Apollodorus, 3.8.2; Gantz, p.727; Tripp, s.v. Callisto, p.145–146; cf. Eumelos, fr. 32 (West 2003, p.248–249) [= Apollodorus, 3.8.2. Gantz (p.727) suggests that this version may have come from Pherecydes, while West 2003 says that Eumelos "must have told the story of how Zeus made love to Callisto and changed her into a bear. Artemis killed her, but Zeus saved her child, who was Arcas." (West 2003, p.249, note 26 to fr. 32)
Indogermanica et Caucasica: Festschrift fur Karl Horst Schmidt zum 65. Geburtstag (Studies in Indo-European language and culture), W. de Gruyter, 1994, Etyma Graeca, p.213–214, on Google books; Houwink ten Cate, The Luwian Population Groups of Lycia and Cilicia Aspera during the Hellenistic Period (Leiden) 1961:166, noted in this context by Brown 2004:252
Immendörfer 2017, p. p.224-225. Immendörfer, Michael (2017). Ephesians and Artemis: The Cult of the Great Goddess of Ephesus as the Epistle's Context. Mohr Siebeck. ISBN978-3-16-155264-9.
Budin, p.110 "One site especially famous for its choruses dedicated to Artemis was Ephesos. According to the Hellenistic poet Kallimakhos, this custom was established by the Amazons who founded the cult by dancing around a wooden image of the goddess."
Maria Spathi (2018) "Findings of cultic traditions for goddess Artemis", p. Center for Hellenic studies in Greece. Harvard University.Cultic traditions of Artemis
hellenion.org
"Elaphebolia". Hellenio non. Archived from the original on 29 September 2019. Retrieved 20 April 2020.
Howell 1989",Howell, Reet A.; Howell, Maxwell L. (1989). "The Atalanta Legend in Art and Literature". Journal of Sport History. 16 (2): 127–139. JSTOR43609443.
Larson, Jennifer (1997). "Handmaidens of Artemis?". The Classical Journal. 92 (3): 249–257. JSTOR3298110.
Howell, Reet A.; Howell, Maxwell L. (1989). "The Atalanta Legend in Art and Literature". Journal of Sporet History. 16 (2): 127–139. JSTOR43609443.
Bergmann, Bettina, Joseph Farrell, Denis Feeney, James Ker, Damien Nelis, and Celia Schultz. "An Exciting Provocation: John F. Miller's 'Apollo, Augustus, and the Poets.'" Vergilius (1959-) 58 (2012): 10–11
"I think that this is an aetiological myth, intended to explain the rite in which a human effigy was burnt upon a pyre in the festival of the hunters' goddess," observes Martin P. Nilsson, "Fire-Festivals in Ancient Greece", The Journal of Hellenic Studies43.2 (1923:144-148) p.144 note 2; Pseudo-Apollodorus, Epitome2.2
Apollodorus, 3.8.2; Gantz, p.727; Tripp, s.v. Callisto, p.145–146; cf. Eumelos, fr. 32 (West 2003, p.248–249) [= Apollodorus, 3.8.2. Gantz (p.727) suggests that this version may have come from Pherecydes, while West 2003 says that Eumelos "must have told the story of how Zeus made love to Callisto and changed her into a bear. Artemis killed her, but Zeus saved her child, who was Arcas." (West 2003, p.249, note 26 to fr. 32)
Nilsson, "Geschichte", Vol I, p.495 A4 :Sophocles, Trach.214 Sophocles Trach.214
According to Hesiod, Theogony927–929, Hephaestus was produced by Hera alone, with no father, see Gantz, p.74
According to Hesiod's Theogony886–890, of Zeus' children by his seven wives, Athena was the first to be conceived, but the last to be born; Zeus impregnated Metis then swallowed her, later Zeus himself gave birth to Athena "from his head", see Gantz, p.51–52, 83–84
According to Hesiod, Theogony183–200, Aphrodite was born from Uranus' severed genitals, see Gantz, p.99–100
uchicago.edu
penelope.uchicago.edu
At birth she was abandoned by her father and then she was nursed by a she-bear (the symbol of Artemis with a Pre-Greek theriomorph form.) "Aelian: Various Histories. Book XIII, Ch. 1". penelope.uchicago.edu. Retrieved 8 March 2021.