Selene

Nelle religioni dell'antica Grecia, Selene (in greco Σελήνη, "Luna"; etimo: "la Risplendente") è la dea della Luna, figlia di Iperione e Teia, sorella di Helios (il Sole) ed Eos (l'Aurora).

Selene è la personificazione della Luna piena, come Artemide è personificazione della Luna crescente, Ecate è la personificazione della Luna calante ed infine Perseide rappresenta la luna nuova.
Analogamente, nella religione romana viene associata al satellite la divinità Luna; a Roma, sull'Aventino, si trovava il tempio della Luna.
La Dea viene generalmente descritta come una bella donna con il viso pallido, che indossa lunghe vesti fluide bianche o argentate e che reca sulla testa una luna crescente e in mano una torcia. Molte rappresentazioni la raffigurano su un carro trainato da buoi o su una biga tirata da cavalli, che insegue quella solare.
Le si attribuirono diversi amanti, tra i quali: Zeus, da cui ebbe Pandia (la Luna piena) e forse Ersa (la rugiada, anche se quest'ultima viene anche considerata figlia di Eos); Pan, che per sedurla si travestì con un vello di pecora bianca affinché Selene vi salisse sopra; e soprattutto il mortale Endimione, il bellissimo e giovane re dell'Elide, di cui Selene si innamorò.

Secondo i Greci, Endimione fu condannato da Zeus a dormire per 30 anni in una grotta del monte Latmo, in Asia Minore; la sua innamorata lo andava a trovare ogni notte.
Secondo i Romani, invece, Selene conobbe e si innamorò perdutamente del giovane Endimione allorché lo vide addormentato in una grotta. Da questo grande amore vennero alla luce cinquanta figli; Selene però non sopportava l'idea che un giorno il suo amante potesse morire, e lo fece sprofondare in un sonno eterno per poi andare a trovarlo ogni notte. Endimione dormiva con gli occhi aperti, per poter vedere l'apparizione della sua donna.
Altre versioni meno romantiche della storia sostengono che Endimione avesse chiesto a Zeus di dormire per non perdere la sua giovanile bellezza, o addirittura per evitare che Selene rischiasse un'ulteriore gravidanza.

Selene, Hesperos, Phosphoros, Louvre, Parigi

sconosciuto - Jastrow (2006)

The Moon-goddess Selene or Luna accompanied by the Dioscuri, or Phosphoros (the Morning Star) and Hesperos (the Evening Star). Marble altar, Roman artwork, 2nd century CE. From Italy.

Luna

Luna (in latino: Luna) era una divinità lunare romana, personificazione della Luna.

Descrizione

Spesso era rappresentata come il complemento femminile di Sole, personificazione dell'astro solare. A volte si trova rappresentata, insieme a Proserpina ed Ecate, come diva triformis, ossia dea che assume tre diverse sembianze.
A volte invece non è definibile come una vera e propria dea, quanto come un attributo che qualifica una dea, come quando Diana e Giunone sono identificate come Luna.
Ma Varrone, quando tratta i Di selecti, la elenca tra altre 12 divinità, distinguendola da Diana e Giunone, che pure sono citate tra i Di selecti. Lo stesso Varrone la include tra gli dei visibili, tra i quali cita anche Sol, distinti da quelli invisibile come Nettuno, e quelli mortali come Ercole.Macrobio la propose come uno dei numi tutelari segreti di Roma, mentre in epoca imperiale, Sole e Luna rappresentavo il dominio di Roma portatrice di pace.

Culto e templi

Varrone elenca la dea Luna tra le 12 divinità vitali per l'agricoltura, e Virgilio, che la elenca tra altre dodici divinità, le se riferisce come la più chiara sorgente di luce del mondo.
I romani datano il culto della dea all'epoca regia di Roma. Tito Tazio avrebbe portato a Roma il culto dei Sabini, ma l'edificazione del tempio della Luna sull'Aventino, vicino al tempio di Diana, sarebbe stata dovuta al volere di Servio Tullio. La festa della dea cadeva il 31 marzo. Il tempio viene citato in relazione ad una tempesta che ne aveva divelto le porte, scaraventandole nel tempio di Cerere, alle falde dell'Aventino. Il tempio della Luna fu distrutto nel grande incendio di Roma del 64, e non venne successivamente riedificato.
Alla dea, identificata come Noctiluna, venne dedicato anche un tempio sul Palatino, ma di questo edificio non ci è noto che il riferimento di Varrone.

Nell'arte

Nell'arte romana è rappresentata come la Luna crescente tirata da una biga cui sono aggiogati due buoi.
Nei Carmen Saeculare, rappresentati nel 17 a.C., Orazio la rappresenta come siderum regina bicornis, la regina degli astri dai due corni, mentre lei ascolta il canto di due ragazze e Apollo quello di due ragazzi.

Luna crescente tirata dalla biga.

Giovanni Dall'Orto - Opera propria

Museo Archeologico di Milano. Dettaglio dalla patera di Parabiago: la dea Diana come Luna, preceduta dal Tramonto. Foto di Giovanni Dall'Orto, 25-7-2003.

Selene

In Greek mythology, Selene (/sɪˈliːni/; Ancient Greek: Σελήνη [selɛ̌ːnɛː] "Moon") is the goddess of the moon. She is the daughter of the Titans Hyperion and Theia, and sister of the sun-god Helios, and Eos, goddess of the dawn. 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 classical times, Selene was often identified with Artemis, much as her brother, Helios, was identified with Apollo. Selene and Artemis were also associated with Hecate, and all three were regarded as lunar goddesses, but only Selene was regarded as the personification of the moon itself. Her Roman equivalent is Luna.

Etymology

The etymology of Selene is uncertain, but if the name is of Greek origin, it is likely connected to the word selas (σέλας), meaning "light".
Just as Helios, from his identification with Apollo, is called Phoebus ("bright"), Selene, from her identification with Artemis, is also commonly referred to by the epithet Phoebe (feminine form). The original Phoebe of Greek mythology is Selene's aunt, the Titaness mother of Leto and Asteria, and grandmother of Apollo, Artemis, and Hecate. Also from Artemis, Selene was sometimes called "Cynthia".
Selene was also called Mene. The word men (feminine mene), meant the moon, and the lunar month. It was also the name of the Phrygian moon-god Men.

Origin

The usual account of Selene's origin is given by Hesiod. In the Theogony, 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." 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." Here Euryphaëssa ("wide-shining") is probably an epithet of Theia.
Other accounts make Selene the daughter of Pallas, the son of Megamedes (possibly identified with Titan Pallas) or of Helios.

Lovers and offspring

Lovers

Selene is best known for her affair with the beautiful mortal Endymion.
The late 7th-century – early 6th-century BC poet Sappho apparently mentioned Selene and Endymion.
However, the first direct account 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 Mount Latmus:

And the Titanian goddess, the moon, rising from a far land, beheld her [Medea] as she fled distraught, and fiercely exulted over her, and thus spake to her own heart: 'Not I alone then stray to the Latmian cave, nor do I alone burn with love for fair Endymion; oft times with thoughts of love have I been driven away by thy crafty spells, in order that in the darkness of night thou mightest work thy sorcery at ease, even the deeds dear to thee. And now thou thyself too hast part in a like mad passion; and some god of affliction has given thee Jason to be thy grievous woe. Well, go on, and steel thy heart, wise though thou be, to take up thy burden of pain, fraught with many sighs.

Quintus Smyrnaeus' The Fall of Troy tells that, while Endymion slept in his cave beside his cattle, "Selene watched him from on high, and slid from heaven to earth; for passionate love drew down the immortal stainless Queen of Night." The eternally sleeping Endymion was proverbial, but exactly how this eternal sleep came about 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 right to choose when he would die.
A scholiast on Apollonius says that, according to Epimenides, Endymion, having fallen in love with Hera, asked Zeus to grant him eternal sleep.
However, Apollodorus says that because of Endymion's "surpassing beauty, the Moon fell in love with him, and Zeus allowed him to choose what he would, and he chose to sleep for ever, remaining deathless and ageless".
Cicero seems to make Selene responsible for Endymion's sleep, so that "she might kiss him while sleeping".
From Pausanias we hear that Selene was supposed to have had by Endymion fifty daughters, who possibly represented the fifty lunar months of the Olympiad.
Nonnus has Selene and Endymion as the parents of the beautiful Narcissus, but in other accounts, including Ovid's Metamorphoses, Narcissus was the son of Cephissus and Liriope.

Offspring

According to the Homeric Hymn to Selene, the goddess bore Zeus a daughter, Pandia ("all-brightness"), "exceeding lovely amongst the deathless gods". The 7th century BC Greek poet Alcman makes Ersa ("dew") the daughter of Selene and Zeus. Selene and Zeus were also supposed by some to be the parents of Nemea, the eponymous nymph of Nemea, where Heracles slew the Nemean Lion, and where the Nemean Games were held. Some accounts also make Selene and Zeus the parents of Dionysus, but this may be the result of confusing Semele, the usual mother of Dionysus, with Selene because of the similarity of their names.
Whereas for Hesiod, the Nemean Lion was born to Echidna and raised by Hera, other accounts have Selene involved in some way in its birth or rearing. Aelian, On Animals 12.7, states: "They say that the Lion of Nemea fell from the moon", and quotes Epimenides as saying: "For I am sprung from fair-tressed Selene the Moon, who in a fearful shudder shook off the savage lion in Nemea, and brought him forth at the bidding of Queen Hera."
Quintus Smyrnaeus makes Helios and Selene (the Sun and Moon) the parents of the Horae, goddesses of the seasons. Smyrnaeus describes them as the four handmaidens of Hera, but in most accounts their number is three, and their parents are Zeus and Themis.
According to Virgil, Selene also had a tryst with the great god Pan, who seduced her with a "snowy bribe of wool". Scholia on Virgil add that the god wrapped himself in a sheepskin.
Selene was also said to be the mother of the legendary Greek poet Musaeus.

Moon chariot

Like her brother Helios, the Sun god, who drives his sun chariot across the sky each day, Selene is also said to drive a chariot across the heavens. The Hymn to Selene, provides a description:

The air, unlit before, glows with the light of her golden crown, and her rays beam clear, whensoever bright 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: then her great orbit is full and then her beams shine brightest as she increases. So she is a sure token and a sign to mortal men.

The earliest known depiction of Selene driving a chariot is inside an early 5th century BC red-figure cup attributed to the Brygos Painter, showing Selene plunging her chariot, drawn by two winged horses, into the sea. Though the moon chariot is often described as being silver, for Pindar it was golden. While the sun chariot has four horses, Selene's usually has two, described as "snow-white" by Ovid. In some cases the chariot was drawn by oxen or bulls.

Descriptions

Surviving descriptions of Selene's physical appearance and character, apart from those which would apply to the moon itself, are scant. Three early sources mention Selene's hair. Both the Hymn to Helios and the Hymn to Selene use the word εὐπλόκαμος, variously translated as "rich", "bright", or "beautiful haired", and Epimenides uses the epithet "lovely-haired". The Hymn to Selene describes the goddess as very beautiful, with long wings and a golden diadem, calling her "white-armed" and "benevolent". Aeschylus calls Selene "the eye of night". The Orphic Hymns give Selene horns and a torch, describing her as "all-seeing", "all-wise", a lover of horses and of vigilance, and a "foe of strife" who "giv'st to Nature's works their destin'd end".

Iconography

In antiquity, artistic representations of Selene included sculptural reliefs, vase paintings, coins, and gems. In red-figure pottery before the early 5th century BC, she is depicted only as a bust, or in profile against a lunar disk. In later art, like other celestial divinities such as Helios, Eos, and Nyx ("night"), Selene rides across the heavens. She is usually portrayed either driving a chariot or riding sidesaddle on horseback (sometimes riding an ox, a mule or a ram).
Paired with her brother Helios, Selene adorned the east pediment of the Parthenon, where the two framed a scene depicting the birth of Athena, with Helios driving his chariot rising from the ocean on the left, and Selene and her chariot descending into the sea on the right. From Pausanias, we learn that Selene and Helios also framed the birth of Aphrodite on the base of the Statue of Zeus at Olympia. There are indications of a similar framing by Selene and Helios of the birth of Pandora on the base of the Athena Parthenos. Selene also appears on horseback as part of the Gigantomachy frieze of the Pergamon Altar.
Selene is commonly depicted with a crescent moon, often accompanied by stars; sometimes, instead of a crescent, a lunar disc is used. 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. Selene's head is sometimes surrounded by a nimbus, and from the Hellenistic period onwards, she is sometimes pictured with a torch.
In later second and third century AD Roman funerary art, the love of Selene for Endymion and his eternal sleep was a popular subject for artists. As 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.
In post-Renaissance art, Selene is generally depicted as a beautiful woman with a pale face and long, lustrous black hair, driving a silver chariot pulled either by a yoke of oxen or a pair of horses.^{[citation needed]}

Cult

Moon figures are found on Cretan rings and gems (perhaps indicating a Minoan moon cult), but apart from the role 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. An oracular sanctuary existed near Thalamai in Laconia. Described by Pausanias, it contained statues of Pasiphaë and Helios. Here Pasiphaë is used as an epithet of Selene, instead of referring to the daughter of Helios and wife of Minos. Pausanias also described seeing two stone images in the market-place of Elis, one 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.
Originally Pandia may have been an epithet of Selene,but by at least the time of the late Homeric Hymn, Pandia had become a daughter of Zeus and Selene. Pandia (or Pandia Selene) may have personified the full moon, and an Athenian festival, called the Pandia, usually considered to be a festival for Zeus, was perhaps celebrated on the full-moon and may have been associated with Selene.

Detail of Selene from a Roman sarcophagus

Unknown - Marie-Lan Nguyen (2006)

Bust of Selene in a clipeus, detail from a strigillated lenos sarcophagus. Roman artwork

early 3rd century AD

Luna

In ancient Roman religion and myth, Luna is the divine embodiment of the Moon (Latin luna; cf. English "lunar"). She is often presented as the female complement of the Sun (Sol) conceived of as a god. Luna is also sometimes represented as an aspect of the Roman triple goddess (diva triformis), along with Proserpina and Hecate. Luna is not always a distinct goddess, but sometimes rather an epithet that specializes a goddess, since both Diana and Juno are identified as moon goddesses.
In Roman art, Luna attributes are the crescent moon plus the two-yoke chariot (biga). In the Carmen Saeculare, performed in 17 BC, Horace invokes her as the "two-horned queen of the stars" (siderum regina bicornis), bidding her to listen to the girls singing as Apollo listens to the boys.
Varro categorized Luna and Sol among the visible gods, as distinguished from invisible gods such as Neptune, and deified mortals such as Hercules. She was one of the deities Macrobius proposed as the secret tutelary of Rome. In Imperial cult, Sol and Luna can represent the extent of Roman rule over the world, with the aim of guaranteeing peace.
Luna's Greek counterpart was Selene. In Roman art and literature, myths of Selene are adapted under the name of Luna. The myth of Endymion, for instance, was a popular subject for Roman wall painting.

Cult and temples

Varro lists Luna among twelve deities who are vital to agriculture, as does Vergil in a different list of twelve, in which he refers to Luna and Sol as clarissima mundi lumina, the world's clearest sources of light. Varro also lists Luna among twenty principal gods of Rome (di selecti). In this list, Luna is distinguished from both Diana and Juno, who also appear on it.
The Romans dated the cultivation of Luna as a goddess at Rome to the semi-legendary days of the kings. Titus Tatius was supposed to have imported the cult of Luna to Rome from the Sabines, but Servius Tullius was credited with the creation of her temple on the Aventine Hill, just below a temple of Diana. The anniversary of the temple founding (dies natalis) was celebrated annually on March 31. It first appears in Roman literature in the story of how in 182 BC a windstorm of exceptional power blew off its doors, which crashed into the Temple of Ceres below it on the slope. In 84 BC, it was struck by lightning, the same day the popularist leader Cinna was murdered by his troops. The Aventine temple may have been destroyed by the Great Fire of Rome during the reign of Nero.
As Noctiluna ("Night-Shiner") Luna had a temple on the Palatine Hill, which Varro described as shining or glowing by night. Nothing else is known about the temple, and it is unclear what Varro meant.

Juno as moon goddess

The Kalends of every month, when according to the lunar calendar the new moon occurred, was sacred to Juno, as all Ides were to Jupiter. On the Nones, she was honored as Juno Covella, Juno of the crescent moon. Both Juno and Diana were invoked as childbirth goddesses with the epithet Lucina.

Luna is often depicted driving a two-yoke chariot called a biga, drawn by horses or oxen. In Roman art, the charioteer Luna is regularly paired with the Sun driving a four-horse chariot (quadriga).
Isidore of Seville explains that the quadriga represents the sun's course through the four seasons, while the biga represents the moon, "because it travels on a twin course with the sun, or because it is visible both by day and by night—for they yoke together one black horse and one white."
Luna in her biga was an element of Mithraic iconography, usually in the context of the tauroctony. In the mithraeum of S. Maria Capua Vetere, a wall painting that uniquely focuses on Luna alone shows one of the horses of the team as light in color, with the other a dark brown.
A biga of oxen was also driven by Hecate, the chthonic aspect of the triple goddess in complement with the "horned" or crescent-crowned Diana and Luna. The three-form Hecate (trimorphos) was identified by Servius with Luna, Diana, and Proserpina. According to the Archaic Greek poet Hesiod, Hecate originally had power over the heavens, land, and sea, not as in the later tradition heaven, earth, and underworld.

The goddess of the Moon, with her cloak billowing above her head.

antmoose from Rome, Italy - Flickr

Sebastiano Ricci, Selene e Endimione, Londra, Chiswick House

1713 circa

Cameo con la dea Luna

I, Sailko

Arte romana, cameo in sardonice con guiulia domna come dea luna o syria, 193-217

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

In this relief depicting a Mithraic tauroctony, Luna drives a biga drawn by oxen (right), while the Sun drives a horse-drawn quadriga (left)

Cristian Chirita - I, the copyright holder of this work, hereby publish it under the following license:

Baths of Diocletian (Rome) Mithra Artefacts Mithras exposed in Baths of Diocletian (Rome)

Selene, Pergamonmuseum, Berlino

Claus Ableiter - Opera propria

Pergamonmuseum Berlin, Pergamonaltar, Gigantomachie, Selene

Beham, (Hans) Sebald (1500-1550): Luna, from The seven Planets with the Signs of the Zodiac, 1539 (Bartsch 120; Pauli, Holl. 122), first state of five, trimmed just outside the platemark, generally in very good condition.

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

Sailko - Own work

Musei Capitolini. Selene, copia di prima età imperiale di un originale degli inizi del IV secolo a.C, Inventario Sculture S 256

Luna (top right corner) paired with the Sun (top left) in another depiction of the tauroctony

Jastrow - Own work

Mithras killing a sacred bull (tauroctony), side A of a two-faced Roman marble relief, ca. 2nd or 3rd century AD.

Statua romana di un generale o un imperatore che indossa una corazza decorata con Selene e due Nereidi, trovata a Megara (100/130 d.C.). Esposta nella stanza 32 del Museo archeologico nazionale di Atene, Nr. 1644. Foto di Giovanni Dall'Orto, 11 novembre 2009.

Giovanni Dall'Orto - Opera propria

Selene riding horseback, detail from the Pergamon Altar

Miguel Hermoso Cuesta - Own work

Selene lucha contra los gigantes. Altar de Pérgamo.

Lampe - Séléné (Musée de Die).jpg

Creato: Roma antica (799 a.C.)

Museo Archeologico di Milano. Dettaglio dalla patera di Parabiago: la dea Diana come Luna, preceduta dal Tramonto. Foto di Giovanni Dall'Orto, 13 marzo 2012.

SELENE

Hans von Aachen - Pan and Selene

tra il 1600 e il 1605

Original image description from the Deutsche Fotothek Astronomie & Mond

Deutsche Fotothek

Selene goddess of the moon, Athenian red-figure kylix C5th B.C., Antikensammlung Berlin

Artemis (Diana), as goddess of the Moon.

Illustrated by Engravings on Wood. - A Smaller Classical Mythology: With Translations from the Ancient Poets, and Questions Upon the Work by William Smith. London: John Murray, Albemarle Street. 1882. P.85

Original image description from the Deutsche Fotothek Astronomie & Alchemie & Mond

Deutsche Fotothek

1646

Selene and sleeping Endymion, Greco-Roman mosaic, Bardo National Museum

Albert Aublet - Selene

1880

Giovanni Battista Tiepolo - Juno and Luna

tra il 1735 e il 1745

Selene. Luna. Diana. Moon Goddess.

Selene and Endymion, Apulian red-figure volute krater C4th B.C., Dallas Museum of Art

Faenza, piatto con trionfo di selene, 1510 ca.

I, Sailko

Mercurius und Luna, Relief am Haus zum Roten Ochsen, Fischmarkt, Erfurt

Photo: Andreas Praefcke - Fotografia autoprodotta

Selene, Greek goddess of the moon, in a flying chariot drawn by two white horses. She and her brother Helius, the god of the sun, often frame mythical scenes, giving an indication of the passage of time. Because both the Sun and Moon affect the temperature of the air, pestilential diseases and death are attributed to them. Rare Books Keywords: Botany; Giovanni Battista Ferrari; Selene

Selene the moon, Athenian red-figure bell krater C5th B.C., Kunsthistorisches Museum

Giuseppe Antonio Felice Orelli

1730-1770

Heinrich Aldegrever - Luna, 1512-1560

Selene, Goddess of the Moon, and Endymion

Nyx, Hesperus and Selene, Athenian red-figure krater C4th B.C., State Hermitage Museum

Helios and Selene (Group on Fountain at Abbazia) by Hans Rathausky.

1891

Heinrich Aldegrever - Luna, 1533

Selene, Greek goddess of the Moon (Luna in Roman mythology), is a wild woman moon goddess who had many lovers, including Zeus, Pan, and a mortal shepherd, Endymion, who was given eternal life, albeit asleep, and with whom she begat 50 children.

Luna-Selene as Monday, Greco-Roman mosaic from Orbe C3rd A.D., Roman villa of Orbe-Boscéaz

Koper Gravure Maan

Matham Jacob - naar prent Goltzius

1597

Johannes Wierix - Luna, 1579

Palazzo gerini, cortile, busti 11 selene

I, Sailko

Karl Schweninger (attr) Luna

1903 circa

Pintura del sostre de l'antecambra, palau del marqués de Dosaigües. Oli sobre llenç de Josep Brel, c. 1854. Representa Selene en clara al·lusió a la nit en correspondència amb l'estança següent, el dormitori.

Joanbanjo - Opera propria

Vienna ( Austria ). Kunsthistorisches Museum: Iupiter Dolichenus hoard ( 2nd/3rd century AD ) from Mauer an der Url - Votive standard - detail: Eagle of Iupiter above, Busts of Sol and Luna.

Wolfgang Sauber - Opera propria

Luna by terminarosa

Wiesbaden Kurhaus Thiersch-Saal Helios Selene.

Luna - Edward Burne-Jones (1870).

"Space - The Moon" by InertiaK

Lapide del 1520, originariamente nella cappella del Pio Luogo, con iscrizione in greco e in latino. Il curioso bassorilievo rappresenta il mito pagano (!) di Endimione, con il sonno eterno del pastore amato da Selene (la Luna, rappresentata con la torcia e le ali) addormentato eternamente in modo da permetterle di visitarlo ogni notte. L'iscrizione in greco, "Tòn Erotòn enùpnia", significa "Il sogno degli Amorini"; la scritta della tabella sull'albero "Inestinguibile"/ "Imperituro".

Lapide tombale del XVI secolo dei fratelli Alessandro e Lancellotto Pusterla, nel vano dell'ingresso posteriore della chiesa di San Marco a Milano.

Luna by Elihu Vedder 1922

Birth of the Moon by korwynn

Selene on her chariot, detail from the case of sarcophagus with the myth of Endymion and Selene. Roman artwork of the Imperial period. Found at Ostia in 1825.

Marie-Lan Nguyen (2011)

Three pieces of sculpture showing a Roman goddess, probably Luna, the moon goddess. She carries a whip in her left hand, perhaps used to control the horses of her chariot that took her across the night sky. Behind her is a crescent, representing the moon. These three pieces come from the Temple courtyard. Found whilst building the present Pump Room in 1790.

Pasicles - Opera propria

Selene by Rickbw1

Statua di Selene in marmo bianco, seconda metà del III secolo d.C.

Fondazione Sorgente Group , ph. Luca Fazzolari

Luna und ihre Kinder (Detail: Lunar mit Schimmel), Mittelalterliches Hausbuch von Schloss Wolfegg, fol. 17r, (Fürstliche Sammlung — Kupferstichkabinett, Wolfegg)

1480

MOON GODDESS ( SELENE )Inspired MAKEUP LOOK | #TEAMLizzieParra ...

YouTube

MOON GODDESS ( SELENE )Inspired MAKEUP LOOK | #TEAMLizzieParra #BigThing #NYXCosmeticsID

Selene, de Joan Borrell i Nicolau (1929), Avinguda Vallcarca, Barcelona.

Canaan - Opera propria

Luna, painting by Léon-François Comerre

Selene dea lunare 16x20 belle arti stampa mitologia pagana greca psichedelico della luna dea arte

Selene and Endymion by Paolo Andrea Triscorni (1757-1833) at the Hermitage.

Yair Haklai - Opera propria

Morgan Evelyn de - Luna - 1885

(Pan and Selene)

Selene and Endymion. Cupido holding a burning torch shows Selene (or Diana) the sleeping Endymion. Behind her the moon shines through the clouds. Mantlepiece commissioned between 1678 and 1682 for the bedchamber of Mary Stuart, later queen of England, at the hunting lodge of her husband, William III of Orange, the present Soestdijk Palace.