Hekate-Selene-Artemis in the Magical Papyri

...stands out against the black night sky; further, nyktairodyteira original: νυκταιροδύτειρα, she who rises and sets at night (B 546)⁴⁶; nyktophaneia original: νυκτοφάνεια, the night-shining one (B 523, E 819/20); phaethousa original: φαέθουσα, the radiant one (B 557)⁴⁷; phaesphoros original: φαεσφόρος, the light-bringer (B 548, D 788, also in Orphic Hymn IX 1)⁴⁸; phaesimbrotos original: φαεσίμβροτος, she who brings light to mortals (E 788, cf. Anonymous poem on herbs 53 L.); chrysostephe original: χρυσοστεφή, the gold-crowned (A 271/72); and chrysoopis original: χρυσοῶπις, the gold-eyed (A 288); porphyreē original: πορφυρέη, the purple one (A 269/70), could also be attributed to Hekate as the goddess of the ill-omened, red-colored moon, which is why Preisendanz A prominent 20th-century editor of the magical papyri. translates this epithet as "the blood-colored one"; pantopalaia original: παντοπάλαια, the all-seeing one (B 612)⁴⁹ as a counterpart to Helios, who sees all and hears all original: ὃς πάντ᾿ ἐφορᾷ καὶ πάντ᾿ ἐπακούει (Homer, Odyssey 11, 109). The mild, kind side of Selene is emphasized by the epikleseis Invocations or ritual titles used to call upon a specific aspect of a deity. erasmion original: ἐράσμιον and hieron phōs original: ἱερὸν φῶς, lovely and holy light (B 609, A 242), while photoplēx original: φωτοπλήξ, she who strikes through her light (A 242), likely designated Selene as the cause of "moon-sickness" Historically, this referred to conditions like epilepsy or hysteria, which were believed to be influenced by the phases of the moon. and hysterical-nervous disorders, particularly among the female sex, thus bringing her closer to Artemis or Hekate. Also ourania original: οὐρανία, the heavenly one (B 559, 561, E 853) is disputed between Selene and Hekate, as Hippolytus (Hymn in Abel, v. 1) and Orphic Hymn I 2 designate Hekate this way, and she calls herself ouranophoytis original: οὐρανόφοιτις, heaven-wanderer, in Eusebius (Preparation for the Gospel III 23, 7); furthermore, one might also assign philerēmos original: φιλέρημος, lover of solitude (E 807) to Selene with regard to the loneliness and silence of the night, yet Hekate receives the same predicate in Orphic Hymn I 4. In contrast, ruler over the three decades original: τρισσῶν δεκάδων ἀνάσσουσα, meaning the ruler over the three ten-day periods of the month (B 527/28, E 826), likely refers only to Selene as the goddess of the month, despite the emphasis on the number three which is so characteristic of Hekate.

If we now attempt to determine the epithets proper to Artemis, it will occasionally be shown here as well that a sharp distinction between her, Selene, and even Hekate is not always possible. Clear is the Homeric child of Zeus, the arrow-pourer original: Διὸς τέκος ἰοχέαιρα (B 522/23, E 852) and, as the daughter of Zeus, eupatoreia original: εὐπατόρεια, the well-born (D 717)⁵⁰; further, as an "etymological" epithet aera temnousa original: ἀέρα τέμνουσα, she who cuts through the air (E 816/17), as Artemis...

⁴⁶ nyktidromos original: νυκτιδρόμος, night-runner, in Orphic Hymn IX 2.
⁴⁷ In Homer (Odyssey XII 132), a Heliad A daughter of the sun-god Helios. is named this; phaennō original: φαεννὼ for Selene in A 272.
⁴⁸ However, Hekate is also called this in Hippolytus (Hymn 5) and Demeter in Orphic Hymn XXIX 9, though certainly only secondarily.
⁴⁹ Gruppe (Mythology II 1272, 1) wishes to think of opos original: ὀπὸς, "magic juice," and therefore assign this invocation to Hekate.
⁵⁰ However, Athena, Aphrodite (Orphic Hymn LV 10), and the Moirai The Fates. (ibid. LIX 16) are also called this, as is Hekate (Orphic Fragment 260 A, cf. Krah: Philologus 17 [1861] 205).