This worship probably came to Laconia from Lemnos,(1594) one of its principal seats. In early tradition Lemnos was probably identical with Tauria,(1595) and the latter country derived its poetical name from the symbol of the bull, in the same manner as Lycia in later times took its name from the symbol of the wolf. In Lemnos also a great goddess was anciently worshipped with sacrifices of virgins; to which place the wooden image is said to have been brought from Brauron. This opinion becomes more evident by a comparison with the worship of Chryse. Agamemnon is said to have been the father of Chryse as well as of Iphigenia,(1596) and also, according to others, of a son Chryses, who went to Tauria with Orestes.(1597) Now it is certain that Chryse was a goddess, who had from early times been worshipped both at Lemnos and Samothrace. The Argonauts under Hercules and Jason were said to have sacrificed to her; and her ancient wooden image, raised over an hearth of unhewn stones, is often represented on ancient vases.(1598) Philoctetes is said to have been bitten by the viper(1599) when he discovered this altar.(1600) This goddess Chryse, who is also called Athene, was probably only a different form of her sister Iphigenia. The worship of both these goddesses spread to other places, to the north of the Ægean sea. Thus on the coast of Byzantium there was an altar of Artemis Orthosia;(1601) and opposite to it, at Chrysopolis, was the tomb of Chryses, the son of Agamemnon, who, in his search after Iphigenia, was said to have died there.(1602) It is evident that this system of religious names was arbitrarily transferred to the genealogy of the Lacedæmonian kings, and most curiously interwoven with the Trojan mythology. The Greeks first became acquainted with Tauria by their voyages to Miletus; and they gave it a name already celebrated in their mythology. They found there some sanguinary rites of a goddess, which, by partly softening the name, they called _Oreiloche_;(1603) they also found human sacrifices, which they supposed to be offered to Iphigenia;(1604) their own worship of that deity bore so many marks of ancient barbarism, that they were willing to consider the northern barbarians as its authors. Yet it is certain that the Tauric Artemis was no more derived from the Taurians, than the Æthiopian Artemis from the Æthiopians,(1605) &c. In Asia Minor(1606) also there were modes of worship, which the Greeks compared with the rites of the Orthosian Artemis, of the similarity of which we shall presently treat. 7. Hitherto we have merely collected the fabulous narrations of the ancients, and attempted to show their connexion; we shall next speak of the ceremonies which attended the worship of this goddess or goddesses.