pleasaunt Treatise of the Interpretation of Dreams, gathered part out of the wourcke of the learned Phylosopher Ponzettus, and part out of Artemidorus" (by Theod. Hill). The other version is by Th. Bever, London, 1690, 12mo. (Suidas; Eudocia, p. 74; Artemidorus, Oneirocrit., in several passages, especially i. 28, 66, iv. 74, &c.; Fabricius, Biblioth. Græc. v. 260, &c.; Hoffmann, Lexicon Bibliograph.) L. S. ARTEMIDO'RUS (Αρτεμίδωρος) of EPHESUS, a geographer, of whom Marcianus of Heracleia, who made an epitome of his work, speaks as follows:-" Artemidorus of Ephesus, a geographer, who was living about the 169th Olympiad (B.c. 103), visited the greater part of the internal (Mediterranean) sea, and also the island of Gades (Gadeira), and some parts of the external sea, which they call Ocean. He does not deserve the character of an accurate geographer; but he comprised in eleven books the circuit (periplus) of the sea within the straits of Hercules (strait of Gibraltar), and its measurements with due care, and made the most exact periplus of the Mediterranean.-Preferring the work of Artemidorus to all that I have mentioned above, I have made an epitome of these eleven books, and I have added from other ancient writers what was deficient; I have also kept the division into eleven books, so as to make a geography of moderate pretensions, but a most complete periplus." The periplus of Bithynia, Paphlagonia, and the two Ponti, which is printed in Hudson's edition after the prooemium from which this extract is taken, is not from Artemidorus. Diodorus speaks of Artemidorus as one of those who had written on Egypt and Ethiopia, and he is often quoted by Strabo. From a passage in the beginning of the third book of Strabo (p. 137, ed. Casaub.) we learn that Artemidorus had seen the extreme south-west part of the Spanish peninsula, bordering on the ocean. Strabo often quotes Artemidorus as authority for distances. It appears from a passage in the fourteenth book (p. 642), if the Artemidorus there mentioned is the geographer, which seems to be the case, that he was sent on an embassy from Ephesus to Rome, to maintain the rights of Diana of Ephesus to the profits of certain lakes near the mouth of the Cayster, and the right of the city to the Heracleotis. He was successful, and was rewarded with a statue of gold placed in the temple of the goddess. Artemidorus is often quoted by Pliny, Stephanus Byzantius, and also by a few other writers. Athenæus, who quotes the geographical work of Artemidorus under the title of "Geographumena" (Tewypapoúμeva), also speaks of Ionic Memoirs ('Iwvikà vжOμvýMara) of Artemidorus of Ephesus, who may ARTEMI'SIA ('Apreμioía), a daughter of HECATOMNUS, was married to her brother Mausolus, a prince of Caria, who died after a reign of twenty-four years. He was succeeded by his wife Artemisia, in B.C. 352. She reigned for two years, and was succeeded by her brother Idrieus. The only thing that is known of her reign is recorded by Vitruvius, and consists of a struggle with Rhodes; for the Rhodians, it is said, indignant at a woman ruling over all the towns of Caria, sailed out with a fleet to take possession of her kingdom. Halicarnassus had two harbours, a large and a small one, and when the Rhodian fleet had entered the former, Artemisia, who had a fleet ready for action in the smaller harbour, ordered her citizens from the wall to invite the Rhodians to come and take possession of the city. When the Rhodians had entered the city, Artemisia sailed forth from the small harbour, and took possession of the Rhodian fleet, which had been abandoned by all the crew. With this large fleet she now blockaded the Rhodians in Halicarnassus, who were cut to pieces in the market-place. Artemisia now sailed to Rhodes, and the Rhodians, believing that their own fleet was returning, admitted the enemy into their port. Artemisia, after having taken possession of Rhodes, and put to death the leaders of the people, erected a trophy in the town of Rhodes, and two brazen statues, the one a symbolic figure of the Rhodian state, and the other a statue of herself. Subsequently the Rhodians, as it was not allowed to remove a trophy, enclosed it with a building in such a manner that no one could see it, and called the place the " inaccessible" (&Barov). This Artemisia is most celebrated in history for the extraordinary love which she evinced towards her husband after his death, and for her unmeasured grief at his decease, in consequence of which she sank into the grave two years after him. She is said to have mixed the ashes of her husband with the water which she drank, and, to perpetuate his memory, she erected a monument at Halicarnassus, which was reckoned one of the seven wonders of the ancient world, and from which, in after times, all splendid sepulchral monuments derived the name of mausoleum, a of her in history, except a fabulous account word which is still used in that sense. When | Ephesus. From this time we hear no more this monument was consecrated, Artemisia invited to Halicarnassus the most distinguished orators and poets of the time to contend in praising Mausolus. Among the men who took part in that contest, Gellius mentions Theopompus, Theodectes, and Naucrites, and, according to some accounts, Isocrates too was one of them; but the prize was won by Theopompus, the disciple of Isocrates. (Diodorus Siculus, xvi. 36, 45; Demosthenes, De Rhodiorum Libertate, pp. 193, 197, 198; Strabo. xiv. 656; Gellius, x. 18; Cicero, Tusculana, iii. 31; Valerius Maximus, iv. 6, ext. 1; Pliny, Hist. Nat. xxv. 36, xxxvi. 4, § 9; Vitruvius, ii. 8; Suidas and Harpocration, under 'Apreμioía aud Μαύσωλος.) L. S. ARTEMISIA ('Apreμioía), a daughter of LYGDAMIS. Her husband was king, or, as Herodotus has it, tyrant of Halicarnassus, Cos, Nisyros, and Calydna, and, after his death, she succeeded him as queen in these dominions, as her son was yet a youth. Her kingdom was in a state of dependence upon Persia, and at the time when Xerxes I. invaded Greece, Artemisia, without having been called upon, but to show her courageous spirit, joined the Persian fleet with five ships, which were the finest in the whole armament, next to those of the Sidonians. She commanded these ships in person, and is said to have been the wisest among the king's councillors. She took part in the seafight off Artemisium, and, just before the battle of Salamis, in B.C. 480, she advised the king against a naval engagement; but her advice was not followed. During the battle she distinguished herself no less by her gallantry than her dexterity. When the Persians took to flight, Artemisia was chased by Ameinias, but escaped by sinking a vessel of the king's own fleet, which was in her way, and Ameinias, thinking that he had been pursuing a friendly ship, returned. The Athenians, indignant that a woman should fight against them, had offered a prize of ten thousand drachmæ to any one who should make her his prisoner. Xerxes, who had witnessed her conduct when she was pursued by the Athenian, said, “The men in my army have become women, and the women have become men." After the loss of the battle of Salamis, Mardonius advised the king to make an attack upon Peloponnesus; but, having no inclination to do so, and trusting to the wisdom of Artemisia, he consulted her privately. Her opinion was, that the king should quit Greece forthwith; and this pleased Xerxes the more, since, as Herodotus says, he would not have stayed, even if all the men and all the women in the world had advised him to stay. The king praised Artemisia, and, having intrusted to her care some of his children who had accompanied him, he sent her to ARTÉ'MIUS, or ARTHE'MIUS ('Apré mos, or 'Apléμios), was "dux," or commander-in-chief, of the Roman forces in Egypt, towards the end of the reign of the emperor Constantius. He was a Christian, and showed great zeal in the suppression of paganism, in which he assisted George, Bishop of Alexandria, who tried to propagate the Christian religion by overthrowing the altars and robbing the temples of the pagans. It is probable that the numerous pagans and Jews in the East, who were exasperated against George, and who certainly detested Artemius, availed themselves of the accession of Julian the Apostate, in A.D. 361, to get rid of their persecutors; and that they began with plotting against Artemius, who supported George by his military authority. In the summer of 362 Artemius received an order from Julian, who was then at Antioch, to meet him in that city, and no sooner had he arrived there than he was charged with having committed some atrocious crime, and condemned to death. His property was confiscated, and he was beheaded, towards the end of July, 362. Zonaras (xiii. 12) says that he was accused of having contrived the assassination of Gallus Cæsar, but this is very improbable, and it seems as if Zonaras in this passage confounds Artemius and the eunuch Eusebius, by whose machinations Gallus perished. The real crime of Artemius was his persecution of paganism. His death was the signal for the massacre of Bishop George, who was put to death by the mob of Alexandria. Artemius was considered a martyr, and the Greek church reveres him as a saint; his feast is celebrated on the 20th of October. There was a church of St. Artemius in Constantinople, built by Anastasius I. It is said that he was once an Arian, and had persecuted St. Athanasius, but that he afterwards acknowledged his errors and returned to the orthodox faith. It is not probable that he in 360. was the Artemius who was prefect of Rome | There were several of the name at the time as for instance, Artemius, who was governor of Lucania in 364, and Artemius, the vicarius of Spain in 369-70. (Theophanes, p. 43, ed. Paris; Theodoretus, iii. 18; Chronicon Alexandrinum, p. 690, ed. Paris; the note of Du Cange to the passage of Zonaras, who gives an extract of the Scriptor Vita S. Artemii ineditæ ; Ammianus Marcellinus, xxii. 11; Du Cange, Constantinopolis Christiana, lib. iv. p. 119.) W. P. ARTEMIUS. [ANASTASIUS II.] A'RTEMON (Apréμwv), a rhetorician frequently mentioned, and occasionally quoted by Seneca, appears to have lived in the early period of the Roman empire. (Seneca, Suas. 1, Controv. i. 6, 7, ii. 9, 11.) R. W-n. A'RTEMON, a Greek painter of uncertain age and country, enumerated by Pliny among those of the second rank. Pliny mentions the following works by this painter:Danaë with the infant Perseus discovered by the corsairs or fishermen of the island of Seriphus; Hercules and Deianira; and a Queen Stratonice; and the following two in buildings adjoining the portico of Octavia at Rome, which were his masterpieces the Apotheosis of Hercules from the summit of Mount Eta, and some part of the story of Hercules and Neptune, and Laomedon, king of Troy, probably the delivery of Hesione from the sea-monster by Hercules. With the exception of that of the queen, the subjects of these pictures are of the most difficult kind, and the painter must have been possessed of great ability to have attained even moderate success, which he must have done, not only from the manner of their mention by Pliny, but from the circumstance of their being mentioned at all with praise, and yet he is classed by Pliny among the painters of the second rank. This passage, to which there are several parallels in ancient authors, goes a great way to prove that the excellence of the Greek painters was not relative, as is still believed by many, but absolute. As there were painters to select, and persons to approve of the representation of such subjects, so must there have been those fully capable of justly appreciating their execution. If the Queen Stratonice painted by Artemon was the wife, first, of Seleucus, and afterwards of Antiochus, his son, which is probable, he was most likely a contemporary, and lived therefore in the early part of the third century, B.C. A sculptor of the name of Artemon lived at Rome about the time of Pliny, and, together with the sculptor Pythodorus, executed many works in the palace of the Cæsars on the Palatine. (Pliny, Hist. Nat. xxxv. 11. 40, xxxvi. 5. 4.) R. N. W. A'RTEMON, or ARTEMAS ('Apтéμwv or 'Apréμas), a heretic, lived in the third century of our æra, and gave a name to the sect of the Artemonites, who denied the divinity of Christ, and asserted that the Apostles themselves and their immediate successors to the time of Victor, the thirteenth bishop of Rome, maintained the same doctrine as themselves. According to Mosheim (Ecclesias. History, i. 191), the sentiments of Artemon, and his friend Theodotus, as far as they can be collected from the best records, amount to this :-"That at the birth of the man Christ, a certain divine energy or portion of the divine nature united itself to him:" but still they asserted that he was of human origin. They supported their doctrines by rationalistic arguments, and, as Eusebius informs us, they occupied themselves in mathematical and philosophical studies, reading Euclid and Aristotle instead of the Scriptures, and reducing Scriptural texts into the shape of syllogisms. Another charge brought against them was that they falsified the text of the Bible to suit their own purposes; in proof of which their opponents appealed to the different readings, advocated by the different individuals amongst the Artemonites themselves. From the synodal letters of the eastern bishops, assembled at Antioch A.D. 269, in which they pronounced a sentence of deposition against the famous Paul of Samosata, it appears that Artemon was considered as the father of his doctrines, and that he was then alive. From the circumstance that Caius, a presbyter of Rome, about A.D. 210, wrote a treatise expressly against Artemon and his heresy, it has been supposed that he lived in or near to that city. His friend Theodotus was certainly an inhabitant of Rome. (Eusebius, Hist. Eccles. v. 28, vii. 30; Photius, Bibliotheca, Cod. 48.) There are two modern treatises about Artemon and the Artemonites, one by Stemmler, Leipzig, 1730; and the other by Schaffhausen, Leipzig, 1737. R. W-n. A'RTEMON ('Apтéμwv) of CASSANDRIA, a learned grammarian, who lived about B.C. 300. Athenæus mentions him as the author of a work on the "Collection of Books," and another on " Convivial Songs." There is also a work on painters ascribed to an author of this name (Harpocration, ПoλúYvwTos), and Fabricius thinks that Artemon of Cassandria is the person of whom Demetrius (De Elocut. 231) speaks, as having collected letters of Aristotle. (Athenæus, xii. p. 515, xv. p. 694.) R. W-n. A'RTEMON (Apтéμwv) of CLAZOMENÆ, a celebrated engineer, to whom was attributed the invention of the "testudo," and the battering ram. Pericles availed himself of his assistance in the siege of Samos, and as he was lame and had to be carried about to the places where his presence was needed, he got the name of Periphoretus (Пepipópnтos). The same name too had been given to an earlier Artemon, mentioned by Anacreon, who, from excessive timidity and effeminacy, never went out of doors without being carried on a kind of couch. Pliny mentions a statue of Artemon Periphoretus, made by Polycletus; it was probably one of the engineer. |bution from Artephius to this collection is 66 An Artemon of Clazomena is also recorded by Elian (Hist. Anim. xii. 38) as the author of a work about the "Boundaries of Clazomenæ," and Suidas ('Apктivos) ascribes to ARTEVELD, JACOB VAN, a famous him a treatise on Homer, not now extant. Flemish demagogue of the fourteenth cenIt is probable that he was not the same per- tury, was a native of Ghent. He was a rich son as the engineer. (Plutarch, Pericles, brewer, and being distinguished by talents c. 27; Diodorus, xii. 28; Pliny, Hist. Nat. and remarkable eloquence, he was chosen vii. 57, xxxiv. 19. 2; Scholia ad Aristo- 'doyen," or chairman and leader of the corphanis Achar. 202; Athenæus, xii. p. 533.) poration of the brewers, an office by which Ř. W―n. he was entitled to take part in the municipal A'RTEMON (Apтéμwv) of PERGAMUS, a administration of the town. The Flemings Greek rhetorician and the author of a history were then continually quarrelling with their of Sicily, often mentioned by the gram- counts, who tried to encroach on the munimarians, but now lost. (Scholia ad Pind. cipal liberties of the rich and populous towns Pythia, i. 1, 32, iii. 48.) R. W-n. of their dominions, while the citizens endeaA'RTEMON ('AρTéμwv), a SYRIAN, who voured to acquire more franchises and erect lived during and after the reign of An- their towns into free cities, of which there tiochus the Great. According to some were very few in the Netherlands. The authors he was of the royal house; accord- Counts of Flanders were, in the fourteenth ing to others he was of a plebeian family. century, vassals of the King of France for He resembled king Antiochus so much, that the western part of Flanders, which was a when the latter was killed, in B.C. 187, his French fief; but the eastern and smaller widow, the queen Laodice, put Artemon into part, especially the county of Alost, which a bed, giving it out that he was the king and was called "Ryks-Vlaendern," or imperial very ill. Many persons were purposely in- Flanders, was a fief of the holy Roman emtroduced to see him, and were so far deceived pire. During the reign of Count Louis II., by his appearance and voice as to think that surnamed de Cressy (from 1322 to 1346), he was really the king, while he recommended who married Marguerethe, daughter of King to them the protection of Laodice and her Philip V. of France, the troubles in Flanchildren. (Pliny, Hist. Nat., vii. 10; Va- ders assumed such a dangerous character that lerius Maximus, ix. 14.) R. W-n. Louis was compelled to beg the assistance of ARTE'PHIUS, or ARTEFIUS, the name the King of France, Philip VI. of Valois, of an alchemist who is supposed to have lived who defeated the Flemings in the battle of in the twelfth century, but of whose place of Mount Cassel, in 1328. The right of Philip birth or personal history nothing is known. VI. to the throne of France was disputed by Some suppose him to have been an Arabian, King Edward III. of England, who, although others a converted Jew. A small work of he did homage to Philip VI. for Guienne, which he was the author was printed at and consequently recognised him as king in Paris in 1609, and called "Clavis Majoris 1329, was excited to attack France by Robert Sapientiæ." All the copies of this edition of Artois, of the royal house of France, who are supposed to have disappeared. It was had been deprived of his county of Artois, incorporated in the "Theatrum Chemicum" and attempted to recover it by kindling a war, of Zetzner, printed at Strassburg in 1613, which he thought would result in the accesand in "Opuscula Chemica," printed at sion of Edward III. to the French throne. Frankfurt in 1614. It probably treats of Robert persuaded Edward that he would find the elixir of life, for according to Clement, allies among the vassals of the King of France it states that the author, while writing it, is in the north-eastern part of his kingdom, upwards of a thousand years old; and this and that the German princes in the adjacent is the only distinct statement that is any- Netherlands, such as the Counts of Holland where made about him. Another of his and Geldern, and the Dukes of Cleve and works is incorporated in a book of which Brabant, with whom Robert was well acthe title-page begins "Trois Traitez de la quainted, would easily be persuaded to join Philosophie Naturelle non encore imprimez. in an attack on France. King Edward negoSçavoir, le secret livre du très Ancien Phi- ciated with several of them, and his agents losophe Artephius traitant de l'Art Occulte et were well received, particularly by the Duke Transmutation Metallique," &c., translated of Brabant; but he endeavoured in vain to by Pierre Arnauld. The other two works win Count Louis of Flanders, who kept faithpublished with it are both on hierogly-ful to the French king. This state of things phics; the one by N. Flamel, the other by Synesius, Paris, 1612, 4to. The contri appeared to the Flemings a favourable occasion to renew their claims against their count, |