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Mythical Girl With Silver Hair and Red Eyes Moon Art

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Aboriginal Greek goddess of the Moon

Selene

Personification of the Moon
Detail of Selene from a Roman sarcophagus

Detail of Selene from a Roman sarcophagus
Home Heaven
Planet Moon[1]
Symbol Crescent, chariot, torch, billowing cloak, bull
Day Monday (hēméra Selḗnēs)
Personal information
Parents Hyperion and Theia, or Pallas, the son of Megamedes or Helios.
Siblings Helios and Eos
Consort Endymion
Children L daughters to Endymion; Pandia and Ersa to Zeus; four Horae to Helios; Musaeus
Roman equivalent Luna

In Greek mythology, Selene (; Greek: Σελήνη , significant "Moon"[2]) is the goddess of the Moon. She is the girl of the Titans Hyperion and Theia, and sis of the sun god Helios and the dawn goddess Eos. She drives her moon chariot across the heavens. Several lovers are attributed to her in various myths, including Zeus, Pan, and the mortal Endymion. In post-classical times, Selene was frequently identified with Artemis, much as her brother, Helios, was identified with Apollo.[3] Selene and Artemis were too associated with Hecate and all 3 were regarded as moon and lunar goddesses, merely only Selene was regarded every bit the personification of the Moon itself. Her Roman equivalent is Luna.[4]

Names [edit]

Particular of a sarcophagus depicting Endymion and Selene, shown with her characteristic attributes of lunate crown and billowing veil (velificatio)[v]

The name "Selene" is derived from the Greek substantive selas (σέλας), meaning "low-cal, effulgence, gleam".[6]

Selene was as well called Mene.[7] The Greek word mene, meant the moon, and the lunar calendar month.[8] The masculine form of mene (men) was also the name of the Phrygian moon-god Men.[9] The Greek Stoic philosopher Chrysippus interpreted Selene and Men every bit, respectively, the female and male aspects of the same god.[x]

But as Helios, from his identification with Apollo, is called Phoebus ("vivid"), Selene, from her identification with Artemis, is as well chosen Phoebe (feminine grade).[11] Besides from Artemis, Selene was sometimes called "Cynthia".[12]

Descriptions [edit]

Surviving descriptions of Selene's physical appearance and character, autonomously from those which would utilise to the moon itself, are scant. There is no mention of Selene as a goddess in either the Iliad or the Odyssey of Homer,[13] while her just mention in Hesiod'southward Theogony is as the daughter of Hyperion and Theia, and sister of Helios and Eos.[14] She was, however, the bailiwick of i of the thirty-three Homeric Hymns, which gives the following description:

And next, sugariness voiced Muses, daughters of Zeus, well-skilled in song, tell of the long-winged[15] Moon. From her immortal head a radiance is shown from heaven and embraces earth; and great is the beauty that ariseth from her shining light. The air, unlit before, glows with the lite of her golden crown, and her rays beam clear, whensoever bright Selene having bathed her lovely trunk in the waters of Body of water, and donned her far-gleaming raiment, and yoked her stiff-necked, shining team, drives on her long-maned horses at full speed, at eventime in the mid-calendar month: then her smashing orbit is full and so her beams shine brightest equally she increases. And then she is a sure token and a sign to mortal men.

...

Hail, white-armed goddess, vivid Selene, mild, brilliant-tressed queen![16]

Two other sources also mention her hair. The Homeric Hymn to Helios uses the same epithet εὐπλόκαμος ("brilliant-tressed"), used in the above Hymn to Selene (elsewhere translated equally "rich-", "lovely-", or "well-tressed"),[17] while Epimenides uses the epithet ἠυκόμοιο ("lovely-haired").[18]

In late accounts, Selene (like the moon itself) is often described equally having horns.[nineteen] The Orphic Hymn to Selene addresses her equally "O bull-horned Moon", and further describes her as "torch-begetting, ... feminine and masculine, ... lover of horses," and grantor of "fulfillment and favor".[20] Empedocles, Euripides and Nonnus all describe her as γλαυκῶπις (glaukṓpis, "bright-eyed", a common epithet of the goddess Athena)[21] while in a fragment from a poem, possibly written by Pamprepius, she is called κυανῶπις (kyanṓpis, "dark-eyed").[22] Mesomedes of Crete calls her γλαυκὰ (glaukà, "silvery grey").[23]

Family [edit]

Parents [edit]

The usual account of Selene's origin is given by Hesiod in his Theogony, where the sun-god Hyperion espoused his sister Theia, who gave birth to "great Helios and clear Selene and Eos who shines upon all that are on earth and upon the deathless Gods who live in the wide heaven".[24] The Homeric Hymn to Helios follows this tradition: "Hyperion wedded glorious Euryphaëssa, his own sister, who bare him lovely children, rosy-armed Eos and rich-tressed Selene and tireless Helios",[25] with Euryphaëssa ("widely shining") probably beingness an epithet of Theia.[26] However, the Homeric Hymn to Hermes has Selene every bit the daughter of Pallas, the son of an otherwise unknown Megamedes.[27] This Pallas is possibly identified with the Pallas, who, according to Hesiod'southward Theogony, was the son of the Titan Crius, and thus Selene's cousin.[28] Other accounts give still other parents for Selene: Euripides has Selene as the daughter of Helios (rather than sis),[29] while an Aeschylus fragment perhaps has Selene every bit the daughter of Leto.[30]

Offspring [edit]

Co-ordinate to the Homeric Hymn to Selene, the goddess bore Zeus a daughter, Pandia ("All-effulgence"),[31] "exceeding lovely amongst the deathless gods".[32] The seventh century BC Greek poet Alcman makes Ersa ("Dew") the daughter of Selene and Zeus.[33] Selene and Zeus were as well said to be the parents of Nemea, the eponymous nymph of Nemea, where Heracles slew the Nemean Panthera leo, and where the Nemean Games were held.[34]

From Pausanias we hear that Selene was supposed to have had fifty daughters, by her lover Endymion, often causeless to represent the fifty lunar months of the Olympiad.[35] Nonnus has Selene and Endymion every bit the parents of the beautiful Narcissus, although in other accounts, including Ovid's Metamorphoses, Narcissus was the son of Cephissus and Liriope.[36]

Quintus Smyrnaeus makes Selene, by her brother Helios, the female parent of the Horae, goddesses and personifications of the four seasons; Winter, Spring, Summer, and Autumn.[37] Quintus describes them as the four handmaidens of Hera, merely in most other accounts their number is three; Eirene ("peace"), Eunomia ("order"), and Dike ("justice"), and their parents are Zeus and Themis instead.

Lastly, Selene was said to exist the mother of the legendary Greek poet Musaeus,[38] with, according to Philochorus, the father existence the legendary seer Eumolpus.[39]

Mythology [edit]

Endymion [edit]

Endymion every bit hunter (with domestic dog), sitting on rocks in a mural, holding 2 spears, looking at Selene who descends to him. Antique fresco from Pompeii.

Selene is best known for her matter with the beautiful mortal Endymion.[40] The late 7th-century – early on sixth-century BC poet Sappho manifestly mentioned Selene and Endymion.[41] However, the first business relationship of the story comes from the tertiary-century BC Argonautica of Apollonius of Rhodes, which tells of Selene's "mad passion" and her visiting the "fair Endymion" in a cave on Mountain Latmus:[42]

And the Titanian goddess, the moon, rising from a far country, beheld her [Medea] as she fled distraught, and fiercely exulted over her, and thus spake to her own center:

"Not I alone then stray to the Latmian cave, nor do I alone burn with love for fair Endymion; oft times with thoughts of beloved accept I been driven away past thy crafty spells, in order that in the darkness of night thou mightest piece of work thy sorcery at ease, even the deeds dear to thee. And now yard thyself as well hast part in a like mad passion; and some god of affliction has given thee Jason to be thy grievous woe. Well, continue, and steel thy heart, wise though thou be, to take up thy burden of pain, fraught with many sighs."[43]

The eternally sleeping Endymion was proverbial,[44] but exactly how this eternal sleep came near and what role, if any, Selene may have had in it is unclear. According to the Catalogue of Women, Endymion was the son of Aethlius (a son of Zeus), and Zeus granted him the correct to choose when he would dice.[45] A scholiast on Apollonius says that, according to Epimenides, Endymion fell in dear with Hera, and Zeus punished him with eternal sleep.[46] However, Apollodorus says that because of Endymion'south "surpassing beauty, the Moon fell in beloved with him, and Zeus allowed him to choose what he would, and he chose to sleep for e'er, remaining deathless and ageless".[47] Theocritus portrays Endymion'due south sleep equally enviable because (presumably) of Selene's dearest for him.[48] Cicero seems to make Selene responsible for Endymion'south sleep, so that "she might kiss him while sleeping".[49] The Roman playwright Seneca, has Selene abased the night heaven for Endymion's sake having entrusted her "shining" moon chariot to her brother Helios to drive.[50] The Greek satirist Lucian'due south dialogue between Selene and the beloved goddess Aphrodite has the two goddesses commiserate about their dearest affairs with Endymion and Adonis, and suggests that Selene has fallen in dearest with Endymion while watching him slumber each night.[51] In his dialogue between Aphrodite and Eros, Lucian also has Aphrodite admonish her son Eros for bringing Selene "downwards from the sky".[52] While Quintus Smyrnaeus' wrote that, while Endymion slept in his cave beside his cattle:

Divine Selene watched him from on high,

and slid from sky to globe; for passionate love

drew down the immortal stainless Queen of Night."[53]


Lucian too records an otherwise unattested myth where a pretty young girl called Muia becomes Selene'south rival for Endymion's affections; the chatty maiden would endlessly talk to him while he slept, causing him to wake up. This irritated Endymion, and enraged Selene, who transforms the girl into a wing (Ancient Greek: μυῖα, romanized: muía ). In memory of the cute Endymion, the fly nevertheless grudges all sleepers their rest and annoys them.[54]

Philologist Max Müller'due south interpretation of solar mythology as information technology related to Selene and Endymion concluded that the myth was a narrativized version of linguistic terminology. Considering the Greek endyein meant "to dive," the name Endymion ("Diver") at starting time simply described the procedure of the setting lord's day "diving" into the sea. In this instance, the story of Selene embracing Endymion, or Moon embraces Diver, refers to the sun setting and the moon rising.[55]

Gigantomachy [edit]

Gaia, angered well-nigh her children the Titans being thrown into Tartarus following their defeat, brought forth the Giants, to attack the gods, in a war that was called the Gigantomachy. When Gaia heard of a prophecy that a mortal would assist the gods to defeat the giants, she sought to find a herb that would make them undefeatable. Zeus heard of that, and ordered Selene too as her siblings Helios (Sun) and Eos (Dawn) not to shine, and harvested all of that found for himself.[57]

Fight with Typhon [edit]

Co-ordinate to the late account of Nonnus, when the gigantic monster Typhon laid siege against the heavens, he attacked Selene as well by hurling bulls at her, though she managed to stay in her course, and rushed at her hissing similar a viper. Selene fought back the behemothic, locking horns with Typhon; subsequently, she carried many scars on her orb, reminiscent of their battle.[58]

Ampelus [edit]

Ampelus was a very beautiful satyr youth, loved by the god Dionysus.[59] I day, in Nonnus' account, Ampelus rode on a bull, and proceeded to compare himself to Selene, saying that he was her equal, having horns and riding bulls just like her. The goddess took criminal offence, and sent a gadfly to sting Ampelus' bull. The bull panicked, threw Ampelus and gored him to death.[threescore]

The Nemean King of beasts [edit]

Whereas for Hesiod, the Nemean Lion was built-in to Orthrus and the Chimera (or perhaps Echidna) and raised by Hera,[61] other accounts take Selene involved in some way in its birth or rearing.[62] Aelian states: "They say that the Lion of Nemea fell from the moon", and quotes Epimenides as proverb:[63]

For I am sprung from off-white-tressed Selene the Moon, who in a fearful shudder shook off the roughshod lion in Nemea, and brought him forth at the bidding of Queen Hera.[64]

Anaxagoras also reports that the Nemean king of beasts was said to have fallen from the moon.[65] Pseudo-Plutarch's On Rivers has Hera collaborating with Selene, "employing magical incantations" to create the Nemean Lion from a chest filled with cream.[66] Hyginus says that Selene had "nourished" the lion in a "ii-mouthed cave".[67]

Pan [edit]

According to Virgil, Selene as well had a tryst with the god Pan, who seduced her with a "snowy bribe of wool".[68] Scholia on Virgil add the story, ascribed to Nicander, that as office of the seduction, Pan wrapped himself in a sheepskin.[69]

Other accounts [edit]

Diodorus Siculus recorded an unorthodox version of the myth, in which Basileia, who had succeeded her father Uranus to his royal throne, married her blood brother Hyperion, and had two children, a son Helios and a daughter Selene, "admired for both their dazzler and their guiltlessness". Considering Basileia'south other brothers envied these offspring, and feared that Hyperion would endeavor to seize power for himself, they conspired against him. They put Hyperion to the sword, and drowned Helios in the river Eridanus. Selene herself, upon discovering this, took her own life. Later these deaths, her blood brother appeared in a dream to their grieving female parent and assured her that he and his sister would now transform into divine natures; and:[70]

that which had formerly been called the "holy fire" in the heavens would exist chosen by men Helius ("the sun") and that addressed as "menê" would be chosen Selenê ("the moon").[71]

Plutarch recorded a story in which Selene asked her mother to weave her a garment to fit her measure, and her mother replied that she was unable to do so, as she kept changing shape and size, sometimes total, then crescent-shaped and others yet half her size.[72]

In Lucian'south, Icaromenippus, Selene complains to the titular Menippus of all the outrageous claims philosophers are making near her, such equally wondering why she is ever waxing or gibbous, whether she is populated or not, and stating that she is getting her stolen lite from the Lord's day, causing strife and ill feelings between her and her brother. She asks Menippus to study her grievances to Zeus, with the asking that Zeus wipes all these natural philosophers from the face of the globe.[73] Zeus agrees, urged past Selene'due south complaints and having long intended to deal with the philosophers himself.[74]

Claudian wrote that in her infancy, when her horns had non withal grown, Selene (along with Helios – their sister Eos is not mentioned with them) was nursed by her aunt, the water goddess Tethys.[75]

According to pseudo-Plutarch, Lilaeus was an Indian shepherd who only worshipped Selene among the gods. The other gods, angered, sent him two lions to tear him apart. Selene then turned Lilaeus into a mountain, Mt. Lilaeon.[76]

Moon chariot [edit]

Statue of Selene, shown wearing the crescent on her forehead and belongings a torch in her right paw, while her veil billows over her head

Like her brother Helios, the Sun god, who drives his sunday chariot beyond the sky each day, Selene is also said to drive a chariot beyond the heavens.[77] There are no mentions of Selene'southward chariot in either Homer or Hesiod,[78] but the Homeric Hymn to Selene, gives the following description:

The air, unlit before, glows with the light of her gilded crown, and her rays beam clear, whensoever vivid Selene having bathed her lovely body in the waters of Body of water, and donned her far-gleaming raiment, and yoked her strong-necked, shining team, drives on her long-maned horses at total speed, at eventime in the mid-month: then her swell orbit is full and then her beams shine brightest as she increases. And so she is a sure token and a sign to mortal men.[79]

The primeval known depiction of Selene driving a chariot adorns the within of an early 5th century BC scarlet-figure cup attributed to the Brygos Painter, showing Selene plunging her chariot, drawn past ii winged horses, into the ocean (Berlin Antikensammlung F 2293).[lxxx] The geographer Pausanias, reports seeing a relief of Selene driving a unmarried equus caballus, as it seemed to him, or as some said, a mule, on the pedestal of the Statue of Zeus at Olympia (c. 435 BC).[81] While the sun chariot has four horses, Selene's usually has two,[82] described as "snowfall-white" past Ovid.[83] In some afterward accounts the chariot was drawn by oxen or bulls.[84] Though the moon chariot is often described every bit existence silver,[85] for Pindar it was gilded.[86]

Iconography [edit]

In artifact, creative representations of Selene/Luna included sculptural reliefs, vase paintings, coins, and gems.[87] In red-figure pottery before the early 5th century BC, she is depicted only as a bust, or in profile confronting a lunar disk.[88] In later art, like other angelic divinities such as Helios, Eos, and Nyx (Night), Selene rides across the heavens. She is usually portrayed either driving a chariot (come across above) or riding sideways on horseback[89] (sometimes riding an ox, a mule or a ram).[90]

Selene was often paired with her brother Helios. Selene (probably) and Helios adorned the east pediment of the Parthenon, where the ii, each driving a four-horsed chariot, framed a scene depicting the nascence of Athena, with Helios and his chariot rising from the ocean on the left, and Selene and her chariot descending into the body of water on the correct.[91] Selene and Helios also appear on the N Metopes of the Parthenon, with Selene this time entering the sea on horseback.[92] From Pausanias, we learn that Selene and Helios also framed the nascence of Aphrodite on the base of the Statue of Zeus at Olympia.[93] There are indications of a like framing past Selene and Helios of the birth of Pandora on the base of operations of the Athena Parthenos.[94] Pausanias likewise reports seeing stone images of Helios, and Selene, in the market place-identify at Elea, with rays projecting from the head of Helios, and horns from the head of Selene.[95] Selene also appears on horseback as part of the Gigantomachy frieze of the Pergamon Chantry.[96]

Selene is commonly depicted with a crescent moon, often accompanied by stars; sometimes, instead of a crescent, a lunar disc is used.[97] Often a crescent moon rests on her brow, or the cusps of a crescent moon protrude, horn-like, from her head, or from behind her head or shoulders.[98] Selene's head is sometimes surrounded by a nimbus, and from the Hellenistic period onwards, she is sometimes pictured with a torch.[99]

In later second and third century Advertizement Roman funerary art, the beloved of Selene for Endymion and his eternal slumber was a popular field of study for artists.[100] Equally frequently depicted on Roman sarcophagi, Selene, holding a billowing veil forming a crescent over her head, descends from her chariot to join her lover, who slumbers at her feet.[101]

Cult [edit]

Kushan coinage of Kanishka I with Selene (Greek fable "CAΛHNH") on the reverse, wearing lunar horns, c. Ad 127 – 151.[103] [104] [105]

Moon figures are institute on Cretan rings and gems (perhaps indicating a Minoan moon cult), but apart from the function played by the moon itself in magic, folklore, and poetry, and despite the later worship of the Phrygian moon-god Men, there was relatively little worship of Selene.[106] An oracular sanctuary existed near Thalamai in Laconia. Described by Pausanias, it contained statues of Pasiphaë and Helios. Here Pasiphaë is used every bit an epithet of Selene, instead of referring to the daughter of Helios and wife of Minos.[107] Pausanias also described seeing two rock images in the marketplace-identify of Elis, one of the sun and the other of the moon, from the heads of which projected the rays of the dominicus and the horns of the crescent moon.[108] Selene (along with Helios and Nyx and others) received an altar at the sanctuary of Demeter at Pergamon, peradventure in connection with the Orphic mysteries.[109]

Originally, Pandia may have been an epithet of Selene,[110] but by at least the time of the late Hymn to Selene, Pandia had get a daughter of Zeus and Selene. Pandia (or Pandia Selene) may accept personified the full moon,[111] and an Athenian festival, called the Pandia, ordinarily considered to exist a festival for Zeus,[112] was possibly historic on the full moon and may have been associated with Selene.[113] At Athens, wineless offerings (nephalia) were fabricated to Selene, along with other celestial gods, Selene's siblings Helios and Eos, and Aphrodite Ourania;[114] in Attica, information technology seems that Selene was identified with Aphrodite.[115]

Selene was sometimes associated with childbirth, for information technology was believed that during the total moon women had the easiest labours; this helped in her identification with the goddess Artemis,[116] every bit well as other goddesses connected to women's labours. The idea that Selene would besides give easy labours to women paved way for identification with Hera and the Roman Juno and Lucina, three other childbirth goddesses; Plutarch calls Selene "Hera in cloth form."[117] Roman philosopher Cicero connected Selene's Roman counterpart Luna'due south name to childbirth goddess Lucina's, both deriving from "light" (thus bringing the unborn child into the calorie-free).[118] Nonnus also identified Selene with Eileithyia.[119]

Selene played an important role in honey magic.[120] In Theocritus's 2nd Idyll, a immature girl invokes Selene in a love-spell.[121] And, according to a scholium on Theocritus, Pindar wrote that lovesick women would pray to Selene for help, as Euripides apparently had Phaedra, Selene's great-niece, do in his lost play Hippolytus Veiled.[122]

The ancient Greeks called Monday "day of the Moon" (ἡμέρα Σελήνης) afterwards her.[123]

Orphic literature [edit]

Co-ordinate to a sure Epigenes,[124] the three Moirai, or Fates, were regarded in the Orphic tradition as representing the three divisions of Selene, "the thirtieth and the fifteenth and the outset" (i.e. the crescent moon, full moon, and dark moon, every bit delinted by the divisions of the calendar month).[125]

Namesakes [edit]

In astronomy [edit]

Selene is the Greek proper noun for the Moon,[126] and 580 Selene, a minor planet in the asteroid belt, is too named afterward this goddess.

In chemical science [edit]

The chemical element Selenium was named after Selene by Jöns Jacob Berzelius, considering of the element's similarity to the element tellurium, named for the Earth (Tellus).[127] [128]

Vehicles [edit]

The second Japanese lunar orbiter spacecraft post-obit was named SELENE (Selenological and Engineering Explorer) afterwards Selene, and was likewise known as Kaguya in Japan.[129] HMS Selene (P254), a 1944 British submarine and Ghia Selene, a concept auto from the Ghia design studio from 1959, too bore her name.

Genealogy [edit]

Selene's family tree[130]
Uranus Gaia Pontus
Oceanus Tethys Hyperion Theia Crius Eurybia
The Rivers The Oceanids Helios SELENE [131] Eos Astraeus Pallas Perses
Cronus Rhea Coeus Phoebe
Hestia Hera Hades Zeus Leto Asteria
Demeter Poseidon
Iapetus Clymene (or Asia)[132] Mnemosyne (Zeus) Themis
Atlas[133] Menoetius Prometheus[134] Epimetheus The Muses The Horae

See also [edit]

  • Horned deity
  • List of lunar deities
  • Diana (mythology)
  • Star and crescent

Notes [edit]

  1. ^ Evans, James (1998). The History and Do of Ancient Astronomy. Oxford University Printing. pp. 296–seven. ISBN978-0-xix-509539-five . Retrieved 2008-02-04 .
  2. ^ A Greek–English Lexicon due south.v. σελήνη.
  3. ^ Hard, p. 46; Oxford Classical Dictionary, s.v. Selene; Morford, pp. 64, 219–220; Smith, s.5. Selene.
  4. ^ Smith, s.v. Selene; Kerényi, pp. 196–197; Oxford Classical Dictionary, s.v. Selene; Hard, p. 46; Morford, pp. 64, 219–221.
  5. ^ Sorrenti, p. 370.
  6. ^ Athanassakis and Wolkow, p. 90, on lines ane–2; Kerényi, pp. 196–197; Keightley, p. 56.
  7. ^ Difficult, p. 46; Oxford Classical Dictionary, s.v. Selene; Smith, southward.v. Selene.
  8. ^ Athanassakis and Wolkow, pp. 90, on lines 1–2, 91, on line five; Kerényi, p. 197. Athanassakis and Wolkow speculate that Selene's name 'might have developed as a euphemism for the moon proper (Greek "mēnē")'.
  9. ^ Oxford Classical Dictionary, s.v. Selene; Kerényi, p. 197.
  10. ^ Obbink 2002, p. 200.
  11. ^ Morford, p. 64; Smith, s.5. Selene. Phoebe was also the name of Selene'south aunt, the Titan mother of Leto and Asteria, and grandmother of Apollo, Artemis, and Hecate.
  12. ^ Pannen, p. 96. For example see Ovid, Heroides xviii.59–74. The English Romantic poet John Keats calls Selene Cynthia in his poem Endymion.
  13. ^ Stoll, p. 61.
  14. ^ Hesiod, Theogony 371–374.
  15. ^ A winged Selene seems to exist unique to this Hymn, see Allen, [i] "τανυσίπτερον".
  16. ^ Hymn to Selene (32) one–17, translation by Hugh M. Evelyn-White.
  17. ^ Homeric Hymn to Helios (31) 6 (Evelyn-White: "rich-tressed"; Due west 2003: "lovely-tressed"), Homeric Hymn to Selene, (32) xviii (Due west 2003: "lovely-tressed"; Keightley, pp. 55–56: "well-tressed"). Keightley, describes εὐπλόκαμος, along with λευκώλενος as well used in the Hymn to Selene, "white-armed", every bit existence ii of the "usual epithets of the goddesses".
  18. ^ Aelian, On Animals, 12.7 [= Epimenides fr. 3B2 Diels = fr. 2 Freeman (Online version at Demonax | Hellenic Library]; A Greek–English Lexicon s.v. εὔκομος.
  19. ^ For a horned Selene see for example: Seneca, Medea 98, Phaedra 419; Valerius Flaccus, Argonautica 8.29; Quintus Smyrnaeus, The Fall of Troy i.147–149; Nonnus, Dionysiaca one.221, v.163, xi.186, 48.583. For a horned moon see, for example: Ovid, Metamorphoses 7.179–180; Aratus, Phaenomena 733; Virgil, Georgics 1.436; Statius, Thebaid 12.i–3; Tryphiodorus, The Taking of Ilios 514–519.
  20. ^ Orphic Hymn to Selene (Athanassakis and Wolkow, p. xi).
  21. ^ Keightley, p. 56; Plutarch, Moralia 929 C–D (Concerning the Face Which Appears in the Orb of the Moon xvi) [= Empedocles fr. D132 Laks-Most = fr. B42 Diels-Kranz], 934 D (Concerning the Confront Which Appears in the Orb of the Moon 21); Euripides fr. 1009 [= Scholia on Apollonius of Rhodes' Argonautica 1.1280–1281]; Nonnus, Dionysiaca 5.70.
  22. ^ Select Papyri 3.140 Page, pp. 566, 567.
  23. ^ Mesomedes, Hymn to the Sunday 15 (Psaroudakes, p. 122).
  24. ^ Hard, p. 43; Hesiod, Theogony 371–374. Meet also Apollodorus 1.2.ii, Hyginus, Fabulae Preface 12.
  25. ^ Difficult, p. 46; Homeric Hymn to Helios (31) 4–vii. Assuming that their order of mention is meant to be their lodge of birth, Hesiod and Hyginus (Fabulae Preface 12) make Helios the oldest of the siblings, with Eos the youngest, while the Hymn swaps the order of Eos and Helios, and Apollodorus (1.ii.2) has Selene equally the youngest, with Eos every bit the oldest.
  26. ^ Morford, p. 61; West 2003, p. 215 northward. 61.
  27. ^ Vergados, p. 313; Hard, p. 46; Gantz, p. 34; Homeric Hymn to Hermes (four), 99–100.
  28. ^ Vergados, p. 313; Hard, p. 46; Hesiod, Theogony 375–377. Equally Vergados points out, at that place is no indication of this genealogy elsewhere in Greek texts, withal for Ovid, Aurora (Dawn), the Roman analogue of Selene's sister Eos, was the daughter of Pallas, come across Fasti iv.373–374, Metamorphoses 9.421, 15.191, 15.700.
  29. ^ Hard, p. 46; Keightley, p. 54 with north. nine; Euripides, The Phoenician Women 175–176 (with scholia); and so also Nonnus, Dionysiaca 5.162–166, 44.191; Scholia on Aratus 445. Keightley quotes the Euripides scholiast as proverb that Aeschylus (and others) said that Selene is Helios' daughter "because she partakes of the solar lite, and changes her course according to the solar positions".
  30. ^ Hard, p. 46, Gantz, pp. 34–35; Aeschylus fr. 170 Sommerstein [= fr. 170 Radt, Nauck].
  31. ^ Fairbanks, p. 162.
  32. ^ Hard, p. 46; Gantz, p. 34; Homeric Hymn to Selene (32) fifteen–16; so also Hyginus, Fabulae Preface 28. Allen, [fifteen] "ΠανδείηΝ", says that Pandia, "elsewhere unknown as a daughter of Selene ... seems to be merely an brainchild of the moon herself". Cook p. 732 says that it seems probable that, instead of beingness her daughter, "Pandia was originally an epithet of Selene". Either Selene or her daughter may accept been connected to the Athenian festival Pandia.
  33. ^ Hard, p. 46; ní Mheallaigh, p. 26; Keightley, p. 55; Alcman fr. 57 Campbell [= Plutarch, Moralia, 659 B = fr. 48 Bergk = fr. 43 Diehl] (encounter also Plutarch, Moralia 918 A, 940 A). According to Hard, "this is really no more than than an allegorical fancy referring to the heavy dew-fall associated with clear moonlit nights".
  34. ^ Melt, p. 456; Smith, southward.five. Selene; Pausanias, 2.fifteen.3 has Asopus as the father of Nemea, with no mention of a mother.
  35. ^ Pausanias, 5.1.4; Mayerson p. 167. For the supposition that the daughters stand for the l lunar months of the Olympiad, see for example: Cashford 2003b, p. 137; Davidson, pp. 204–205; Jebb, pp. 296–297, note on Seven, 1–iii πεντήκοντα (μῆνες); Seyffert, southward.v. Endymion; Stoll, p. 61. There are other accounts of 50 daughters in Greek mythology: the Nereids, the fifty sea nymphs born to Nereus and Doris (Hesiod, Theogony 240–264), the Danaides, the 50 daughters of Danaus, who killed all but one of their l husbands (Apollodorus), two.one.4, and the Thespiades, the l daughters of Thespius, each of whom bore a son to Heracles (Apollodorus, 2.4.x, 2.7.eight). Astour, p. 78, connects the number of daughters with the gauge number of seven-day weeks in a lunar year.
  36. ^ Verhelst, p. 253 with n. 59; Nonnus, Dionysiaca 48.581–583 (still compare with Dionysiaca x.214–216, which suggests that Selene and Helios are the parents of Narcissus); Ovid, Metamorphoses three.341–346.
  37. ^ Oxford Classical Dictionary, s.v. Selene; Keightley, pp. 54–55; Quintus Smyrnaeus, The Fall of Troy x.336–343. Compare with Nonnus, Dionysiaca 12.ane–ii, which has the Horae equally the daughters of Helios, without mentioning a mother.
  38. ^ Burkert 1972, p. 346 north. 48; Plato, Republic two.364e; Philodemus, De Pietate (On Piety) Herculaneum Papyrus 243 fr. 6 (Obbink 2011, p. 353).
  39. ^ Smith, s.5. Musaeus (literary 1); Philochorus FHG fr. 200 (Müller) [= Scholia on Aristophanes's Frogs 1033].
  40. ^ Roman and Roman, p. 434; Difficult, pp. 46, 411; Athanassakis and Wolkow, p. 89; Gantz, p. 35. The story was especially popular with Hellenistic and Roman poets, for which Fowler 2013, p. 134, describes the theme as "irresistible", east.grand. Catullus, 66.v–6; Palatine Anthology, v.123, 5.165, vi.58; Propertius, Elegies two.15.15–xvi; Ovid, Amores 11.xiii.43–44, Ars Amatoria 3.83, Heroides 15.89–xc, xviii.59–74; Seneca, Medea 93–101, Phaedra 309–316, 406–422, 785–794; Valerius Flaccus, Argonautica 8.28–30. Hyginus, Fabulae 271, includes "Endymion, son of Aetolus, whom Luna loved" under the heading "Youths Who Were Most Handsome".
  41. ^ Fowler 2013, p. 133; Gantz, p. 35; Sappho fr. 199 Campbell [= Scholia on Apollonius of Rhodes' Argonautica 4.57].
  42. ^ Gantz, p. 35.
  43. ^ Apollonius of Rhodes, Argonautica iv.54–65.
  44. ^ Fowler 2013, pp. 133–134; Frazer'due south note to Apollodorus, 1.7.5; e.g. Plato, Phaedo, 72c; Aristotle, Nicomachean Ethics 10.viii.7.
  45. ^ Gantz, p. 35; Fowler 2013, p. 134; Hard, p. 411; Hesiod fr. ten.58–62 Virtually [= fr. 10a.58–62 Merkelbach-West].
  46. ^ Fowler 2013, pp. 133– 134; Hard, p. 411; Gantz, p. 35; Scholia on Apollonius of Rhodes' Argonautica 4.57–58 [= Epimenides, fr. xiv = Epimenides fr. 12 Fowler = FGrHist 457 F10 = 3B14 Diels]. The same scholiast gives some other story involving Endymion's dearest for Hera, this time attributed to the Bully Ehoiai, maxim that "Endymion was carried upward by Zeus to sky, merely that he was seized by desire for Hera and was deceived by the phantom of a deject, and that because of this desire he was thrown out and went down to Hades", see Hesiod fr. 198 Most [= fr. 260 Merkelbach-W = Scholia on Apollonius of Rhodes' Argonautica 4.58]; see as well Acusilaus fr. 36 Fowler.
  47. ^ Apollodorus, ane.7.5 [= Zenobius 3.76].
  48. ^ Gantz, p. 35; Theocritus, 3.49–50. See also Theocritus, 20.37–39.
  49. ^ Difficult, p. 411; Cicero, Tusculan Disputations 1.38.92, p. 50. Run into likewise Ovid, Amores, 11.thirteen.43–44: "Look, how many hours of slumber has Luna bestowed upon the youth she loves! [Endymion]"; Gantz, p. 35, discussing Selene'due south role, says that "no source claims that the sleep was her thought, and probable plenty (given its function in some quarters every bit a penalisation, and his honey for Hera), she was not always a part of the story." Gantz also notes that "Vases and artifacts from the second one-half of the 5th century on may possibly evidence Selene leaving an awake Endymion."
  50. ^ Seneca, Phaedra, 309–316.
  51. ^ Gantz, p. 35; Lucian, Dialogues of the Gods 19 (11).
  52. ^ Lucian, Dialogues of the Gods 20 (12).
  53. ^ Quintus Smyrnaeus, The Fall of Troy 10.125–131.
  54. ^ Lucian, The Wing x.
  55. ^ Powell, pp. 670–671.
  56. ^ Museum of Classical Archæology Databases 385a.
  57. ^ Apollodorus, 1.half-dozen.1.
  58. ^ Nonnus, Dionysiaca one.213–223.
  59. ^ Ovid, Fasti 3.409–410.
  60. ^ Nonnus, Dionysiaca 11.167–223.
  61. ^ Difficult, p. 63; Hesiod, Theogony 326–329 (Near).
  62. ^ Melt, pp. 456–457; Hard, p. 256.
  63. ^ Melt, p. 456; Gantz, p. 25; Burkert 1972, p. 346 due north. 47; West 1983, pp. 47–48.
  64. ^ Aelian, On Animals 12.7 [= Epimenides fr. 3B2 Diels = fr. ii Freeman (Online version at Demonax | Hellenic Library]. Gantz, p. 25, remarks that this refers to Selene "probably in her role as the moon rather than the goddess".
  65. ^ Burkert 1972, p. 346 with n. 48; Anaxagoras, fr. A77 Curd [= Scholia on Apollonius of Rhodes's Argonautica i.498]. Run across besides Plutarch, Moralia 677 A [= Euphorion fr. 107 Lightfoot = fr. 84 Powell = fr. 47 Meineke] (Nemean Lion chosen "Menê's violent-eyed son"). For other accounts see Cook, p. 457 notes 2 and 3.
  66. ^ Pseudo-Plutarch, On Rivers 18.four; Melt, p. 457 due north. 3.
  67. ^ Hyginus, Fabulae 30; Cook, p. 456.
  68. ^ Virgil, Georgics 3.391–393.
  69. ^ Hard, p. 46; Gantz, p. 36; Kerényi, pp. 175, 196; Grimal, s.v. Selene; Keightley, p. 55; Servius, Commentary on the Georgics of Vergil 3.391; Macrobius, Saturnalia v.22.9–x. Hard describes this "tale" as "interesting but poorly attested", and says that the "rusticity of the tale suggests that it may have originated equally a local legend in Arcadia."
  70. ^ Caldwell, p. xl, on lines 207–210; Diodorus Siculus, 3.57.
  71. ^ Diodorus Siculus, 3.57.5.
  72. ^ Plutarch, Moralia 157 C.
  73. ^ Lucian, Icaromenippus 20–21.
  74. ^ Lucian, Icaromenippus 29-33
  75. ^ Claudian, Rape of Persephone 2.44–54.
  76. ^ Pseudo-Plutarch, On Rivers 25.4; Grimal s.v. Lilaeus. Pseudo-Plutarch attributes this story to Clitophon'due south Indica, peradventure recording an Indian tale using names of Greek gods.
  77. ^ Hard, p. 46; Keightley; p. 54; Pindar, Olympian 3.19–20; Euripides, The Suppliants, 990–994; Theocritus, 2.163–166; Ovid, Fasti iii.109–110, 4.373–374, Metamorphoses ii.208–209; Valerius Flaccus, Argonautica five.410–415; Statius, Thebaid 1.336–341.
  78. ^ Keightley, p. 54.
  79. ^ Homeric Hymn to Selene (32) 5–14.
  80. ^ Cohen, pp. 156–157, 177–179; Savignoni, pp. 267–268; LIMC 11564 (Selene, Luna 47), paradigm 11842X101.jpg; Beazley Archive 203909. For Selene (?) driving another pair of winged horses see Savignoni, Plate X (following p. 264); Zschietzschmann, pp. XII, 23; Beazley Archive, 15412; note however LIMC 31573, which identifies this figure equally Nyx (Night).
  81. ^ Keightley, p. 54; Pausanias, five.11.viii.
  82. ^ Morford, p. 63; Oxford Classical Dictionary, s.5. Selene; Kerényi, p. 196. For an example of Selene driving the less usual iv horses see Morford, p. 353.
  83. ^ Ovid, Fasti 4.374.
  84. ^ Keightley, p. 54; Claudian, Rape of Proserpine 3.403; Nonnus, Dionysiaca , one.222, 2.406, 7.247, 11.186; 12.5; 48.668. For an paradigm of Selene driving bulls, see British Museum 1956,0517.1 = LIMC 13303 (Selene, Luna 61).
  85. ^ Grimal, s.five. Selene; Nonnus, Dionysiaca 44.192.
  86. ^ Pindar, Olympian 3.19–xx. For the use of "golden" in reference to the moon, run into: Allen, [six] "χρυσέου".
  87. ^ Roman and Roman, p. 434; Gury, pp. 706–715. For an example of a money see British Museum, R.7248; for an case of a gem meet the British Museum 1923,0401.199.
  88. ^ Cohen, p. 157; Savignoni, p. 270 with nn. 4, five.
  89. ^ Difficult, p. 46; Savignoni, p. 271; Walters, p. 79.
  90. ^ Hard, p. 46; Oxford Classical Lexicon, south.five. Selene; Murray 1903, p. 47. Hansen, p. 221 shows two illustrations one captioned "Selene riding a mule", the other "Selene riding a ram". Notation nonetheless that both LIMC 13265 (Selene, Luna 35) (image 13603X001.jpg) and Beazley Archive 211530 describe the vase (Florence, Museo Archeologico Etrusco 3996) from which Hansen'due south start analogy is drawn, as depicting Selene riding on a horse. Cf. Pausanias, 5.11.8.
  91. ^ Hurwit 2017, pp. 527–532; Shear, pp. 112–114; Palagia 2005, pp. 236–237; Palagia 1998, pp. 22–23; Murray 1892, pp. 271–272. The goddess paired with Helios here is nearly often identified as Selene (eastward.g. Shear, Palagia, and Murray, with no mention of any alternative), however Hurwit 2017, which concludes that the goddess is "probably" Selene, besides notes that there is a "stiff argument" for the goddess instead being Nyx (Night), while Robertson 1981, p. 96 also includes Eos as a possibility. "Selene'due south" torso, from the Parthenon pediment is in Athens at the Acropolis Museum, inventory number 881, while the head of one of her pediment horses is in London at the British Museum, museum number 1816,0610.98.
  92. ^ Hurwit 1999, p. 170; LIMC 7734 (Selene, Luna 38), paradigm 7919X001.jpg.
  93. ^ Robertson 1981, p. 96, Pausanias, five.11.viii.
  94. ^ Osborne, p. 87. For another instance of Helios and Selene framing a scene, in this case the Judgement of Paris, run across Robertson 1992, p. 255.
  95. ^ Pausanias, 6.24.6.
  96. ^ Thomas, p. 17; Mitchell, p. 92; Museum of Classical Archæology Databases 385a.
  97. ^ Savignoni, pp. 270–271; e.thou. crescent moon and stars: Florence, Museo Archeologico Etrusco 3996 (LIMC 13265 (Selene, Luna 35), image 13603X001.jpg), lunar deejay: Berlin, Antikensammlung F 2293 (LIMC 11564 (Selene, Luna 47), image 11842X101.jpg).
  98. ^ British Museum 1923,0401.199; LIMC 13213 (Selene, Luna 21); LIMC 13181 (Selene, Luna 4); LIMC 18206 (Mithras 113); LIMC 13207 (Selene, Luna 15); LIMC 13264 (Selene, Luna 34); LIMC 6780 (Selene, Luna 2); LIMC 13186 (Selene, Luna vii); LIMC 13188 (Selene, Luna nine); LIMC 3076 (Selene, Luna ten); LIMC 13211 (Selene, Luna 19). For the close association between the crescent moon and horns come across Cashford 2003b.
  99. ^ Parisinou, p. 34.
  100. ^ Fowler 2013, p. 134; Sorabella, p. 70; Morford, p. 65.
  101. ^ Examples, among many others, include sarcophagi in the Capitoline Museum in Rome (c. 135 AD), two in the Metropolitan Museum of Art in New York (c. 160 Advertisement and c. 220 AD), and one in Palazzo Doria Pamphilj Rome (c. 310 Advertisement), for images run into Sorabella, figs. one–7, 12.
  102. ^ de Clarac, p. 340; "Site officiel du musée du Louvre". cartelfr.louvre.fr . Retrieved 2020-04-22 . ; "Image gallery: drawing / album". British Museum . Retrieved 2020-04-22 . .
  103. ^ British Museum IOC.282; Errington, Elizabeth (2017). Charles Masson and the Buddhist Sites of Afghanistan (PDF). London: British Museum Inquiry Publications. pp. 158–159, Fig. 242.14. Fig. 242.fourteen – IOC.282. Obverse: Rex standing at chantry to left. Bactrian inscription: ΒΑCΙΛΕYC BACIΛEWN KANIÞKOY. Opposite: Moon goddess Selene standing to left, right hand in gesture of blessing. Tamgha in left field. Bactrian inscription: CAΛHNH. 7.89g, 20mm.
  104. ^ Dani, A. H.; Asimov, Thousand. S.; Litvinsky, B. A.; Zhang, Guang-da; Samghabadi, R. Shabani; Bosworth, C. Due east. (1 January 1994). History of Civilizations of Key Asia: The Evolution of Sedentary and Nomadic Civilizations, 700 B. C. to A. UNESCO. p. 321. ISBN978-92-iii-102846-five.
  105. ^ Singh, Upinder (2008). A History of Aboriginal and Early on Medieval India: From the Rock Historic period to the 12th Century. Pearson Educational activity India. p. 377. ISBN978-81-317-1120-0.
  106. ^ Athanassakis and Wolkow, p. 89; Oxford Classical Dictionary, s.five. Selene; Burkert 1991, p. 176.
  107. ^ Plutarch, Agis nine; Pausanias, 3.26.ane.
  108. ^ Pausanias, 6.24.6.
  109. ^ Ridgeway, p. 55.
  110. ^ Hard, p. 46; Cashford 2003a, p. 174; Willetts, p. 178; Melt, p. 732; Roscher, p. 100.
  111. ^ Cashford 2003a, p. 174; Kerényi, p. 197; Cox, pp. 138, 140.
  112. ^ Parker, pp. 477–478.
  113. ^ Robertson 1996, p. 75 n. 109; Willetts, pp. 178–179; Melt, 732; Harpers, due south.5. Selene; Smith, due south.5. Pandia.
  114. ^ Meagher, p. 142 n. 137; Scholia on Sophocles Oedipus at Colonus 91 (Xenis, pp. 70–71).
  115. ^ Müller, p. 531
  116. ^ Chrysippus fr. 748.
  117. ^ Plutarch, Quaestiones Romanae 77.
  118. ^ Cicero, De Natura Deorum 2.68.
  119. ^ Nonnus, Dionysiaca 38.150.
  120. ^ Hard, p. 46.
  121. ^ Hard, p. 46; Athanassakis and Wolkow, p. xc; Theocritus, 2.10–11, 69–166.
  122. ^ Faraone, p. 139; Collard and Cropp, p. 469; Scholia on Theocritus 2.10.
  123. ^ Olderr, p. 98.
  124. ^ This Epigenes has been tentatively identified with Epigenes, the follower of Socrates, see Blum, p. 180; Edmonds 2013, p. 14.
  125. ^ Jones, pp. l–51, citing Clement of Alexandria, Stromata: Abel, federal republic of germany. 253.
  126. ^ Planetary names: Moon
  127. ^ Weeks, Mary Elvira (1932). "The discovery of the elements. Half-dozen. Tellurium and selenium". Journal of Chemical Education. 9 (3): 474. Bibcode:1932JChEd...nine..474W. doi:10.1021/ed009p474.
  128. ^ Trofast, January (2011). "Berzelius' Discovery of Selenium". Chemistry International. 33 (5): 16–19. PDF
  129. ^ "Kaguya – Another Chapter for the Lunar Saga". Reddish Orbit. September xiv, 2007. Archived from the original on May 22, 2011. Retrieved September 14, 2007.
  130. ^ Hesiod, Theogony 132–138, 337–411, 453–520, 901–906, 915–920; Caldwell, pp. 8–xi, tables 11–xiv.
  131. ^ Although usually the daughter of Hyperion and Theia, as in Hesiod, Theogony 371–374, in the Homeric Hymn to Hermes (four), 99–100, Selene is instead made the daughter of Pallas the son of Megamedes.
  132. ^ According to Hesiod, Theogony 507–511, Clymene, ane of the Oceanids, the daughters of Oceanus and Tethys, at Hesiod, Theogony 351, was the mother by Iapetus of Atlas, Menoetius, Prometheus, and Epimetheus, while co-ordinate to Apollodorus, 1.2.iii, another Oceanid, Asia was their female parent by Iapetus.
  133. ^ According to Plato, Critias, 113d–114a, Atlas was the son of Poseidon and the mortal Cleito.
  134. ^ In Aeschylus, Prometheus Bound xviii, 211, 873 (Sommerstein, pp. 444–445 due north. 2, 446–447 n. 24, 538–539 n. 113) Prometheus is made to be the son of Themis.

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External links [edit]

  • Chisholm, Hugh, ed. (1911). "Selēnē". Encyclopædia Britannica. Vol. 24 (11th ed.). Cambridge University Printing. p. 601.
  • SELENE in The Theoi Project

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Source: https://en.wikipedia.org/wiki/Selene

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