We now return to the Peloponnesian Artemis, and will mention some of her other symbols and attributes. Her statue stood next to that of Demeter, at Megalopolis, dressed in the skin of a deer, with a quiver on her back, holding a torch in one hand, and two serpents in the other, with a dog by her side.(1573) The connexion which existed between her and the Arcadian Demeter is probably more ancient than this statue; and indeed the symbol of the deer seems to have been common in Arcadia to both Artemis and Cora, called in Arcadia _despœna_.(1574) She was also worshipped with Bacchus;(1575) and, like him, had phallic festivals.(1576) From her connexion with fountains and rivers, and other rural objects, it was natural that this Artemis should be considered as the patron of wild animals. Thus Æschylus calls her “the protectress of young lions, and the whelps of other wild beasts.”(1577) In like manner she was supposed to preside over the breeding of horses,(1578) and generally over the nurture of infants and children;(1579) it was therefore by a perversion of the original idea that she took the character of a huntress, the enemy and destroyer of wild animals. An analogous inconsistency to that before pointed out in the attributes of the _Doric_ Apollo and Artemis, who were represented as both protecting and destroying.(1580) 5. By the mythological symbol of Artemis Callisto, the bear, we are reminded of some ceremonies at Athens, where young girls, between the ages of five and ten years (who were consecrated to the Munychian and Brauronian Artemis), were called _bears_;(1581) and the goddess herself, in some singular traditions, is represented as a bear calling for human blood.(1582) When the Ionians went from Athens to Asia, they carried the worship of the Munychian goddess to Miletus and Cyzicus;(1583) and to the former city the kindred worship of Artemis Chitone, as the goddess presiding over birth, whose wooden statues were made of fructiferous wood.(1584)