Theodor Hopfner

-ceiver, or better: Receiver of the (Sun-)Barque (A 274), for which WESSELY wanted to read deep-thundering original: βαρυδοῦπε (barydoupe), though in any case, we have here the Egyptian concept of Osiris as the set sun of the night that revives in the full moon³⁹; cow-eyed original: βοῶπις (boōpis) (D 748), as Selene is also called by Nonnos (Dionysiaca XVII 240, XXXII 95); the long-running original: δολίχη (dolichē) (A 280); she who embraces the (sun-)rays original: ἠγκαλισμένη ἀκτῖνας (ēnkalismenē aktinas) (A 278/79), certainly with regard to the Egyptian view presented under barque-carrier original: βαριδοῦχος (baridouchos); the tame, gentle one original: ἡμέρη (hēmerē) (A 283)⁴⁰; the air-wanderer original: ἠροδία (ērodia) (G 882)⁴¹; the quiet one original: ἥσυχος (hēsychos) (B 544, E 856), just as Theocritus (II 11) calls Selene a quiet deity original: ἄσυχος δαίμων (asychos daimōn) and an Orphic Hymn (IX 8) describes her as rejoicing in quietude original: ἡσυχίῃ χαίρουσα (hēsychiē chairousa); cheerful-faced spirit original: δαίμων ἱλαρῶπις (daimōn hilarōpis) (G 882), with reference to the full moon; the beautiful one original: ἰνδαλίμη (indalimē) (A 273)⁴²; the horned-faced original: κερατῶπις (keratōpis) (B 547); the two-horned original: δικέρατος (dikeratos) (F 758) and the horn-bearer original: κερόεσσα (keroessa) (E 832). The latter designation is indeed assigned to Persephone in the Orphic Hymns (XXIX 11), and Manetho (IV 91) calls Hecate "horned-faced," yet the synonymous epithets of the moon-goddess Mene—horned, horn-bearing, horny, two-horned, and bull-horned original: κεραίη (keraie), κερασφόρος (kerasphoros), κεράων (keraōn), δικέρως (dikerōs), ταυρόκερως (taurokerōs) (BRUCHMANN, Epithets of the Gods 206/07)—prove that it was the lunar crescent to which all these by-names originally belonged; the torch-bearer original: λαμπαδία (lampadia) (B 557)⁴³; with shining locks original: λιπαροπλόκαμος (liparoplokamos) (A 284), refers to the beauty of Selene; the new one original: νέα (nea) (E 788) refers to the young waxing moon⁴⁴, while image of the night original: νυκτὸς ἄγαλμα (nyktos agalma) (E 788)⁴⁵ again refers to the beauty of the clear full moon.

³⁹ According to Plutarch (On Isis and Osiris 43), the Egyptians celebrated the festival of the beginning of spring on the 1st of Phamenoth the seventh month of the Egyptian calendar, roughly February 25th, which was the festival of the sun's strengthening, called "the entry of Osiris into the moon" original: ἔμβασις Ὀσίριδος εἰς τὴν Σελήνην (embasis Osiridos eis tēn Selēnēn), that is, into Isis. They believed the power of Osiris was placed into the (full) moon and said that Isis accompanied him as the principle of creation original: γένεσις (genesis), or "birthing".
⁴⁰ The papyrus offers the spelling eimere original: ειμερη, which is why Preisendanz, though doubting, thought of Imere as the feminine form of Himeros the personification of longing or desire.
⁴¹ Compare walking in the mist original: ἠεροφοῖτις (aerophoitis) as an epithet of the Fury (Erinys) in Homer (Iliad IX 571, XIX 87) and in the Greek Anthology (IX 470, 4).
⁴² Because the full moon was generally considered the prototype of female beauty (ROSCHER, Lexicon I 581), yet Artemis (Euripides, Hippolytus 70/72; Greek Anthology VI 286, 5; Pausanias I 29, 2 after Sappho)—especially the Artemis on the Arcadian Mount Maenalus (Pausanias VIII 35, 8) and near the Academy at Athens (ROSCHER as above I 581)—as well as Hecate in Thera (CIG II add. 2465 B; Hesychius, cf. USENER: Rheinisches Museum XXXIII 1868, 326) and in the Kerameikos the potters' quarter in Athens (Hesychius under the term) also bore the by-name "the most beautiful" original: καλλίστη (kallistē).
⁴³ In the Orphic Hymn IX 9, Selene is called the radiant original: λαμπετίη (lampetiē), and in the same work (XL 11), Demeter is called the glowing original: λαμπεδόεσσα (lampedoessa).
⁴⁴ In Manetho (IV 510, II [I] 489) newly-shining original: νεολαμπὴς (neolampēs) and newly-beaming original: νεοφεγγής (neophengēs).
⁴⁵ Also in the Orphic Hymn IX 9 and in Bion (IX 12).