Lunar figures are found in Cretan rings and gemstones (perhaps indicating a Minoan cult of the Moon Goddess), but in addition to the role played by the moon itself in magic, folklore, and poetry, and despite the later worship of the Phrygian moon-god Men, there are it was relatively little worship of Selene.
Pausanias also described seeing two stone images in the market place of Elis, one of the sun and the other of the moon, from whose heads projected the rays of the sun and the horns of the crescent moon.
Pandia (or Pandia Selene) may have personified the full moon, and an Athenian festival called Pandia, generally considered a festival for Zeus, was perhaps celebrated on the full moon and may have been associated with Selene.
Selene was sometimes associated with childbirth, as it was believed that during the full moon women had the easiest jobs; The idea that Selene would also give women easy work paved the way for identification with Hera and with the Romans Juno and Lucina, three other goddesses of childbirth;
The Roman philosopher Cicero connected Selene's Roman counterpart Luna's to the birth goddess Lucina, both deriving from "light" (thus bringing the unborn child to light). And, according to a scholium on Theocritus, Pindar wrote that women in love prayed to Selene for help, as Euripides apparently did Phaedra, Selene's great-niece, in his lost play Hippolytus Veiled.