Artemis (Goddess)

 

Artemis is in the Bible, specifically mentioned in the Book of Acts 19. The text describes a conflict in the city of Ephesus where silversmiths protested against the Apostle Paul because his preaching about false idols was threatening their trade of making silver shrines for the goddess Artemis. The crowd's angry protest chant was, "Great is Artemis of the Ephesians!".  

Artemis on Wikipedia: https://en.wikipedia.org/wiki/Artemis

Artemis on Wiktionary : https://en.wikipedia.org/wiki/Artemis

Artemis on Wiktionary: https://en.wiktionary.org/wiki/Ἄρτεμις

 

 

 

Artemis is in the Bible, specifically mentioned in the Book of Acts 19. The text describes a conflict in the city of Ephesus where silversmiths protested against the Apostle Paul because his preaching about false idols was threatening their trade of making silver shrines for the goddess Artemis. The crowd's angry protest chant was, "Great is Artemis of the Ephesians!".  
Biblical context: The Book of Acts recounts Paul's time in Ephesus, where he encountered a thriving cult dedicated to Artemis, also known as Diana to the Romans. 
The conflict: A silversmith named Demetrius incited a riot against Paul because his teachings were hurting business, as people were converting to Christianity and turning away from idol worship. 
The chant: The uproar was fueled by the belief that Paul's message was a threat to the city's patron goddess and her temple, which was one of the Seven Wonders of the Ancient World. The mob's rallying cry was, "Great is Artemis of the Ephesians!". 
Distinction: The Artemis of the Ephesians was a localized mother-goddess figure associated with fertility, not the same as the Greek goddess of the hunt. 

 

 

Paul in Ephesus
The apostle Paul visited Ephesus several times. In around 57–58 AD, he stayed there for over two years as part of his third missionary journey. (See Acts chapter 19.)[9] Paul’s effectiveness and success in spreading the gospel in Ephesus meant that some people were turning away from the cult of Artemis and converting to Christianity. Some Ephesians were also turning away from magic: “A number who practised magic collected their books and burned them publicly; when the value of these books was calculated, it was found to come to fifty thousand silver coins” (Acts 19:19).

This defection from Artemis threatened the businesses of the people who made shrines and statues of Artemis. One of these business proprietors was a wealthy silversmith named Demetrius. Ephesus was famous for its silversmiths who, as well as making shrines of Artemis, made miniature replicas of the temple and amulets inscribed with magic words.[10] Concerned that he would lose his livelihood, Demetrius addressed his fellow artisans. Part of his address shows the widespread regard for Artemis Ephesia. He said, “And there is danger not only that this trade of ours may come into disrepute but also that the temple of the great goddess Artemis will be scorned, and she will be deprived of her majesty that brought all Asia and the world to worship her” (Acts 19:27).

Demetrius incited a furious uprising, and for two hours the angry crowd shouted in unison: “Great is Artemis of the Ephesians!” (Acts 19:34). The town clerk then quieted the crowd and spoke to them drawing attention to unique relationship the Ephesians had with their own unique goddess: “Citizens of Ephesus, who is there that does not know that the city of the Ephesians is the temple keeper of the great Artemis and of the statue that fell from heaven? Since these things cannot be denied, you ought to be quiet and do nothing rash” (Acts 19:35). Despite the pervasive presence and formidable force of Artemis, a strong church was established in Ephesus. But there would be problems. In the late first century, the teaching that Paul had brought to the city was being threatened. This may, or may not, have had something to do with the goddess, as we will see in Part Three. 

 

Crystals associated with Artemis include moonstone, labradorite, amethyst, amazonite, and clear quartz, reflecting her connection to the moon, the hunt, independence, and protection. Moonstone is linked to her lunar and feminine aspects, while labradorite connects to intuition and transformation. Amethyst is associated with protection, particularly for women and girls, and green stones like aventurine and moss agate represent her love of nature.   

 

Moonstone:
Strongly connected to Artemis as the goddess of the moon and femininity. It is believed to enhance intuition and psychic abilities. 

Labradorite:
Connects to Artemis's role in guiding people to their inner wisdom and helping them navigate life's changes. 

Amethyst:
Represents her strength and protection, especially for women and girls. A myth tells of Artemis turning a maiden named Amethyst into a crystal statue to save her, which is why amethyst is used to honor her and for protection. 

 

Amazonite: Associated with the huntress goddess, likely due to its association with wilderness and strength. 
Green Aventurine: Represents her connection to the natural world, particularly forests, and is often linked to her athleticism. 
Clear Quartz: A versatile stone often used with Artemis to amplify energy and connect with her divine purpose. 
Moss Agate: Reminds people of the forests that Artemis loved. 
Jade: Sometimes associated with her role as a goddess of childbirth and conception. 

 

 

 

 

kourotrophic

 

Artemis was a kourotrophic (child-nurturing) deity, being the patron and protector of young children, especially young girls. Artemis was worshipped as one of the primary goddesses of childbirth and midwifery along with Eileithyia and Hera. 

 

Koumba Ndao
Koumba Ndao is a village in Guidimaka Region, Mauritania.

https://mapcarta.com/N7734401106

 

Artemou is a village in Guidimaka Region, Mauritania. Artemou is situated nearby to the hamlet Gourel Gaï, as well as near Samba Doga. 

https://mapcarta.com/N4618747838

 

Sélibaby is a capital town and department of the Guidimaka Region, in Mauritania. It is located at around. It is divided into a number of "quartiers" which include "College", "Silo", 'Ferlo", "Nezaha", "Saada", "El Jedidah", "Bambaradougou" amongst many others.

https://mapcarta.com/17099116 

Koussané is a hamlet in Guidimaka Region, Mauritania.

Is Délémé a variant of Delos. 

Delos is a Greek name derived from the Greek island of Delos, which means "visible," "apparent," or "clear". It has significant mythological importance as the birthplace of the gods Apollo and Artemis.

Seï Délémé is a hamlet in Guidimaka Region, Mauritania. Seï Délémé is situated nearby to the hamlet Massar.

Delos (δῆλος) 

https://en.wiktionary.org/wiki/%CE%B4%E1%BF%86%CE%BB%CE%BF%CF%82 

According to Beekes and LIV, from Proto-Indo-European *deyh₂- (“to light up, shine”), and related to δέατο (déato, “seemed”). Compare Sanskrit दीप् (dīp, “to blaze, glow”), and see there for more cognates.[1]

Another theory derives the word from Proto-Indo-European *dyew- (“heaven, sky; to shine”).  

 

 

The word "délémé" likely refers to the French word "démêlé," meaning an entanglement or dispute, which comes from the French verb démêler, meaning to untangle. In the context of a surname like "Delémé" or "D Lemme," it is possible it has a different origin, such as from the Old French word lem ("to take or seize"), or from delerm ("of the land"), or "Delorme," meaning "of the elm". 
As a noun: démêlé
Origin: From the French word démêlé, which is the past participle of the verb démêler.
Meaning: To untangle or disentangle, so démêlé can mean a disentanglement, a dispute, or an argument.
First Use: The first known use of the noun démêlé is in the mid-1600s. 
As a surname: Delémé or similar 
Possible origins: The origin of a surname like Delémé depends on the specific name and region.
Delémé/D Lemme: Could be from the Old French word lem, meaning "to take or seize," possibly indicating an occupation related to landholding or governance.
Delerme: Believed to be from the Old French word delerm, meaning "of the land," suggesting an agrarian background.
Delorme: This common French name likely means "of the elm".

delme

https://en.wiktionary.org/wiki/delme

From Proto-Albanian *dailjā, from Proto-Indo-European *dʰeh₁-l-. Compare Old English delu (“teat”). More at djalë. Possibly the source of the Illyrian tribe name Dalmatae. Hyllestad noted that Delme is only a metathesis away from Proto-Germanic *tamila-, as Proto-Albanian *dalma a derivative of Proto-Germanic *tamjaną 

 

delu

From Proto-West Germanic *dilu, from Proto-Germanic *dilō, from Proto-Indo-European *dʰeh₁(y)- (“suckle”). Cognate with Old High German tila, Old Norse dilkr (dialectal Swedish del), Ancient Greek θηλή (thēlḗ, “nipple”), Latin fēmina, Russian дои́ть (doítʹ), Latvian det, Scottish Gaelic deoghail (“suck”) and Breton denaff (“suck”) and Breton denañ (“suck”).

https://en.wiktionary.org/wiki/delu#Old_English 

dēlu dēls Son...  

 

From Proto-Baltic *dē-, from Proto-Indo-European *dʰē-, *dʰeh₁(y)- (“to suckle, to nurse”) (whence also Latvian dēle (“leech”), q.v.); the original meaning was thus “one to nurse,” “suckling one,” “baby” (cf. Latin fellāre (“to nurse”), filius (“son”) < *fēlios < *dʰeh₁(y)-li-os). Cognates include Proto-Slavic *dětę (Russian дети (deti, “children”)), Albanian djalë (“boy, son”). The term dēls replaced an earlier *sūn(u)s, the original Indo-European word for “son” (cf. Lithuanian sūnùs, English son, Russian сын (syn)). This is usually explained as the result of taboo: the ‘real’ word for “son” was avoided so as not to attract the attention of evil spirits. Note that the languages that lack a reflex of this original word (Latin, Celtic, Latvian, Albanian) also lack the corresponding word for “daughter” (cf. Lithuanian duktė̃, Russian дочь (dočʹ), German Tochter); this suggests that there may have been dialectal differences in Proto-Indo-European concerning words for children.