Yes. Though she was not one of the original twelve Titans born to Gaia and Uranus, Selene was a child of two of those Titans (Hyperion and Theia) and was thus often called a Titan as well.
Selene was usually represented as the sister of Helios, the god of the sun, and Eos, the goddess of the dawn.
Selene’s most famous lover was Endymion, a handsome young mortal. In the most familiar version of the myth, she fell in love with him while he was sleeping and asked Zeus to make his slumber eternal.
Selene, daughter of the Titans Hyperion and Theia, was the personification of the moon. Her brother Helios shone as the sun, while her sister Eos was the goddess of the dawn. Though Selene had many consorts, the most famous of them was Endymion, a handsome young mortal. When Selene spied him sleeping in a cave, she immediately fell in love and asked Zeus to extend his sleep for all eternity.
Like most of the Titans, Selene was rarely worshipped in the ancient world. Eventually, she became identified with Artemis, goddess of the wilderness, who was sometimes associated with the moon. (Similarly, Selene’s brother Helios came to be identified with Artemis’ brother Apollo.)
The name “Selene” (Greek Σελήνη, translit. Selḗnē) was also the ancient Greek word meaning “moon.” The etymology is uncertain, but it appears to be related to the Greek word σέλας (sélas, “light”) and the Proto-Indo-European word *l(o)uksneh₂- (“moon”), from which we also derive the Latin word for moon, luna.1
Σελήνη (translit. Selḗnē)
Selene was often identified with other goddesses, including Men (also spelled Mene), the divine personification of the lunar month; Bendis, a goddess of Thracian origin; Hecate, a goddess of witchcraft; and (especially in later antiquity) Artemis, the goddess of hunting and wild things. Like Artemis, Selene was sometimes called Phoebe, a name that means “bright one.”
Selene’s Roman counterpart was called Luna (from the Latin word meaning “moon”).
#Titles and Epithets
Many of Selene’s epithets—including αἴγλη (aíglē, “gleaming”), πασιφάη (pasipháē, “all-shining”), and τανυσίπτερος (tanysípteros, “long-winged”)—reflected her lunar qualities and other distinctive attributes.
But Selene was also called by many generic epithets that were used for other goddesses as well, including εὐπλοκάμος (euplokámos, “she of the beautiful hair”), λευκωλένος (leukōlénos, “white-armed”), γλαυκῶπις (glaukôpis, “gray-eyed, bright-eyed,” an epithet most commonly associated with Athena), and κυανῶπις (kyanôpis, “dark-eyed,” essentially the opposite of glaukôpis).
Selene personified the moon and was one of the Greek goddesses of the night. But unlike other night goddesses—like Nyx, Hecate, and sometimes even Artemis—Selene represented the moon itself. In other words, Selene was the moon (similar to the Roman Luna or even the Norse Máni).
As the moon, Selene occupied an important place in popular religion.2 She was often associated with cycles of growth and agriculture, female menstruation, and mysterious diseases like epilepsy and demonic possession. The phases of the moon—especially the new moon and the full moon—played a central role in the ancient Greeks’ understanding of time and agriculture.
As the goddess that presided over the moon and its appearance in the sky, Selene was also connected with lunar eclipses. The Greeks (like many other ancient peoples) were notoriously terrified of eclipses, viewing them as signs of the gods’ displeasure.3
#Characteristics and Iconography
Though Selene, as the moon, was undeniably important to the ancient Greeks, there are very few descriptions of her in literature. Those that do exist are somewhat generic (like the previously mentioned epithets).
Perhaps the most colorful ancient description of Selene comes from Homeric Hymn 32 (the Homeric Hymn to Selene).4 Here she is represented as a radiant goddess, wearing a crown and beautiful robes and riding a horse-drawn chariot across the night sky:
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 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.5
Selene’s moon chariot—similar to the sun chariot of her brother Helios and the dawn chariot of her sister Eos—was probably her most distinctive and consistent attribute. Depending on the author, the chariot was either silver,6 snow white,7 or gold.8
Selene began appearing in the visual arts around the early fifth century BCE. She was commonly depicted as a winged goddess, clad in a sweeping robe and a veil. Often she was shown in a chariot drawn by a team of horses or oxen, but other times there was no chariot, and Selene would instead appear on the back of a horse or mule. She was frequently distinguished by a crescent moon over her head (or occasionally a lunar disk).9
In the familiar tradition, Selene was the daughter of the Titans Hyperion and Theia and the sister of Helios and Eos.10 But some sources called her mother Euryphaessa,11 Aethra,12 or Basileia13 (possibly alternate names for Theia), while others called her father Pallas14 or even Helios.15 Aeschylus, meanwhile, claimed that the moon was the daughter of Leto, suggesting that, already by the fifth century BCE, Selene was being identified with Artemis—the more familiar daughter of Leto.16
Selene never took a husband; the closest she ever came to having a primary consort was Endymion. According to some sources, Selene’s relationship with Endymion produced fifty daughters known as the Menae, personifications of the fifty lunar months of the “Olympiad” (the period of time between Olympic Games, commonly used in ancient Greece as a method of reckoning time).17 One author also called Selene and Endymion the parents of Narcissus (though this does not appear to have been the standard tradition).18
Selene had many lovers in addition to Endymion. From her union with Zeus, for example, she had three children: Pandia, described as “exceeding lovely amongst the deathless gods”;19 Herse, the personification of dew;20 and the nymph Nemea, namesake of the town of Nemea in central Greece.21 Other lovers included Pan, who seduced her by wrapping himself in a sheepskin;22 and finally Helios (her own brother),23 by whom she was sometimes said to have been the mother of the four Horae, personifications of the seasons (Eiar, Theros, Cheimon, and Phthinoporon—Spring, Summer, Winter, and Autumn, respectively).24
Selene also had children whose father was unknown or uncertain. One fairly popular tradition made her the mother of the Nemean Lion, killed by Heracles for his first labor.25 Finally, the Orphics made Selene the mother of the musician Musaeus (probably by either Eumolpus or Antiphemus).26
Selene is probably most famous for her love of Endymion, a handsome young man from Asia Minor (though some said that he was from Elis).
There are a few different versions of the myth. In the most familiar account, Selene first saw the beautiful Endymion as he lay sleeping in a cave on Mount Latmus. She fell madly in love with him and asked Zeus to let him stay asleep forever, remaining eternally young and beautiful (in some traditions, it was Endymion himself who requested this unending sleep). Her request granted, Selene visited him regularly; some sources even reported that they had children together (see above).27
In other versions, Endymion was actually taken to Mount Olympus. But while there, he committed some transgression (usually, he was said to have fallen in love with Zeus’ wife Hera). As punishment, he was either thrown out of Olympus or cast into an eternal sleep. Interestingly, this version of the myth does not involve Selene.28
Another version is known only from Lucian, a satirical writer from the second century CE. According to Lucian, Selene had a rival for Endymion’s love named Myia. The talkative Myia would sit with Endymion as he slept his eternal sleep, chattering endlessly—so much so that Endymion eventually woke up. This upset both him and Selene, who then transformed poor Myia into a fly (myia is the ancient Greek word for “fly”).29
#The Nemean Lion
Selene played a role in some versions of the myth of the Nemean Lion, a ferocious and invulnerable beast slain by Heracles as the first of his Twelve Labors. Though Hesiod made the Nemean Lion the child of Echidna, other authors wrote that Selene gave birth to it or brought it up at Hera’s request. Some even said that the Nemean Lion, as the offspring of Selene, had originally fallen from the moon.30
Another myth describes how Selene held her own against the monster Typhoeus when he attacked the gods. According to Nonnus, Typhoeus battled Selene by chucking bulls at her, then violently rushing her. Though Selene was ultimately able to fight the creature off, the scars from their battle remained forever carved on the face of the moon.31
Ampelus was a handsome young male satyr and the first love of the god Dionysus. Nonnus describes how, as Ampelus was riding a bull, he made the mistake of comparing himself to Selene. Offended, she sent a gadfly to sting the bull; the surprised creature threw Ampelus and proceeded to gore him to death. Grapevines then rose from Ampelus’ corpse, from which the heartbroken Dionysus made wine for the first time.32
Selene was rarely worshipped, at least in earlier periods of ancient Greek history. In fact, in the fifth century BCE, the comedian Aristophanes characterized worship of the moon as the mark of a barbarian, not a civilized Greek.33
But the Greek cult of Selene grew more and more prevalent towards the end of the Hellenistic period (323–31 BCE). Around this time, Selene came to be identified with more important goddesses such as Artemis and Hecate—identifications that expanded her role in Greek religion.
Only a handful of religious centers of Selene are known from the ancient world. The goddess had one temple that was also an oracle near Thalamae in Laconia.34 She also had a sacred statue (which stood alongside one of her brother Helios) in the public market of Elis.35
Though Selene almost never appears in modern adaptations of Greek mythology, she is nonetheless present in pop culture as the personification of the moon. The name Selene is also quite popular in the English-speaking world.
Hesiod (eighth/seventh century BCE): Selene and her genealogy appear in the epic the Theogony. The myth of her affair with Endymion is known to have also appeared in the Catalogue of Women, a slightly later work traditionally (but probably falsely) attributed to Hesiod, but this text has been lost.
Homeric Hymns (seventh/sixth century BCE): The thirty-second Homeric Hymn (probably composed during the fourth century BCE or later, after many of the other Homeric Hymns) is dedicated to Selene.
Apollonius of Rhodes (third century BCE): The earliest definitive reference to the myth of Selene and Endymion occurs in the Argonautica.
Theocritus (ca. 300–after 260 BCE): Selene is among the goddesses invoked by lovesick women in Idyll 2.
Strabo (64/63 BCE–ca. 24 CE): There are references to Selene’s mythology in the Geography.
Plutarch (ca. 46–after 119 CE): Selene features in a few of Plutarch’s writings, including On Isis and Osiris and On the Face in the Moon.
Pausanias (ca. 110–ca. 180 CE): Some of Selene’s myths (and their local variants) appear in the Description of Greece.
Apollodorus (first century BCE or the first few centuries CE): The Library, a mythological handbook incorrectly attributed to the Greek scholar Apollodorus, summarizes Selene’s genealogy and some of her mythology.
Lucan (ca. 125–after 180 CE): In one of the Dialogues of the Gods, Aphrodite and Selene discuss their affairs with Adonis and Endymion, respectively.
Nonnus (fifth century CE): Selene appears a few times in the massive Dionysiaca.
Ovid (43 BCE–17/18 CE): The myths of Selene/Luna appear in a few of Ovid’s works, including the Metamorphoses and the Fasti.
Hyginus (first century CE or later): The myths of Selene/Luna are summarized in the Fabulae, a mythological handbook incorrectly attributed to the writer Gaius Hyginus.
Apuleius (ca. 124–ca. 170 CE): Selene is identified with Isis in Book 11 of the Metamorphoses (sometimes known as the Golden Ass), one of the earliest surviving novels.
Claudian (ca. 370–ca. 404 CE): In one of his poems, the Rape of Proserpina, Claudian wrote that the young Selene (together with Helios) was nursed by her aunt Tethys.
Gantz, Timothy. Early Greek Myth: A Guide to Literary and Artistic Sources. 2 vols. Baltimore, MD: Johns Hopkins University Press, 1996.
Gordon, Richard L. “Selene.” In Brill’s New Pauly, edited by Hubert Cancik, Helmuth Schneider, Christine F. Salazar, Manfred Landfester, and Francis G. Gentry. Published online 2006. http://dx.doi.org/10.1163/1574-9347_bnp_e1107170.
Gury, Francoise. “Selene/Luna.” In Lexicon Iconographicum Mythologiae Classicae, vol. 7, 706–15. Zurich: Artemis, 1994.
Parker, Robert. “Selene.” In The Oxford Classical Dictionary, 4th ed., edited by Simon Hornblower, Antony Spawforth, and Esther Eidinow, 1340. Oxford: Oxford University Press, 2012.
Préaux, Claire. La lune dans la pensée grecque. Brussels: Palais des Académies, 1973.
Roscher, Wilhelm Heinrich. Über Selene und Verwandtes. Leipzig: Teubner, 1890.
Smith, William. “Selene.” In A Dictionary of Greek and Roman Biography and Mythology. London: Spottiswoode and Company, 1873. Perseus Digital Library. Accessed November 11, 2021. https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0104%3Aalphabetic+letter%3DS%3Aentry+group%3D11%3Aentry%3Dselene-bio-1.
Theoi Project. “Selene.” Published online 2000–2017. https://www.theoi.com/Titan/Selene.html.