Athanassakis and Wolkow, pp. 90, on lines 1–2, 91, on line 5; Kerényi, p. 197. Athanassakis and Wolkow speculate that Selene's name 'might have developed as a euphemism for the moon proper (Greek "mēnē")'.
Morford, p. 64; Smith, s.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.
Hard, p. 46; Gantz, p. 34; Homeric Hymn to Selene (32) 15–16; so also Hyginus, FabulaePreface 28. Allen, [15] "ΠανδείηΝ", says that Pandia, "elsewhere unknown as a daughter of Selene ... seems to be merely an abstraction of the moon herself". Cook p. 732 says that it seems probable that, instead of being her daughter, "Pandia was originally an epithet of Selene". Either Selene or her daughter may have been connected to the Athenian festival Pandia.
Pausanias, 5.1.4; Mayerson p. 167. For the assumption that the daughters represent the fifty lunar months of the Olympiad, see for example: Cashford 2003b, p. 137; Davidson, pp. 204–205; Jebb, pp. 296–297, note on VII, 1–3 πεντήκοντα (μῆνες); Seyffert, s.v. Endymion; Stoll, p. 61. There are other accounts of fifty daughters in Greek mythology: the Nereids, the fifty sea nymphs born to Nereus and Doris (Hesiod, Theogony240–264), the Danaides, the fifty daughters of Danaus, who killed all but one of their fifty husbands (Apollodorus), 2.1.4, and the Thespiades, the fifty daughters of Thespius, each of whom bore a son to Heracles (Apollodorus, 2.4.10, 2.7.8). Astour, p. 78, connects the number of daughters with the approximate number of seven-day weeks in a lunar year.
Hard, p. 411; Cicero, Tusculan Disputations1.38.92, p. 50. See also Ovid, Amores, 11.13.43–44: "Look, how many hours of slumber 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 likely enough (given its role in some quarters as a punishment, and his love for Hera), she was not always a part of the story." Gantz also notes that "Vases and artifacts from the second half of the fifth century on may possibly show Selene leaving an awake Endymion."
Hard, p. 46; Gantz, p. 36; Kerényi, pp. 175, 196; Grimal, s.v. Selene; Keightley, p. 55; Servius, Commentary on the Georgics of Vergil3.391; Macrobius, Saturnalia5.22.9–10. Hard describes this "tale" as "interesting but poorly attested", and says that the "rusticity of the tale suggests that it may have originated as a local legend in Arcadia."
Pseudo-Plutarch, On Rivers 25.4; Grimal s.v. Lilaeus. Pseudo-Plutarch attributes this story to Clitophon's Indica, perhaps recording an Indian tale using names of Greek gods.
Hard, p. 46; Oxford Classical Dictionary, s.v. Selene; Murray 1903, p. 47. Hansen, p. 221 shows two illustrations one captioned "Selene riding a mule", the other "Selene riding a ram". Note however that both LIMC13265 (Selene, Luna 35) (image 13603X001.jpg) and Beazley Archive 211530 describe the vase (Florence, Museo Archeologico Etrusco 3996) from which Hansen's first illustration is drawn, as depicting Selene riding on a horse. Cf. Pausanias, 5.11.8.
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 most often identified as Selene (e.g. Shear, Palagia, and Murray, with no mention of any alternative), however Hurwit 2017, which concludes that the goddess is "probably" Selene, also notes that there is a "strong argument" for the goddess instead being Nyx (Night), while Robertson 1981, p. 96 also 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.
Fowler 2013, p. 134; Sorabella, p. 70; Morford, p. 65.
Allaire Brumfield, Cakes in the Liknon: Votives from the Sanctuary of Demeter and Kore on Acrocorinth, Hesperia: The Journal of the American School of Classical Studies at Athens Vol. 66, No. 1 (Jan. - Mar., 1997), pp. 157; 171, The American School of Classical Studies at Athens.
Athanassakis and Wolkow, pp. 90, on lines 1–2, 91, on line 5; Kerényi, p. 197. Athanassakis and Wolkow speculate that Selene's name 'might have developed as a euphemism for the moon proper (Greek "mēnē")'.
Gamkrelidze & Ivanov 1995, p.590-591. Gamkrelidze, Thomas V.; Ivanov, Vjaceslav V. (1995). Indo-European and the Indo-Europeans: A Reconstruction and Historical Analysis of a Proto-Language and a Proto-Culture.
Hard, p. 46; Homeric Hymn to Helios (31) 4–7. Assuming that their order of mention is meant to be their order of birth, Hesiod and Hyginus (FabulaePreface 12) make Helios the oldest of the siblings, with Eos the youngest, while the Hymn swaps the order of Eos and Helios, and Apollodorus (1.2.2) has Selene as the youngest, with Eos as the oldest.
Hard, p. 46; Gantz, p. 34; Homeric Hymn to Selene (32) 15–16; so also Hyginus, FabulaePreface 28. Allen, [15] "ΠανδείηΝ", says that Pandia, "elsewhere unknown as a daughter of Selene ... seems to be merely an abstraction of the moon herself". Cook p. 732 says that it seems probable that, instead of being her daughter, "Pandia was originally an epithet of Selene". Either Selene or her daughter may have been connected to the Athenian festival Pandia.
Pausanias, 5.1.4; Mayerson p. 167. For the assumption that the daughters represent the fifty lunar months of the Olympiad, see for example: Cashford 2003b, p. 137; Davidson, pp. 204–205; Jebb, pp. 296–297, note on VII, 1–3 πεντήκοντα (μῆνες); Seyffert, s.v. Endymion; Stoll, p. 61. There are other accounts of fifty daughters in Greek mythology: the Nereids, the fifty sea nymphs born to Nereus and Doris (Hesiod, Theogony240–264), the Danaides, the fifty daughters of Danaus, who killed all but one of their fifty husbands (Apollodorus), 2.1.4, and the Thespiades, the fifty daughters of Thespius, each of whom bore a son to Heracles (Apollodorus, 2.4.10, 2.7.8). Astour, p. 78, connects the number of daughters with the approximate number of seven-day weeks in a lunar year.
Hard, p. 411; Cicero, Tusculan Disputations1.38.92, p. 50. See also Ovid, Amores, 11.13.43–44: "Look, how many hours of slumber 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 likely enough (given its role in some quarters as a punishment, and his love for Hera), she was not always a part of the story." Gantz also notes that "Vases and artifacts from the second half of the fifth century on may possibly show Selene leaving an awake Endymion."
Hard, p. 46; Gantz, p. 36; Kerényi, pp. 175, 196; Grimal, s.v. Selene; Keightley, p. 55; Servius, Commentary on the Georgics of Vergil3.391; Macrobius, Saturnalia5.22.9–10. Hard describes this "tale" as "interesting but poorly attested", and says that the "rusticity of the tale suggests that it may have originated as a local legend in Arcadia."
Roman and Roman, p. 434; Gury, pp. 706–715. For an example of a coin see British Museum, R.7248; for an example of a gem see the British Museum 1923,0401.199.
Hard, p. 46; Oxford Classical Dictionary, s.v. Selene; Murray 1903, p. 47. Hansen, p. 221 shows two illustrations one captioned "Selene riding a mule", the other "Selene riding a ram". Note however that both LIMC13265 (Selene, Luna 35) (image 13603X001.jpg) and Beazley Archive 211530 describe the vase (Florence, Museo Archeologico Etrusco 3996) from which Hansen's first illustration is drawn, as depicting Selene riding on a horse. Cf. Pausanias, 5.11.8.
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 most often identified as Selene (e.g. Shear, Palagia, and Murray, with no mention of any alternative), however Hurwit 2017, which concludes that the goddess is "probably" Selene, also notes that there is a "strong argument" for the goddess instead being Nyx (Night), while Robertson 1981, p. 96 also 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.
Gordon, Richard L. (2006). "Selene". In Cancik, Hubert; Schneider, Helmuth (eds.). Brill's New Pauly. Translated by Christine F. Salazar. Ilmmünster: Brill Reference Online. doi:10.1163/1574-9347_bnp_e1107170. Retrieved September 15, 2023.
Roman and Roman, p. 434; Gury, pp. 706–715. For an example of a coin see British Museum, R.7248; for an example of a gem see the British Museum 1923,0401.199.
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 most often identified as Selene (e.g. Shear, Palagia, and Murray, with no mention of any alternative), however Hurwit 2017, which concludes that the goddess is "probably" Selene, also notes that there is a "strong argument" for the goddess instead being Nyx (Night), while Robertson 1981, p. 96 also 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.
Hard, p. 46; Oxford Classical Dictionary, s.v. Selene; Murray 1903, p. 47. Hansen, p. 221 shows two illustrations one captioned "Selene riding a mule", the other "Selene riding a ram". Note however that both LIMC13265 (Selene, Luna 35) (image 13603X001.jpg) and Beazley Archive 211530 describe the vase (Florence, Museo Archeologico Etrusco 3996) from which Hansen's first illustration is drawn, as depicting Selene riding on a horse. Cf. Pausanias, 5.11.8.
Gordon, Richard L. (2006). "Selene". In Cancik, Hubert; Schneider, Helmuth (eds.). Brill's New Pauly. Translated by Christine F. Salazar. Ilmmünster: Brill Reference Online. doi:10.1163/1574-9347_bnp_e1107170. Retrieved September 15, 2023.
Hard, p. 46; Oxford Classical Dictionary, s.v. Selene; Murray 1903, p. 47. Hansen, p. 221 shows two illustrations one captioned "Selene riding a mule", the other "Selene riding a ram". Note however that both LIMC13265 (Selene, Luna 35) (image 13603X001.jpg) and Beazley Archive 211530 describe the vase (Florence, Museo Archeologico Etrusco 3996) from which Hansen's first illustration is drawn, as depicting Selene riding on a horse. Cf. Pausanias, 5.11.8.
Hard, p. 411; Cicero, Tusculan Disputations1.38.92, p. 50. See also Ovid, Amores, 11.13.43–44: "Look, how many hours of slumber 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 likely enough (given its role in some quarters as a punishment, and his love for Hera), she was not always a part of the story." Gantz also notes that "Vases and artifacts from the second half of the fifth century on may possibly show Selene leaving an awake Endymion."
Hard, p. 46; Gantz, p. 36; Kerényi, pp. 175, 196; Grimal, s.v. Selene; Keightley, p. 55; Servius, Commentary on the Georgics of Vergil3.391; Macrobius, Saturnalia5.22.9–10. Hard describes this "tale" as "interesting but poorly attested", and says that the "rusticity of the tale suggests that it may have originated as a local legend in Arcadia."
Hard, p. 46; Oxford Classical Dictionary, s.v. Selene; Murray 1903, p. 47. Hansen, p. 221 shows two illustrations one captioned "Selene riding a mule", the other "Selene riding a ram". Note however that both LIMC13265 (Selene, Luna 35) (image 13603X001.jpg) and Beazley Archive 211530 describe the vase (Florence, Museo Archeologico Etrusco 3996) from which Hansen's first illustration is drawn, as depicting Selene riding on a horse. Cf. Pausanias, 5.11.8.
Pausanias, 5.1.4; Mayerson p. 167. For the assumption that the daughters represent the fifty lunar months of the Olympiad, see for example: Cashford 2003b, p. 137; Davidson, pp. 204–205; Jebb, pp. 296–297, note on VII, 1–3 πεντήκοντα (μῆνες); Seyffert, s.v. Endymion; Stoll, p. 61. There are other accounts of fifty daughters in Greek mythology: the Nereids, the fifty sea nymphs born to Nereus and Doris (Hesiod, Theogony240–264), the Danaides, the fifty daughters of Danaus, who killed all but one of their fifty husbands (Apollodorus), 2.1.4, and the Thespiades, the fifty daughters of Thespius, each of whom bore a son to Heracles (Apollodorus, 2.4.10, 2.7.8). Astour, p. 78, connects the number of daughters with the approximate number of seven-day weeks in a lunar year.
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 most often identified as Selene (e.g. Shear, Palagia, and Murray, with no mention of any alternative), however Hurwit 2017, which concludes that the goddess is "probably" Selene, also notes that there is a "strong argument" for the goddess instead being Nyx (Night), while Robertson 1981, p. 96 also 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.
Hard, p. 46; Homeric Hymn to Helios (31) 4–7. Assuming that their order of mention is meant to be their order of birth, Hesiod and Hyginus (FabulaePreface 12) make Helios the oldest of the siblings, with Eos the youngest, while the Hymn swaps the order of Eos and Helios, and Apollodorus (1.2.2) has Selene as the youngest, with Eos as the oldest.
Hard, p. 46; Gantz, p. 34; Homeric Hymn to Selene (32) 15–16; so also Hyginus, FabulaePreface 28. Allen, [15] "ΠανδείηΝ", says that Pandia, "elsewhere unknown as a daughter of Selene ... seems to be merely an abstraction of the moon herself". Cook p. 732 says that it seems probable that, instead of being her daughter, "Pandia was originally an epithet of Selene". Either Selene or her daughter may have been connected to the Athenian festival Pandia.
Morford, p. 64; Smith, s.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.
A winged Selene seems to be unique to this Hymn, see Allen, [1] "τανυσίπτερον".
Hard, p. 46; Homeric Hymn to Helios (31) 4–7. Assuming that their order of mention is meant to be their order of birth, Hesiod and Hyginus (FabulaePreface 12) make Helios the oldest of the siblings, with Eos the youngest, while the Hymn swaps the order of Eos and Helios, and Apollodorus (1.2.2) has Selene as the youngest, with Eos as the oldest.
Hard, p. 46; Gantz, p. 34; Homeric Hymn to Selene (32) 15–16; so also Hyginus, FabulaePreface 28. Allen, [15] "ΠανδείηΝ", says that Pandia, "elsewhere unknown as a daughter of Selene ... seems to be merely an abstraction of the moon herself". Cook p. 732 says that it seems probable that, instead of being her daughter, "Pandia was originally an epithet of Selene". Either Selene or her daughter may have been connected to the Athenian festival Pandia.
Pausanias, 5.1.4; Mayerson p. 167. For the assumption that the daughters represent the fifty lunar months of the Olympiad, see for example: Cashford 2003b, p. 137; Davidson, pp. 204–205; Jebb, pp. 296–297, note on VII, 1–3 πεντήκοντα (μῆνες); Seyffert, s.v. Endymion; Stoll, p. 61. There are other accounts of fifty daughters in Greek mythology: the Nereids, the fifty sea nymphs born to Nereus and Doris (Hesiod, Theogony240–264), the Danaides, the fifty daughters of Danaus, who killed all but one of their fifty husbands (Apollodorus), 2.1.4, and the Thespiades, the fifty daughters of Thespius, each of whom bore a son to Heracles (Apollodorus, 2.4.10, 2.7.8). Astour, p. 78, connects the number of daughters with the approximate number of seven-day weeks in a lunar year.
Hard, p. 46; Gantz, p. 36; Kerényi, pp. 175, 196; Grimal, s.v. Selene; Keightley, p. 55; Servius, Commentary on the Georgics of Vergil3.391; Macrobius, Saturnalia5.22.9–10. Hard describes this "tale" as "interesting but poorly attested", and says that the "rusticity of the tale suggests that it may have originated as a local legend in Arcadia."
Hard, p. 46; Oxford Classical Dictionary, s.v. Selene; Murray 1903, p. 47. Hansen, p. 221 shows two illustrations one captioned "Selene riding a mule", the other "Selene riding a ram". Note however that both LIMC13265 (Selene, Luna 35) (image 13603X001.jpg) and Beazley Archive 211530 describe the vase (Florence, Museo Archeologico Etrusco 3996) from which Hansen's first illustration is drawn, as depicting Selene riding on a horse. Cf. Pausanias, 5.11.8.
