Hekate-Selene-Artemis and Related Deities in the Greek Magical Papyri and Curse Tablets

-mos original: πολυώνυμος (polyonymos), the Many-named (B 545; D 745, 765; E 815, 831; F 758)³³; potnia, the Exalted (D 721)³⁴ and semne, the Revered (D 725)³⁵.

The remaining 240 epicleses|epithets used to address a deity in prayer or magic, by contrast, possess a more or less distinct characteristic quality. In most cases, this allows us to determine which of the aforementioned 19 deities—with whom Selene merged in our papyri—is actually meant by the respective epiclesis. In doing so, we rely on established tradition while also focusing on the defining traits within those specific titles.

First, an attempt shall be made to identify those epithets|descriptive titles or by-names that may apply to Selene herself in her role as the Moon Goddess: habronoe, the Mild-thinking (B 547), though WÜNSCH, following the reading of the papyrus, prefers to read apronoe, "the Improvident" original: "die Nichtvorausbedenkende", in contrast to promethes in A 268, "the Forethinking"; aglae, the Shining (A 282); aktinochaitis, the Ray-maned (A 286) referring to rays of light as hair, with which the vox magica|a "magical word" or "barbarous name" often used in spells without a literal translation Aktiophis (B 600, C 664, D 749) should likely be grouped. DREXLER³⁶ suggests reading this as Aktyopis, the Ray-eyed, and interpreting it as an epiclesis of Hecate-Persephone-Ereschigal, since Aktiophis often appears combined with Nebutosualeth Ereschigal. This is particularly notable on a gemstone that shows Hecate on the front with the inscription A[kti]oph[is] [E]reschigal and on the back ***Nebutosualeth, protect me!***³⁷; astrodia, Traversing the Starry Path (B 559), though the papyrus offers astrochia, which is why WESSELY preferred to read astrochiton, the Star-robed³⁸; augazousa, the Beaming or Radiant (B 557) and Auge, the Bright Light (A 265), or rather: "Holy Radiant Light taken from the darkness, overturning all things with un-aimed counsels" original Greek: ἱερὰ Αὐγὴ ἐκ σκότους ειλημμένη, ἀναστατοῦσα πάντα βουλαῖς ἀστόχοις (cf. apronoe / improvident) (A 243/44). Reference should also be made to the epiclesis augastreia (Orphic Hymn IX 5). Finally, baridouchos, Hol- likely "Holder of the Baris boat," an Egyptian vessel associated with the moon and sun

Footnotes

³³ An epitheton of Selene according to Cavvadias, Fouilles d'Epidaure I N. 65; of Artemis (Orphic Hymn XXXVI 1; Aristophanes, Thesmophoriazusae 320; cf. Callimachus, Hymn III 7); of Hecate (Nonnus, Dionysiaca XLIV 193); of Demeter (Orphic Hymn XL 1); of the Fates original: Moiren (ibid. LIX 2) and especially of Isis (cf. for example Kaibel, Epigrammata Graeca 1029, 5; Robiou, Mélanges Graux II 602, 5; Paris Papyrus line 511).
³⁴ Selene is called this in Theocritus (II 69) and Artemis in the Orphic Hymns (XXXVI 11).
³⁵ A surname of Artemis (Orphic Hymn XXXVI 2, 10), Demeter (ibid. XL 2, 13), Persephone (ibid. XXIX 2) and Aphrodite (ibid. LV 2).
³⁶ Roscher, Lexicon of Mythology II 1, 1585.
³⁷ Baudelot de Dairval, On the Utility of Voyages, New Ed. I, Bonnet Collection, p. 404, Plate 20, 1; cf. Drexler in the previously cited work.
³⁸ Epithets of Selene formed with the word star original: ἀστήρ / aster are common, e.g., euasteros, Star-blessed (Orphic Hymn IX 3), astrarchē, Star-ruler (ibid. 7), and "abounding in beautiful stars" (ibid.); yet, on the other hand, Hecate specifically was considered the daughter of Zeus and Asteria (Musaeus in the scholia to Apollonius of Rhodes III 467).