In ancient Greek religion and mythology, Artemis is the goddess of the hunt, the wilderness, wild animals, nature, vegetation, childbirth, care of children, and chastity. In later times, she was identified with Selene, the personification of the Moon. She was often said to roam the forests and mountains, attended by her entourage of nymphs. The goddess Diana is her Roman equivalent.
In Greek mythology, Callisto was a nymph, or the daughter of King Lycaon; the myth varies in such details. She was believed to be one of the followers of Artemis who attracted Zeus. Many versions of Callisto's story survive. According to some writers, Zeus transformed himself into the figure of Artemis to pursue Callisto, and she slept with him believing Zeus to be Artemis. She became pregnant and when this was eventually discovered, she was expelled from Artemis's group, after which a furious Hera, the wife of Zeus, transformed her into a bear, although in some versions, Artemis is the one to give her an ursine form. Later, just as she was about to be killed by her son when he was hunting, she was set among the stars as Ursa Major by Zeus. She was the bear-mother of the Arcadians, through her son Arcas by Zeus.
Diana is a goddess in Roman and Hellenistic religion, primarily considered a patroness of the countryside and nature, hunters, wildlife, childbirth, crossroads, the night, and the Moon. She is equated with the Greek goddess Artemis, and absorbed much of Artemis' mythology early in Roman history, including a birth on the island of Delos to parents Jupiter and Latona, and a twin brother, Apollo, though she had an independent origin in Italy.
In ancient Greek mythology and religion, Eos is the goddess and personification of the dawn, who rose each morning from her home at the edge of the river Oceanus to deliver light and disperse the night. In Greek tradition and poetry, she is characterized as a goddess with a great sexual appetite, who took numerous human lovers for her own satisfaction and bore them several children. Like her Roman counterpart Aurora and Rigvedic Ushas, Eos continues the name of an earlier Indo-European dawn goddess, Hausos. Eos, or her earlier Proto-Indo-European (PIE) ancestor, also shares several elements with the love goddess Aphrodite, perhaps signifying Eos's influence on her or otherwise a common origin for the two goddesses. In surviving tradition, Aphrodite is the culprit behind Eos' numerous love affairs, having cursed the goddess with insatiable lust for mortal men.
A goddess is a female deity. In many known cultures, goddesses are often linked with literal or metaphorical pregnancy or imagined feminine roles associated with how women and girls are perceived or expected to behave. This includes themes of spinning, weaving, beauty, love, sexuality, motherhood, domesticity, creativity, and fertility. Many major goddesses are also associated with magic, war, strategy, hunting, farming, wisdom, fate, earth, sky, power, laws, justice, and more. Some themes, such as discord or disease, which are considered negative within their cultural contexts also are found associated with some goddesses. There are as many differently described and understood goddesses as there are male, shapeshifting, or neuter gods.
The Judgement of Paris is a story from Greek mythology, which was one of the events that led up to the Trojan War, and in later versions to the foundation of Rome.
In ancient Greek religion and mythology, Helios is the god who personifies the Sun. His name is also Latinized as Helius, and he is often given the epithets Hyperion and Phaethon. Helios is often depicted in art with a radiant crown and driving a horse-drawn chariot through the sky. He was a guardian of oaths and also the god of sight. Though Helios was a relatively minor deity in Classical Greece, his worship grew more prominent in late antiquity thanks to his identification with several major solar divinities of the Roman period, particularly Apollo and Sol. The Roman Emperor Julian made Helios the central divinity of his short-lived revival of traditional Roman religious practices in the 4th century AD.
In ancient Greek mythology and religion, Selene is the goddess and personification of the Moon. Also known as Mene, she is traditionally the daughter of the Titans Hyperion and Theia, and sister of the sun god Helios and the dawn goddess Eos. 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 post-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 moon and lunar goddesses, but only Selene was regarded as the personification of the Moon itself.
In Sabine and ancient Roman religion and myth, Luna is the divine embodiment of the Moon. 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, along with Diana and either Proserpina or 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 Greek mythology, Endymion was variously a handsome Aeolian shepherd, hunter, or king who was said to rule and live at Olympia in Elis. He was also venerated and said to reside on Mount Latmus in Caria, on the west coast of Asia Minor.
Endymion is a poem by John Keats first published in 1818 by Taylor and Hessey of Fleet Street in London. John Keats dedicated this poem to the late poet Thomas Chatterton. The poem begins with the line "A thing of beauty is a joy for ever". Endymion is written in rhyming couplets in iambic pentameter. Keats based the poem on the Greek myth of Endymion, the shepherd beloved of the moon goddess Selene. The poem elaborates on the original story and renames Selene "Cynthia".
A triple deity is a deity with three apparent forms that function as a singular whole. Such deities may sometimes be referred to as threefold, tripled, triplicate, tripartite, triune, triadic, or as a trinity. The number three has a long history of mythical associations and triple deities are common throughout world mythology. Carl Jung considered the arrangement of deities into triplets an archetype in the history of religion.
Sebastiano Ricci was an Italian painter of the late Baroque school of Venice. About the same age as Piazzetta, and an elder contemporary of Tiepolo, he represents a late version of the vigorous and luminous Cortonesque style of grand manner fresco painting.
Le Roi Candaule is a Grand ballet in four acts and six scenes, with choreography by Marius Petipa and music by Cesare Pugni. The libretto is by Jules-Henri Vernoy de Saint-Georges and is based on the history of King Candaules the Ruler of Lydia, as described by Herodotus in his Histories.
The myth of Diana and Actaeon can be found in Ovid's Metamorphoses. The tale recounts the fate of a young hunter named Actaeon, who was a grandson of Cadmus, and his encounter with chaste Artemis, known to the Romans as Diana, goddess of the hunt. The latter is nude and enjoying a bath in a spring with help from her escort of nymphs when the mortal man unwittingly stumbles upon the scene. The nymphs scream in surprise and attempt to cover Diana, who, in a fit of embarrassed fury, splashes water upon Actaeon. He is transformed into a deer with a dappled hide and long antlers, robbed of his ability to speak, and thereafter promptly flees in fear. It is not long, however, before his own hounds track him down and kill him, failing to recognize their master.
In the burial practices of ancient Rome and Roman funerary art, marble and limestone sarcophagi elaborately carved in relief were characteristic of elite inhumation burials from the 2nd to the 4th centuries AD. At least 10,000 Roman sarcophagi have survived, with fragments possibly representing as many as 20,000. Although mythological scenes have been quite widely studied, sarcophagus relief has been called the "richest single source of Roman iconography," and may also depict the deceased's occupation or life course, military scenes, and other subject matter. The same workshops produced sarcophagi with Jewish or Christian imagery. Early Christian sarcophagi produced from the late 3rd century onwards, represent the earliest form of large Christian sculpture, and are important for the study of Early Christian art.
In Lucian of Samosata's works, Myia is a young girl who fell in love with Endymion and was transformed by the lunar goddess Selene into a fly, a small insect bearing her name.
Diana and Endymion, also known in French as Diane et Endymion, is an 1822 oil-on-canvas painting by Jérôme-Martin Langlois. The painting depicts the Roman goddess Diana, one of the twelve Gods and Goddesses of Olympus, falling in love with Endymion and is painted in the Neoclassical style.
