A Dictionary of Greek and Roman biography and mythology. By various writers. Ed. by William Smith. Illustrated by numerous engravings on wood.

BUBASTIS.
Joire. Du Cange has written excellent notes upon it,
which form an appendix to his edition of Cinnamus,
Paris, 1670, fol. Cousin (le president) translated
it into French in his usual extravagant and inaccurate way, which induced Gibbon to say, "did he
ever think?" A new and careful edition has been
published by Meineke, together with Cinnamus
(" Nicephori Bryennii Commentarii," Bonn, 1836,
8vo.), which forms part of the Bonn collection of the
Byzantines. It contains the notes of Pierre Poussines and Du Cange, and the Latin translation of
the former revised by the editor. (Anna Comnena,
Alcxias; Cinnamus, i. 1-10; Fabric. Bibl. Graec.
vii. p. 674; Hankius, de Byzant. Rer. Script. Graec.,
pp. 492-507.) [W. P.]
BRYSON (Bpioov), mentioned by lamblichus
(Vit. Pytih, c. 23) as one of those youths whom
Pythagoras instructed in his old age. He was
perhaps the same writer that is mentioned in the
extract from Theopompus found in Athenaeus (xi.
p. 508), where Plato is charged with having borrowed from Bryson, the Heracleot, and others, a
great deal that he introduced into his dialogues as
his own. A saying of Bryson's is refuted by Aristotle in his Rhei. iii. 2, 13. [A. G.]
BU'BARES (Bovgudpss), the son of Megabazus,
a Persian, was sent into Macedonia to make inquiries after the missing Persian envoys, whom
Alexander, the son of Amyntas I., had caused to
be murdered at his father's court, about B. c. 507.
Alexander induced Bubares to pass the matter
over in silence, by giving him great presents and
also his sister Gygaea in marriage. By this Gygaea Bubares had a son, who was called Amyntas
after his grandfather. (Herod. v. 21, viii. 136.)
In conjunction with Artachaees, Bubares superintended the construction of the canal which Xerxes
made across the isthmus of Athos. (Herod. vii. 22.)
BUBASTIS (BovGao'-rs), an Egyptian divinity
whom the Greeks used to identify with their own
Artemis, and whose genealogy they explain accordingly. (Herod, ii. 137, 156; Steph. Byz, s. v.
Borv'ao'ros.) She was a daughter of Osiris and
Isis, and sister of Horus (Apollo). Her mother,
Isis, entrusted Bubastis and Horus to Buto, to
protect them from Typhon. In the town of Buto
there was a temple of Bubastis and Horus, but the
principal seat of the worship of Bubastis was in
the town of Bubastus or Bubastis. Here her
sanctuary was surrounded by two canals of the
Nile, and it was distinguished for its beautiful
situation as well as for the style of the building.
(Herod. ii. 137, 138.) An annual festival was
celebrated to the goddess here, which was attended by immense crowds of people (Herodotus, ii.
60, estimates their number at 700,000), and was
spent in great merriment. But the particulars, as
well as the object of the solemnity, are not known,
though the worship of Bubastis continued to a very
late time. (Ov. Met. ix. 687; Gratius, De Venat.
42.) The animal sacred to Bubastis was the cat;
and according to Stephanus of Byzantium, the
name Bubastis itself signified a cat. When cats
died they were carefully embalmed and conveyed
to Bubastis. (Herod. ii. 67.) The goddess herself
was represented in the form of a cat, or of a female
with the head of a cat, and some specimens of such
representations, though not many, are still extant.
This is explained in the legend of Bubastis by the
story, that when the gods fled from Typhon, Bubastis (Artemis, Diana) concealed herself by

B1UBULCUS. 515
assuming the appearance of a cat. (Ov. Met. v.
329; Anton. Lib. 28.) But it seems more
natural to suppose here, as in other instances of
Egyptian religion, that the worship of Bubastis
was originally the worship of the cat itself, which
was subsequently refined into a mere symbol of
the goddess. The fact that the ancients identify
Bubastis with Artemis or Diana is to us a point of
great difficulty, since the information which we
possess respecting the Egyptian goddess presents
little or no resemblance between the two divinities.
The only point that might seem to account for the
identification, is, that Bubastis, like Artemis, was
regarded as the goddess of the moon. The cat
also was believed by the ancients to stand in some
relation to the moon, for Plutarch (De Is. et Os.
63) says, that the cat was the symbol of the moon
on account of her different colours, her busy
ways at night, and her giving birth to 28 young
ones during the course of her life, which is exactly
the number of the phases of the moon. (Comp.
Phot. Bibl. p. 343, a., ed. Bekker; Demeter. Phal.
EIIpl'Eppy. ~ 159, ed. Oxford.) It might, therefore, seem that Bubastis, being the daughter of
Osiris (the sun) and Isis (the moon), was considered as the symbol of the new moon. But the
interpretation given by Plutarch cannot be regarded as decisive, for in another passage (De Is. et
Os. 74) he gives a different account of the symbolical meaning of the cat. Another point in
which some think that Bubastis and Artemis
coincide, is the identity of the two with Eileithyia.
But although Artemis and Eileithyia may have
been the same, it does not follow that Bubastis
and Eileithyia were likewise identical, and originally they must have been different, as the mode
of worship of the latter was incompatible with the
religion of the Egyptians. (Manetho, ap. Plut. De
Is. et Os. 73; Herod. ii. 45; Macrob. i. 7.) We
must, therefore, be contented with knowing the
simple fact, that the Greeks identified the Egyptian Bubastis with their own Artemis, and that in
later times, when the attributes of different divinities were exchanged in various ways, the features
peculiar to Eileithyia were transferred to Bubastis
(Anfhol. Grace. xi. 81) and Isis. (Ov. Amor. ii.
13.) Josephus (Ant. Jud. xiii. 3. ~ 2) mentions
Bubastis with the surname d(ypfa, or the rustic, who
had a temple near Leontopolis in the nomos of
Heliopolis, which had fallen into decay as early as
the reign of Ptolemy Philometor. (Comp. Jablonsky Panthc. Aeg. iii. 3; Pignorius, Ecxposit. Tab.
Isiacae, p. 66, ed. Amstelod.) [L. S.]
BUBO'NA. The Romans had two divinities
whom they believed to be the protectors of stables,
viz. Bubona and Epona, the former being the protectress of oxen and cows, and the latter of horses.
Small figures of these divinities were placed in
niches made in the wall (aedicudae), or in the pillar
supporting the roof; sometimes, also, they were
only painted over the manger. (Augustin. De Civ.
Dei, iv. 34; Tertull. Apolog. 16; Minuc. Fel. Oct.
28; Apul. Met. p. 60; Juven. viii. 157.) [L. S.]
BUBULCUS, the name of a family of the Junia
gens. (Plin. H. N. xviii. 37; comp. Plut. Poplic.
11.) There are only two persons of this family
mentioned, both of whom bear the name of Brutus
also; of these, one is called in the Fasti Capitolini
Bubulcus Brutus, and the other Brutus Bubulcus:
they may therefore have belonged to the Bruti,
and not to a distinct family of the Junia gens.
2, 2