The idea of the righteous control of human life, which did not conspicuously appear in the cults that have just been examined, essentially belonged to the worship of Nemesis. This figure lost much of its personal force in proportion as it developed in moral significance. In the beginning the name denoted more than a mere moral abstraction; for there is reason to suppose that both Nemesis and Upis were connected titles or surnames of Artemis or Artemis Aphrodite. In regard to the latter, of which the Doric form is Ὦπις, the Ionic Οὖπις, there is no doubt; its usual explicit reference is to Artemis, who was worshipped by this title in Lacedaemon and probably Troezen. We have, indeed, only the testimony of late and learned writers such as Callimachus and the lexicographers; but this was drawn either from earlier literature or from knowledge of actual legend and cult. And we have indirect evidence that is even more trustworthy: we hear in Athenaeus of the οὔπιγγοι, the sacred formulae or hymns by which Artemis was addressed at Troezen, the name implying the invocation and the worship of Artemis Upis; and mention has already been made of the Delian maiden Upis who with Arge first brought the Hyperborean offerings to the island, and arrived there in company with the divinities themselves, as Herodotus emphatically says.