Such is the ancient myth, which Otfried Müller endeavours to explain by the light of his lucid common sense, without the assistance which we can now derive from anthropological research. The nymph Callisto, in his opinion, is a mere refraction from Artemis herself, under her Arcadian and poetic name of Calliste, "the most beautiful". Hard by the tumulus known as the grave of Callisto was a shrine, Pausanias tells us, of Artemis _Calliste_.* Pamphos, he adds, was the first poet known to him who praised Artemis by this title, and he learned it from the Arcadians. Müller next remarks on the attributes of Artemis in Athens, the Artemis known as Brauronia. "Now," says he, "we set out from this, that the circumstance of the goddess who is served at Brauron by she-bears having a friend and companion changed into a bear, cannot possibly be a freak of chance, but that this metamorphosis has its foundation in the fact that the animal was sacred to the goddess." It will become probable that the animal actually was mythically identified with the goddess at an extremely remote period, or, at all events, that the goddess succeeded to, and threw her protection over, an ancient worship of the animal. Passing then from Arcadia, where the friend of the goddess becomes a she-bear, to Brauron and Munychia in Attica, we find that the local Artemis there, an Artemis connected by legend with the fierce Taurian goddess, is served by young girls, who imitate, in dances, the gait of bears, who are called little bears, apktoi, and whose ministry is named aptcreia, that is, "a playing the bear". Some have held that the girls once wore bear-skins.** * Paus., viii. 3. ** Claus, op. cit., p. 76. [Suchier, De Dian Brauron, p. 33.] The bearskin seems later to have been exchanged for a saffron raiment. Compare Harpokration, Aristophanes, _Lysistrata_, 646. The Scholiast on that passage collects legendary explanations, setting forth that the rites were meant to appease the goddess for the slaying of a tame bear [cf. Apostolius, vii. 10]. Mr. Parnell has collected all the lore in his work on the Cults of the Greek States. Familiar examples in ancient and classical times of this religious service by men in bestial guise are the wolf-dances of the Hirpi or "wolves," and the use of the ram-skin in Egypt and Greece.* These Brauronian rites point to a period when the goddess was herself a bear, or when a bear-myth accrued to her legend, and this inference is confirmed by the singular tradition that she was not only a bear, but a bear who craved for human blood.**