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Ancient Greek goddess of the Moon

Selene

Personification of the Moon
Detail of Selene from a Roman sarcophagus

Detail of Selene from a Roman sarcophagus
Habitation Sky
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 50 daughters to Endymion; Pandia and Ersa to Zeus; four Horae to Helios; Musaeus
Roman equivalent Luna

In Greek mythology, Selene (; Greek: Σελήνη , pregnant "Moon"[2]) is the goddess of the Moon. She is the daughter of the Titans Hyperion and Theia, and sister 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 often 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 every bit moon and lunar goddesses, just only Selene was regarded equally the personification of the Moon itself. Her Roman equivalent is Luna.[4]

Names [edit]

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

The proper noun "Selene" is derived from the Greek noun selas (σέλας), pregnant "low-cal, effulgence, gleam".[vi]

Selene was besides called Mene.[vii] The Greek word mene, meant the moon, and the lunar 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 as, respectively, the female and male aspects of the same god.[10]

Just as Helios, from his identification with Apollo, is called Phoebus ("bright"), Selene, from her identification with Artemis, is besides chosen Phoebe (feminine class).[11] Also from Artemis, Selene was sometimes called "Cynthia".[12]

Descriptions [edit]

Surviving descriptions of Selene's physical advent and character, apart from those which would apply 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 simply mention in Hesiod'southward Theogony is as the daughter of Hyperion and Theia, and sister of Helios and Eos.[14] She was, however, the subject of ane of the thirty-three Homeric Hymns, which gives the following clarification:

And next, sweetness voiced Muses, daughters of Zeus, well-skilled in song, tell of the long-winged[15] Moon. From her immortal caput a radiance is shown from heaven and embraces world; and peachy is the beauty that ariseth from her shining light. The air, unlit earlier, glows with the light of her golden crown, and her rays axle clear, whensoever vivid Selene having bathed her lovely body in the waters of Ocean, and donned her far-gleaming raiment, and yoked her strong-necked, shining team, drives on her long-maned horses at full speed, at eventime in the mid-month: and then her great orbit is total and so her beams shine brightest every bit she increases. So she is a certain token and a sign to mortal men.

...

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

2 other sources also mention her hair. The Homeric Hymn to Helios uses the aforementioned epithet εὐπλόκαμος ("bright-tressed"), used in the in a higher place Hymn to Selene (elsewhere translated as "rich-", "lovely-", or "well-tressed"),[17] while Epimenides uses the epithet ἠυκόμοιο ("lovely-haired").[18]

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

Family [edit]

Parents [edit]

The usual account of Selene'south origin is given past Hesiod in his Theogony, where the sun-god Hyperion espoused his sister Theia, who gave nascency to "nifty 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 existence an epithet of Theia.[26] However, the Homeric Hymn to Hermes has Selene equally the girl of Pallas, the son of an otherwise unknown Megamedes.[27] This Pallas is possibly identified with the Pallas, who, according to Hesiod'south Theogony, was the son of the Titan Crius, and thus Selene's cousin.[28] Other accounts requite still other parents for Selene: Euripides has Selene as the daughter of Helios (rather than sister),[29] while an Aeschylus fragment possibly has Selene equally the daughter of Leto.[xxx]

Offspring [edit]

According to the Homeric Hymn to Selene, the goddess bore Zeus a girl, Pandia ("All-brightness"),[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 also said to be the parents of Nemea, the eponymous nymph of Nemea, where Heracles slew the Nemean Lion, and where the Nemean Games were held.[34]

From Pausanias nosotros hear that Selene was supposed to have had 50 daughters, past her lover Endymion, often assumed to represent the fifty lunar months of the Olympiad.[35] Nonnus has Selene and Endymion every bit the parents of the cute Narcissus, although in other accounts, including Ovid's Metamorphoses, Narcissus was the son of Cephissus and Liriope.[36]

Quintus Smyrnaeus makes Selene, past her brother Helios, the female parent of the Horae, goddesses and personifications of the four seasons; Winter, Spring, Summer, and Fall.[37] Quintus describes them every bit the four handmaidens of Hera, but in virtually 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 be the mother of the legendary Greek poet Musaeus,[38] with, according to Philochorus, the father being the legendary seer Eumolpus.[39]

Mythology [edit]

Endymion [edit]

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

Selene is all-time known for her affair with the beautiful mortal Endymion.[40] The late seventh-century – early on 6th-century BC poet Sappho apparently mentioned Selene and Endymion.[41] However, the beginning account of the story comes from the third-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, ascension from a far country, beheld her [Medea] as she fled distraught, and fiercely exulted over her, and thus spake to her ain centre:

"Not I alone then stray to the Latmian cave, nor practice I alone burn with love for fair Endymion; oft times with thoughts of love accept I been driven away by thy crafty spells, in gild that in the darkness of dark thou mightest piece of work thy sorcery at ease, fifty-fifty the deeds dear to thee. And now chiliad thyself besides hast part in a like mad passion; and some god of disease has given thee Jason to be thy grievous woe. Well, go on, and steel thy heart, wise though 1000 exist, to accept upwards thy burden of hurting, fraught with many sighs."[43]

The eternally sleeping Endymion was proverbial,[44] simply exactly how this eternal sleep came most and what role, if any, Selene may accept had in it is unclear. Co-ordinate to the Catalogue of Women, Endymion was the son of Aethlius (a son of Zeus), and Zeus granted him the right to choose when he would dice.[45] A scholiast on Apollonius says that, co-ordinate to Epimenides, Endymion fell in love with Hera, and Zeus punished him with eternal sleep.[46] However, Apollodorus says that because of Endymion's "surpassing dazzler, the Moon fell in love with him, and Zeus immune him to choose what he would, and he chose to sleep for ever, remaining deathless and ageless".[47] Theocritus portrays Endymion'due south sleep as enviable because (presumably) of Selene's love for him.[48] Cicero seems to brand Selene responsible for Endymion's sleep, and so that "she might osculation him while sleeping".[49] The Roman playwright Seneca, has Selene abandoned the nighttime sky for Endymion's sake having entrusted her "shining" moon chariot to her brother Helios to bulldoze.[50] The Greek satirist Lucian's dialogue betwixt Selene and the love goddess Aphrodite has the two goddesses commiserate nearly their love diplomacy with Endymion and Adonis, and suggests that Selene has fallen in love with Endymion while watching him sleep each night.[51] In his dialogue between Aphrodite and Eros, Lucian likewise has Aphrodite admonish her son Eros for bringing Selene "down from the sky".[52] While Quintus Smyrnaeus' wrote that, while Endymion slept in his cavern beside his cattle:

Divine Selene watched him from on loftier,

and slid from heaven to earth; for passionate honey

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


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

Philologist Max Müller'southward estimation of solar mythology as it related to Selene and Endymion concluded that the myth was a narrativized version of linguistic terminology. Considering the Greek endyein meant "to swoop," the name Endymion ("Diver") at first simply described the process of the setting sun "diving" into the sea. In this example, the story of Selene embracing Endymion, or Moon embraces Diver, refers to the sun setting and the moon rising.[55]

Gigantomachy [edit]

Gaia, angered about her children the Titans existence thrown into Tartarus post-obit their defeat, brought forth the Giants, to attack the gods, in a state of war that was called the Gigantomachy. When Gaia heard of a prophecy that a mortal would assistance the gods to defeat the giants, she sought to observe a herb that would make them undefeatable. Zeus heard of that, and ordered Selene as well as her siblings Helios (Sun) and Eos (Dawn) non to shine, and harvested all of that found for himself.[57]

Fight with Typhon [edit]

According to the late account of Nonnus, when the gigantic monster Typhon laid siege against the heavens, he attacked Selene every bit well by hurling bulls at her, though she managed to stay in her form, and rushed at her hissing similar a viper. Selene fought back the giant, locking horns with Typhon; afterwards, she carried many scars on her orb, reminiscent of their boxing.[58]

Ampelus [edit]

Ampelus was a very beautiful satyr youth, loved past the god Dionysus.[59] I day, in Nonnus' account, Ampelus rode on a bull, and proceeded to compare himself to Selene, maxim that he was her equal, having horns and riding bulls merely like her. The goddess took criminal offense, and sent a gadfly to sting Ampelus' balderdash. The bull panicked, threw Ampelus and gored him to death.[60]

The Nemean Lion [edit]

Whereas for Hesiod, the Nemean Lion was born to Orthrus and the Bubble (or mayhap Echidna) and raised by Hera,[61] other accounts have Selene involved in some way in its nascence or rearing.[62] Aelian states: "They say that the Lion of Nemea savage from the moon", and quotes Epimenides as saying:[63]

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

Anaxagoras also reports that the Nemean panthera leo was said to accept 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 foam.[66] Hyginus says that Selene had "nourished" the lion in a "two-mouthed cave".[67]

Pan [edit]

According to Virgil, Selene also had a tryst with the god Pan, who seduced her with a "snowy bribe of wool".[68] Scholia on Virgil add together the story, ascribed to Nicander, that as part 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 begetter Uranus to his royal throne, married her brother Hyperion, and had two children, a son Helios and a daughter Selene, "admired for both their beauty and their chastity". Considering Basileia's other brothers envied these offspring, and feared that Hyperion would try to seize ability 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 ain life. After these deaths, her brother appeared in a dream to their grieving female parent and assured her that he and his sister would at present transform into divine natures; and:[lxx]

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

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

In Lucian'south, Icaromenippus, Selene complains to the titular Menippus of all the outrageous claims philosophers are making about her, such as wondering why she is ever waxing or gibbous, whether she is populated or not, and stating that she is getting her stolen calorie-free from the Dominicus, causing strife and sick feelings between her and her brother. She asks Menippus to report her grievances to Zeus, with the request that Zeus wipes all these natural philosophers from the face of the earth.[73] Zeus agrees, urged by Selene's complaints and having long intended to deal with the philosophers himself.[74]

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

Moon chariot [edit]

Statue of Selene, shown wearing the crescent on her forehead and holding a torch in her correct hand, while her veil billows over her head

Like her brother Helios, the Sunday god, who drives his sun chariot across the sky each solar day, Selene is also said to drive a chariot beyond the heavens.[76] In that location are no mentions of Selene's chariot in either Homer or Hesiod,[77] but the Homeric Hymn to Selene, gives the following description:

The air, unlit earlier, glows with the light of her gilt crown, and her rays beam clear, whensoever bright Selene having bathed her lovely torso in the waters of Ocean, and donned her far-gleaming raiment, and yoked her strong-necked, shining team, drives on her long-maned horses at full speed, at eventime in the mid-month: then her great orbit is full and so her beams smooth brightest as she increases. And then she is a sure token and a sign to mortal men.[78]

The earliest known depiction of Selene driving a chariot adorns the inside of an early 5th century BC cherry-red-figure cup attributed to the Brygos Painter, showing Selene plunging her chariot, drawn by two winged horses, into the sea (Berlin Antikensammlung F 2293).[79] The geographer Pausanias, reports seeing a relief of Selene driving a unmarried horse, every bit it seemed to him, or every bit some said, a mule, on the pedestal of the Statue of Zeus at Olympia (c. 435 BC).[80] While the sun chariot has four horses, Selene's usually has two,[81] described as "snowfall-white" by Ovid.[82] In some later accounts the chariot was drawn by oxen or bulls.[83] Though the moon chariot is often described as being silver,[84] for Pindar it was gold.[85]

Iconography [edit]

In antiquity, artistic representations of Selene/Luna included sculptural reliefs, vase paintings, coins, and gems.[86] In red-figure pottery earlier the early fifth century BC, she is depicted only as a bust, or in profile against a lunar deejay.[87] In later on fine art, like other celestial divinities such as Helios, Eos, and Nyx (Nighttime), Selene rides across the heavens. She is usually portrayed either driving a chariot (see higher up) or riding sideways on horseback[88] (sometimes riding an ox, a mule or a ram).[89]

Selene was often paired with her brother Helios. Selene (probably) and Helios adorned the eastward pediment of the Parthenon, where the 2, each driving a four-horsed chariot, framed a scene depicting the nativity of Athena, with Helios and his chariot rising from the bounding main on the left, and Selene and her chariot descending into the sea on the right.[90] Selene and Helios also appear on the North Metopes of the Parthenon, with Selene this fourth dimension entering the body of water on horseback.[91] From Pausanias, we learn that Selene and Helios as well framed the birth of Aphrodite on the base of the Statue of Zeus at Olympia.[92] There are indications of a like framing by Selene and Helios of the birth of Pandora on the base of the Athena Parthenos.[93] Pausanias likewise reports seeing stone images of Helios, and Selene, in the market place-place at Elea, with rays projecting from the head of Helios, and horns from the head of Selene.[94] Selene also appears on horseback as part of the Gigantomachy frieze of the Pergamon Altar.[95]

Selene is usually depicted with a crescent moon, oftentimes accompanied by stars; sometimes, instead of a crescent, a lunar disc is used.[96] Often a crescent moon rests on her forehead, or the cusps of a crescent moon protrude, horn-similar, from her head, or from backside her head or shoulders.[97] Selene's head is sometimes surrounded by a nimbus, and from the Hellenistic flow onwards, she is sometimes pictured with a torch.[98]

In later 2nd and third century AD Roman funerary fine art, the dear of Selene for Endymion and his eternal sleep was a popular subject area for artists.[99] 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 anxiety.[100]

Cult [edit]

Kushan coinage of Kanishka I with Selene (Greek fable "CAΛHNH") on the reverse, wearing lunar horns, c. Ad 127 – 151.[102] [103] [104]

Moon figures are found on Cretan rings and gems (perhaps indicating a Minoan moon cult), but autonomously from the role played past the moon itself in magic, folklore, and poetry, and despite the subsequently worship of the Phrygian moon-god Men, there was relatively little worship of Selene.[105] An oracular sanctuary existed near Thalamai in Laconia. Described by Pausanias, information technology 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 married woman of Minos.[106] Pausanias also described seeing two stone images in the market-identify of Elis, 1 of the sun and the other of the moon, from the heads of which projected the rays of the sun and the horns of the crescent moon.[107] Selene (along with Helios and Nyx and others) received an altar at the sanctuary of Demeter at Pergamon, peradventure in connexion with the Orphic mysteries.[108]

Originally, Pandia may have been an epithet of Selene,[109] but past at least the time of the belatedly Hymn to Selene, Pandia had become a daughter of Zeus and Selene. Pandia (or Pandia Selene) may have personified the total moon,[110] and an Athenian festival, called the Pandia, usually considered to be a festival for Zeus,[111] was perhaps celebrated on the full moon and may accept been associated with Selene.[112] At Athens, wineless offerings (nephalia) were fabricated to Selene, along with other celestial gods, Selene's siblings Helios and Eos, and Aphrodite Ourania;[113] in Attica, it seems that Selene was identified with Aphrodite.[114]

Selene was sometimes associated with childbirth, for information technology was believed that during the full moon women had the easiest labours; this helped in her identification with the goddess Artemis,[115] as well as other goddesses connected to women's labours. The idea that Selene would likewise give piece of cake 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."[116] Roman philosopher Cicero continued Selene'due south Roman analogue Luna's proper name to childbirth goddess Lucina's, both deriving from "low-cal" (thus bringing the unborn child into the light).[117] Nonnus also identified Selene with Eileithyia.[118]

Selene played an important function in dearest magic.[119] In Theocritus'south second Idyll, a immature girl invokes Selene in a love-spell.[120] 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.[121]

The ancient Greeks chosen Monday "mean solar day of the Moon" (ἡμέρα Σελήνης) after her.[122]

Orphic literature [edit]

Co-ordinate to a certain Epigenes,[123] 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 first" (i.eastward. the crescent moon, total moon, and dark moon, equally delinted by the divisions of the calendar month).[124]

Namesakes [edit]

In astronomy [edit]

Selene is the Greek proper proper noun for the Moon,[125] and 580 Selene, a pocket-sized planet in the asteroid chugalug, is besides named later this goddess.

In chemical science [edit]

The chemical element Selenium was named after Selene past Jöns Jacob Berzelius, because of the element's similarity to the element tellurium, named for the Earth (Tellus).[126] [127]

Vehicles [edit]

The second Japanese lunar orbiter spacecraft following was named SELENE (Selenological and Engineering Explorer) after Selene, and was also known equally Kaguya in Nippon.[128] HMS Selene (P254), a 1944 British submarine and Ghia Selene, a concept automobile from the Ghia design studio from 1959, also bore her proper noun.

Genealogy [edit]

Selene'south family tree[129]
Uranus Gaia Pontus
Oceanus Tethys Hyperion Theia Crius Eurybia
The Rivers The Oceanids Helios SELENE [130] Eos Astraeus Pallas Perses
Cronus Rhea Coeus Phoebe
Hestia Hera Hades Zeus Leto Asteria
Demeter Poseidon
Iapetus Clymene (or Asia)[131] Mnemosyne (Zeus) Themis
Atlas[132] Menoetius Prometheus[133] Epimetheus The Muses The Horae

Run across also [edit]

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

Notes [edit]

  1. ^ Evans, James (1998). The History and Practice of Ancient Astronomy. Oxford University Press. pp. 296–7. ISBN978-0-nineteen-509539-v . Retrieved 2008-02-04 .
  2. ^ A Greek–English language Dictionary s.v. σελήνη.
  3. ^ Hard, p. 46; Oxford Classical Dictionary, s.v. Selene; Morford, pp. 64, 219–220; Smith, s.five. 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 1–ii; Kerényi, pp. 196–197; Keightley, p. 56.
  7. ^ Hard, p. 46; Oxford Classical Lexicon, s.five. Selene; Smith, due south.v. Selene.
  8. ^ Athanassakis and Wolkow, pp. 90, on lines 1–2, 91, on line 5; Kerényi, p. 197. Athanassakis and Wolkow speculate that Selene'due south name 'might take developed as a euphemism for the moon proper (Greek "mēnē")'.
  9. ^ Oxford Classical Dictionary, south.five. Selene; Kerényi, p. 197.
  10. ^ Obbink 2002, p. 200.
  11. ^ Morford, p. 64; Smith, due south.v. Selene. Phoebe was also the name of Selene's aunt, the Titan mother of Leto and Asteria, and grandmother of Apollo, Artemis, and Hecate.
  12. ^ Pannen, p. 96. For instance come across Ovid, Heroides 18.59–74. 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, [1] "τανυσίπτερον".
  16. ^ Hymn to Selene (32) ane–17, translation by Hugh M. Evelyn-White.
  17. ^ Homeric Hymn to Helios (31) half-dozen (Evelyn-White: "rich-tressed"; W 2003: "lovely-tressed"), Homeric Hymn to Selene, (32) xviii (Due west 2003: "lovely-tressed"; Keightley, pp. 55–56: "well-tressed"). Keightley, describes εὐπλόκαμος, forth with λευκώλενος besides used in the Hymn to Selene, "white-armed", equally being two 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 language Dictionary s.v. εὔκομος.
  19. ^ For a horned Selene see for case: Seneca, Medea 98, Phaedra 419; Valerius Flaccus, Argonautica 8.29; Quintus Smyrnaeus, The Fall of Troy 1.147–149; Nonnus, Dionysiaca 1.221, five.163, 11.186, 48.583. For a horned moon see, for example: Ovid, Metamorphoses 7.179–180; Aratus, Phaenomena 733; Virgil, Georgics 1.436; Statius, Thebaid 12.1–3; 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 16) [= Empedocles fr. D132 Laks-Nearly = fr. B42 Diels-Kranz], 934 D (Concerning the Face Which Appears in the Orb of the Moon 21); Euripides fr. 1009 [= Scholia on Apollonius of Rhodes' Argonautica 1.1280–1281]; Nonnus, Dionysiaca 5.seventy.
  22. ^ Select Papyri 3.140 Folio, pp. 566, 567.
  23. ^ Mesomedes, Hymn to the Sun 15 (Psaroudakes, p. 122).
  24. ^ Hard, p. 43; Hesiod, Theogony 371–374. See as well Apollodorus 1.two.2, Hyginus, Fabulae Preface 12.
  25. ^ Hard, p. 46; Homeric Hymn to Helios (31) 4–7. Bold that their lodge of mention is meant to be their order 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 (i.2.ii) has Selene every bit the youngest, with Eos as the oldest.
  26. ^ Morford, p. 61; West 2003, p. 215 due north. 61.
  27. ^ Vergados, p. 313; Difficult, p. 46; Gantz, p. 34; Homeric Hymn to Hermes (4), 99–100.
  28. ^ Vergados, p. 313; Hard, p. 46; Hesiod, Theogony 375–377. As Vergados points out, there is no indication of this genealogy elsewhere in Greek texts, however for Ovid, Aurora (Dawn), the Roman counterpart of Selene's sister Eos, was the daughter of Pallas, see Fasti 4.373–374, Metamorphoses 9.421, xv.191, 15.700.
  29. ^ Hard, p. 46; Keightley, p. 54 with n. ix; Euripides, The Phoenician Women 175–176 (with scholia); then also Nonnus, Dionysiaca 5.162–166, 44.191; Scholia on Aratus 445. Keightley quotes the Euripides scholiast as saying that Aeschylus (and others) said that Selene is Helios' daughter "because she partakes of the solar light, and changes her course co-ordinate 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. ^ Difficult, p. 46; Gantz, p. 34; Homeric Hymn to Selene (32) 15–16; so also Hyginus, Fabulae Preface 28. Allen, [15] "ΠανδείηΝ", says that Pandia, "elsewhere unknown every bit a daughter of Selene ... seems to exist merely an abstraction of the moon herself". Cook p. 732 says that it seems probable that, instead of existence her daughter, "Pandia was originally an epithet of Selene". Either Selene or her daughter may take been continued 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] (run across 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 articulate moonlit nights".
  34. ^ Cook, p. 456; Smith, south.five. Selene; Pausanias, two.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 correspond the 50 lunar months of the Olympiad, see for case: Cashford 2003b, p. 137; Davidson, pp. 204–205; Jebb, pp. 296–297, note on 7, 1–3 πεντήκοντα (μῆνες); Seyffert, s.v. Endymion; Stoll, p. 61. There are other accounts of fifty daughters in Greek mythology: the Nereids, the l sea nymphs built-in to Nereus and Doris (Hesiod, Theogony 240–264), the Danaides, the l daughters of Danaus, who killed all but one of their l husbands (Apollodorus), 2.1.iv, and the Thespiades, the fifty daughters of Thespius, each of whom bore a son to Heracles (Apollodorus, two.4.10, 2.7.viii). Astour, p. 78, connects the number of daughters with the guess number of seven-24-hour interval weeks in a lunar year.
  36. ^ Verhelst, p. 253 with n. 59; Nonnus, Dionysiaca 48.581–583 (nonetheless compare with Dionysiaca 10.214–216, which suggests that Selene and Helios are the parents of Narcissus); Ovid, Metamorphoses three.341–346.
  37. ^ Oxford Classical Dictionary, s.5. Selene; Keightley, pp. 54–55; Quintus Smyrnaeus, The Fall of Troy ten.336–343. Compare with Nonnus, Dionysiaca 12.1–2, which has the Horae equally the daughters of Helios, without mentioning a mother.
  38. ^ Burkert 1972, p. 346 northward. 48; Plato, Commonwealth two.364e; Philodemus, De Pietate (On Piety) Herculaneum Papyrus 243 fr. 6 (Obbink 2011, p. 353).
  39. ^ Smith, s.5. Musaeus (literary one); Philochorus FHG fr. 200 (Müller) [= Scholia on Aristophanes's Frogs 1033].
  40. ^ Roman and Roman, p. 434; Hard, pp. 46, 411; Athanassakis and Wolkow, p. 89; Gantz, p. 35. The story was specially popular with Hellenistic and Roman poets, for which Fowler 2013, p. 134, describes the theme as "irresistible", e.g. Catullus, 66.5–6; Palatine Anthology, v.123, 5.165, half dozen.58; Propertius, Elegies 2.15.xv–sixteen; Ovid, Amores 11.13.43–44, Ars Amatoria three.83, Heroides xv.89–xc, eighteen.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 four.54–65.
  44. ^ Fowler 2013, pp. 133–134; Frazer's note to Apollodorus, 1.7.5; e.g. Plato, Phaedo, 72c; Aristotle, Nicomachean Ethics 10.8.7.
  45. ^ Gantz, p. 35; Fowler 2013, p. 134; Hard, p. 411; Hesiod fr. 10.58–62 Most [= fr. 10a.58–62 Merkelbach-W].
  46. ^ Fowler 2013, pp. 133– 134; Hard, p. 411; Gantz, p. 35; Scholia on Apollonius of Rhodes' Argonautica iv.57–58 [= Epimenides, fr. fourteen = Epimenides fr. 12 Fowler = FGrHist 457 F10 = 3B14 Diels]. The same scholiast gives another story involving Endymion's beloved for Hera, this fourth dimension attributed to the Great Ehoiai, saying that "Endymion was carried up by Zeus to heaven, simply that he was seized by desire for Hera and was deceived past the phantom of a deject, and that considering of this desire he was thrown out and went down to Hades", meet Hesiod fr. 198 Most [= fr. 260 Merkelbach-West = Scholia on Apollonius of Rhodes' Argonautica 4.58]; see also Acusilaus fr. 36 Fowler.
  47. ^ Apollodorus, one.7.five [= Zenobius three.76].
  48. ^ Gantz, p. 35; Theocritus, iii.49–50. See likewise Theocritus, 20.37–39.
  49. ^ Hard, p. 411; Cicero, Tusculan Disputations i.38.92, p. 50. Run across likewise Ovid, Amores, 11.13.43–44: "Look, how many hours of sleep has Luna bestowed upon the youth she loves! [Endymion]"; Gantz, p. 35, discussing Selene's role, says that "no source claims that the sleep was her idea, and probable enough (given its role in some quarters as a punishment, and his love for Hera), she was not ever a part of the story." Gantz also notes that "Vases and artifacts from the second half of the fifth century on may maybe show 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 x.125–131.
  54. ^ Lucian, The Wing 10.
  55. ^ Powell, pp. 670–671.
  56. ^ Museum of Classical Archeology Databases 385a.
  57. ^ Apollodorus, 1.vi.i.
  58. ^ Nonnus, Dionysiaca one.213–223.
  59. ^ Ovid, Fasti 3.409–410.
  60. ^ Nonnus, Dionysiaca eleven.167–223.
  61. ^ Hard, p. 63; Hesiod, Theogony 326–329 (Virtually).
  62. ^ Cook, pp. 456–457; Hard, p. 256.
  63. ^ Cook, p. 456; Gantz, p. 25; Burkert 1972, p. 346 n. 47; West 1983, pp. 47–48.
  64. ^ Aelian, On Animals 12.vii [= Epimenides fr. 3B2 Diels = fr. 2 Freeman (Online version at Demonax | Hellenic Library]. Gantz, p. 25, remarks that this refers to Selene "probably in her part 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 1.498]. See also Plutarch, Moralia 677 A [= Euphorion fr. 107 Lightfoot = fr. 84 Powell = fr. 47 Meineke] (Nemean Panthera leo called "Menê'southward fierce-eyed son"). For other accounts see Cook, p. 457 notes 2 and 3.
  66. ^ Pseudo-Plutarch, On Rivers 18.four; Cook, p. 457 north. three.
  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, south.v. Selene; Keightley, p. 55; Servius, Commentary on the Georgics of Vergil 3.391; Macrobius, Saturnalia 5.22.nine–10. Difficult describes this "tale" every bit "interesting but poorly attested", and says that the "rusticity of the tale suggests that it may have originated as 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 two.44–54.
  76. ^ Hard, p. 46; Keightley; p. 54; Pindar, Olympian 3.19–20; Euripides, The Suppliants, 990–994; Theocritus, 2.163–166; Ovid, Fasti three.109–110, 4.373–374, Metamorphoses 2.208–209; Valerius Flaccus, Argonautica 5.410–415; Statius, Thebaid ane.336–341.
  77. ^ Keightley, p. 54.
  78. ^ Homeric Hymn to Selene (32) 5–fourteen.
  79. ^ Cohen, pp. 156–157, 177–179; Savignoni, pp. 267–268; LIMC 11564 (Selene, Luna 47), image 11842X101.jpg; Beazley Archive 203909. For Selene (?) driving some other pair of winged horses encounter Savignoni, Plate X (following p. 264); Zschietzschmann, pp. XII, 23; Beazley Archive, 15412; note notwithstanding LIMC 31573, which identifies this figure equally Nyx (Dark).
  80. ^ Keightley, p. 54; Pausanias, 5.11.8.
  81. ^ Morford, p. 63; Oxford Classical Dictionary, s.v. Selene; Kerényi, p. 196. For an example of Selene driving the less usual four horses come across Morford, p. 353.
  82. ^ Ovid, Fasti iv.374.
  83. ^ Keightley, p. 54; Claudian, Rape of Proserpine 3.403; Nonnus, Dionysiaca , ane.222, 2.406, 7.247, xi.186; 12.5; 48.668. For an image of Selene driving bulls, come across British Museum 1956,0517.ane = LIMC 13303 (Selene, Luna 61).
  84. ^ Grimal, southward.v. Selene; Nonnus, Dionysiaca 44.192.
  85. ^ Pindar, Olympian 3.xix–20. For the use of "aureate" in reference to the moon, meet: Allen, [6] "χρυσέου".
  86. ^ Roman and Roman, p. 434; Gury, pp. 706–715. For an example of a coin meet British Museum, R.7248; for an example of a gem run into the British Museum 1923,0401.199.
  87. ^ Cohen, p. 157; Savignoni, p. 270 with nn. four, 5.
  88. ^ Hard, p. 46; Savignoni, p. 271; Walters, p. 79.
  89. ^ Difficult, p. 46; Oxford Classical Dictionary, due south.5. Selene; Murray 1903, p. 47. Hansen, p. 221 shows two illustrations i captioned "Selene riding a mule", the other "Selene riding a ram". Note however 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 first illustration is drawn, equally depicting Selene riding on a horse. Cf. Pausanias, 5.xi.eight.
  90. ^ 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 about often identified every bit Selene (e.k. 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 too includes Eos as a possibility. "Selene's" 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.
  91. ^ Hurwit 1999, p. 170; LIMC 7734 (Selene, Luna 38), paradigm 7919X001.jpg.
  92. ^ Robertson 1981, p. 96, Pausanias, 5.11.eight.
  93. ^ Osborne, p. 87. For another example of Helios and Selene framing a scene, in this case the Sentence of Paris, run across Robertson 1992, p. 255.
  94. ^ Pausanias, 6.24.6.
  95. ^ Thomas, p. 17; Mitchell, p. 92; Museum of Classical Archaeology Databases 385a.
  96. ^ Savignoni, pp. 270–271; due east.g. crescent moon and stars: Florence, Museo Archeologico Etrusco 3996 (LIMC 13265 (Selene, Luna 35), image 13603X001.jpg), lunar disk: Berlin, Antikensammlung F 2293 (LIMC 11564 (Selene, Luna 47), epitome 11842X101.jpg).
  97. ^ 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 ii); LIMC 13186 (Selene, Luna vii); LIMC 13188 (Selene, Luna 9); LIMC 3076 (Selene, Luna 10); LIMC 13211 (Selene, Luna 19). For the close clan between the crescent moon and horns see Cashford 2003b.
  98. ^ Parisinou, p. 34.
  99. ^ Fowler 2013, p. 134; Sorabella, p. 70; Morford, p. 65.
  100. ^ Examples, among many others, include sarcophagi in the Capitoline Museum in Rome (c. 135 Advertising), 2 in the Metropolitan Museum of Fine art in New York (c. 160 Advertisement and c. 220 Advertising), and one in Palazzo Doria Pamphilj Rome (c. 310 AD), for images see Sorabella, figs. 1–vii, 12.
  101. ^ de Clarac, p. 340; "Site officiel du musée du Louvre". cartelfr.louvre.fr . Retrieved 2020-04-22 . ; "Image gallery: drawing / anthology". British Museum . Retrieved 2020-04-22 . .
  102. ^ British Museum IOC.282; Errington, Elizabeth (2017). Charles Masson and the Buddhist Sites of Afghanistan (PDF). London: British Museum Research Publications. pp. 158–159, Fig. 242.14. Fig. 242.14 – IOC.282. Obverse: King standing at chantry to left. Bactrian inscription: ΒΑCΙΛΕYC BACIΛEWN KANIÞKOY. Reverse: Moon goddess Selene standing to left, right hand in gesture of approval. Tamgha in left field. Bactrian inscription: CAΛHNH. 7.89g, 20mm.
  103. ^ Dani, A. H.; Asimov, M. S.; Litvinsky, B. A.; Zhang, Guang-da; Samghabadi, R. Shabani; Bosworth, C. E. (1 January 1994). History of Civilizations of Central Asia: The Development of Sedentary and Nomadic Civilizations, 700 B. C. to A. UNESCO. p. 321. ISBN978-92-three-102846-5.
  104. ^ Singh, Upinder (2008). A History of Aboriginal and Early Medieval India: From the Stone Historic period to the 12th Century. Pearson Instruction India. p. 377. ISBN978-81-317-1120-0.
  105. ^ Athanassakis and Wolkow, p. 89; Oxford Classical Dictionary, s.v. Selene; Burkert 1991, p. 176.
  106. ^ Plutarch, Agis 9; Pausanias, iii.26.1.
  107. ^ Pausanias, 6.24.6.
  108. ^ Ridgeway, p. 55.
  109. ^ Hard, p. 46; Cashford 2003a, p. 174; Willetts, p. 178; Cook, p. 732; Roscher, p. 100.
  110. ^ Cashford 2003a, p. 174; Kerényi, p. 197; Cox, pp. 138, 140.
  111. ^ Parker, pp. 477–478.
  112. ^ Robertson 1996, p. 75 northward. 109; Willetts, pp. 178–179; Cook, 732; Harpers, s.v. Selene; Smith, s.v. Pandia.
  113. ^ Meagher, p. 142 n. 137; Scholia on Sophocles Oedipus at Colonus 91 (Xenis, pp. 70–71).
  114. ^ Müller, p. 531
  115. ^ Chrysippus fr. 748.
  116. ^ Plutarch, Quaestiones Romanae 77.
  117. ^ Cicero, De Natura Deorum 2.68.
  118. ^ Nonnus, Dionysiaca 38.150.
  119. ^ Hard, p. 46.
  120. ^ Difficult, p. 46; Athanassakis and Wolkow, p. ninety; Theocritus, 2.10–11, 69–166.
  121. ^ Faraone, p. 139; Collard and Cropp, p. 469; Scholia on Theocritus 2.10.
  122. ^ Olderr, p. 98.
  123. ^ This Epigenes has been tentatively identified with Epigenes, the follower of Socrates, run across Blum, p. 180; Edmonds 2013, p. 14.
  124. ^ Jones, pp. 50–51, citing Clement of Alexandria, Stromata: Abel, federal republic of germany. 253.
  125. ^ Planetary names: Moon
  126. ^ Weeks, Mary Elvira (1932). "The discovery of the elements. Vi. Tellurium and selenium". Periodical of Chemical Pedagogy. 9 (3): 474. Bibcode:1932JChEd...ix..474W. doi:x.1021/ed009p474.
  127. ^ Trofast, Jan (2011). "Berzelius' Discovery of Selenium". Chemistry International. 33 (5): xvi–19. PDF
  128. ^ "Kaguya – Another Affiliate for the Lunar Saga". Red Orbit. September 14, 2007. Archived from the original on May 22, 2011. Retrieved September fourteen, 2007.
  129. ^ Hesiod, Theogony 132–138, 337–411, 453–520, 901–906, 915–920; Caldwell, pp. 8–11, tables 11–xiv.
  130. ^ Although usually the daughter of Hyperion and Theia, equally in Hesiod, Theogony 371–374, in the Homeric Hymn to Hermes (4), 99–100, Selene is instead made the girl of Pallas the son of Megamedes.
  131. ^ According to Hesiod, Theogony 507–511, Clymene, i of the Oceanids, the daughters of Oceanus and Tethys, at Hesiod, Theogony 351, was the mother past Iapetus of Atlas, Menoetius, Prometheus, and Epimetheus, while according to Apollodorus, one.two.three, another Oceanid, Asia was their mother by Iapetus.
  132. ^ According to Plato, Critias, 113d–114a, Atlas was the son of Poseidon and the mortal Cleito.
  133. ^ In Aeschylus, Prometheus Bound 18, 211, 873 (Sommerstein, pp. 444–445 northward. 2, 446–447 northward. 24, 538–539 northward. 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 Press. p. 601.
  • SELENE in The Theoi Project

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

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