tradition
Hellenic religion
The cults, poems, and civic rites of the ancient Greek-speaking world, known from temples, travelers, and later literature.
Also known as Greek religion
Meetings with this tradition
object · 242
Ambrosia appears in Hellenic religion.
The Iliad uses ambrosia as the gods’ food and as anointing stuff on the bodies of gods and the dead. Homeric divine fare, not a later perfume slogan.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Aegis appears in Hellenic religion.
The Iliad attests Athena’s aegis as a goat-skin or shield-device shaken in battle. Homeric divine gear, not every later shield and not unpublished Medusa as a second being.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Omphalos appears in Hellenic religion.
Pausanias describes the omphalos at Delphi as the navel-marker of that sanctuary. A named cult stone of the periegesis, not Lia Fáil and not the Stone of Scone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Delphic tripod appears in Hellenic religion.
Pausanias attests the Pythian tripod at Delphi among the sanctuary’s gear. A named oracular tripod of that visit, not a cooking-stand and not the omphalos restated.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Poseidon's trident appears in Hellenic religion.
The Iliad has Poseidon hold the trident when the Achaean wall is to be unmade. Hellenic epic’s three-prong, not Trishula and not a fisherman’s fork.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Kynee appears in Hellenic religion.
The Iliad has Athena put on the cap of Hades, the kynee, so that Ares cannot see her. A named cap of darkness in that epic, not a generic helmet.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Talaria appears in Hellenic religion.
The Homeric Hymn to Hermes has the god make immortal golden sandals. Greek hymn’s sandals under the later Latin name talaria, not generic shoes and not a second Hermes identity walk.
from Anonymous (Homeric hymn) · Homeric Hymn to Hermes, c. 6th–5th century BCE
appears in · sourced · documented
Golden Fleece appears in Hellenic religion.
Ovid’s Metamorphoses 7 tells Jason’s taking of the golden fleece. Hellenic quest-object in that Latin verse, not generic wool and not a minted Jason.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Harp of Orpheus appears in Hellenic religion.
Ovid’s Metamorphoses tells Orpheus’s lyre in the underworld and after his death. Named instrument of that cycle, not a generic harp and not an Orphic-liturgy handbook the Atlas does not hold.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Ariadne's thread appears in Hellenic religion.
Ovid’s Metamorphoses has Theseus leave the labyrinth by Ariadne’s thread. A named clue of that telling, not a restatement of labyrinth-hellenic and not a generic string.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Nemean hide appears in Hellenic religion.
Ovid’s Hercules cycle names the Nemean lion’s skin among the labors. A worn hide in that Latin verse, not generic leather and not a minted Heracles as the meeting’s other end.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Shield of Achilles appears in Hellenic religion.
Iliad 18 has Hephaestus work Achilles’ shield as a world of cities, dance, and sky. A named Homeric panoply, not the aegis Athena shakes and not the generic shield node.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Apples of the Hesperides appears in Hellenic religion.
Hesiod’s Theogony places the Hesperides as guardians of golden apples beyond Ocean. A named cosmogonic fruit-hoard, not Eris’s wedding apple and not the Golden Fleece.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Scepter of Agamemnon appears in Hellenic religion.
Iliad 2 traces Agamemnon’s ancestral sceptre from Hephaestus through the Argive kings. A named Homeric staff of office, not a was-sceptre and not a generic staff.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Spear of Achilles appears in Hellenic religion.
The Iliad names Achilles’ Pelian ash spear, which only he can wield. A named Homeric shaft, not the Shield of Achilles, not Gáe Bulg, and not a generic spear.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Gorgoneion appears in Hellenic religion.
The Iliad sets the Gorgon’s head on Athena’s aegis as a named facing-device. A named Homeric apotropaic face, not the aegis itself and not Medusa as a being-dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Cestus of Aphrodite appears in Hellenic religion.
Iliad 14 has Hera borrow Aphrodite’s embroidered strap, the cestus, to beguile Zeus. A named Homeric girdle, not Megingjörð and not a generic necklace.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Wings of Icarus appears in Hellenic religion.
Ovid’s Metamorphoses tells the wax-and-feather wings Daedalus makes for Icarus. A named pair of wings in that poem, not Talaria and not a being.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Shirt of Nessus appears in Hellenic religion.
Ovid’s Metamorphoses tells the poisoned shirt of Nessus that burns Heracles. A named garment in that poem, not Kāṣāya and not the Coat of Padarn.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Chelys appears in Hellenic religion.
The Homeric Hymn to Hermes has Hermes make the tortoise-shell lyre, the chelys. A named hymnic instrument, not the harp of Orpheus and not Talaria from the same hymn.
from Anonymous (Homeric hymn) · Homeric Hymn to Hermes, c. 6th–5th century BCE
appears in · sourced · documented
Xoanon appears in Hellenic religion.
Pausanias describes early wooden cult-images, xoana, at Greek shrines. A named image-form in that travel-book, not the Palladion, not an ushabti, and not a moai.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Adamant appears in Hellenic religion.
Hesiod’s Theogony has Gaia make a sickle of adamant for Cronus. A named unbreakable material in that cosmogony, not diamond as a gem-market stone and not orichalcum.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Cornucopia appears in Hellenic religion.
Ovid’s Metamorphoses tells Achelous’ broken horn becoming the horn of plenty. A named plenty-horn in that poem, not a grail, not a cup, and not the Sampo.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Thyrsus appears in Hellenic religion.
Pausanias describes the thyrsus in Dionysiac procession, a fennel staff of that cult as a visitor saw it. A named wand in that travel narrative, not Caduceus the twinned-snake staff and not Agamemnon’s sceptre.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Keraunos appears in Hellenic religion.
Hesiod’s Theogony has the Cyclopes give Zeus the keraunos, the thunderbolt, with thunder and lightning. A named fire-weapon in that cosmogony, not a vajra and not Mjölnir.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Chains of Prometheus appears in Hellenic religion.
Hesiod’s Theogony has Zeus bind Prometheus with unbreakable bonds and a driven shaft. A named binding in that cosmogony, not Gleipnir and not Tartarus restated as a place.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Harpe of Perseus appears in Hellenic religion.
Ovid’s Metamorphoses tells Perseus’ sickle-sword in the Medusa episode, the harpe of that killing. A named curved blade in that poem, not adamant as a material, not a labrys, and not the harp of Orpheus.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Palladion appears in Hellenic religion.
Pausanias reports the Palladium among Greek local images of Athena. A named Hellenic cult-statue in that periegesis, not the Aeneid’s stolen Trojan luck, and not the aegis.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · culturally specific
Nestor cup appears in Hellenic religion.
Iliad 11 describes Nestor’s cup as a gold vessel with dove-handles that the old man of Pylos lifts in the Achaean camp. A named Homeric cup in that poem, not Nestor the elder as identity, and not a later kiddush cup.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Trireme appears in Hellenic religion.
Herodotus names the trireme, the three-banked war-galley, throughout his account of Greek and Persian fleets. A named Hellenic hull in that history, not a dromon and not a generic boat.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Amphora appears in Hellenic religion.
Herodotus names the amphora as a jar of measure and transport in Greek and neighboring practice. A named Hellenic vessel in that history, not a Chinese zun and not a generic jar.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Aspis appears in Hellenic religion.
The Iliad names the aspis as the round combat shield of Achaean fighting. A named Homeric shield-form, not the aegis Athena shakes and not the worked shield Hephaestus makes for Achilles.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Greaves appears in Hellenic religion.
The Iliad names the greaves, the shin-guards of Achaean panoply, in the standing epithet of the well-greaved Achaeans and in arming scenes. A named Homeric armor-piece, not geta and not Helskór.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Krater appears in Hellenic religion.
Pausanias describes dedicated kraters among Greek sanctuary offerings and mixing-bowls of rite. A named Hellenic vessel in that periegesis, not an amphora and not a generic cauldron.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Chariot appears in Hellenic religion.
The Iliad names the chariot, the light war-cart of Achaean and Trojan fighting, throughout the poem. A named Hellenic vehicle in that epic, not a wagon and not a published wheel alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Torch appears in Hellenic religion.
The Homeric Hymn to Demeter has Demeter and Hecate search with torches for the stolen girl. A named open brand in that hymn, not a lantern and not the Work lamp.
from Anonymous (Homeric hymn) · Homeric Hymn to Demeter, c. 7th–6th century BCE
appears in · sourced · documented
Lyre appears in Hellenic religion.
The Iliad names the phorminx, the yoke-lyre of Achaean song, among the poem’s music. A named Hellenic lyre-form in that epic, not the tortoise chelys Hermes makes and not Orpheus’s lyre in Ovid.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Sandal appears in Hellenic religion.
The Iliad names ordinary sandals, the strapped soles of Achaean dress, among the poem’s gear. A named Hellenic sandal in that epic, not Hermes’ immortal talaria from the Hymn to Hermes.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Sling appears in Hellenic religion.
The Iliad names the sling among the missile gear of Achaean fighting. A named Hellenic hand-sling in that epic, not a bola and not an atlatl.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Wagon appears in Hellenic religion.
The Iliad names the wagon, the heavier wheeled load-cart beside the war-chariot, among the poem’s transport. A named Hellenic wagon in that epic, not a chariot and not a travois.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Anvil appears in Hellenic religion.
The Iliad’s Hephaestus scene names the anvil among the god’s forge gear when he works Achilles’ armor. A named Hellenic anvil in that epic, not a forge alone and not the Work hearth.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Forge appears in Hellenic religion.
The Iliad’s Hephaestus scene names the forge, the smithing hearth where the god works metal. A named Hellenic forge in that epic, not a kiln, not an anvil alone, and not the Work hearth.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Pithos appears in Hellenic religion.
Herodotus names the pithos as a large storage jar in Greek and neighboring practice. A named Hellenic vessel in that history, not a Roman dolium and not an amphora of transport.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Obol appears in Hellenic religion.
Herodotus names the obol among Greek silver measures and payments. A named Hellenic small coin-weight in that history, not a denarius and not a shekel-weight.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Aulos appears in Hellenic religion.
Pausanias names the aulos among the pipes of Greek cult and contest. A named Hellenic reed-pipe in that travel book, not a bagpipe and not panpipes.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Kithara appears in Hellenic religion.
Pausanias names the kithara among the large professional lyres of Greek contest and dedication. A named Hellenic concert lyre in that travel book, not the smaller Homeric lyre and not a lute.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Altar appears in Hellenic religion.
Pausanias names altars at nearly every sanctuary he walks. A named altar fixture in that periegesis, not temple as the building alone and not every offering-table dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Labrys appears in Hellenic religion.
Pausanias notes the double axe among Cretan and sanctuary mark speech. A named labrys in that periegesis, not a generic axe dump and not a modern neopagan reprint alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Crown appears in Hellenic religion.
Pausanias names crowns and wreath-crowns among victor and cult marks. A named crown in that periegesis, not pschent as the Egyptian double crown already filed and not a heraldic coronet dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Shield appears in Hellenic religion.
Pausanias notes dedicatory shields among sanctuary gear. A named shield mark in that periegesis, not aspis as the Iliad war-shield object walk and not a heraldic escutcheon dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Staff appears in Hellenic religion.
Pausanias names staffs among the attributes of gods and travelers in cult images. A named staff in that periegesis, not thyrsus as the ivy wand already met and not Staff of Musa as the Qur’anic rod.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Argo appears in Hellenic religion.
Ovid’s Metamorphoses recounts the Argo among heroic voyage transformations. A named Argo ship-tale in that poem, not golden-fleece as the prize already met and not every ship dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Apple of Discord appears in Hellenic religion.
Ovid’s Trojan back-story reception seats the apple of discord among the quarrel that leads to Troy. A named discord-apple episode in that poem, not every apple dump and not fall-of-troy as the war end already filed.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Kibisis appears in Hellenic religion.
Ovid’s Perseus tale names the kibisis bag that holds Medusa’s head. A named kibisis episode-object in that poem, not a generic bag dump and not the harpe already walked.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Wings of Daedalus appears in Hellenic religion.
Ovid’s Metamorphoses tells Daedalus’s wings and Icarus’s fall. A named Daedalus-wings episode in that poem, not Icarus as a missing person id and not every flight dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Pandora's box appears in Hellenic religion.
Hesiod’s Pandora tale seats the jar that releases cares upon humans. A named Pandora’s-box episode in that corpus, not hope as a slogan dump and not every container myth.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Bow of Heracles appears in Hellenic religion.
Hesiod’s Heracles speech seats the hero’s bow among labors and arms. A named bow-of-Heracles episode-gear in that corpus, not every bow dump and not the Iliad shield walks.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Armor of Achilles appears in Hellenic religion.
The Iliad stages the making and wearing of Achilles’ armor. A named armor-of-Achilles episode in that epic, not shield-of-Achilles as the object walk alone and not every panoply dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Chiton appears in Hellenic religion.
Pausanias notes the chiton among garments of cult images and dedicants. A named Greek tunic in that periegesis, not peplos as the heavy woman’s dress and not a Roman toga.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Chlamys appears in Hellenic religion.
Pausanias names the chlamys among short cloaks of travelers and youths in Greek cult and monument speech. A named chlamys in that periegesis, not himation as the larger wrap and not chiton as the tunic.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Peplos appears in Hellenic religion.
Pausanias records peplos dedications among the great gifts to Athena and other goddesses. A named peplos in that periegesis, not chiton as the lighter tunic and not a Roman stola dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Himation appears in Hellenic religion.
Pausanias notes the himation among outer wraps of statues and citizens. A named himation in that periegesis, not chlamys as the short cloak and not toga.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Kylix appears in Hellenic religion.
Pausanias names kylikes among drinking-cups dedicated in sanctuaries. A named kylix cup in that periegesis, not krater as the mixing-bowl already walked and not a modern wine-glass dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Rhyton appears in Hellenic religion.
Pausanias notes rhyta among drinking-horns and zoomorphic vessels in Greek dedications. A named rhyton in that periegesis, not kylix as the flat cup and not a hunting-horn dump alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Alabastron appears in Hellenic religion.
Herodotus notes alabastra among perfume and unguent vessels of the eastern Mediterranean. A named alabastron in that traveler’s speech, not askos as the flask-shape alone and not a modern perfume bottle dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Askos appears in Hellenic religion.
Pausanias’s vessel speech seats askoi among flask dedications. A named askos in that periegesis, not alabastron as the perfume jar and not amphora as the transport jar already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Baetyl appears in Hellenic religion.
Ovid’s metamorphic and cult speech seats sacred stones (baetyls) among divine marks. A named baetyl in that poem’s reception, not omphalos as Delphi’s navel-stone and not every meteorite dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Cista mystica appears in Hellenic religion.
Ovid’s mystery and Bacchic neighbors seat the cista mystica among sacred baskets of rite. A named cista mystica in that poem’s reception, not every basket dump and not a Roman luggage chest.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Diadem appears in Hellenic religion.
The Iliad seats diadems and headbands among the gear of gods and heroes. A named diadem in that epic, not crown as the Pausanias mark already filed and not a modern tiara dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Brooch appears in Hellenic religion.
The Iliad names pins and brooches among the fastenings of cloaks. A named brooch in that epic, not armlet as the arm-band and not a modern safety-pin dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Armlet appears in Hellenic religion.
The Iliad seats armlets among the ornaments of heroes and gifts. A named armlet in that epic, not brooch as the cloak-pin and not torque as the Caesar neck-ring already walked.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Candle appears in Hellenic religion.
Pausanias notes candles and lamps among sanctuary lights. A named candle in that periegesis, not torch as the Demeter-hymn walk already filed and not a birthday dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Throne appears in Hellenic religion.
Pausanias names thrones among the seats of gods in temples. A named throne in that periegesis, not a chair dump and not a modern office seat.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Drum appears in Hellenic religion.
Pausanias notes drums among the instruments of mystery and processional noise. A named drum in that periegesis, not tympanum jargon alone and not a modern kit dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Distaff appears in Hellenic religion.
Ovid’s domestic and fate speech seats the distaff among spinning gear of women and Fates. A named distaff in that poem, not spindle alone and not a loom dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Cuirass appears in Hellenic religion.
The Iliad seats the bronze cuirass among the body-armor of heroes. A named cuirass in that epic, not aspis as the shield already walked and not greaves as the shin-guards.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Hydria appears in Hellenic religion.
Pausanias names hydriai among water-jars dedicated in sanctuaries. A named hydria in that periegesis, not amphora as the transport jar already walked and not a modern pitcher dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Lekythos appears in Hellenic religion.
Pausanias notes lekythoi among oil-flasks dedicated and used in Greek funerary and sanctuary speech. A named lekythos in that periegesis, not alabastron as the perfume flask already walked and not a modern bottle dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Oinochoe appears in Hellenic religion.
Pausanias names oinochoai among wine-jugs of libation and dedication. A named oinochoe in that periegesis, not kylix as the drinking cup already walked and not a modern carafe dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Kantharos appears in Hellenic religion.
Pausanias notes kantharoi among high-handled drinking cups of Dionysiac and sanctuary speech. A named kantharos in that periegesis, not kylix as the flat cup and not rhyton as the horn cup.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Stamnos appears in Hellenic religion.
Pausanias notes stamnoi among storage and mixing jars dedicated beside kraters. A named stamnos in that periegesis, not krater as the mixing-bowl already walked and not amphora as the transport jar.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Pyxis appears in Hellenic religion.
Pausanias names pyxides among small lidded boxes dedicated in sanctuaries. A named pyxis in that periegesis, not cista-mystica as the mystery casket already walked and not a modern jewelry-box dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Bell appears in Hellenic religion.
Pausanias notes bells among sanctuary and civic sounding gear. A named bell in that periegesis, not bianzhong as Chinese chimes and not a church-bell dump alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Cup appears in Hellenic religion.
Pausanias names cups among ordinary drinking vessels dedicated beside kylikes and kantharoi. A named cup in that periegesis, not kylix as the flat Greek cup already walked and not a modern mug dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Petasus appears in Hellenic religion.
Pausanias notes the petasos among traveler hats of Hermes images and dedicants. A named petasus in that periegesis, not talaria as the sandals already walked and not a modern sun-hat dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Harpoon appears in Hellenic religion.
Herodotus notes harpoons among fishing and hunt gear of Mediterranean peoples. A named harpoon in that traveler’s speech, not spear as a battle weapon and not atlatl as the Florentine dart-thrower already walked.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Panpipes appears in Hellenic religion.
Ovid’s Metamorphoses seats the syrinx panpipes among the transformation of the nymph into reed pipes. A named panpipes in that poem, not aulos as the Pausanias reed already walked and not a modern harmonica dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Girdle of Hippolyta appears in Hellenic religion.
Ovid’s Heracles labor reception seats Hippolyta’s girdle among the Amazon prizes. A named girdle-of-Hippolyta in that poem, not green-girdle as the Gawain sash and not a belt dump alone.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Fishhook appears in Hellenic religion.
Herodotus notes hooks among fishing gear of Mediterranean and Nile peoples. A named fishhook in that traveler’s speech, not harpoon as the piercing spear already walked and not fishing-net as the mesh gear.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Marble appears in Hellenic religion.
Pausanias constantly names marble among Greek cult statues and sanctuary building stone. A named marble in that periegesis, not Pliny building-craft alone and not a quarry dump without cult.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Bronze appears in Hellenic religion.
Pausanias names bronze among dedicatory statues and sanctuary gear throughout the periegesis. A named bronze in that travel book, not a modern alloy dump and not every Homeric bronze epithet alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Ivory appears in Hellenic religion.
Pausanias names ivory among chryselephantine cult images and costly dedications. A named ivory in that periegesis, not elephant as Pliny’s animal alone and not a piano-key dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Lamp appears in Hellenic religion.
Pausanias notes lamps among sanctuary lighting and dedications. A named lamp in that periegesis, not candle as the already-filed Pausanias light and not a modern bulb dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Key appears in Hellenic religion.
Pausanias notes keys among temple custody and priestly gear. A named key in that periegesis, not Hades-key interpretive walk alone and not a modern locksmith dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Mirror appears in Hellenic religion.
Pausanias notes mirrors among sanctuary dedications and storied cult objects. A named mirror in that periegesis, not a vanity dump alone and not a scrying slogan.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Ring appears in Hellenic religion.
Pausanias notes rings among personal dedications in sanctuaries. A named ring in that periegesis, not a wedding-checklist dump and not a magical seal slogan.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Sword appears in Hellenic religion.
Pausanias notes swords among dedicatory arms in Greek sanctuaries. A named sword in that periegesis, not Norse sword-mark speech already walked and not a modern fencing dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Veil appears in Hellenic religion.
Pausanias notes veils and draped coverings among cult images and dedications, kept beside peplos without collapsing into that already-walked garment. A named veil in that periegesis, not a wedding dump alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Caduceus appears in Hellenic religion.
Pausanias describes Hermes images bearing the twinned-snake staff among Greek sanctuaries. A named caduceus in that periegesis, not Asklepios’s single serpent-staff and not a modern medical logo dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Club of Heracles appears in Hellenic religion.
Pausanias names Heracles’ club among cult images and dedications across the Greek itinerary. A named club-of-Heracles in that periegesis, not a generic staff and not thyrsus as the ivy wand already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Signet ring appears in Hellenic religion.
Herodotus notes seal-rings among personal and administrative seals in the traveler frame. A named signet-ring in that speech, not ring as the Polycrates keep-apart and not cylinder-seal as the Mesopotamian roller already walked.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Cauldron appears in Hellenic religion.
Herodotus’s Scythian logos seats cauldrons among vapor-tent and feast gear beside hemp rites. A named cauldron in that traveler’s speech, not KF offerings/medicine cauldron churn and not a witch-pot dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Myrrh appears in Hellenic religion.
Ovid’s Metamorphoses Book 10 turns Myrrha into the myrrh tree after the incest flight, with Adonis born from that bark. A named myrrh metamorphosis in that poem, not incense-offerings KF and not frankincense as the same resin.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Frankincense appears in Hellenic religion.
Ovid’s Metamorphoses Book 4 turns Leucothoe into frankincense after the sun-god’s buried love. A named frankincense metamorphosis in that poem, not KF offerings churn and not myrrh as the same resin.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Amber appears in Hellenic religion.
Ovid’s Metamorphoses Book 2 turns the Heliades’ tears into amber after Phaethon’s fall. A named amber metamorphosis in that poem, not a jewelry-material dump alone and not electrum as a metal flatten.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Lead appears in Hellenic religion.
Ovid’s Metamorphoses Book 1 seats lead among Cupid’s dulling arrow opposite the golden one in the Apollo-Daphne chase. A named lead in that poem, not alchemy saturnine metal alone and not a plumbing dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Sickle appears in Hellenic religion.
Hesiod’s Theogony has Gaia make a great sickle of adamant for Cronus’s attack on Ouranos. A named Hellenic sickle in that cosmogony, not adamant as the material already walked and not the harpe of Perseus.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Bone appears in Hellenic religion.
Hesiod’s Theogony seats the portioning at Mekone where Prometheus wraps white bones in fat as the gods’ share. A named bone trick in that cosmogony, not relic bone cult and not lots-casting bone alone.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Trojan Horse appears in Hellenic religion.
Pausanias seats the horse called Wooden, set up in bronze on the Athenian Acropolis, among sanctuary dedications and argues it against a literal wooden siege-horse. A named Trojan Horse figure in that periegesis, not the Virgil Aeneid stratagem seat alone and not every later ruse-engine dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Wool appears in Hellenic religion.
Pausanias names a woollen curtain dedicated at Olympia and wool garments cast about cult images elsewhere in the itinerary. A named wool cloth in that periegesis, not the Vedic or Pliny wool seats alone and not linen as the flax cloth beside it.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Linen appears in Hellenic religion.
Pausanias names linen breastplates dedicated in sanctuaries and linen wrapping of sacrificial animals at the Isis shrine near Tithorea. A named linen cloth in that periegesis, not Egyptian Herodotus linen alone and not wool as the sheep fiber beside it.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Electrum appears in Hellenic religion.
Pausanias at Olympia distinguishes native Eridanus amber from the other “amber,” an alloy of gold and silver, and later lists electrum among metals corroded by Styx water. A named electrum alloy in that periegesis, not amber as the fossil resin already walked and not gold or silver alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Rock crystal appears in Hellenic religion.
Pausanias names crystal among vessels broken by Styx water at Nonacris and notes a crystal cup in Pausias’s painting at the Epidaurus Tholos. A named rock-crystal in that periegesis, not the generic crystal work-node alone and not glass as fused silica.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Tin appears in Hellenic religion.
Pausanias lists tin among metals corroded by Styx water and elsewhere names tin foil rolled like a book among Messenian mystery pledges. A named tin in that periegesis, not bronze as the copper-tin alloy already walked and not the Pliny roman tin seat alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Pearl appears in Hellenic religion.
Pausanias, discussing Styx water’s force, names pearls as dissolved by vinegar in the same material comparison. A named pearl in that periegesis, not the Buddhist Lotus or Pliny pharmacy pearl seats alone and not diamond as the hardness-stone beside it.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Diamond appears in Hellenic religion.
Pausanias names diamonds, the hardest of stones, in the Styx material comparison beside pearls. A named diamond in that periegesis, not adamant as Hesiod’s unbreakable material and not the Buddhist Lotus diamond seat alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Orichalcum appears in Hellenic religion.
Pausanias names orichalcum as the metal of an inscribed heart whose lettering he discusses among Greek sanctuary antiquities. A named orichalcum in that periegesis, not brass as the copper-zinc neighbor already walked under Pliny and not bronze under a fancy name.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Alabaster appears in Hellenic religion.
Pausanias names alabaster stone among the finished rooms of Hadrian’s library buildings at Athens, where books are kept. A named alabaster in that periegesis, not Egyptian Book of the Dead alabaster alone and not marble as the harder building stone already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Book appears in Hellenic religion.
Pausanias notes books kept in the alabaster-adorned rooms of Hadrian’s library buildings at Athens. A named book in that periegesis, not Book of the Dead as the Egyptian funerary corpus alone and not every modern codex dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Plough appears in Hellenic religion.
Pausanias recounts the Marathon hero Echetlaeus, He of the Plough-tail, who slaughtered foreigners with a plough and afterward received hero honors by oracle. A named plough in that periegesis, not the Rigveda or Pliny plough seats alone and not sickle as the cutting tool already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Bellows appears in Hellenic religion.
Pausanias, explaining how Lichas read the oracle for Orestes’ bones, likens smithy bellows to the winds among the forge gear of that story. A named bellows in that periegesis, not the Pliny roman bellows seat alone and not anvil as the hammer-block already walked under hellenic speech.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Chisel appears in Hellenic religion.
Pausanias attributes the reliefs on the shield of the bronze Athena on the Acropolis to the chisel of Mys. A named chisel in that periegesis, not the Pliny roman chisel seat alone and not adze as the curved blade.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Millstone appears in Hellenic religion.
Pausanias at Alesiae in Laconia recounts Myles, first to invent a mill and grind corn there, among local hero and place speech. A named millstone craft in that periegesis, not the Pliny roman millstone seat alone and not quern as a second dump of the same grinding story.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Talent weight appears in Hellenic religion.
Pausanias reads inscriptions stating the weight of dedicated bronze at Olympia in talents among treasury chambers. A named talent-weight measure in that periegesis, not mina-weight as the smaller unit and not a modern scale dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Mina weight appears in Hellenic religion.
Herodotus’s Greek counting speech uses the mina among Hellenic weight and payment tallies beside eastern measures he compares. A named mina-weight in that traveler’s Greek frame, not a shekel and not an obol.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Sundial appears in Hellenic religion.
Herodotus says the Greeks learned the polos and the gnomon — the bowl-sundial and its shadow-pointer — from Babylon, and the twelve parts of the day. A named sundial learning in that inquiry, not a clepsydra and not The Gnomon world place.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Papyrus roll appears in Hellenic religion.
Herodotus’s Greek inquiry names books and sheets of byblos-papyrus among the writing supports of Egypt as Greeks know them. A named papyrus-roll in that traveler’s Hellenic frame, not the Book of the Dead papyrus seat alone and not a wax-tablet.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Emerald appears in Hellenic religion.
Herodotus at Tyre describes temple pillars, one of gold and one of emerald stone that shines by night. A named emerald in that traveler’s Hellenic inquiry, not a generic green-gem dump and not Egyptian mine speech alone.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Balance scale appears in Hellenic religion.
Herodotus’s Greek and Lydian wealth speech weighs gold and silver on the balance among gift and tribute tallies. A named balance-scale in that traveler’s Hellenic frame, not a steelyard and not a touchstone.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Olive press appears in Hellenic religion.
Herodotus’s Greek land speech sets olive oil among Hellenic staples whose pressing gear belongs to farm and town. A named olive-press in that traveler’s frame, not a wine-press and not an Egyptian oil dump alone.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Wine press appears in Hellenic religion.
Herodotus’s Greek and neighboring speech sets wine among staples whose pressing gear belongs to Hellenic farm culture. A named wine-press in that traveler’s frame, not an olive-press and not a krater of mixing.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Alum appears in Hellenic religion.
Herodotus’s inquiry knows alum among astringent salts Greeks obtain and name in craft and trade speech, including Egyptian supply. A named alum in that Hellenic traveler frame, not natron and not nitre.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Ell rod appears in Hellenic religion.
Herodotus compares Greek and foreign body-measures when he translates cubits and related rods into Hellenic speech. A named ell-rod in that traveler’s Greek measure frame, not the Egyptian cubit-rod already walked and not a nilometer.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Coral appears in Hellenic religion.
Ovid’s Metamorphoses Book 4 hardens seaweed under Medusa’s severed head into coral when Perseus sets the head down. A named coral metamorphosis in that poem, not Pliny ornament alone and not pearl as nacre.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Touchstone appears in Hellenic religion.
Ovid’s Metamorphoses Book 2 turns the herdsman Battus into a touchstone (index) after he breaks his oath to Mercury. A named touchstone metamorphosis in that poem, not Pliny assay-stone alone and not generic stone already walked.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Handloom appears in Hellenic religion.
Ovid’s Metamorphoses Book 6 seats the loom among Arachne’s weaving contest with Minerva before the spider change. A named handloom in that poem, not Pliny loom-craft alone and not shuttle as the weft carrier beside it.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Shuttle appears in Hellenic religion.
Ovid’s Metamorphoses Book 6 names the sharp shuttle (radius) that carries the weft in Arachne’s and Minerva’s contest weaving. A named shuttle in that poem, not the handloom frame alone and not Pliny shuttle-craft as the only seat.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Fishing net appears in Hellenic religion.
Ovid’s Metamorphoses Book 4 seats Vulcan’s fine snare that catches Mars and Venus, likened to nets that take fish or bind birds’ feet. A named net episode in that poem, not Pliny fishing-gear alone and not a modern trawl dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Wax tablet appears in Hellenic religion.
Ovid’s Metamorphoses Book 9 has Byblis write her confession on wax tablets before she sends them. A named wax-tablet in that poem, not Pliny everyday writing alone and not a clay-tablet dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Stylus appears in Hellenic religion.
Ovid’s Metamorphoses Book 9 seats the writing-point with Byblis’s wax tablets when she composes and revises her letter. A named stylus job in that poem’s tablet scene, not a reed-pen, not a quill, and not Pliny stylus-craft alone.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Drop spindle appears in Hellenic religion.
Ovid’s Metamorphoses seats the hand spindle (fusus) among women’s and fate-neighbor spinning speech beside the distaff already walked. A named drop-spindle in that poem, not spinning-wheel as the later flyer machine and not spindle-whorl as the weight disc alone.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Fibula appears in Hellenic religion.
The Iliad seats pin-fastened women’s dress and peplos gear among Achaean and Trojan clothing speech; the fibula is that poem’s dress-pin type in later museum speech for the same fastening. A named Homeric dress-pin attestation, not a Roman Pliny fibula dump and not the peplos as a whole.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Coffer appears in Hellenic religion.
The Iliad seats chests (χηλοί) that hold gifts, gear, and household treasure in Achaean camp and Trojan house speech. A named Homeric coffer/chest in that epic, not a later cassone and not the Buddhist coffer seat restated as this edge.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Sword is used in Hellenic religion.
The Iliad seats the sword (ξίφος / φάσγανον) as close-combat gear throughout Achaean and Trojan fighting. A named Homeric sword in use in that epic, not a Pausanias temple-sword display alone and not gladius as a Roman type-name.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Shield is used in Hellenic religion.
The Iliad seats ordinary battle-shields beside the named aspis and Achilles’ worked shield throughout the fighting. A named Homeric shield in combat use, not aspis or shield-of-achilles as identity and not a Pausanias dedication dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Bellows is used in Hellenic religion.
Iliad 18 has Hephaestus turn twenty bellows on the fire when he works Achilles’ armor. A named Homeric bellows in forge use, not forge or anvil as identity and not a Pausanias craft display alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Bronze is used in Hellenic religion.
The Iliad seats bronze as the standing metal of weapons, armor, and Hephaestus’ melting-vats throughout the poem. A named Homeric bronze in craft and war use, not tin or gold as flatten and not a Pausanias bronze-dedication dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Tin is used in Hellenic religion.
Iliad 18 has Hephaestus cast tin with bronze, gold, and silver in the forge, and fashion tin greaves for Achilles. A named Homeric tin in armor-craft use, not bronze as identity and not a Pliny medicine dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Ivory is used in Hellenic religion.
The Iliad seats ivory among precious house-fittings, dyed cheek-pieces, and luxury craft speech in Achaean and Trojan wealth scenes. A named Homeric ivory in adornment use, not bone as flatten and not a Pausanias dedication dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Wool is used in Hellenic religion.
The Iliad seats wool among fleece, spinning, and textile wealth in household and prize speech. A named Homeric wool in textile use, not linen as flatten and not a Pausanias sheep-cult dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Linen is used in Hellenic religion.
The Iliad seats linen among shrouds, fine cloth, and dress speech in burial and household scenes. A named Homeric linen in textile use, not wool as flatten and not an Egyptian linen dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Chiton is used in Hellenic religion.
The Iliad seats the chiton as the standing tunic of Achaean dress in arming, gift, and household speech. A named Homeric chiton in dress use, not peplos as identity and not a Pausanias costume dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Peplos is used in Hellenic religion.
The Iliad seats the peplos as women’s worked robe and as the Book 6 temple offering cloth in Trojan rite. A named Homeric peplos in dress and dedication use, not chiton as identity and not sacred_to→athena alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Veil is used in Hellenic religion.
The Iliad seats veils among women’s head-covering and goddess adornment, including Hera’s dressing scene and mourning speech. A named Homeric veil in dress use, not sacred_to→hera alone and not a wedding-only dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Throne is used in Hellenic religion.
The Iliad seats thrones among Olympian and kingly sitting-places where Zeus and the elders take counsel. A named Homeric throne in seat-of-rule use, not a Pausanias cult-throne dump alone and not every later imperial chair.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Cup is used in Hellenic religion.
The Iliad seats ordinary cups in drinking, guest-gift, and camp fellowship beside the named Nestor cup. A named Homeric cup in hospitality use, not nestor-cup as identity and not cup-libation-iliad alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Krater is used in Hellenic religion.
The Iliad seats mixing-bowls as prize vessels and wine-mixing gear in funeral games and camp feast speech. A named Homeric krater in prize and feast use, not krater-libation-iliad alone and not a classical red-figure dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Cauldron is used in Hellenic religion.
The Iliad seats cauldrons as prize tripods’ companions and as heated bathing vessels, including the washing of Patroclus. A named Homeric cauldron in prize and washing use, not a Celtic cauldron dump and not krater as identity.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Amphora is used in Hellenic religion.
The Iliad seats two-handled jars (ἀμφιφορεῖς) among prizes and stored goods in funeral-games and household speech. A named Homeric amphora in prize/storage use, not a classical painted-amphora dump and not krater as identity.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Altar is used in Hellenic religion.
The Iliad seats altars in sacrifice and prayer before battle, embassy, and oath throughout the poem. A named Homeric altar in rite use, not altar-libation-iliad alone and not a Pausanias sanctuary dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Torch is used in Hellenic religion.
The Iliad seats torches in night fighting, watch, and funeral fire-speech among Achaean and Trojan scenes. A named Homeric torch in light and fire use, not the Demeter-hymn torch alone and not a later oil-lamp dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Staff is used in Hellenic religion.
The Iliad seats the speaker’s staff and aged stick among assembly speech and herald work, beside the named sceptre of Agamemnon. A named Homeric staff in counsel use, not scepter-of-agamemnon as identity and not a Pausanias cult-staff dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Talent weight is used in Hellenic religion.
The Iliad seats talents of gold among ransom, prize, and payment speech (including Priam’s gifts and funeral-games awards). A named Homeric talent-weight in ransom/prize use, not a coin dump and not mina/obol as later money-pads.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Balance scale is used in Hellenic religion.
The Iliad seats Zeus’s golden scales weighing the fates of heroes before decisive combat. A named Homeric balance-scale in fate-weighing use, not the Egyptian judgment-scale dump and not balance as the virtue id.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Distaff is used in Hellenic religion.
The Iliad seats distaff and spinning gear among women’s household work, including Andromache and Helen’s textile scenes. A named Homeric distaff in spinning use, not drop-spindle alone and not an Ovid metamorphosis dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Shuttle is used in Hellenic religion.
The Iliad seats weaving gear in Helen’s and Andromache’s loom scenes where the shuttle runs through the warp. A named Homeric shuttle in weaving use, not handloom as identity and not an Ovid Arachne dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Drop spindle is used in Hellenic religion.
The Iliad seats spindle-spinning among women’s wool-work beside the distaff in household speech. A named Homeric drop-spindle in spinning use, not spindle-whorl as archaeological pad and not an Ovid dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Handloom is used in Hellenic religion.
The Iliad seats the loom in Helen’s double-cloth scene and Andromache’s weaving, among women’s standing household craft. A named Homeric handloom in textile use, not shuttle alone and not an Amaterasu sacred_to flatten.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Keraunos is used in Hellenic religion.
The Iliad seats Zeus’s thunderbolt among the god’s battle and omen weapons when he thunders over the field. A named Homeric keraunos in divine-weapon use, not Hesiod’s theogonic bolt alone and not a missing zeus sacred_to dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Caduceus is used in Hellenic religion.
Iliad 24 has Hermes use his wand to guide and quiet the way when Priam enters the Achaean camp. A named Homeric caduceus in escort use, not sacred_to→hermes alone and not a Pausanias herm-display dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Plough is used in Hellenic religion.
Iliad 18’s Shield of Achilles seats ploughing scenes among the worked world of peace and labor. A named Homeric plough in field use, not a Pausanias rural dump alone and not sickle as Hesiod Kronos gear.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Aulos is used in Hellenic religion.
The Iliad seats pipes among wedding and dance music on the Shield of Achilles and in festivity speech beside the phorminx. A named Homeric aulos in festivity use, not lyre as identity and not a Pausanias contest dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Lodestone appears in Hellenic religion.
Plutarch’s Greek Moralia essay On Isis and Osiris carries the loadstone/Horus bone naming into Hellenic comparative theology. A named lodestone in that Greek philosophical reception, not the Egyptian appears_in seat alone and not a modern lodestone-compass romance.
from Plutarch · On Isis and Osiris, c. 100 CE
appears in · sourced · culturally specific
Was sceptre appears in Hellenic religion.
Plutarch’s Greek Moralia essay carries the Osiris eye-and-sceptre depiction into Hellenic comparative theology. A named was-sceptre seat in that Greek reception, not the egyptian appears_in alone and not a generic Greek sceptre dump onto every king.
from Plutarch · On Isis and Osiris, c. 100 CE
appears in · sourced · culturally specific
Pronaos appears in Hellenic religion.
Plutarch’s On Isis and Osiris compares Egyptian and Greek temple approaches when seating holy architecture for Hellenic readers — pronaos as the columned porch antechamber in that Greek sanctuary speech under this source. A named pronaos presence in hellenic-religion, not a Christian narthex and not an Egyptian pylon dump.
from Plutarch · On Isis and Osiris, c. 100 CE
appears in · sourced · culturally specific
Discus appears in Hellenic religion.
Ovid’s Metamorphoses Book 10 has Apollo’s discus strike Hyacinthus and the youth become the flower. A named discus in that poem, not quoits as a later lawn game and not every athletic dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Spindle appears in Hellenic religion.
Ovid’s Metamorphoses Book 6 names the spindle (fusus) among the spinning and weaving gear of the Arachne contest books. A named spindle in that poem, not drop-spindle as the same claim alone and not distaff already walked.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Loom reed appears in Hellenic religion.
Ovid’s Metamorphoses Book 6 names the reed (harundo) that spaces the warp in the loom setup of Arachne’s contest. A named loom-reed in that poem, not reed the plant Syrinx walk alone and not heddle as a different part.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Keel appears in Hellenic religion.
Ovid’s Metamorphoses Book 11 seats the keel among the ship’s bones laid open by the storm that takes Ceyx. A named keel in that poem, not mast as the spar alone and not every hull dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Adyton appears in Hellenic religion.
Pausanias’s temple walks mark the adyton as the innermost restricted chamber behind or within the cella — where access is limited and cult gear may be kept. A named adyton in that periegesis, not cella as the main image-hall and not abaton as the Asklepian sleep-ward already filed in W6.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Cella appears in Hellenic religion.
Pausanias repeatedly seats the temple’s inner hall where the cult image stands — the cella — among offerings, curtains, and approach speech. A named cella in that periegesis, not adyton as the further restricted room and not the blocked star-lemma naos.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Stoa appears in Hellenic religion.
Pausanias names stoas throughout the itinerary — Painted Stoa, Royal Stoa, and sanctuary colonnaded walks — as public Greek architecture. A named stoa in that periegesis, not peristyle as a ringed court and not a Roman portico flatten.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Peristyle appears in Hellenic religion.
Pausanias’s sanctuary and house descriptions seat courts and buildings ringed by continuous colonnades — peristyle fabric — among Greek precinct walks. A named peristyle in that periegesis, not stoa as a freestanding walk alone and not a bare courtyard dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Colonnade appears in Hellenic religion.
Pausanias’s temple and stoa speech tracks rows of columns carrying entablature — the colonnade — across precinct approaches. A named colonnade in that periegesis, not stoa as the named walk-building and not peristyle as the full ring.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Acroterion appears in Hellenic religion.
Pausanias describes sculpted ornaments set at pediment apex and corners on Greek temples — acroteria among the figures he reads on sanctuary roofs. A named acroterion in that periegesis, not the pediment triangle alone and not a generic finial dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Pediment appears in Hellenic religion.
Pausanias reads the sculpted triangular gables of Greek temples — pediments — as narrative panels at Olympia, Delphi, and elsewhere. A named pediment in that periegesis, not acroterion as the corner ornament and not frieze as the horizontal band.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Tympanum appears in Hellenic religion.
Pausanias’s pediment readings seat the recessed gable panel — the tympanum — as the field that carries the sculpted story. A named tympanum in that periegesis, not pediment as the whole triangular frame and not a Christian portal dump alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Column capital appears in Hellenic religion.
Pausanias distinguishes Doric, Ionic, and Corinthian column heads when seating Greek temple orders — the capital as the crowning block. A named column-capital in that periegesis, not the whole column dump and not a bare shaft.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Caryatid appears in Hellenic religion.
Pausanias seats the maidens who stand as column supports on the Athenian Erechtheion porch among Acropolis fabric. A named caryatid in that periegesis, not a free statue dump and not an atlas/telamon male support.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Phiale appears in Hellenic religion.
Pausanias names phialai among sanctuary dedications and libation gear across the itinerary. A named phiale in that periegesis, not Roman patera as the keep-apart dish and not a bare offering-bowl dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Skyphos appears in Hellenic religion.
Pausanias’s symposium and dedication speech seats deep two-handled drinking-cups of Greek practice among vessels offered and used. A named skyphos in that periegesis, not kylix as the shallow cup already walked and not a mug dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Aryballos appears in Hellenic religion.
Pausanias’s gymnasium and athletic precinct walks sit in the world of small oil-flasks carried for anointing — the aryballos of Greek practice. A named aryballos in that periegesis, not lekythos as the tall oil-flask already walked and not alabastron.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Dinos appears in Hellenic religion.
Pausanias inventories round-bottomed mixing-bowls and stand-bowls among Greek sanctuary bronzes — dinos-form speech beside lebetes. A named dinos in that periegesis, not lebes as the cauldron-bowl keep-apart and not krater already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Lebes appears in Hellenic religion.
Pausanias repeatedly names bronze lebetes as prizes and sanctuary dedications across Olympia and other precincts. A named lebes in that periegesis, not dinos as the handleless mixer keep-apart and not a kitchen cauldron dump alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Pelike appears in Hellenic religion.
Pausanias’s vessel inventories sit among pear-shaped two-handled jars of classical Greek storage and pouring practice. A named pelike in that periegesis, not amphora or stamnos already walked and not a hydria.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Olpe appears in Hellenic religion.
Pausanias’s pouring-vessel speech seats tall Greek jugs with high handles among sanctuary and household gear. A named olpe in that periegesis, not oinochoe as the trefoil jug already walked and not a generic pitcher dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Kyathos appears in Hellenic religion.
Pausanias’s krater and symposium world seats the tall-handled dipper-cup used to ladle wine — kyathos speech of Greek practice. A named kyathos in that periegesis, not kylix as the drinking-cup and not a bare ladle dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Thymiaterion appears in Hellenic religion.
Pausanias names incense-burner stands among sanctuary dedications and cult gear — thymiateria of Greek practice. A named thymiaterion in that periegesis, not a Christian thurible and not a bare censer dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Strigil appears in Hellenic religion.
Pausanias’s gymnasium and palaestra walks seat the oil-and-scrape kit of Greek athletic practice — the strigil among bath and exercise gear. A named strigil in that periegesis, not a razor and not a bare scraper dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Knucklebones appears in Hellenic religion.
Pausanias notes astragalus ankle-bones among children’s play and occasional dedications in Greek cities. A named knucklebones in that periegesis, not astragalus-lots as the omen-cast keep-apart and not dice as cubic lots.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Astragalus lots appears in Hellenic religion.
Pausanias’s omen and sanctuary speech seats ankle-bone casts used for answers rather than jacks play — astragalus lots in Hellenic practice. A named astragalus-lots in that periegesis, not knucklebones as game keep-apart and not dice-oracle dumps.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Loom weight appears in Hellenic religion.
Pausanias’s weaving and dedication speech sits in the warp-weighted loom world of Greek sanctuaries — clay and stone loom-weights among women’s offerings. A named loom-weight in that periegesis, not spindle-whorl and not a fishing-weight dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Klinē appears in Hellenic religion.
Pausanias names klinai among temple dedications and banquet furniture of Greek practice — the reclining couch of symposium and sanctuary display. A named kline in that periegesis, not klismos as the chair keep-apart and not a Roman lectus flatten.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Klismos appears in Hellenic religion.
Pausanias’s furniture dedications seat curved-leg Greek chairs — klismos form — among sanctuary offerings distinct from thrones. A named klismos in that periegesis, not kline as the couch and not a curule-chair dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Cippus appears in Hellenic religion.
Pausanias’s roadside and cemetery walks mark short stone pillars as grave and boundary memorials — cippi — among Greek funerary fabric. A named cippus in that periegesis, not a tall stele slab alone and not an obelisk.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Pelta appears in Hellenic religion.
Pausanias reads crescent Amazon and light-infantry shields — peltae — among sculpted and dedicated arms in Greek sanctuaries. A named pelta in that periegesis, not aspis as the hoplite round and not a generic shield dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Phorminx appears in Hellenic religion.
Pausanias seats early yoke-lyres among musical dedications and Homeric song-gear recalled in Greek sanctuaries. A named phorminx in that periegesis, not kithara or lyre already walked and not barbiton as the long-armed keep-apart.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Barbiton appears in Hellenic religion.
Pausanias’s lyric and revel instrument speech seats the long-armed deep Greek lyre — barbiton — among sanctuary music gear. A named barbiton in that periegesis, not phorminx as the Homeric yoke-lyre and not kithara already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Trigonon appears in Hellenic religion.
Pausanias’s instrument inventories seat triangular harps of Greco-Near Eastern practice — trigonon — among dedicated music gear. A named trigonon in that periegesis, not lyre/phorminx and not a frame-harp dump alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Kleroterion appears in Hellenic religion.
Pausanias’s Athenian civic walks sit in the sortition world that allocated offices by lot — the kleroterion stone machine of Hellenic democratic practice. A named kleroterion in that periegesis, not lot-urn alone and not a bare lottery dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Kopis appears in Hellenic religion.
Pausanias inventories curved cutting-swords among dedicated Greek arms — kopis-form blades in sanctuary lists. A named kopis in that periegesis, not xiphos as the straight leaf-blade keep-apart and not a sabre dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Linothorax appears in Hellenic religion.
Pausanias names linen breastplates among sanctuary dedications — layered-cloth torso armor of Greek speech. A named linothorax in that periegesis, not muscle-cuirass as the modeled metal keep-apart and not the plain linen cloth already walked in W4.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Xiphos appears in Hellenic religion.
Pausanias lists short double-edged leaf-bladed swords among Greek dedications — xiphos of hoplite practice. A named xiphos in that periegesis, not kopis as the curved cutter and not Roman gladius.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Muscle cuirass appears in Hellenic religion.
Pausanias’s arms and statue speech seats anatomically modeled metal torso armor of classical parade dress — the muscle-cuirass — among dedicated and depicted gear. A named muscle-cuirass in that periegesis, not linothorax as the linen keep-apart and not a plain plate dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Corinthian helmet appears in Hellenic religion.
Pausanias inventories full-face bronze helmets with narrow eye-slits among Greek sanctuary arms — Corinthian-type helmets as dedications. A named corinthian-helmet in that periegesis, not Roman galea and not a bare helmet dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Tragic mask appears in Hellenic religion.
Pausanias’s theatre and dedication walks seat oversized sorrowing stage masks of Greek tragic practice among sanctuary and playhouse gear. A named tragic-mask in that periegesis, not comic-mask as the grinning keep-apart and not gorgoneion already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Comic mask appears in Hellenic religion.
Pausanias’s theatre fabric seats wide-mouthed comic stage masks of Greek practice beside tragic ones. A named comic-mask in that periegesis, not tragic-mask as the sorrowing keep-apart and not a harlequin dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Cothurnus appears in Hellenic religion.
Pausanias’s theatre speech seats thick-soled tragic stage boots — cothurni — among Greek playhouse kit. A named cothurnus in that periegesis, not soccus as the soft comic shoe keep-apart and not a published sandal.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Soccus appears in Hellenic religion.
Pausanias’s comic theatre kit seats soft low stage shoes — socci — as the counterpart to tragic boots. A named soccus in that periegesis, not cothurnus as the thick tragic boot and not a bare slipper dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Danake appears in Hellenic religion.
Pausanias’s underworld and burial speech seats the small coin placed with the dead for the ferry — danake — in Greek funerary practice. A named danake in that periegesis, not a published obol alone and not a general death-coin dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Stephane appears in Hellenic religion.
Pausanias names arched headbands and bridal crown-forms — stephanai — among Greek adornment and dedication speech. A named stephane in that periegesis, not diadem already walked and not a modern tiara dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Drachma appears in Hellenic religion.
Pausanias cites drachmai among fines, offerings, and city money speech across the itinerary. A named drachma in that periegesis, not stater or tetradrachm as larger-unit keep-aparts and not a denarius.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Stater appears in Hellenic religion.
Pausanias names staters among Greek city coin issues and dedication values. A named stater in that periegesis, not drachma as the smaller unit keep-apart and not a daric flatten.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Tetradrachm appears in Hellenic religion.
Pausanias’s monetary and dedication speech seats large four-drachma silver pieces of Greek city issues — tetradrachms — among Hellenic coin fabric. A named tetradrachm in that periegesis, not drachma alone and not a denarius.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Lead oracle tablet appears in Hellenic religion.
Pausanias’s oracle precinct walks sit in the world of lead question-tablets filed at Greek oracles. A named lead-oracle-tablet in that periegesis, not a defixio curse tablet and not a bare lead dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Daric appears in Hellenic religion.
Herodotus’s Persian and Greek money speech seats the gold daric among Achaemenid imperial coin paid and weighed in traveler tallies. A named daric in that hellenic traveler frame, not a siglos silver piece and not a croeseid Lydian issue alone.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Siglos appears in Hellenic religion.
Herodotus’s Persian money speech seats the silver siglos among Achaemenid coin beside the gold daric in imperial tallies. A named siglos in that traveler’s speech, not a daric and not a shekel-weight measure alone.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Croeseid appears in Hellenic religion.
Herodotus’s Lydian logos seats Croesus-era gold and silver coin among the invention of minted money he credits to the Lydians. A named croeseid in that traveler’s speech, not an electrum dump alone and not a later daric.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Pontoon appears in Hellenic religion.
Herodotus’s Hellespont and river-bridge logos seats buoyant boat-floats lashed as bridge units under Xerxes’ ship-bridges. A named pontoon in that traveler’s speech, not the pontoon-bridge place span already walked and not a barge alone.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Tiara appears in Hellenic religion.
Herodotus’s Persian court speech seats the soft upright tiara among Median and Achaemenid royal and noble headgear he names for kings and officials. A named tiara in that traveler’s hellenic frame, not a Hellenic diadem alone and not a stephane bridal band.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
State umbrella appears in Hellenic religion.
Herodotus’s Persian court speech seats honor umbrellas held over the king and dignitaries as rank shade in procession and audience. A named state-umbrella in that traveler’s hellenic frame, not a promenade parasol and not a chattra Indic sacred parasol alone.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Waterskin appears in Hellenic religion.
Herodotus’s Arabian and desert-march speech seats sewn skin bags for carrying water on long dry routes. A named waterskin in that traveler’s speech, not a wineskin and not a metal canteen dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Composite bow appears in Hellenic religion.
Herodotus’s Scythian and Persian army speech seats laminated horn-sinew bows among steppe and Near Eastern archery he describes at length. A named composite-bow in that traveler’s speech, not a longbow and not a crossbow anachronism.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Packsaddle appears in Hellenic religion.
Herodotus’s army and caravan speech seats framed or padded load-saddles on pack animals that carry baggage beside riding gear. A named packsaddle in that traveler’s speech, not a riding saddle dump and not a wagon.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Cenotaph appears in Hellenic religion.
Pausanias notes empty memorial tombs — kenotaphia — for those who died abroad or whose bodies were not recovered, among hero and civic memorial speech. A named cenotaph in that periegesis, not tomb as the occupied grave already edged and not a bare war-memorial dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Chest tomb appears in Hellenic religion.
Pausanias’s tomb walks seat raised rectangular stone chest monuments among Hellenic burial markers described on the road and in precincts. A named chest-tomb in that periegesis, not cenotaph as the empty memorial alone and not a coffin or crypt dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Armillary sphere appears in Hellenic religion.
Ptolemy’s Almagest Book V seats the ἀστρολάβον — a nest of graduated rings for ecliptic, equator, and related circles — among the instruments of Hellenistic mathematical astronomy. A named armillary-sphere in that handbook’s ring-instrument neighborhood, not the planispheric astrolabe entity and not a Chinese armillary reception dump.
from Claudius Ptolemy · Almagest, c. 150 CE
appears in · sourced · documented
Mural quadrant appears in Hellenic religion.
Ptolemy’s Almagest Book I seats a meridian plinth and quadrant for measuring noon altitudes of the sun among the opening instrument chapters of the Syntaxis. A named mural-quadrant in that wall/meridian altitude neighborhood under later observatory naming, not the generic later medieval quadrant pad refused here and not a shipboard octant.
from Claudius Ptolemy · Almagest, c. 150 CE
appears in · sourced · documented
Celestial globe appears in Hellenic religion.
Ptolemy’s Almagest Books VII–VIII seat the construction and use of a solid globe marked with the fixed stars and constellation figures among catalog and sphere work. A named celestial-globe in that star-globe neighborhood, not celestial-sphere as the imagined shell alone and not a flat planisphere disc.
from Claudius Ptolemy · Almagest, c. 150 CE
appears in · sourced · documented
Bathtub appears in Hellenic religion.
Homer’s Odyssey seats the ἀσάμινθος bathing-tub among household wash and guest-bath speech — immersion wash after voyage and before feast. A named bathtub in that Hellenic household neighborhood, not a hip-bath, not a foot-bath alone, and not washbasin as hand-wash before libation already walked under Iliad.
from Homer · Odyssey, c. 8th–7th century BCE
appears in · sourced · documented
Draw bar appears in Hellenic religion.
Homer’s Odyssey seats the heavy bar drawn across doors and gates — ἐπιβλής and kindred fastenings that shut the hall and chambers. A named draw-bar in that Hellenic household fastening speech, not a battering-ram, not a panic-bar exit device, and not latch as the lighter catch alone.
from Homer · Odyssey, c. 8th–7th century BCE
appears in · sourced · documented
Bread appears in Hellenic religion.
Pausanias records sacred loaves and grain-cakes among Greek sanctuary offerings. A named Hellenic bread in that travelogue, not Demeter as the deity alone and not wheat as the plant alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
place · 155
Labyrinth appears in Hellenic religion.
Ovid tells the Cretan labyrinth as a built prison for a bull-man. The tale is Roman poetry about a Greek story, not a map of every maze.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · culturally specific
Underworld appears in Hellenic religion.
Greek Hades is a named below with its own keepers. Pausanias visits cults of the dead and of chthonic gods as a traveler.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · partially sourced · documented
Delphi belongs to Hellenic religion.
Delphi is a Greek sanctuary. Pausanias treats it as a place one can walk through and describe.
from Pausanias · Description of Greece, c. 150–180 CE
belongs to · sourced · documented
Hades belongs to Hellenic religion.
Hades is a Greek named below. Pausanias visits cults of the dead and of chthonic gods as a traveler in that landscape.
from Pausanias · Description of Greece, c. 150–180 CE
belongs to · partially sourced · documented
Epidaurus belongs to Hellenic religion.
Pausanias describes Epidaurus as a working Asklepian sanctuary in the Argolid.
from Pausanias · Description of Greece, c. 150–180 CE
belongs to · sourced · documented
Athens belongs to Hellenic religion.
Athens is a Greek city of Athena’s cult. Philosophers later used the name as a mind; the cult is older than that metaphor.
from Pausanias · Description of Greece, c. 150–180 CE; Walter Burkert · Greek Religion, 1977 German; 1985 English
belongs to · sourced · documented
Tartarus appears in Hellenic religion.
Hesiod’s Theogony places Tartaros as a deep pit in the earth, a bronze-walled confinement below the ordinary dead. A Greek cosmogonic below, not Hades’ house and not a Christian hell.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Hyperborea appears in Hellenic religion.
Herodotus reports Hyperboreans as a far-north people in Greek ethnographic speech, including offerings said to reach Delos. A Hellenic far-country report, not Atlantis and not a later occult north.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Olympus appears in Hellenic religion.
The Iliad attests Olympus as the seat of the gods, a mountain-court of Homeric speech. Greek poetic geography, not Asgard and not the geographic peak as a hiking address.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Styx appears in Hellenic religion.
Hesiod’s Theogony makes Styx an Oceanid whose water is the oath the gods swear. A named Hellenic oath-river, not Virgil’s underworld crossing, and not Lethe.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Propylaea appears in Hellenic religion.
Pausanias describes the Propylaea, the monumental gateway of the Athenian Acropolis approach, in his Attic tour. A named Hellenic gate-building in that travel book, not a torii and not a pailou.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Tholos appears in Hellenic religion.
Pausanias names tholos buildings, circular chambers and tombs of Greek sites, in his Description. A named Hellenic round form in that travel book, not a hypogeum and not a roundhouse.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Temple appears in Hellenic religion.
Pausanias’s Description of Greece walks temple after temple as the ordinary seats of cult. A named temple class in that periegesis, not shrine as a smaller mark and not every sacred building dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Shrine appears in Hellenic religion.
Pausanias names lesser shrines and hero-marks beside the great temples. A named shrine class in that periegesis, not temple as the major seat and not every wayside dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Grove appears in Hellenic religion.
Pausanias names sacred groves among the precincts of gods and heroes. A named grove seat in that periegesis, not forest as a wild landform and not a Celtic nemeton dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Crossroads appears in Hellenic religion.
Pausanias notes crossroads cult marks and Hecate-neighbors among ordinary road junctions. A named crossroads seat in that periegesis, not every fork in a path and not a witch-dump alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Island appears in Hellenic religion.
Herodotus’s histories name island after island among Greek and neighboring seas. A named island class in that traveler’s speech, not archipelago as a chain dump and not every mythical isle.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Harbor appears in Hellenic religion.
Herodotus’s histories name harbors among the coastal seats of cities and fleets. A named harbor class in that traveler’s speech, not beach as the open shore and not a modern marina dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Strait appears in Hellenic religion.
Herodotus’s histories name narrows such as the Hellespont among the waters armies and ships must cross. A named strait in that traveler’s speech, not cape as a headland and not a canal dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Cape appears in Hellenic religion.
Herodotus’s histories name headlands and capes among coastal landmarks of voyage and war. A named cape in that traveler’s speech, not strait as the narrow water and not a beach dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Beach appears in Hellenic religion.
Herodotus’s histories name beaches and open shores among landing-places of fleets. A named beach in that traveler’s speech, not harbor as the sheltered seat and not a vacation dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Meadow appears in Hellenic religion.
Pausanias names meadows among the open precinct grounds of sanctuaries he walks. A named meadow seat in that periegesis, not grove as the wooded precinct and not prairie as a plains dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Waterfall appears in Hellenic religion.
Pausanias notes falling waters among the named springs and drops of the Greek itinerary. A named waterfall in that periegesis, not a river dump alone and not a modern scenic class.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Cliff appears in Hellenic religion.
Pausanias names cliffs and scarps among the heights overlooking sanctuaries and towns. A named cliff in that periegesis, not canyon as a gorge dump and not a plateau.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Archipelago appears in Hellenic religion.
Herodotus’s histories treat clustered island groups among the seas of Greek and neighboring voyage. A named archipelago class in that traveler’s speech, not island as a single seat already filed and not an atoll dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Tomb appears in Hellenic religion.
Pausanias walks hero-tombs and marked graves among Greek sanctuaries and city itineraries. A named tomb class in that periegesis, not Egyptian tomb speech already walked from Herodotus and not every modern cemetery dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Cave appears in Hellenic religion.
Pausanias names sacred and storied caves among Greek itinerary speech (Corycian and kin). A named cave in that periegesis, not a generic geology dump and not every underworld mouth.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Hearth appears in Hellenic religion.
Pausanias notes civic and sanctuary hearths among prytaneion and Hestia-neighbor speech. A named hearth in that periegesis, not a kitchen dump alone and not every fire-altar flatten onto altar already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Well appears in Hellenic religion.
Pausanias names sacred and storied wells among sanctuary and city water points. A named well in that periegesis, not spring as a missing entity and not a modern pump dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Mountain appears in Hellenic religion.
Pausanias climbs and names cult mountains across the Greek itinerary (Lykaion, Helikon neighbors, and kin). A named mountain class in that periegesis, not Olympus as the Iliad seat already walked and not a hiking gazetteer dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
River appears in Hellenic religion.
Pausanias names cult and boundary rivers among Greek travel speech (Alpheios, Eurotas, and kin). A named river class in that periegesis, not Styx as the Hesiod oath-river already walked and not every underworld water.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Delphi appears in Hellenic religion.
Herodotus seats Delphi among oracular consultations that steer Greek and foreign decisions across the Histories. A named delphi in that traveler’s speech, not a generic oracle dump alone and not a modern tourist-site flatten.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Pontoon bridge appears in Hellenic religion.
Herodotus narrates Xerxes’ ship-pontoon bridges across the Hellespont. A named pontoon-bridge in that campaign speech, not bridge as the generic span and not Caesar’s Rhine timber bridge.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Athens appears in Hellenic religion.
Herodotus’s Athenian logos seats Athens among Greek politics, cult, and Persian-war speech. A named athens in that traveler’s speech, not a modern capital dump and not a belongs_to walk without this source.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Ford appears in Hellenic religion.
Herodotus’s campaign narrative repeatedly seats armies at river fords and crossings in the Greek traveler frame. A named ford in that geography speech, not bridge or pontoon-bridge as built spans already walked and not Caesar’s Rhine ford alone.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Agora appears in Hellenic religion.
Herodotus seats Greek cities’ agoras among assembly, market, and public-speech places in the Histories. A named agora in that traveler’s speech, not forum as a Roman flatten and not a modern plaza dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Acropolis appears in Hellenic religion.
Herodotus’s Persian Wars logos seats the Athenian acropolis among sack, refuge, and sacred high places. A named acropolis in that traveler’s speech, not citadel as the generic keep-apart and not a tourist-ruin dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Eleusis appears in Hellenic religion.
Herodotus seats Eleusis among Attic sacred geography, including the dust-cloud omen reported before Salamis. A named eleusis in that traveler’s speech, not eleusinian-mysteries as a later mystery-dump lemma and not Pausanias’s fuller sanctuary walk alone.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Gulf appears in Hellenic religion.
Herodotus’s naval and coastal speech names gulfs among the Malian, Argolic, and neighboring waters that shape campaigns. A named gulf in that traveler’s speech, not harbor/strait/cape already walked and not a modern yacht-chart dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Citadel appears in Hellenic religion.
Herodotus’s siege and city speech seats citadels among the fortified high places cities defend. A named citadel in that traveler’s speech, not acropolis as the Athenian keep-apart and not castrum as a Roman flatten.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Polis appears in Hellenic religion.
Pausanias organizes the Description by polis after polis—walls, cults, and local myth tied to each city. A named polis unit in that periegesis, not every modern “city-state” slogan and not athens alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Isthmus appears in Hellenic religion.
Pausanias walks the Corinthian Isthmus among Poseidon’s sanctuary, games speech, and land-bridge itinerary. A named isthmus in that periegesis, not every neck-of-land dump and not Corinth as a missing city entity.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Sea appears in Hellenic religion.
Pausanias names gulfs, harbors, and coastal sanctuaries along Greek shores—sea as travel edge and cult neighbor. A named sea in that periegesis, not Oceanus cosmogony alone and not every modern maritime dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Valley appears in Hellenic religion.
Pausanias names cult valleys among Greek travel speech—Nemea and kin as sanctuary floors between hills. A named valley in that periegesis, not a hiking gazetteer dump and not mountain already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Lake appears in Hellenic religion.
Pausanias names storied lakes among Arcadian and Boeotian itinerary—Stymphalus and kin with cult and labor speech. A named lake in that periegesis, not every reservoir dump and not marsh as the reed edge beside it.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Marsh appears in Hellenic religion.
Pausanias names reed-marshes and swampy sanctuary edges among Greek travel—Stymphalian birds’ marsh neighbors and kin. A named marsh in that periegesis, not Egyptian Delta marsh already seated elsewhere and not lake alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Acheron appears in Hellenic religion.
Pausanias names the Thesprotian Acheron and its necromantic sanctuary among underworld-approach speech in Greece. A named Acheron in that periegesis, not Homeric underworld river poetry alone and not Styx already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Hades appears in Hellenic religion.
Ovid’s Metamorphoses Book 10 seats Hades’ realm as the underworld place Orpheus enters alive to plead for Eurydice. A named Hades place in that poem, not underworld as a second id flatten alone and not Pluto planet speech.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Aeaea appears in Hellenic religion.
Ovid’s Metamorphoses Book 14 seats Circe on Aeaea among the transformations of Picus and Odysseus’s men. A named Aeaea in that poem, not Circe as the being alone and not Odyssey as this edge’s source.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Thebes appears in Hellenic religion.
Ovid’s Metamorphoses Cadmus and Pentheus books seat Thebes as the city of serpent-teeth sowing and Bacchic sparagmos. A named Thebes in that poem, not oedipus-cycle as Pausanias retelling alone and not egyptian Thebes flatten.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Elysium appears in Hellenic religion.
Ovid’s Metamorphoses underworld speech seats Elysium among the blessed places neighboring Orpheus’s descent. A named Elysium in that poem, not a roman Elysium seat alone and not isles-of-the-blessed as the same claim.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Lethe appears in Hellenic religion.
Ovid’s Metamorphoses underworld speech names Lethe among the waters of forgetting beside Orpheus’s descent. A named Lethe in that poem, not a roman Lethe seat alone and not Acheron as the same river.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Cocytus appears in Hellenic religion.
Ovid’s Metamorphoses underworld speech names Cocytus among the lamenting rivers of the dead. A named Cocytus in that poem, not Acheron as the same river and not every wailing dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Phlegethon appears in Hellenic religion.
Ovid’s Metamorphoses underworld speech names Phlegethon among the fiery rivers of the dead. A named Phlegethon in that poem, not Acheron as the same river and not every fire dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Asphodel Meadows appears in Hellenic religion.
Ovid’s Metamorphoses underworld speech seats the asphodel meadows among the places of the ordinary dead Orpheus’s path skirts. A named asphodel-meadows place in that poem, not asphodel the plant alone and not Elysium as the blessed seat.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Erebus appears in Hellenic religion.
Ovid’s Metamorphoses underworld speech names Erebus among the dark deep Orpheus enters. A named Erebus place in that poem, not Hades as the same id and not every darkness dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Hesperides appears in Hellenic religion.
Ovid’s Metamorphoses Heracles speech seats the Hesperides’ garden among the labor places of the golden apples. A named Hesperides place in that poem, not apples-of-hesperides as the fruit alone and not apple-of-discord.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Isles of the Blessed appears in Hellenic religion.
Ovid’s Metamorphoses underworld and afterlife speech seats the Isles of the Blessed among the resting places of the favored dead. A named Isles of the Blessed in that poem, not Elysium as the same claim and not every paradise dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Olympia appears in Hellenic religion.
Pausanias’s Elis books seat Olympia as the Altis — Zeus’s temple, the Olympic games, treasuries, and the stadium — in the periegesis. A named olympia sanctuary-city in that traveler’s speech, not olympus as the mountain sacred_to keep-apart and not a modern Games dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Sparta appears in Hellenic religion.
Pausanias’s Laconian logos walks Sparta among kings’ tombs, Amyclae, and civic cult marks. A named sparta city-seat in that periegesis, not athens as the Attic keep-apart and not a barracks-meme dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Corinth appears in Hellenic religion.
Pausanias opens the Corinthian books at the city by the Isthmus — Acrocorinth, agora, and harbors — before Poseidon’s isthmus precinct. A named corinth seat in that periegesis, not isthmus as the land-bridge keep-apart already walked in W5 and not a canal dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Temenos appears in Hellenic religion.
Pausanias repeatedly marks the temenos as the bounded sacred enclosure of Greek sanctuaries — walls, markers, and what may stand inside. A named temenos in that periegesis, not hieron as holy-place speech alone and not sanctuary-place as the broader seat lemma.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Hieron appears in Hellenic religion.
Pausanias’s cult speech names the hieron as the holy place or sanctuary seat itself — where the god is honored — across city and rural walks. A named hieron in that periegesis, not temenos as the enclosure line alone and not the published cella.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Heroon appears in Hellenic religion.
Pausanias seats heroa among city and roadside cult — tombs and shrines of named heroes with offerings and local story. A named heroon in that periegesis, not tomb as the generic burial keep-apart and not a modern memorial dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Sanctuary appears in Hellenic religion.
Pausanias’s itinerary is sanctuary after sanctuary — precincts with temples, altars, and votives named as seats of cult. A named sanctuary-place class in that periegesis, not temenos/hieron as finer Greek lemmas and not a tourist-site dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Asklepieion ward appears in Hellenic religion.
Pausanias’s Epidaurus and related Asklepieia seat care and recovery rooms within the healing precinct beside the abaton. A named asklepieion-ward in that periegesis, not the whole sanctuary dump and not a modern hospital ward flatten.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Incubation hall appears in Hellenic religion.
Pausanias seats the sleep-hall of Asklepian pilgrims among Epidaurus-class sanctuaries where dreams are awaited. A named incubation-hall in that periegesis, not abaton as the restricted chamber word alone and not dream-incubation as a rite lemma dump this run.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Opisthodomos appears in Hellenic religion.
Pausanias’s temple descriptions name the opisthodomos as the rear chamber or false porch behind the cella — treasuries and stored offerings. A named opisthodomos in that periegesis, not pronaos as the front porch keep-apart and not cella as the main hall already refused as object pad.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Bouleuterion appears in Hellenic religion.
Pausanias walks Greek bouleuteria as council houses — often theater-shaped seating for the boule — among civic topography. A named bouleuterion in that periegesis, not prytaneion as the hearth-house keep-apart and not odeon as a song hall.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Prytaneion appears in Hellenic religion.
Pausanias seats the prytaneion as the civic house of the prytaneis, often with the city’s common hearth and honored guests. A named prytaneion in that periegesis, not bouleuterion as council seating alone and not hearth as the published fire-place keep-apart.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Assembly House appears in Hellenic religion.
Pausanias’s civic walks seat assembly houses among places where the demos or council meets — beside agora and bouleuterion speech. A named assembly-house in that periegesis, not bouleuterion as the Greek council-house lemma alone and not a modern legislature dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Council Chamber appears in Hellenic religion.
Pausanias records chambers where magistrates and councils sit inside civic houses across Greek cities. A named council-chamber in that periegesis, not bouleuterion as the whole council-house form and not a courtroom dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Academy appears in Hellenic religion.
Pausanias’s Attic walk seats the Academy among Athens’ gymnasia and named learning grounds outside the walls. A named academy in that periegesis, not lyceum as the Aristotle-line keep-apart and not a modern school dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Lyceum appears in Hellenic religion.
Pausanias seats the Lyceum among Athenian gymnasia and Apollo Lykeios cult ground. A named lyceum in that periegesis, not academy as Plato’s grove keep-apart and not a modern lecture-hall dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Mouseion appears in Hellenic religion.
Pausanias seats Mouseia as places of the Muses — hills, sanctuaries, and learned precincts — in Hellenic cult geography. A named mouseion in that periegesis, not a modern museum display dump and not Helikon as an unpublished mountain seat.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Gymnasium Place appears in Hellenic religion.
Pausanias walks Greek gymnasia as training and schooling grounds with courts, rooms, and cult marks. A named gymnasium-place in that periegesis, not palaestra as the wrestling court alone and not a modern indoor gym dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Palaestra appears in Hellenic religion.
Pausanias seats palaestrae as open wrestling and training courts inside or beside gymnasia. A named palaestra in that periegesis, not gymnasium-place as the wider complex and not stadium as the race course.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Stadium appears in Hellenic religion.
Pausanias measures and describes stadia — Olympia’s race course foremost — among festival and athletic seats. A named stadium in that periegesis, not hippodrome as the horse course keep-apart and not amphitheater as a Roman oval dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Hippodrome appears in Hellenic religion.
Pausanias seats hippodromes for horse and chariot racing beside festival sanctuaries, including Olympia’s course speech. A named hippodrome in that periegesis, not stadium as the foot-race course and not circus-maximus-form as Roman circus type.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Theater Place appears in Hellenic religion.
Pausanias walks Greek theaters city by city — cavea, orchestra, and Dionysiac seats — as standing civic fabric. A named theater-place in that periegesis, not odeon as the roofed song hall and not amphitheater as an oval spectacle bowl.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Odeon appears in Hellenic religion.
Pausanias seats odeia as roofed halls for song and recital — including Athens’ Odeon speech — beside open theaters. A named odeon in that periegesis, not theater-place as the open play-house and not bouleuterion as council seating.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Fountain house appears in Hellenic religion.
Pausanias records fountain-houses as built water seats in Greek cities and sanctuaries — named springs under roofs and colonnades. A named fountain-house in that periegesis, not public-fountain as the open spout alone and not nymphaeum as the nymph-shrine keep-apart.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Public fountain appears in Hellenic religion.
Pausanias names public fountains among agora and street water points where citizens draw and stories attach. A named public-fountain in that periegesis, not fountain-house as the roofed seat alone and not a tourist splash dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Nymphaeum appears in Hellenic religion.
Pausanias seats nymphaea among spring shrines and waters honored for nymphs in Greek sacred geography. A named nymphaeum in that periegesis, not fountain-house as civic water architecture alone and not a Roman garden grotto dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Baths appears in Hellenic religion.
Pausanias notes baths among Greek cities and sanctuary amenities — wash places beside gymnasia and Asklepian care. A named baths in that periegesis, not thermae as imperial Roman complexes and not hammam as a later steam-house flatten.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Dromos appears in Hellenic religion.
Pausanias’s tomb and sanctuary approaches include the dromos as a formal passage toward a chamber or mouth — Mycenaean and later speech alike. A named dromos in that periegesis, not processional-way as a broader festival avenue and not propylaea as a built gate already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Processional way appears in Hellenic religion.
Pausanias follows festival and sacred roads — Panathenaic and sanctuary approaches — as processional ways between city and precinct. A named processional-way in that periegesis, not dromos as the tomb-mouth passage and not a modern parade route dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Approach road appears in Hellenic religion.
Pausanias’s itineraries name the roads that approach sanctuaries and cities before the precinct gate. A named approach-road in that periegesis, not processional-way as festival speech alone and not a highway dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Road appears in Hellenic religion.
Pausanias’s periegesis is road speech — stadia counted between cities, sacred and civic ways named in order. A named road class in that traveler’s itinerary, not processional-way as festival-specific and not a modern asphalt dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Peninsula appears in Hellenic religion.
Pausanias’s Peloponnesian and coastal speech seats peninsulas among land-bridges, headlands, and sanctuary approaches. A named peninsula in that periegesis, not isthmus as the Corinthian keep-apart already walked and not a postcard dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Promontory appears in Hellenic religion.
Pausanias seats promontories among coastal cult marks and lookouts — cape sanctuaries and shore approaches. A named promontory in that periegesis, not headland as a near synonym keep-apart and not unpublished Sounion as a mint.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Headland appears in Hellenic religion.
Pausanias’s shore itineraries name headlands where temples and harbors take the weather. A named headland in that periegesis, not promontory as the adjacent lemma and not a hiking-guide dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Ravine appears in Hellenic religion.
Pausanias’s inland walks seat ravines among Arcadian and Argive sacred approaches and watercourses. A named ravine in that periegesis, not valley as the broader landform already walked in W5 and not a postcard gorge dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Peak appears in Hellenic religion.
Pausanias seats mountain peaks among Zeus and other high cults — summits named as sacred lookouts above the plain. A named peak in that periegesis, not olympus as the already-held mountain keep-apart and not unpublished Parnassus/Helikon mints.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Vineyard appears in Hellenic religion.
Pausanias’s rural and Dionysiac speech seats vineyards among cultivated sacred margins and local produce offerings. A named vineyard in that periegesis, not wine as a refused unpublished lemma and not a winery-tourist dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Woodland appears in Hellenic religion.
Pausanias seats woodlands among sacred groves’ wider cover and hunting/Artemis margins outside the marked temenos. A named woodland in that periegesis, not grove as the published sacred-wood keep-apart and not a forest-park dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Sacred spring appears in Hellenic religion.
Pausanias repeatedly names sacred springs inside and beside sanctuaries — water tied to gods, nymphs, and local story. A named sacred-spring-place in that periegesis, not spring-house as the built cover alone and not a spa dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Spring house appears in Hellenic religion.
Pausanias seats spring-houses as built covers over named waters in cities and precincts. A named spring-house in that periegesis, not sacred-spring-place as the water itself and not fountain-house as the civic draw-seat alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Tumulus appears in Hellenic religion.
Pausanias records tumuli among hero and local burial mounds pointed out on the road and in plain. A named tumulus in that periegesis, not necropolis as the wider dead-city keep-apart already walked in W5 and not a barrow-tourist dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Burial Ground appears in Hellenic religion.
Pausanias seats burial grounds along roads outside Greek cities — graves, stelai, and hero markers in periegesis order. A named burial-ground in that traveler’s speech, not cemetery as a later churchyard flatten and not necropolis as the monumental dead-city keep-apart.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Family Tomb appears in Hellenic religion.
Pausanias notes family tombs and named kinship graves among Attic and other roadside monuments. A named family-tomb in that periegesis, not tumulus as the mound form alone and not a modern mausoleum dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Rock-Cut Tomb appears in Hellenic religion.
Pausanias records rock-cut tombs among cliff and quarry burial seats pointed out in Greek landscapes. A named rock-cut-tomb in that periegesis, not shaft-tomb as the vertical-cut keep-apart and not a Petra flatten.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Shaft Tomb appears in Hellenic religion.
Pausanias’s Mycenae and Argolid speech seats shaft graves among the Atreid burial marks travelers are shown. A named shaft-tomb in that periegesis, not rock-cut-tomb as the cliff chamber and not a modern crypt dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Funerary Enclosure appears in Hellenic religion.
Pausanias seats walled or bounded funerary enclosures among hero precincts and family burial courts. A named funerary-enclosure in that periegesis, not temenos as a generic sacred precinct dump and not necropolis as the full dead-city.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Port appears in Hellenic religion.
Pausanias’s coastal books seat ports and harbors among city approaches, Poseidon cult, and shore sanctuaries. A named port in that periegesis, not harbor as a near lemma already distinguished in W5 keep-aparts and not a marina dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Sardis appears in Hellenic religion.
Herodotus’s Lydian logos seats Sardis as Croesus’s capital and the inland hinge of Ionian and Persian politics. A named sardis in that traveler’s speech, not ephesus or miletus as coastal Ionian seats already kept apart and not a modern ruin dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Susa appears in Hellenic religion.
Herodotus seats Susa as the Persian king’s lowland capital of audience, tribute, and campaign orders. A named susa in that traveler’s speech, not persepolis as a seat Herodotus does not name and not a minted persian-religion tradition id.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Miletus appears in Hellenic religion.
Herodotus’s Ionian logos seats Miletus among revolt leadership, sack, and coastal Ionian power. A named miletus in that traveler’s speech, not ephesus as the northern neighbor and not sardis as the inland Lydian seat.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Ephesus appears in Hellenic religion.
Herodotus seats Ephesus among Ionian cities and Artemis-cult geography touched by Croesus and Persian War narrative. A named ephesus in that traveler’s speech, not miletus as the southern neighbor and not a modern tourist dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Cyrene appears in Hellenic religion.
Herodotus’s Libyan logos seats Cyrene among Theran colonial foundation, kings, and silphium-country geography. A named cyrene in that traveler’s speech, not carthage as the Punic capital and not alexandria as a later Hellenistic seat refused this run.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Troy appears in Hellenic religion.
Herodotus seats Troy/Ilium among Hellespontine geography and Xerxes’s visit to Priam’s seat. A named troy in that traveler’s speech, not mycenae as the Argolid seat and not a pure Iliad-only dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Tyre appears in Hellenic religion.
Herodotus seats Tyre among Phoenician temple inquiry for Heracles and coastal trade power. A named tyre in that traveler’s speech, not sidon as the northern sister seat and not carthage as the western colony.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Sidon appears in Hellenic religion.
Herodotus seats Sidon among Phoenician coastal cities and Persian fleet contingents. A named sidon in that traveler’s speech, not tyre as the island seat and not byblos as a weaker Histories city-lemma refused this run.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Byzantium appears in Hellenic religion.
Herodotus seats Byzantium among Bosporus geography, Milesian foundation speech, and campaign traffic at the strait. A named byzantium in that traveler’s speech, not strait as the water already walked and not later imperial Constantinople rename dumps.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Carthage appears in Hellenic religion.
Herodotus seats Carthage among Phoenician western colonies and Libyan-shore power reported in traveler ethnography. A named carthage in that traveler’s speech, not tyre as the mother city and not cyrene as the Greek Libyan seat.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Gadir appears in Hellenic religion.
Herodotus seats Gadeira/Gadir beyond the Pillars among Heracles and far-west Phoenician geography. A named gadir in that traveler’s speech, not carthage as the Tunisian Punic capital and not massalia as a Phocaean west-seat refused this run.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Canal appears in Hellenic religion.
Herodotus’s campaign logos seats Xerxes’s Athos canal among engineered cuts that move fleets past the promontory. A named canal in that traveler’s speech, not irrigation-canal as Egyptian field feeders and not pontoon-bridge as the Hellespont span already walked.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Staging post appears in Hellenic religion.
Herodotus’s Royal Road speech seats relay stations where horses and messengers are changed along the measured way. A named staging-post in that traveler’s speech, not road as the whole way and not caravanserai as a later courtyard-inn lemma refused this run.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Mountain pass appears in Hellenic religion.
Herodotus’s Thermopylae logos seats the narrow mountain pass where Leonidas holds the Persian advance. A named mountain-pass in that traveler’s speech, not hot-spring as the thermal water beside the pass and not ford as a river crossing.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Hot spring appears in Hellenic religion.
Herodotus seats the hot springs at Thermopylae among the pass geography that names the place. A named hot-spring in that traveler’s speech, not mountain-pass as the held defile and not mineral-spring as mineral-load speech alone.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Steppe appears in Hellenic religion.
Herodotus’s Scythian logos seats the open grassy plain north of the Black Sea among pasture, wagons, and royal roads of the steppe. A named steppe in that traveler’s speech, not desert as arid sand already walked and not prairie as New World grass.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Market appears in Hellenic religion.
Herodotus’s city speech seats markets among buying, selling, and public exchange beside but not identical to the agora as civic open. A named market in that traveler’s speech, not agora as the Hellenic civic open already walked and not bazaar as later eastern covered speech.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Emporium appears in Hellenic religion.
Herodotus seats emporia among distant-trade stations such as Naukratis and other staple marts that gather foreign goods. A named emporium in that traveler’s speech, not market as a local open alone and not port as any landing seat.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Fortress appears in Hellenic religion.
Herodotus’s siege and campaign speech seats fortresses among strongholds cities and armies defend apart from a city’s inner citadel. A named fortress in that traveler’s speech, not citadel as the inner core already walked and not acropolis as the Athenian high seat.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Beacon appears in Hellenic religion.
Herodotus’s Persian Wars logos seats fire-beacon chains that carry news along coasts and islands. A named beacon in that traveler’s speech, not lighthouse as the later Pharos tower refused this run and not a modern signal-tower dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Shipyard appears in Hellenic religion.
Herodotus seats shipbuilding yards among Greek and Persian fleet preparation that fits triremes for war. A named shipyard in that traveler’s speech, not trireme as the vessel already walked and not arsenal as a weapons-store lemma kept apart.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Bridgehead appears in Hellenic religion.
Herodotus’s Hellespont crossing speech seats held ground at the ends of Xerxes’s pontoon spans where armies enter Europe. A named bridgehead in that traveler’s speech, not pontoon-bridge as the span already walked and not ford as a river wade.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Pasture appears in Hellenic religion.
Herodotus’s Scythian and pastoral logos seats grazing ground among herds, wagons, and open country. A named pasture in that traveler’s speech, not steppe as the whole grassy plain and not paddock as a small near-house enclosure.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Hypogeum appears in Hellenic religion.
Pausanias’s burial and sanctuary walks seat underground rock-cut chambers — hypogea — among Mediterranean tomb and cult approaches. A named hypogeum in that periegesis place leftover, not crypt as Christian vault keep-apart and not catacomb as a gallery system.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Waystation appears in Hellenic religion.
Herodotus’s Royal Road logos seats remount and rest stops along the Persian courier route from Sardis toward Susa. A named waystation in that traveler’s speech, not a caravanserai courtyard inn and not the staging-post already walked.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Relay Station appears in Hellenic religion.
Herodotus’s angareion speech seats messenger relays where fresh horses and riders take the royal post onward. A named relay-station in that traveler’s speech, not a waystation rest-stop alone and not the staging-post already walked.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Paradise Garden appears in Hellenic religion.
Herodotus’s Persian logos seats enclosed pleasure parks (paradeisoi) of planting and water among Median and Achaemenid royal geography. A named paradise-garden in that traveler’s hellenic frame, not the otherworld paradise seat and not a bare herb-garden plot.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Platform Burial appears in Hellenic religion.
Herodotus’s Magian logos seats corpse exposure on raised places among Persian funerary custom he contrasts with burial. A named platform-burial in that traveler’s hellenic frame, not a Scythian tumulus mound and not a Tibetan sky-burial field alone.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Harbor Mole appears in Hellenic religion.
Herodotus’s Samos logos seats the great mole thrown into the sea among Polycrates’ harbor works that break the open water. A named harbor-mole in that traveler’s speech, not a freer breakwater dump alone and not the burrowing mole animal.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Wharf appears in Hellenic religion.
Herodotus’s harbor and river logos seats solid shore landings where ships lie alongside for loading and war embarkation. A named wharf in that traveler’s speech, not a quay masonry embankment alone and not the shipyard already walked.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Sheepfold appears in Hellenic religion.
The Iliad’s battle similes seat flocks pressed into sheepfolds when lions or weather threaten. A named sheepfold in that epic’s pastoral ground, not a kraal homestead pen and not a bare corral dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Coppice appears in Hellenic religion.
Theophrastus’s Enquiry into Plants seats woodland cutting and the way trees sprout again from stump and root among Greek botanical speech on managed underwood and poles. A named coppice in that handbook’s cutting-and-regeneration neighborhood, not grove as a sacred stand alone and not woodland as standing timber alone.
from Theophrastus · Enquiry into Plants, c. 300 BCE
appears in · sourced · documented
Antioch appears in Hellenic religion.
Strabo’s Geography Book 16 seats Antioch on the Orontes as the great Seleucid and Roman-era Syrian city — size, suburb belt, and river plain — in the chorography of Syria. A named antioch in that traveler-compiler’s speech, not damascus as the inland Levantine keep-apart and not alexandria as the Egyptian coastal capital already walked.
from Strabo · Geography, c. early 1st century CE
appears in · sourced · documented
Damascus appears in Hellenic religion.
Strabo’s Geography Book 16 seats Damascus among the inland Syrian cities of the plain — watered, wealthy, and distinct from the Orontes capital. A named damascus in that chorography, not antioch as the Orontes keep-apart and not tyre as the coastal Phoenician seat already walked.
from Strabo · Geography, c. early 1st century CE
appears in · sourced · documented
Petra appears in Hellenic religion.
Strabo’s Geography Book 16 seats Petra as the Nabataean rock-cut capital in the Arabian logos — a metropolis in the cliff country of the incense routes. A named petra in that chorography, not palmyra as the Syrian oasis keep-apart refused here and not a modern tourist-ruin dump.
from Strabo · Geography, c. early 1st century CE
appears in · sourced · documented
Persepolis appears in Hellenic religion.
Strabo’s Geography Book 15 seats Persepolis among the Persian royal seats of Persis — the ceremonial capital Alexander’s logos still names beside Susa. A named persepolis in that chorography, not susa as the lowland keep-apart already walked under Herodotus and not a modern nation dump.
from Strabo · Geography, c. early 1st century CE
appears in · sourced · documented
Pataliputra appears in Hellenic religion.
Strabo’s Geography Book 15 seats Palibothra (Pataliputra) as the great Magadhan capital on the Ganges in the Indian logos drawn from Megasthenes and Alexander historians. A named pataliputra in that chorography, not taxila as the northwestern keep-apart and not mathura as the Yamuna seat.
from Strabo · Geography, c. early 1st century CE
appears in · sourced · documented
Taxila appears in Hellenic religion.
Strabo’s Geography Book 15 seats Taxila among the northwestern Indian cities of the Alexander and Mauryan neighborhood — a learning and trade hinge inland from the Indus logos. A named taxila in that chorography, not pataliputra as the Ganges capital and not mathura as the Yamuna seat.
from Strabo · Geography, c. early 1st century CE
appears in · sourced · documented
Mathura appears in Hellenic religion.
Strabo’s Geography Book 15 seats Methora (Mathura) among the Yamuna-side cities of the Indian logos beside Cleisobora in the Megasthenes neighborhood. A named mathura in that chorography, not pataliputra as the Ganges capital and not taxila as the northwestern hinge.
from Strabo · Geography, c. early 1st century CE
appears in · sourced · documented
Merv appears in Hellenic religion.
Strabo’s Geography seats Antioch in Margiana — the oasis city of the Margus — among the Central Asian chorography east of Parthia. A named merv under the later English oasis lemma continuous with that Margiana seat, not samarkand or bukhara as Timurid corridor neighbors and not a Silk-Road romance dump alone.
from Strabo · Geography, c. early 1st century CE
appears in · sourced · documented
Mausoleum appears in Hellenic religion.
Strabo’s Geography seats the Mausoleum at Halicarnassus among the monumental tombs of Asia Minor and names freestanding tomb buildings in the chorography of wonders and cities. A named mausoleum in that survey’s monumental-tomb neighborhood, not tomb as the generic grave already walked and not cenotaph-place as an empty memorial.
from Strabo · Geography, c. early 1st century CE
appears in · sourced · documented
Shoal appears in Hellenic religion.
Strabo’s Geography marks shallow sand and mud banks that endanger or shape sailing approaches in the coastal books — shoal speech beside reefs and kept channels. A named shoal in that navigational chorography, not reef as hard rock or coral shelf and not fairway as the kept deep channel.
from Strabo · Geography, c. early 1st century CE
appears in · sourced · documented
Fairway appears in Hellenic religion.
Strabo’s Geography describes the kept navigable channel through shoals into harbors among coastal sailing directions — deep water held for ships beside the banks. A named fairway in that channel speech under later English harbor naming, not shoal as the bank itself and not coastal-sound as a long shore passage alone.
from Strabo · Geography, c. early 1st century CE
appears in · sourced · documented
Coastal Sound appears in Hellenic religion.
Strabo’s Geography seats long coastal water passages between mainland and islands or along island chains — sound-like fairways in the Aegean and peer chorographies — distinct from a single narrow strait gate. A named coastal-sound in that passage speech, not strait as the narrow sea-gate already walked and not fairway as the dredged harbor channel alone.
from Strabo · Geography, c. early 1st century CE
appears in · sourced · documented
Mineral spring appears in Hellenic religion.
Strabo’s Geography seats springs notable for dissolved minerals and waters among Italian and other chorographies — mineral-water speech beside ordinary springs. A named mineral-spring in that survey, not hot-spring as heat alone already walked at Thermopylae under Herodotus and not sacred-spring-place as Pausanias sanctuary water.
from Strabo · Geography, c. early 1st century CE
appears in · sourced · documented
Lower Town appears in Hellenic religion.
Strabo’s Geography repeatedly splits cities into the lower town and the high fortified or sacred half in the chorography of Hellenic and peer seats. A named lower-town in that split-settlement speech, not upper-town as the high half and not acropolis as the sacred high seat alone.
from Strabo · Geography, c. early 1st century CE
appears in · sourced · documented
Outskirts appears in Hellenic religion.
Strabo’s Geography marks the bare edge of cities beyond wall and suburb belt — outskirts speech at the margin of chorography before open country. A named outskirts in that margin neighborhood, not suburb as the settled outer belt and not villa-suburb as the villa-garden belt.
from Strabo · Geography, c. early 1st century CE
appears in · sourced · documented
Old Town appears in Hellenic religion.
Strabo’s Geography distinguishes older cores of cities from later additions and suburbs in the chorography of long-lived seats. A named old-town in that historic-core speech under later English naming, not lower-town as the downhill half and not acropolis as the sacred high seat alone.
from Strabo · Geography, c. early 1st century CE
appears in · sourced · documented
Ogygia appears in Hellenic religion.
Homer’s Odyssey seats Ogygia as Calypso’s remote isle where Odysseus is held before the raft voyage. A named ogygia in that Hellenic wanderer geography, not Scheria as the Phaeacian shore and not Aeaea as Circe’s isle.
from Homer · Odyssey, c. 8th–7th century BCE
appears in · sourced · documented
Scheria appears in Hellenic religion.
Homer’s Odyssey seats Scheria as the Phaeacian land at the edge of Odysseus’s voyage — hospitality, games, and the homeward convoy. A named scheria in that Hellenic wanderer geography, not Ogygia as Calypso’s isle and not a generic harbor dump.
from Homer · Odyssey, c. 8th–7th century BCE
appears in · sourced · documented
concept · 53
Transformation appears in Hellenic religion.
Ovid’s poem is a catalogue of bodies changed. The Metamorphoses is literature about change, not a ritual of change.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Dream appears in Hellenic religion.
Artemidorus’s book is a Greek intellectual product about dreams as signs that can be classified.
from Artemidorus of Daldis · Oneirocritica, 2nd century CE
appears in · sourced · documented
Flood appears in Hellenic religion.
Ovid tells Deucalion and Pyrrha’s flood. The tale is a Mediterranean literary flood, related in type to older Near Eastern floods, not proof they are one event.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · culturally specific
Fate appears in Hellenic religion.
The Theogony’s Moirai are a genealogical fate. They are not Ptolemy’s inclination and not Virgil’s fatum.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Epic appears in Hellenic religion.
The Iliad is a long Hellenic heroic epic in verse. A named epic genre in that poem, not saga as northern prose kin and not mythos as the story-world word.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Simile appears in Hellenic religion.
The Iliad turns battle and feeling through extended Homeric similes (like/as comparisons). A named Hellenic simile craft in that epic, not metaphor as identity speech and not proverb.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Lament appears in Hellenic religion.
The Iliad stages formal laments for the dead, including the mourning over Hector and Patroclus. A named Hellenic lament speech in that epic, not hymn as praise and not elegy as a near twin.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Lyric appears in Hellenic religion.
The Iliad embeds song and lyric performance among the poem’s speech-acts. A named lyric song craft in that epic, not epic as the long form already filed and not ode as a later genre dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Prologue appears in Hellenic religion.
The Iliad opens with invocatory prologue speech before the wrath tale. A named prologue opening in that epic, not epilogue as a closing and not every preface dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Aphorism appears in Hellenic religion.
Hesiod’s wisdom lines work as short aphoristic counsel. A named aphorism craft in that corpus, not proverb as Vedic gnomic speech alone and not a modern quote dump.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Epitaph appears in Hellenic religion.
Pausanias records epitaph inscriptions among the monuments he walks. A named epitaph speech in that periegesis, not epigraph as a general citation and not a tomb landform dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Epigram appears in Hellenic religion.
Pausanias quotes and notes epigrams among dedicatory and funerary short verse on monuments. A named epigram in that periegesis, not epitaph as ordinary tomb speech already nearby and not a modern couplet dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Hero appears in Hellenic religion.
Pausanias constantly names heroes and hero-cult seats among Greek tombs and sanctuaries. A named hero class in that periegesis, not a comic-book dump and not demigod as a missing id.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Void appears in Hellenic religion.
Hesiod’s Theogony opens with Chaos as the first yawning gap before the ordered world. A named Hellenic cosmogonic void-speech in that poem, not aether as bright upper air and not every later emptiness slogan.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Memory appears in Hellenic religion.
Hesiod’s Theogony names Mnemosyne as the mother of the Muses who teach song. A named Hellenic Memory in that cosmogony, not Odin’s Muninn already walked and not a generic faculty dump.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Death appears in Hellenic religion.
Hesiod’s Theogony places Thanatos among Night’s children beside Sleep. A named Hellenic Death in that cosmogony, not Hades as the below already walked and not a pan-cultural death dump.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Chorus appears in Hellenic religion.
Pausanias names choruses among sanctuary contests, dithyramb neighbors, and festival song in Greek cities. A named chorus in that periegesis, not every choir dump and not tragedy as a missing entity.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Theseus and the Minotaur appears in Hellenic religion.
Pausanias recounts Theseus’s Cretan deed and Athenian commemorations among Attic hero speech. A named Theseus-and-Minotaur telling in that periegesis, not minotaur being alone and not the ship-of-Theseus object alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Perseus and Medusa appears in Hellenic religion.
Pausanias recounts Perseus and Medusa among Argive hero speech, gorgoneion marks, and local image lore. A named Perseus-and-Medusa telling in that periegesis, not perseus constellation flatten and not gorgoneion object alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Daedalus and Icarus appears in Hellenic religion.
Pausanias names Daedalus’s works and Icarus-neighbor flight speech among Greek art and Crete-fame itinerary. A named Daedalus-and-Icarus telling in that periegesis, not the wings objects alone and not Ovid’s telling as primary seat.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Actaeon torn appears in Hellenic religion.
Pausanias recounts Actaeon’s tearing by his hounds among Boeotian and Cithaeron-neighbor speech. A named Actaeon-torn telling in that periegesis, not every hunt dump and not Artemis sanctuary speech alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Jason and the Argonauts appears in Hellenic religion.
Pausanias names Argonauts and Jason among Greek local fame, dedications, and Argo speech. A named Jason-and-Argonauts telling in that periegesis, not the Argo ship object alone and not Apollonius as primary source for this run.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Orpheus and Eurydice appears in Hellenic religion.
Pausanias names Orpheus among Thracian-fame, song, and underworld-neighbor speech in Greek itinerary. A named Orpheus-and-Eurydice telling in that periegesis, not orphic already walked alone and not every descent dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Birth of Athena appears in Hellenic religion.
Pausanias recounts Athena’s birth from Zeus among Acropolis image and pediment speech. A named birth-of-Athena telling in that periegesis, not athena being alone and not every cosmogony dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Gigantomachy appears in Hellenic religion.
Pausanias names Gigantomachy among temple sculptures and dedications—gods against giants in sanctuary art speech. A named Gigantomachy in that periegesis, not titanomachy Hesiod alone and not every battle dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Punishment of Sisyphus appears in Hellenic religion.
Pausanias names Sisyphus among Corinthian founder and underworld-punishment speech. A named Sisyphus punishment telling in that periegesis, not every labor dump and not Corinth as a missing city entity.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Prophecy appears in Hellenic religion.
Pausanias treats oracular prophecy as living Hellenic sanctuary practice—Delphi and kin—beyond the single Delphi place edge. A named prophecy in that periegesis, not prophecy→delphi alone and not home-forbidden fortune chrome.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Healing appears in Hellenic religion.
Pausanias seats healing among Asklepios sanctuaries—Epidaurus incubation and votive cure speech—as Hellenic cult practice. A named healing in that periegesis, not medicine-epidaurus alone and not modern clinic dumps.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Descent appears in Hellenic religion.
Pausanias recounts katabasis and underworld-approach speech—Trophonius, Acheron neighbors, and hero descents—inside Hellenic itinerary. A named descent in that periegesis, not Roman underworld chrome alone and not hades place belongs_to alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Pygmalion and Galatea appears in Hellenic religion.
Ovid’s Metamorphoses Book 10 turns Pygmalion’s ivory statue living as Galatea after Venus answers his prayer. A named Pygmalion-and-Galatea episode in that poem, not every sculptor dump and not Galatea the Nereid of Acis.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Looking taboo appears in Hellenic religion.
Ovid’s Metamorphoses Book 10 makes Orpheus’s backward look the condition that loses Eurydice. A named looking-taboo beat in that poem, not Actaeon’s seeing Diana as the same claim and not every gaze dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Creation appears in Hellenic religion.
Ovid’s Metamorphoses Book 1 opens with the ordering of Chaos into lands, seas, and sky before the ages of humankind. A named creation cosmogony in that poem, not Prometheus as the clay-shaper alone and not every genesis dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Titanomachy appears in Hellenic religion.
Hesiod’s Theogony narrates the ten-year war of Zeus and the Olympians against the Titans, ending in Tartarus confinement. A named Hellenic Titanomachy episode in that poem, not gigantomachy as the giants’ war and not theogony as the text dump alone.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Syncretism appears in Hellenic religion.
Plutarch’s On Isis and Osiris practices Greek–Egyptian name pairing (Dionysus–Osiris, Hermes–Thoth, and kin) as Hellenic comparative cult method — syncretism as the essay’s own blending work under this source. A named syncretism presence in hellenic-religion, not a tourism checklist and not a courtesy reverse of each interpretatio pair.
from Plutarch · On Isis and Osiris, c. 100 CE
appears in · sourced · culturally specific
Fall of Phaethon appears in Hellenic religion.
Ovid’s Metamorphoses Books 1–2 stage Phaethon’s sun-chariot drive that scorches earth and ends in his fall into Eridanus. A named fall-of-Phaethon episode in that poem, not daedalus-and-icarus wax wings and not the sun as a body alone.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Narcissus at the pool appears in Hellenic religion.
Ovid’s Metamorphoses Book 3 seats Narcissus wasting at the spring while Echo fades, then the youth becoming the flower. A named Narcissus-at-the-pool episode in that poem, not narcissus the plant walk alone and not every vanity proverb.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Magic flight appears in Hellenic religion.
Ovid’s Metamorphoses Book 8 stages Daedalus’s wax-bound wings and the flight that fails for Icarus. A named magic-flight motif seat in that poem, not daedalus-and-icarus as the episode id alone and not every hubris fall.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Xenia appears in Hellenic religion.
Iliad 6 stages Glaukos and Diomedes discovering ancestral guest-friendship and exchanging armor under that bond. A named xenia in that epic, not hospitality as general welcome alone and not philoxenia as love-of-stranger speech alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Hospitality appears in Hellenic religion.
Iliad 24 has Achilles receive Priam in the hut, seat him, and share food under host measure after the ransom. A named hospitality in that epic’s host craft, not xenia as the inherited guest-bond alone and not charity as general giving.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Guest-Right appears in Hellenic religion.
Iliad 24 places Priam under Achilles’ protected measure once received — the guest stands safe while the ransom and mourning run. A named guest-right in that epic, not sanctuary as temple refuge alone and not hospitality as host virtue alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Hubris appears in Hellenic religion.
The Iliad names ὕβρις among insults of overreach that wound measure between kings and before the gods — Agamemnon’s slight of Achilles among them. A named hubris in that epic’s moral speech, not pride as capital self-exaltation alone and not every arrogance dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Shame appears in Hellenic religion.
The Iliad seats αἰδώς as exposure before peers and the sacred — fighters urged to feel shame at flight, guests and hosts bound by measured regard. A named shame in that epic, not guilt as inward burden alone and not modesty as self-presentation alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Offering appears in Hellenic religion.
The Iliad seats gifts presented to the gods — the peplos carried to Athena’s temple in Book 6, hecatombs and first portions burned or set apart. A named offering in that epic, not sacrifice as destruction-form alone and not charity as horizontal alms.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Cosmogony appears in Hellenic religion.
Hesiod’s Theogony opens with Chaos and tells the birth of Gaia, Ouranos, and the ordered world of gods. A named Hellenic cosmogony in that poem, not theogony as the text-title already walked and not creatio ex nihilo.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Votive offering appears in Hellenic religion.
Pausanias’s sanctuary walks repeatedly seat anathemata — offerings given after a vow or in thanks — among statues, tripods, and dedicated gear in temple precincts. A named votive-offering in that periegesis, not vow as the pledge alone already edged and not a bare undesignated gift dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Miasma appears in Hellenic religion.
Pausanias’s local stories seat miasma — ritual pollution that clings after bloodshed or violation — among purification needs before a sanctuary or city can be clean again. A named miasma in that periegesis, not pollution as the comparative contagion-word kept apart here and not miasma-air as foul atmosphere.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Lustration appears in Hellenic religion.
Pausanias names washings and purifications that restore fitness for the sacred after pollution or before approach — lustration as ceremonial cleansing in sanctuary speech. A named lustration in that periegesis, not baptism as Christian initiation and not katharsis as the broader cleansing/release lemma kept apart here.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Katharsis appears in Hellenic religion.
Pausanias’s cult narratives seat cleansing from pollution — katharsis as religious release and purification — beside the washing-act of lustration. A named katharsis in that periegesis, not Aristotelian tragic Poetics as the only seat and not forgiveness as spoken remission alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Philoxenia appears in Hellenic religion.
Pausanias’s city and sanctuary notes seat love of the stranger and host care beside guest custom — philoxenia as the ethical stance toward the traveler. A named philoxenia in that periegesis, not xenia as the guest-bond institution already edged and not gospel love-of-neighbor alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Euhemerism appears in Hellenic religion.
Pausanias often retells gods and heroes as once-living rulers or local persons later honored — a euhemerizing habit inside the Description of Greece. A named euhemerism in that periegesis method, not apotheosis as becoming-divine alone and not myth as bare story-form.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Zenith appears in Hellenic religion.
Ptolemy’s Almagest seats the zenith as the overhead point for an observer when treating horizon, meridian altitudes, and latitude on the sphere. A named zenith in that Hellenistic mathematical-astronomy speech, not nadir underfoot and not a career-slogan dump.
from Claudius Ptolemy · Almagest, c. 150 CE
appears in · sourced · documented
Nadir appears in Hellenic religion.
Ptolemy’s Almagest seats the nadir as the underfoot opposite of the zenith in the observer’s vertical when the sphere’s poles and horizon are set out. A named nadir in that handbook’s opposite-to-zenith neighborhood, not zenith and not underworld as a place dump.
from Claudius Ptolemy · Almagest, c. 150 CE
appears in · sourced · documented
Nekyia appears in Hellenic religion.
Homer’s Odyssey seats the Nekyia as the rite and episode of calling the dead for counsel on the homeward path. A named nekyia in that Hellenic return speech, not every katabasis and not nekromanteion as a place alone.
from Homer · Odyssey, c. 8th–7th century BCE
appears in · sourced · documented
animal · 49
Lion appears in Hellenic religion.
Herodotus notes lions among the fauna of Greece and neighboring lands in traveler ethnography. A named lion in that speech, not Nemean lion as the labor hide already walked and not a zodiac Leo flatten alone.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Deer appears in Hellenic religion.
Ovid’s Metamorphoses seats the stag among Actaeon’s transformation. A named deer in that poem, not hind as a goddess sacred animal dump and not a hunting-checklist flatten.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Swan appears in Hellenic religion.
Ovid’s Metamorphoses seats the swan among transformations (Cygnus and related swan-forms). A named swan in that poem, not Leda’s egg dump without a checked Leda entity and not a ballet dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Spider appears in Hellenic religion.
Ovid’s Metamorphoses seats the spider among Arachne’s transformation after the weaving contest. A named spider in that poem, not a generic insect dump and not a modern tarot-arachnid flatten.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Eagle appears in Hellenic religion.
Pausanias notes eagles among birds of Zeus cult and sanctuary omen. A named eagle in that periegesis, not aquila as a constellation dump and not a Roman legion standard alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Boar appears in Hellenic religion.
Ovid’s Metamorphoses seats the Calydonian boar among the hunt and its aftermath. A named boar in that poem, not pig as ordinary livestock and not a feast dump alone.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Serpent appears in Hellenic religion.
Pausanias seats serpents among Asklepian and sanctuary animal speech. A named serpent in that periegesis, not the asklepios→serpent edge alone reprinted and not Pliny pharmacy or Florentine/Nahua serpent walks.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Bull appears in Hellenic religion.
Pausanias notes bulls among sacrificial and dedicatory animals at Greek sanctuaries. A named bull in that periegesis, not cow as a second cattle dump and not a zodiac Taurus flatten.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Cow appears in Hellenic religion.
Pausanias notes cows among Hera and Io-neighbor cult speech in the Argolid itinerary. A named cow in that periegesis, not bull as the sacrificial male already filed here and not a dairy dump alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Goat appears in Hellenic religion.
Pausanias notes goats among sacrificial animals and rustic sanctuary speech. A named goat in that periegesis, not ram as another ovicaprid and not a satyr dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Ram appears in Hellenic religion.
Pausanias notes rams among sacrificial and dedicatory animals. A named ram in that periegesis, not sheep as the flock noun and not the Golden Fleece already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Sheep appears in Hellenic religion.
Pausanias notes sheep among ordinary sacrificial flocks at Greek sanctuaries. A named sheep in that periegesis, not ram as the male already filed and not a pastoral romance dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Dog appears in Hellenic religion.
Pausanias notes dogs among Hecate-neighbor and Asklepian sanctuary animal speech. A named dog in that periegesis, not wolf as the Lykaion animal and not a pet dump alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Horse appears in Hellenic religion.
Pausanias notes horses among Poseidon cult, Olympic equestrian gear, and dedications. A named horse in that periegesis, not a zodiac dump and not a modern racetrack alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Owl appears in Hellenic religion.
Pausanias’s Attic and sanctuary itinerary seats the owl among Athena-neighbor bird speech and dedications. A named owl in that periegesis, not a wisdom-meme dump and not a generic night-bird alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Dove appears in Hellenic religion.
Pausanias notes doves among Aphrodite and sanctuary bird speech. A named dove in that periegesis, not a peace-slogan dump and not eagle as the already-filed Pausanias bird.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Peacock appears in Hellenic religion.
Pausanias notes peacocks among Hera’s Argive sanctuary gear. A named peacock in that periegesis, not peacock→hera sacred_to from Ovid reprinted and not Pliny’s Roman encyclopedia bird alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Wolf appears in Hellenic religion.
Pausanias seats the wolf among Lykaion Zeus and Arcadian cult speech. A named wolf in that periegesis, not Fenrir already walked and not Pliny pharmacy alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Dolphin appears in Hellenic religion.
Pausanias notes dolphins among Apollo and Poseidon dedication and sanctuary image speech. A named dolphin in that periegesis, not Pliny pharmacy alone and not constellation Delphinus.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Bee appears in Hellenic religion.
Pausanias notes bees and honey among sanctuary offerings and local cult speech. A named bee in that periegesis, not Pliny insect-pharmacy alone and not beeswax as a material dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Ox appears in Hellenic religion.
The Iliad names oxen among sacrificial cattle and yoke-beasts in camp and simile. A named ox in that epic, not bull as the breeding male alone and not a zodiac dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Crane appears in Hellenic religion.
The Iliad likens the Trojan host’s clamor to cranes crying as they fly. A named crane in that epic’s simile craft, not a origami dump and not every marsh-bird.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Sparrow appears in Hellenic religion.
Iliad 2 has Calchas read the sparrow and her chicks eaten by a serpent at Aulis as an omen of the war’s years. A named sparrow in that epic, not every small-bird dump and not serpent as the same edge.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Camel appears in Hellenic religion.
Herodotus notes camels among Arabian and Persian baggage and army speech in the traveler frame. A named camel in that ethnography, not a desert-tourism dump and not Pliny pharmacy alone.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Ant appears in Hellenic religion.
Herodotus’s Indian marvel logos tells of gold-digging ants. A named ant in that traveler’s speech, not a generic insect dump and not Pliny/Florentine ant walks alone.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Seal appears in Hellenic religion.
Herodotus notes seals among Caspian fauna in the traveler frame. A named seal (the animal) in that speech, not cylinder-seal as the Mesopotamian stamp already walked and not a circus dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Bear appears in Hellenic religion.
Ovid’s Metamorphoses Book 2 turns Callisto into a bear after Juno’s wrath, before the sky-lift. A named bear metamorphosis in that poem, not Pliny pharmacy alone and not a constellation Ursa flatten as the only claim.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Crow appears in Hellenic religion.
Ovid’s Metamorphoses Book 2 seats the crow (cornix) among the Coronis episode’s bird-speech that warns the raven. A named crow in that poem, not a generic corvid dump and not raven as the same bird.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Raven appears in Hellenic religion.
Ovid’s Metamorphoses Book 2 turns Apollo’s white raven black after it reports Coronis’s betrayal. A named raven metamorphosis in that poem, not Norse Odin-raven speech and not crow as the same bird.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Bat appears in Hellenic religion.
Ovid’s Metamorphoses Book 4 turns the Minyades into bats for refusing Bacchus’s rites. A named bat metamorphosis in that poem, not a generic cave-mammal dump and not Camazotz as a second tradition.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Frog appears in Hellenic religion.
Ovid’s Metamorphoses Book 6 turns the Lycian peasants into frogs after they muddy Latona’s spring. A named frog metamorphosis in that poem, not a generic amphibian dump and not a comic-fable flatten alone.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Nightingale appears in Hellenic religion.
Ovid’s Metamorphoses Book 6 turns Philomela into a nightingale after the Thracian revenge. A named nightingale metamorphosis in that poem, not a generic songbird dump and not swallow/hoopoe as the same sister-forms.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Weasel appears in Hellenic religion.
Ovid’s Metamorphoses Book 9 turns Galanthis into a weasel after she tricks Lucina at Hercules’ birth. A named weasel metamorphosis in that poem, not a generic mustelid dump and not a household-pest flatten alone.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Kingfisher appears in Hellenic religion.
Ovid’s Metamorphoses Book 11 turns Ceyx and Alcyone into kingfishers (halcyons) after the sea-storm grief. A named kingfisher metamorphosis in that poem, not a generic seabird dump and not a weather-proverb flatten alone.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Pig appears in Hellenic religion.
Ovid’s Metamorphoses Book 14 seats Circe’s swine-transformation of Odysseus’s men among the Aeaean episode. A named pig/swine metamorphosis in that poem, not domestic farm-pig dump alone and not boar as the wild Calydonian walk already filed.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Python appears in Hellenic religion.
Ovid’s Metamorphoses Book 1 seats Apollo’s killing of the Python before the Daphne chase. A named Python foe in that poem, not serpent as a generic snake and not a programming-language joke.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Turtle appears in Hellenic religion.
The Homeric Hymn to Hermes has the god kill a tortoise and stretch its shell as the first chelys-lyre. A named turtle/tortoise animal in that hymn, not chelys as the finished instrument already walked and not Florentine turtle alone.
from Anonymous (Homeric hymn) · Homeric Hymn to Hermes, c. 6th–5th century BCE
appears in · sourced · documented
Fox appears in Hellenic religion.
Pausanias recounts the Teumessian fox among Boeotian local myth in the Description. A named fox in that periegesis, not kitsune resemblance already stored and not European folklore fox alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Hare appears in Hellenic religion.
Pausanias names hares among Greek hunt, dedication, and Artemis-neighbor speech. A named hare in that periegesis, not Shinto hare seats alone and not every rabbit dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Magpie appears in Hellenic religion.
Ovid’s Metamorphoses Book 5 turns the Pierides into magpies after they lose their contest with the Muses. A named magpie metamorphosis in that poem, not crow/raven Coronis speech and not jay as the same bird.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Hawk appears in Hellenic religion.
Ovid’s Metamorphoses Book 11 turns Daedalion into a hawk after he leaps from Parnassus in grief for Chione. A named hawk metamorphosis in that poem, not eagle as the same raptor and not every bird-of-prey dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Stork appears in Hellenic religion.
Ovid’s Metamorphoses Book 6 turns Antigone of Troy into a stork after she rivals Juno. A named stork metamorphosis in that poem, not a roman stork seat alone and not crane as the same wader.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Donkey appears in Hellenic religion.
Ovid’s Metamorphoses Book 11 gives Midas ass’s ears after he judges against Apollo’s music. A named donkey/ass metamorphosis mark in that poem, not every pack-animal dump and not Silenus’s mount as the only claim.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Fish appears in Hellenic religion.
Ovid’s Metamorphoses Book 3 turns the Tyrrhenian sailors into fish after they seize Bacchus. A named fish metamorphosis in that poem, not dolphin as the same sea-change and not every fishery dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Lynx appears in Hellenic religion.
Ovid’s Metamorphoses Book 5 turns the Scythian king Lyncus into a lynx after he tries to kill Triptolemus. A named lynx metamorphosis in that poem, not leopard/tiger as the same cat and not every feline dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Leopard appears in Hellenic religion.
Ovid’s Metamorphoses Bacchic books seat leopards among the beasts that draw and attend Liber’s triumph. A named leopard in that poem, not lynx as Lyncus and not tiger as the same spotted cat.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Tiger appears in Hellenic religion.
Ovid’s Metamorphoses Bacchic books seat tigers among Liber’s eastern train and chariot beasts. A named tiger in that poem, not lynx as Lyncus and not leopard as the same cat.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Scorpion appears in Hellenic religion.
Ovid’s Metamorphoses seats the scorpion among the sky-story that ends Orion’s career. A named scorpion in that poem, not crab as Cancer and not every venom dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Elephant appears in Hellenic religion.
Ovid’s Metamorphoses Bacchic eastern speech seats India among Liber’s conquests where elephant-country marks the triumph’s reach. A named elephant climate in that poem, not a Roman circus dump and not every pachyderm dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
plant · 29
Oak appears in Hellenic religion.
Herodotus reports the oracle at Dodona as a speaking oak of Zeus. A named Hellenic oak-oracle, not Pliny’s Druid oak, and not Yggdrasil.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · culturally specific
Pomegranate appears in Hellenic religion.
The Homeric Hymn to Demeter has Persephone eat a pomegranate seed in the underworld, binding her return. A named plant in that hymn, not a generic underworld-fruit dump and not apple as the Norse youth-fruit.
from Anonymous (Homeric hymn) · Homeric Hymn to Demeter, c. 7th–6th century BCE
appears in · sourced · documented
Laurel appears in Hellenic religion.
Ovid’s Metamorphoses seats the laurel among Daphne’s transformation fleeing Apollo. A named laurel in that poem, not olive as the Qur’an plant already walked and not a cooking-bay dump alone.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Cypress appears in Hellenic religion.
Ovid’s Metamorphoses seats the cypress among Cyparissus’ transformation into the mourning tree. A named cypress in that poem, not cedar as the Gilgamesh timber already walked and not a cemetery dump alone.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Ivy appears in Hellenic religion.
Pausanias notes ivy among Dionysiac plant gear in sanctuaries and processions. A named ivy in that periegesis, not grape as wine plant and not a wallpaper dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Olive appears in Hellenic religion.
Pausanias seats the olive among Attic sacred trees and Olympic crowning gear. A named olive in that periegesis, not Qur’an olive speech already walked and not Dioscorides oil-pharmacy alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Myrtle appears in Hellenic religion.
Pausanias notes myrtle among Aphrodite and sanctuary plant gear. A named myrtle in that periegesis, not Virgil’s Roman myrtle already walked and not Dioscorides pharmacy alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Pine appears in Hellenic religion.
Pausanias notes pine among Isthmian crowning and Dionysiac plant neighbors. A named pine in that periegesis, not Pliny/Dioscorides resin-pharmacy alone and not cedar already walked elsewhere.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Grape appears in Hellenic religion.
Pausanias seats the grape among Dionysiac cultivation and sanctuary plant speech. A named grape in that periegesis, not Pliny viticulture alone and not ivy as the already-filed Pausanias plant.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Poppy appears in Hellenic religion.
Pausanias notes poppy among Demeter and sanctuary plant attributes. A named poppy in that periegesis, not Dioscorides pharmacy alone and not a modern opium dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Ash appears in Hellenic religion.
The Iliad binds the Pelian ash spear and other ash shafts among heroic gear. A named ash-wood in that epic, not spear-of-Achilles as the named weapon already walked and not oak as the simile tree.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Fig appears in Hellenic religion.
The Iliad names the wild fig tree near Troy’s wall among the landmark speech of the fighting. A named fig in that epic, not a Mediterranean produce dump and not olive as another tree.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Hemp appears in Hellenic religion.
Herodotus’s Scythian logos describes hemp used in vapor-bath rites. A named hemp in that traveler’s speech, not Dioscorides/Pliny pharmacy alone and not a modern cannabis dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Lotus appears in Hellenic religion.
Ovid’s Metamorphoses seats the lotus among Lotis’s flight-into-plant and Dryope’s lotus fate. A named lotus metamorphosis in that poem, not Egyptian blue-lotus dumps alone and not Odyssey lotus-eaters (Odyssey not in atlasSources).
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Wheat appears in Hellenic religion.
Ovid’s Metamorphoses Book 5 seats wheat and grain among Ceres’s gifts and the famine she lays while searching for Proserpina. A named wheat in that poem, not a generic cereal dump and not barley as the same edge.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Barley appears in Hellenic religion.
Ovid’s Metamorphoses seats barley among Demeter/Ceres grain speech in the Proserpina cycle’s agricultural signs. A named barley in that poem, not hymn sacred_to Demeter alone and not wheat as the same edge.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Rose appears in Hellenic religion.
Ovid’s Metamorphoses Book 10 seats the rose among Venus and Adonis garden and flower speech. A named rose in that poem, not Pliny pharmacy alone and not a Valentine slogan dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Reed appears in Hellenic religion.
Ovid’s Metamorphoses Book 1 turns Syrinx into reeds before Pan cuts the panpipes from them. A named reed metamorphosis in that poem, not panpipes as the instrument already walked and not a marsh-plant dump alone.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Cotton appears in Hellenic religion.
Herodotus’s Indian logos describes tree-wool cotton among Indian marvels in the Greek traveler frame. A named cotton in that speech, not linen/flax as Egyptian cloth plants and not a modern fashion dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Silphium appears in Hellenic religion.
Herodotus seats silphium among Cyrenean and Libyan produce in the Greek traveler frame. A named silphium in that speech, not a modern extinct-herb romance dump and not a Roman cookbook flatten alone.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Asphodel appears in Hellenic religion.
Pausanias names asphodel among Greek plant and meadow speech tied to underworld-neighbor and ordinary landscape. A named asphodel in that periegesis, not asphodel-meadows as a second identical claim and not every lily dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Narcissus appears in Hellenic religion.
Pausanias names the narcissus flower and the Thespian Narcissus story among Boeotian itinerary. A named narcissus in that periegesis, not the Ovid pool episode alone and not every daffodil dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Apple appears in Hellenic religion.
Pausanias names apples among Hesperides, dedication, and local fruit speech in Greek sanctuaries. A named apple in that periegesis, not apple-of-discord object alone and not every orchard dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Saffron appears in Hellenic religion.
Pausanias names saffron among dyed cloth and offering-neighbor speech in Greek sanctuary description. A named saffron in that periegesis, not crocus as a missing entity and not every spice dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Tree appears in Hellenic religion.
Pausanias names sacred and storied trees among Greek sanctuaries—olive of the Acropolis neighbors, plane and oak cult marks—beyond single species already walked. A named tree class in that periegesis, not grove alone and not every timber dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Mulberry appears in Hellenic religion.
Ovid’s Metamorphoses Book 4 turns the mulberry’s fruit dark from Pyramus and Thisbe’s blood under the tree. A named mulberry metamorphosis in that poem, not a roman orchard seat alone and not every berry dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Anemone appears in Hellenic religion.
Ovid’s Metamorphoses Book 10 turns Adonis’s blood into the anemone after the boar’s wound. A named anemone metamorphosis in that poem, not rose as Venus’s garden speech alone and not every wound-flower dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Cinnamon appears in Hellenic religion.
Ovid’s Metamorphoses Book 15 names cinnamon among the spices the phoenix gathers for its pyre. A named cinnamon in that poem, not myrrh/frankincense as the same resin and not a roman spice-trade seat alone.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Spikenard appears in Hellenic religion.
Ovid’s Metamorphoses Book 15 names nard among the spices the phoenix gathers for its pyre. A named spikenard in that poem, not cinnamon as the same spice and not myrrh as resin alone.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
being · 26
Griffin appears in Hellenic religion.
Herodotus reports northern gold-guarding griffins in Greek ethnographic speech. A Hellenic traveler’s monster report, not a Mesopotamian guardian and not every hybrid.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Sphinx appears in Hellenic religion.
Pausanias reports the Theban sphinx in Greek travel narrative — the roadside riddling being of Boeotia. Hellenic story-topography, not Egyptian guardian monuments.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Minotaur appears in Hellenic religion.
Pausanias reports the Cretan Minotaur kept in the labyrinth at Knossos as Greek local story. Attested in that periegesis, not every bull-man image and not the maze as architecture.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Typhon appears in Hellenic religion.
Hesiod’s Theogony places Typhoeus as the last great storm-foe Zeus battles after the Titans. A named Hellenic cosmogonic adversary in that poem, not a generic dragon and not every later Typhon catalog.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Cyclops appears in Hellenic religion.
Hesiod’s Theogony names the Cyclopes who forge Zeus’s thunderbolt — Brontes, Steropes, Arges. Hellenic forge-giants of that cosmogony, not Homeric Polyphemus of the Odyssey (Odyssey not in atlasSources) and not a bare giant.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Cerberus appears in Hellenic religion.
Hesiod’s Theogony places Kerberos among the offspring of Typhon and Echidna — the fifty-headed hell-hound of that early catalog. A named Hellenic underworld hound in that poem, not dog as a species and not jackal.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Chimera appears in Hellenic religion.
Hesiod’s Theogony places the Chimaira among Typhon and Echidna’s brood — lion-front, serpent-rear, goat in the middle, breathing fire. A named Hellenic composite in that poem, not griffin and not basilisk.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Hydra appears in Hellenic religion.
Hesiod’s Theogony places the Lernaean Hydra among Typhon and Echidna’s brood. A named Hellenic many-headed water serpent in that poem, not serpent as a bare class and not dragon.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Harpy appears in Hellenic religion.
Hesiod’s Theogony names the Harpyiai among early divine offspring — storm-snatchers of that catalog. A named Hellenic winged snatcher in that poem, not siren and not raven.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Circe appears in Hellenic religion.
Ovid’s Metamorphoses places Circe on Aeaea turning visitors into beasts and working her drugs and wand. Augustan poetry’s telling of the Hellenic enchantress, not Medea and not Hecate.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Scylla appears in Hellenic religion.
Ovid’s Metamorphoses tells Scylla’s transformation — the nymph ruined into the rock-bound many-headed strait hazard. A named Hellenic sea-monster in that poem, not Charybdis and not kraken.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Charybdis appears in Hellenic religion.
Ovid’s Metamorphoses keeps Charybdis as the swallowing whirl opposite Scylla’s rock in the strait speech. A named Hellenic whirl-hazard in that poem, not Scylla and not whale.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Centaur appears in Hellenic religion.
Ovid’s Metamorphoses narrates the battle of Lapiths and Centaurs at Pirithous’s wedding — horse-bodied fighters of Thessalian speech. A named Hellenic centaur host in that poem, not satyr and not minotaur.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Siren appears in Hellenic religion.
Ovid’s Metamorphoses places the Sirens as Persephone’s companions who take bird form after searching for her. A named Hellenic shore-singer origin in that poem, not mermaid and not harpy.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Persephone appears in Hellenic religion.
The Homeric Hymn to Demeter is Persephone’s abduction, search, and seasonal return — the core Hellenic telling of the underworld queen as bride. A named hymn protagonist, not Demeter and not Isis.
from Anonymous (Homeric hymn) · Homeric Hymn to Demeter, c. 7th–6th century BCE
appears in · sourced · documented
Hecate appears in Hellenic religion.
The Homeric Hymn to Demeter has Hecate hear Persephone’s cry from her cave and later walk with torches beside mother and daughter. A named Hellenic crossroads helper in that hymn, not Artemis and not Nemesis.
from Anonymous (Homeric hymn) · Homeric Hymn to Demeter, c. 7th–6th century BCE
appears in · sourced · documented
Phoenix appears in Hellenic religion.
Ovid’s Metamorphoses Book 15 seats the phoenix among Pythagoras’s speech on change and rebirth of forms. A named phoenix in that poem, not a generic immortal-bird dump and not Egyptian Bennu identity flatten.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Heracles appears in Hellenic religion.
Herodotus gives Heracles a double logos — Greek hero-god and a much older Egyptian Heracles — without minting Melqart or merging the tellings here. A named heracles in that traveler’s speech, not Hercules as a Roman name flatten alone.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Theseus appears in Hellenic religion.
Pausanias recounts Theseus’s Attic deeds, synoecism speech, and hero cult marks around Athens and the Isthmus road. A named Theseus in that periegesis, not the minotaur already walked alone and not every hero dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Achilles appears in Hellenic religion.
Pausanias names Achilles among hero cult, race, and relic speech in Greek cities (Sparta neighbors and kin). A named Achilles in that periegesis, not the Iliad battlefield alone and not spear/armor objects already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Odysseus appears in Hellenic religion.
Pausanias names Odysseus among local hero marks, Ithaca-neighbor fame, and Trojan-return speech in the Greek itinerary. A named Odysseus in that periegesis, not the Odyssey text lemma alone and not aeneas as the Roman return hero.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Prometheus appears in Hellenic religion.
Pausanias names Prometheus among Athenian Academy altar speech and fire-bringer cult marks. A named Prometheus in that periegesis, not the chains object alone and not every culture-hero dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Aeneas appears in Hellenic religion.
Pausanias names Aeneas among Troezen and Greek local Trojan-survivor speech—Hellenic itinerary marks, not the Virgil Aeneid seat alone. A named Aeneas in that periegesis, not Roman destiny chrome.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Hector appears in Hellenic religion.
Ovid’s Metamorphoses Trojan books name Hector among the war’s dead and the grief that follows Troy’s fall. A named Hector in that poem, not Achilles as the same hero and not Iliad as this edge’s source.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Werewolf appears in Hellenic religion.
Ovid’s Metamorphoses Book 1 turns Lycaon into a wolf after the impious feast that tests Jove. A named werewolf/wolf-man metamorphosis in that poem, not wolf the animal walk alone and not a modern lycanthrope dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Dragon appears in Hellenic religion.
Hesiod’s Theogony and related Hellenic speech seat dragon-beings among guardians and brood of monsters (as in later reception of Theogony’s serpent brood). A named Hellenic dragon as myth being, not python as the Delphic animal alone and not dragon-slayer as the hero role.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
symbol · 25
Square appears in Hellenic religion.
Pausanias describes square precincts and platforms among sanctuary plans. A named square form in that periegesis, not four as the number and not a cube as the solid.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Triangle appears in Hellenic religion.
Pausanias notes triangular grounds and pediment speech among sanctuary forms. A named triangle form in that periegesis, not three as the number already met and not a tetrahedron solid dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Spiral appears in Hellenic religion.
Pausanias notes spiral and winding forms among columns and paths of sanctuaries. A named spiral form in that periegesis, not golden-spiral as a modern ratio dump and not a helix technical pile.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Meander appears in Hellenic religion.
Pausanias’s Greek itinerary sits among temples whose ornament includes the running meander. A named meander fret in that periegesis neighborhood, not a river-bend landform and not a labyrinth dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Scepter appears in Hellenic religion.
Pausanias names scepters among the hand-marks of gods and kings in cult statues. A named scepter in that periegesis, not was-sceptre as the Egyptian power-staff already filed and not a fairy wand dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Ladder appears in Hellenic religion.
Herodotus notes ladders among siege and wall-scaling gear in Greek and Near Eastern campaigns. A named ladder in that traveler’s speech, not a stair dump and not a symbolic ladder-of-ascent flatten.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Gate appears in Hellenic religion.
Pausanias names city and sanctuary gates among Greek itinerary speech, kept beside propylaea without collapsing into that already-walked entry-building. A named gate in that periegesis, not a modern portal dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Bridge appears in Hellenic religion.
Pausanias notes bridges among ordinary Greek travel and sanctuary approaches. A named bridge in that periegesis, not a pontoon-bridge Herodotus dump and not a mystical crossing slogan.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Wheel appears in Hellenic religion.
Herodotus’s campaign and ethnography speech runs on chariot and wagon wheels among Greek, Persian, and neighboring travel gear. A named wheel in that traveler’s Hellenic frame, not a potter-wheel and not a millstone.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Wheel is used in Hellenic religion.
The Iliad seats chariot-wheels throughout the fighting and wheeled tripods in Hephaestus’ forge hall in Book 18. A named Homeric wheel in vehicle and craft use, not chariot as identity and not a Buddhist wheel dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Torch mark appears in Hellenic religion.
Pausanias names torch processions and torch-races among festival and sanctuary approaches — the raised flame on a shaft as a Hellenic cult and contest mark. A named torch-mark in that periegesis, not the published torch object alone and not a generic enlightenment badge dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Sphinx mark appears in Hellenic religion.
Pausanias seats sphinx images among Boeotian and sanctuary sculpture speech — the reclining lion-bodied figure as a Hellenic emblem seen on the walk. A named sphinx-mark in that periegesis, not sphinx as the being alone (already edged in prior Pausanias work) and not a riddle-concept dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Rectangle appears in Hellenic religion.
Heath’s Euclid seats the rectangle (right-angled oblong) among Book I–II plane figures and rectangular areas in geometric algebra. A named rectangle in that handbook, not the square already met and not a golden-rectangle design dump alone.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Rhombus appears in Hellenic religion.
Heath’s Euclid Book I defines the rhombus as an equilateral quadrilateral that is not right-angled, among named plane figures. A named rhombus in that handbook, not rhomboid and not a heraldry lozenge flatten.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Pentagon appears in Hellenic religion.
Heath’s Euclid Book IV constructs the regular pentagon inscribed in a circle and develops its diagonal ratios. A named pentagon in that handbook, not pentagram as the star alone and not pentadecagon.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Hexagon appears in Hellenic religion.
Heath’s Euclid IV.15 constructs the regular hexagon in a circle, with side equal to the radius. A named hexagon in that handbook, not hexagram as Yijing figure and not a honeycomb ornament dump alone.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Pentagram appears in Hellenic religion.
Heath’s Euclid Book IV pentagon construction yields intersecting diagonals that form the pentagram star inside the pentagon, with extreme-and-mean ratios on those diagonals. A named pentagram figure in that Elements geometry, not an occult seal dump and not pentagon as the outer polygon alone.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Cube appears in Hellenic religion.
Heath’s Euclid Book XIII constructs the cube among the five regular solids and treats cubic measure in the solid books. A named cube in that handbook, not cuboid as rectangular parallelepiped alone and not a Timaeus element-represents dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Tetrahedron appears in Hellenic religion.
Heath’s Euclid Book XIII constructs the regular tetrahedron (pyramid with four equilateral faces) among the five solids. A named tetrahedron in that handbook, not square-pyramid alone and not a Timaeus fire-element represents dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Octahedron appears in Hellenic religion.
Heath’s Euclid Book XIII constructs the regular octahedron among the five solids. A named octahedron in that handbook, not cube dual mystique alone and not a Timaeus air-element represents dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Dodecahedron appears in Hellenic religion.
Heath’s Euclid Book XIII constructs the regular dodecahedron of twelve pentagons among the five solids. A named dodecahedron in that handbook, not dodecagon as the plane twelve-gon and not a Timaeus cosmos-element represents dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Icosahedron appears in Hellenic religion.
Heath’s Euclid Book XIII constructs the regular icosahedron of twenty triangles among the five solids. A named icosahedron in that handbook, not icosagon as the plane twenty-gon and not a Timaeus water-element represents dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Cone appears in Hellenic religion.
Heath’s Euclid Books XI–XII define the cone and prove volume relations for cones beside cylinders and pyramids. A named cone in that solid handbook, not conical-frustum as Archimedes pad and not a pottery kiln-cone wrong lemma.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Cylinder appears in Hellenic religion.
Heath’s Euclid Books XI–XII define the cylinder and prove its volume relations beside the cone. A named cylinder in that solid handbook, not cylinder-seal as the Near Eastern object and not a modern engine dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Sphere appears in Hellenic religion.
Heath’s Euclid Book XII treats the sphere’s volumes and relations after Book XI’s solid definitions. A named sphere in that handbook, not celestial-sphere as the sky instrument and not a spheroid dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
word · 21
Oracle appears in Hellenic religion.
The Greek oracle is a speaking institution. Pausanias’s Delphi is the type-site for this seed, not the only house of the word.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Hymn appears in Hellenic religion.
The Homeric Hymns are named hexameter hymns of praise to Greek gods. A named Hellenic hymn genre in that corpus, not psalm as biblical song-class and not chant alone.
from Anonymous (Homeric hymn) · Homeric Hymn to Apollo, c. 7th–6th century BCE
appears in · sourced · documented
Epithet appears in Hellenic religion.
The Iliad binds standing epithets to gods and heroes in Homeric verse. A named Hellenic epithet craft in that epic, not a kenning and not a curse.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Invocation appears in Hellenic religion.
The Homeric Hymn to Apollo opens by calling the god into the song. A named Hellenic invocation speech in that hymn, not hymn as the praise-genre alone and not curse.
from Anonymous (Homeric hymn) · Homeric Hymn to Apollo, c. 7th–6th century BCE
appears in · sourced · documented
Meter appears in Hellenic religion.
The Iliad is composed in dactylic hexameter, a counted verse rhythm. A named Hellenic meter craft in that epic, not verse as the speech-kind alone and not rhyme.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Verse appears in Hellenic religion.
The Iliad is heroic narrative in measured verse. A named Hellenic verse speech-kind in that epic, not meter as the count alone and not rhyme.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Letter appears in Hellenic religion.
Herodotus recounts Phoenician letters brought among the Greeks and reshaped as Greek characters. A named letter (alphabetic character) speech in that inquiry, not alphabet as a whole script-system dump and not abjad.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Mythos appears in Hellenic religion.
Hesiod’s Theogony tells the gods’ genealogies as traditional tale-speech. A named Hellenic mythos speech in that cosmogonic poem, not logos as reasoned account and not every later ‘myth’ dismissal.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Alphabet appears in Hellenic religion.
Herodotus narrates the Greeks’ taking of Phoenician letters into an alphabet. A named alphabet in that traveler’s speech, not letter as a single character already met and not a script-system dump of every abjad.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Fable appears in Hellenic religion.
Hesiod’s didactic poetry carries animal and example fable speech among wisdom teaching. A named fable craft in that corpus, not parable as Qur’anic mathal and not Aesop as a missing source.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Inscription appears in Hellenic religion.
Pausanias quotes and paraphrases countless dedicatory and memorial inscriptions on Greek monuments. A named inscription class in that periegesis, not Egyptian Herodotus inscription speech and not epigram as the short verse already filed from Pausanias.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Oath appears in Hellenic religion.
Pausanias notes oaths sworn at altars, tombs, and civic sanctuaries. A named oath in that periegesis, not Styx as the cosmogonic oath-river already walked and not a modern affidavit dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Prayer appears in Hellenic religion.
Pausanias records prayers and spoken addresses to gods at Greek sanctuaries. A named prayer in that periegesis, not hymn as Homeric hymn speech already walked and not a church dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Omen appears in Hellenic religion.
The Iliad stages bird-omens and other signs read by seers before the fighting. A named omen craft in that epic, not oracle as a place-voice alone and not prophecy as a concept dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Curse appears in Hellenic religion.
Herodotus seats curses among family, political, and sanctuary speech that steer outcomes in the Histories. A named curse in that traveler’s speech, not hex/jinx as modern folklore dumps and not a generic malediction pad.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Name appears in Hellenic religion.
Pausanias constantly etymologizes place-names, epithets, and hero names as part of Hellenic cult itinerary speech. A named name-work in that periegesis, not Egyptian name theology already walked and not every linguistic dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Herbal text appears in Hellenic religion.
Theophrastus’s Enquiry into Plants is the surviving Greek plant-book that orders plants by kind and records names and uses, the handbook form later herbal speech still names. A named herbal-text in that Hellenic botanical learning, not bestiary as the animal-book and not lapidary as the stone-book.
from Theophrastus · Enquiry into Plants, c. 300 BCE
appears in · sourced · documented
Periplus appears in Hellenic religion.
Strabo’s Geography Books 1–2 and the coastal books treat the periplus — the ordered coastal sailing account of ports and distances — as a working form of geographic report beside inland chorography. A named periplus in that Hellenic geography speech, not itinerary as the inland route-list alone and not a later travelogue dump.
from Strabo · Geography, c. early 1st century CE
appears in · sourced · documented
Threnos appears in Hellenic religion.
Homer’s Odyssey seats ritual lament and dirge speech among household grief — Penelope’s mourning, the slaughtered suitors’ aftermath, and kin lament on the return. A named threnos in that Hellenic lament neighborhood, not kommos as tragedy actor-chorus exchange and not a bare funeral-dirge dump alone.
from Homer · Odyssey, c. 8th–7th century BCE
appears in · sourced · documented
Onomatopoeia appears in Hellenic religion.
Quintilian’s Institutio Oratoria seats onomatopoeia among tropes inherited from Greek rhetorical schooling — words shaped to echo a sound. A classical oratory-craft attestation, not a comic-book sound-effect dump and not alliteration as initial-sound craft.
from Quintilian · Institutio Oratoria, c. 95 CE
appears in · sourced · documented
Pyrrhic appears in Hellenic religion.
Brewer’s Dictionary of Phrase and Fable seats the Pyrrhic Dance as the famous war-dance of antiquity named from Pyrrichos the Dorian, danced to the flute in quick time, introduced to Rome by Julius Caesar, with the Romaika as a relic. A named Pyrrhic in that Hellenic war-dance speech, not a bare Pyrrhic-victory slogan alone.
from Ebenezer Cobham Brewer · Dictionary of Phrase and Fable, 1870 (and later PD editions)
appears in · sourced · documented
deity · 20
Hermes belongs to Hellenic religion.
The Homeric hymn presents Hermes as a Greek god of theft, speech, and the newborn’s cunning, born in a cave and already crossing boundaries.
from Anonymous (Homeric hymn) · Homeric Hymn to Hermes, c. 6th–5th century BCE
belongs to · sourced · documented
Demeter belongs to Hellenic religion.
The Homeric Hymn to Demeter is a Greek poem about a Greek goddess of grain and of Eleusis.
from Anonymous (Homeric hymn) · Homeric Hymn to Demeter, c. 7th–6th century BCE
belongs to · sourced · documented
Hera belongs to Hellenic religion.
Hera is a Greek goddess of Argos and of marriage in the poems. She is not a peacock-spirit of later India.
from Hesiod · Theogony, c. 700 BCE; Walter Burkert · Greek Religion, 1977 German; 1985 English
belongs to · sourced · documented
Athena belongs to Hellenic religion.
Athena is a Greek goddess. Burkert’s synthesis is secondary; the hymns and epic are primary.
from Anonymous (Homeric hymn) · Homeric Hymn to Athena, c. 7th–5th century BCE; Walter Burkert · Greek Religion, 1977 German; 1985 English
belongs to · sourced · documented
Hera appears in Hellenic religion.
The Iliad seats Hera among the Olympian speakers who favor the Achaeans, including the deception of Zeus. A named Hera in that epic, not Juno as a Roman flatten and not every later marriage-goddess dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Athena appears in Hellenic religion.
The Iliad seats Athena among battle counselors who steady Achaean fighters and shake the aegis. A named Athena in that epic, not Minerva as a flatten and not the owl sacred_to walk alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Apollo appears in Hellenic religion.
The Iliad opens with Apollo’s plague among the Achaeans and seats him among Trojan helpers with bow and paean. A named Apollo in that epic, not a sun-identity flatten and not Delphi as the only house.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Hermes appears in Hellenic religion.
The Iliad has Hermes guide Priam through the Achaean camp to Achilles. A named Hermes in that epic, not Mercury as a flatten and not the Hymn to Hermes tortoise-lyre scene.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Asklepios appears in Hellenic religion.
The Iliad names Asklepios as father of the Achaean healers Machaon and Podaleirios. A named Asklepios in that epic’s healer lineage, not every later Asklepieion dump and not medicine as a craft flatten alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Demeter appears in Hellenic religion.
Ovid’s Metamorphoses Book 5 retells Ceres/Demeter’s search for Proserpina, the famine, and the pomegranate settlement. A named Demeter in that Latin reception, not hymn belongs_to alone and not Ceres as a separate planet id.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Zeus appears in Hellenic religion.
Herodotus seats Zeus among Greek cult, oath, and oracular speech throughout the Histories. A named zeus in that traveler’s speech, not Zeus-Ammon as the Egyptian historically_related_to row filed beside this and not a generic sky-god dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Artemis appears in Hellenic religion.
Herodotus seats Artemis among Greek cult speech, including Ephesian and other Artemis sanctuaries that touch Ionian and Persian War narrative. A named artemis in that traveler’s speech, not Diana as a Roman flatten and not a modern huntress meme.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Poseidon appears in Hellenic religion.
Herodotus seats Poseidon among Greek naval, Isthmian, and earthquake-god speech in the traveler frame. A named poseidon in that speech, not Neptune as a Roman flatten and not a modern sea-god dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Aphrodite appears in Hellenic religion.
Herodotus seats Aphrodite among Greek and Near Eastern cult speech, including Urania and foreign counterparts he reports without merging them into one goddess. A named aphrodite in that traveler’s speech, not Venus as a Roman flatten and not an unminted Astarte identity row.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Ares appears in Hellenic religion.
Herodotus’s Scythian logos gives Ares a distinctive cult of iron sword, sacrifices, and enemy spoils. A named ares in that traveler’s speech, not Mars as a Roman flatten and not horse-sacred-to-ares as the separate sacrifice row.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Dionysus appears in Hellenic religion.
Herodotus seats Dionysus among Greek cult and Egyptian interpretatio speech without collapsing the Greek god into Osiris in this attestation row. A named dionysus in that traveler’s speech, not Bacchus as a Roman flatten and not dionysus-osiris as the separate historically_related_to claim.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Hephaestus appears in Hellenic religion.
Herodotus seats Hephaestus among Greek craft-god speech and the Memphis temple he identifies with Egyptian Ptah without minting a Ptah entity here. A named hephaestus in that traveler’s speech, not Vulcan as a Roman flatten and not an unminted Ptah identity row.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Pan appears in Hellenic religion.
Herodotus seats Pan among Greek cult speech and Egyptian Mendes interpretatio without collapsing Pan into the Mendes goat in this attestation row. A named pan in that traveler’s speech, not a faun dump and not pan-goat as the separate historically_related_to claim.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Isis appears in Hellenic religion.
Plutarch’s On Isis and Osiris is itself a Greek Middle-Platonic reading of Isis — the goddess is named, allegorized, and seated for Hellenic readers throughout the essay. A named Isis presence in Hellenic religious speech under this source, not a Roman Isis temple dump alone.
from Plutarch · On Isis and Osiris, c. 100 CE
appears in · sourced · culturally specific
Osiris appears in Hellenic religion.
Plutarch’s On Isis and Osiris retells Osiris for Greek readers and repeatedly pairs him with Dionysus and Hellenic mystery speech. A named Osiris presence in Hellenic religious reception under this source, not an Egyptian-primary spell-book claim.
from Plutarch · On Isis and Osiris, c. 100 CE
appears in · sourced · culturally specific
element · 20
Lightning appears in Hellenic religion.
Hesiod’s Theogony places lightning among the sky-fire of Zeus’s war on the Titans. A named Hellenic lightning in that poem, not the keraunos object alone and not thunder as the sound alone.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Thunder appears in Hellenic religion.
Hesiod’s Theogony places thunder with the sky-fire of Zeus’s Titanomachy. A named Hellenic thunder in that poem, not lightning as the flash alone and not keraunos as the bolt-object.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Wind appears in Hellenic religion.
Hesiod’s Theogony names the winds among sky-born powers in cosmogonic speech. A named wind class in that poem, not air as a bare element slogan and not breath as pneuma.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Hail appears in Hellenic religion.
Hesiod’s Theogony seats hail among sky-weather born with storm powers. A named hail in that cosmogony, not ice as the Pliny cold already walked and not a sports dump.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Silver appears in Hellenic religion.
Pausanias names silver among sanctuary dedications and worked offerings. A named silver in that periegesis, not a modern bullion dump and not gold-as-color mistaken for metal.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Oil appears in Hellenic religion.
Pausanias notes oil among anointing of images and sanctuary care. A named oil in that periegesis, not olive as the tree already filed here and not Dioscorides oil-pharmacy alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Fire appears in Hellenic religion.
The Iliad seats fire among watchfires, funeral pyres, and the threat to the Achaean ships. A named fire in that epic, not forge as Hephaestus’s workplace already walked and not a chemistry dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Blood appears in Hellenic religion.
The Iliad names blood throughout wounding, death, and the staining of armor and earth. A named blood in that epic, not a vampire dump and not sacrifice as a rite flatten alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Iron appears in Hellenic religion.
The Iliad names iron among prizes and hard-stuff speech beside the dominant bronze panoply. A named iron in that epic, not bronze as the standing war-metal already filed here and not a industrial dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Snow appears in Hellenic religion.
The Iliad turns thick fighting and falling missiles through snow similes. A named snow in that epic, not hail as the hard twin and not a winter-tourism dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Wax appears in Hellenic religion.
Ovid’s Metamorphoses Book 8 seats wax among the binding of Daedalus’s wings that fails for Icarus in the sun. A named wax in that poem, not beeswax pharmacy alone and not daedalus-wings as the gear edge already walked.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Stone appears in Hellenic religion.
Ovid’s Metamorphoses turns Niobe to stone and has Deucalion and Pyrrha throw stones that become people after the flood. A named stone metamorphosis and remaking in that poem, not Delphi baetyl alone and not a geology dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Aether appears in Hellenic religion.
Hesiod’s Theogony names Aither among the bright upper air born from Night and Erebos. A named Hellenic aether in that cosmogony, not pneuma as later breath-doctrine and not void as the first gap alone.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Clay appears in Hellenic religion.
Hesiod’s Theogony has Hephaestus mold Pandora from earth as the crafted woman given to men. A named earth-clay making in that cosmogony, not Dioscorides pharmacy clay and not pandoras-box as the vessel alone.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Mist appears in Hellenic religion.
Hesiod’s Theogony seats Tartaros in misty, air-dim gloom beneath the earth. A named Hellenic mist-gloom in that cosmogony, not fog as a thicker veil alone and not hail as storm-ice already walked.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Flame appears in Hellenic religion.
Hesiod’s Theogony seats burning flame among Zeus’s sky-fire in the war on the Titans. A named Hellenic flame in that cosmogony, not lightning as the flash already walked and not keraunos as the bolt-object.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Metal appears in Hellenic religion.
Hesiod’s Theogony has the Cyclopes forge Zeus’s thunderbolt as worked sky-metal. A named Hellenic metal craft in that cosmogony, not keraunos as the finished bolt already walked and not adamant as the sickle material.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Water appears in Hellenic religion.
Pausanias names sacred springs, Styx water, and sanctuary water points among Greek cult itinerary. A named water in that periegesis, not river/well/styx already walked alone and not KF offerings churn.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Pneuma appears in Hellenic religion.
Plutarch’s On Isis and Osiris uses Greek breath/vital-air (pneuma) speech when reading Egyptian elemental and soul allegory for Hellenic readers. A named pneuma presence in hellenic-religion under this source, not void, not aether alone, and not modern oxygen slogan.
from Plutarch · On Isis and Osiris, c. 100 CE
appears in · sourced · culturally specific
Touchwood appears in Hellenic religion.
Theophrastus’s Enquiry into Plants seats timber decay and which woods rot or take fire among botanical fuel and wood-quality speech. A named touchwood in that decayed-wood neighborhood under later English tinder naming, not tinder as prepared cloth, not charcoal as prepared fuel, and not firewood as sound hearth wood.
from Theophrastus · Enquiry into Plants, c. 300 BCE
appears in · sourced · documented
celestial-body · 17
Aquarius appears in Hellenic religion.
Ptolemy’s Tetrabiblos treats Aquarius among the zodiac sign figures of judicial astrology. A named Water-bearer sign in that handbook, not zodiac as the belt alone and not a constellation-star dump.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
appears in · sourced · documented
Sagittarius appears in Hellenic religion.
Ptolemy’s Tetrabiblos treats Sagittarius among the zodiac sign figures. A named Archer sign in that handbook, not zodiac as the belt alone and not centaur as a being dump.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
appears in · sourced · documented
Sun appears in Hellenic religion.
The Iliad names the sun among oath-witnesses and sky markers over the plain. A named sun in that epic, not Ra as an Egyptian flatten and not dawn as the formula alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Star appears in Hellenic religion.
The Iliad turns bronze and fighters through star similes, including the blaze likened to a shining star. A named star in that epic, not astrology house doctrine and not sun as the lamp.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Moon appears in Hellenic religion.
Pausanias names the moon among Hellenic cult speech—Selene neighbors and lunar marks in sanctuary itinerary—without resolving Selene identity. A named moon in that periegesis, not every planet dump and not Selene draft identity solve.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Alpha Centauri appears in Hellenic religion.
Allen’s Star-Names seats α Centauri under the classical Centaurus figure with Rigil Kentaurus / Toliman name lore he compiles across tongues. A named foot-of-the-centaur light in that bibliography, not Hadar and not a modern exoplanet dump.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Atlas (Pleiad) appears in Hellenic religion.
Allen’s Star-Names seats Atlas among the named Pleiades, the Titan father in the Hellenic Seven Sisters lore he compiles under Taurus. A named Atlas Pleiad in that bibliography, not al-Thurayyā the Arabic station and not Alcyone (already walked).
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Maia appears in Hellenic religion.
Allen’s Star-Names seats Maia among the named Pleiades daughters in Hellenic Seven Sisters star-lore under Taurus. A named Maia Pleiad in that bibliography, not Atlas the father-star and not a Hermes-cult dump beyond the Pleiad title.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Electra appears in Hellenic religion.
Allen’s Star-Names seats Electra among the named Pleiades in Hellenic Seven Sisters star-lore. A named Electra Pleiad in that bibliography, not the tragic Electra of drama as a separate being dump and not Maia/Merope.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Merope appears in Hellenic religion.
Allen’s Star-Names seats Merope among the named Pleiades, including the dimmer lost-sister speech he records in Seven Sisters lore. A named Merope Pleiad in that bibliography, not Maia/Electra and not a lostness moral dump.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Sickle of Leo appears in Hellenic religion.
Allen’s Star-Names treats the sickle-shaped asterism of Leo’s head and mane among classical Leo figure speech and star-names. A named Leo sickle in that bibliography, not al-Jabhah the Arabic forehead station alone and not the Ptolemy leo sign walk restated.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Keystone of Hercules appears in Hellenic religion.
Allen’s Star-Names treats the keystone asterism in Hercules among the classical Kneeler figure’s body-star speech. A named Hercules keystone in that bibliography, not the whole hercules Ptolemy walk restated and not a masonry-craft dump.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Coma Berenices appears in Hellenic religion.
Allen’s Star-Names seats Coma Berenices as Berenice’s Hair — the Hellenic court-catasterism of Berenice II’s dedicated tress — with classical and later name lore. A named Hair constellation in that bibliography, not berenices-lock as a second identical edge and not a cosmetics dump.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Carina appears in Hellenic religion.
Allen’s Star-Names seats Carina as the Keel of the classical Argo Navis after the great ship’s division, with Argo and keel name lore. A named Argo keel in that bibliography, not Puppis or Vela and not a modern shipyard dump.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Puppis appears in Hellenic religion.
Allen’s Star-Names seats Puppis as the Stern of the classical Argo Navis after the ship’s division, with poop/stern name lore. A named Argo stern in that bibliography, not Carina or Vela and not a ship-poop asterism twin dump.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Vela appears in Hellenic religion.
Allen’s Star-Names seats Vela as the Sails of the classical Argo Navis after the ship’s division, with sail name lore among southern Argo pieces. A named Argo sails in that bibliography, not Carina or Puppis and not a ship-sails twin dump.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Zenith star appears in Hellenic religion.
Ptolemy’s Almagest Book II seats which stars can pass through the local zenith for a given latitude among the sphere regimes of the inhabited world. A named zenith-star in that zenith-transit neighborhood, not zenith as the point alone and not circumpolar as the always-visible class alone.
from Claudius Ptolemy · Almagest, c. 150 CE
appears in · sourced · documented
number · 16
Hundred appears in Hellenic religion.
Herodotus’s histories count by hundreds among armies, offerings, and measures. A named hundred in that traveler’s speech, not a percentage dump and not myriad as the countless class.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Thousand appears in Hellenic religion.
Herodotus’s histories count by thousands among armies and treasures. A named thousand in that traveler’s speech, not hundred and not a modern kilo dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Myriad appears in Hellenic religion.
Herodotus’s Greek counting speech uses myriad for ten-thousand and countless host counts. A named myriad in that traveler’s speech, not thousand and not a Chinese 萬 dump alone.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Olympiad appears in Hellenic religion.
Pausanias dates dedications, statues, and events by Olympiad count throughout the Description. A named olympiad reckoning in that periegesis, not the number four alone and not Olympia as a missing place entity.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Three appears in Hellenic religion.
Pausanias names threes among cult groups—Graces, Fates neighbors, triple dedications—inside Hellenic sanctuary speech. A named three in that periegesis, not three→fate alone and not every triad dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Seven appears in Hellenic religion.
Pausanias names sevens among Greek cult and story speech—Seven against Thebes neighbors and seven-count dedications. A named seven in that periegesis, not seven-against-thebes episode alone and not every lucky-number dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Fifty appears in Hellenic religion.
Hesiod’s Theogony places Kerberos among Typhon and Echidna’s brood as the fifty-headed hell-hound. A named Hellenic fifty count in that monster catalog, not cerberus as the being-edge already walked and not a round-number dump.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Congruence Form appears in Hellenic religion.
Heath’s Euclid treats figures as equal by superposition and matching sides and angles (Common Notions; triangle congruence propositions) — the Elements seat later English calls congruence. A named congruence-form gloss on that equal-figures speech, not modern modular arithmetic and not similarity alone.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Square number appears in Hellenic religion.
Heath’s Euclid Books VII–IX treat square numbers among plane numbers built from equal factors in the number books. A named square-number in that handbook, not the geometric square already met and not a figurate triangular-number dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Cubic number appears in Hellenic religion.
Heath’s Euclid Books VII–IX treat solid (cube) numbers among numbers composed in three equal factors. A named cubic-number in that handbook, not the geometric cube solid alone and not a modern algebra dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Irrational number appears in Hellenic religion.
Heath’s Euclid Book X classifies incommensurable magnitudes — ἄλογοι lines and areas — the Elements seat later English calls irrational. A named irrational-number gloss on that incommensurable theory, not a modern real-analysis dump and not rational as commensurable twin alone.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Rational number appears in Hellenic religion.
Heath’s Euclid contrasts commensurable magnitudes with incommensurables in Book X — the Elements seat later English calls rational numbers. A named rational-number gloss on commensurable magnitude speech, not modern ℚ set theory and not irrational twin alone.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Prime number appears in Hellenic religion.
Heath’s Euclid Books VII–IX define prime numbers and prove there are more primes than any assigned finite multitude (IX.20). A named prime-number in that handbook, not composite alone and not a modern cryptography dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Composite number appears in Hellenic religion.
Heath’s Euclid Book VII defines composite numbers as those measured by some number, opposite primes in the number books. A named composite-number in that handbook, not prime alone and not a modern factoring dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Divisor appears in Hellenic religion.
Heath’s Euclid Book VII speaks of numbers that measure other numbers — the Elements seat later English calls a divisor. A named divisor gloss on measuring-number speech, not dividend/quotient school-pad alone and not modern modular residue dumps.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Unit fraction appears in Hellenic religion.
Heath’s Euclid Book VII defines a part of a number as the unit-aliquot measure — the Elements seat later English calls a unit fraction (1/n). A named unit-fraction gloss on VII parts speech, not Egyptian Rhind unit-fraction tables and not modern numerator/denominator school chrome alone.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
form · 13
Parallelogram appears in Hellenic religion.
Heath’s Euclid Book I builds parallelogram area and parallel theory as a working plane figure of the Elements. A named parallelogram in that handbook, not rhombus alone and not a modern vector dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Rhomboid appears in Hellenic religion.
Heath’s Euclid Book I names the rhomboid (ῥομβοειδές) as the quadrilateral with opposite sides and angles equal that is neither rectangle nor rhombus. A named rhomboid lemma in that handbook, not rhombus and not a casual parallelogram synonym dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Trapezoid appears in Hellenic religion.
Heath’s Euclid and commentary seat trapezium/trapezoid speech among irregular quadrilaterals neighboring the named parallelogram family in Book I figure lists. A named trapezoid gloss in that Elements neighborhood, not parallelogram and not a modern taxonomy dump alone.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Decagon appears in Hellenic religion.
Heath’s Euclid Book IV pentagon construction produces the regular decagon side as a working chord in the same circle geometry. A named decagon neighbor in that handbook, not pentagon alone and not a full star-polygon dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Pentadecagon appears in Hellenic religion.
Heath’s Euclid IV.16 constructs the regular fifteen-angled figure — the pentadecagon — in a circle from triangle and pentagon arcs. A named pentadecagon in that handbook, not pentagon alone and not a non-constructible polygon dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Dodecagon appears in Hellenic religion.
Heath’s Euclid regular-polygon constructions (hexagon and bisected arcs) make the regular dodecagon an ordinary neighbor of Book IV circle-polygon speech, even without a starred IV proposition of its own. A named dodecagon in that Elements neighborhood, not pentadecagon as the IV.16 star and not a full n-gon dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Prism appears in Hellenic religion.
Heath’s Euclid Book XI defines the prism as a solid with parallel opposite bases and parallelogram faces, among working solid figures. A named prism in that handbook, not optical prism glass and not a full n-gonal prism taxonomy dump alone.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Parallelepiped appears in Hellenic religion.
Heath’s Euclid Book XI develops parallelepiped solids — faces parallelograms in parallel pairs — as a core solid-geometry figure. A named parallelepiped in that handbook, not cuboid alone and not a modern packing dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Cuboid appears in Hellenic religion.
Heath’s Euclid Book XI treats rectangular parallelepipeds — right-angled box solids — among parallelepiped cases. A named cuboid gloss on that rectangular solid, not the cube as equal-edge regular solid and not a furniture dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Square pyramid appears in Hellenic religion.
Heath’s Euclid Books XI–XII treat pyramids on polygonal bases, including square-base cases among ordinary pyramid volume speech. A named square pyramid in that handbook, not Egyptian step-pyramid architecture and not tetrahedron as the regular triangular pyramid alone.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Triangular prism appears in Hellenic religion.
Heath’s Euclid Book XI prism definition covers solids with triangular bases among ordinary prism cases. A named triangular prism species in that handbook, not tetrahedron and not optical prism glass.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Pentagonal prism appears in Hellenic religion.
Heath’s Euclid Book XI prism speech covers polygonal bases; a pentagonal prism is an ordinary species under that definition beside the pentagon plane figure. A named pentagonal prism in that Elements neighborhood, not dodecahedron and not a Johnson-solid dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
Hexagonal prism appears in Hellenic religion.
Heath’s Euclid Book XI prism speech covers polygonal bases; a hexagonal prism is an ordinary species under that definition beside the hexagon plane figure. A named hexagonal prism in that Elements neighborhood, not honeycomb ornament and not an Archimedean solid dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
appears in · sourced · documented
quality · 9
Mystery appears in Hellenic religion.
The Homeric Hymn to Demeter gives the aetiology of Demeter’s rites at Eleusis — the secret holy things and initiates’ path. Hellenic mystery speech in that hymn, not a generic puzzle mood and not Hermetic secrecy alone.
from Anonymous (Homeric hymn) · Homeric Hymn to Demeter, c. 7th–6th century BCE
appears in · sourced · documented
Dawn appears in Hellenic religion.
The Iliad binds daybreak to the standing formula of rosy-fingered Dawn opening new action. A named dawn in that epic, not Eos as an unpublished person id and not sun as the lamp alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Justice appears in Hellenic religion.
Hesiod’s Theogony names Dike among the Horae born to Zeus and Themis. A named Hellenic Justice in that cosmogony, not Qur’anic justice already walked and not revenge as private payback.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Peace appears in Hellenic religion.
Hesiod’s Theogony names Eirene among the Horae born to Zeus and Themis beside Dike. A named Hellenic Peace in that cosmogony, not a mood-forecast dump and not justice as Dike alone.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Love appears in Hellenic religion.
Hesiod’s Theogony places Philotes among Night’s children in the early catalog of powers. A named Hellenic love/affection in that cosmogony, not Aphrodite as the foam-born already neighboring and not a romance dump.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Fear appears in Hellenic religion.
Hesiod’s Theogony names Deimos and Phobos among Ares’ offspring as rout and fear in war. A named Hellenic fear in that cosmogony, not a modern anxiety dump and not anger as a separate heat.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Threshold appears in Hellenic religion.
Pausanias notes sanctuary thresholds, doorways, and entry marks among Greek temple approaches. A named threshold in that periegesis, not occult bridge slogans W3 refused and not gate/propylaea already walked alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Boundary appears in Hellenic religion.
Pausanias names boundary stones, border sanctuaries, and limit marks among Greek polis edges. A named boundary in that periegesis, not Chinese boundary seats alone and not herm as a missing entity.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Wisdom appears in Hellenic religion.
Hesiod’s Theogony names Metis as the wisest among gods and goddesses, whom Zeus swallows before Athena’s birth. A named Hellenic wisdom in that cosmogony, not Odin’s wisdom already walked and not prudence as a later virtue dump.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
episode · 8
Abduction of Persephone appears in Hellenic religion.
The Homeric Hymn to Demeter tells the kore’s seizure by Hades and Demeter’s search — the Persephone abduction episode. A named Hellenic episode in that hymn, not descent as a generic underworld word and not every spring-return motif.
from Anonymous (Homeric hymn) · Homeric Hymn to Demeter, c. 7th–6th century BCE
appears in · sourced · documented
Theft of fire appears in Hellenic religion.
Hesiod’s Theogony tells Prometheus stealing fire for humans and the punishment that follows. A named fire-theft episode in that cosmogony, not prometheus-chains as the binding object alone and not culture-hero as a motif dump.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Oedipus cycle appears in Hellenic religion.
Pausanias’ Description of Greece recounts the Theban Oedipus material among local monuments and genealogies — the Oedipus cycle as a visitor heard it. A named Theban tale-chain in that travel narrative, not house-of-atreus’ Argive plot and not Sophocles as a separate source id.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Seven against Thebes appears in Hellenic religion.
Pausanias recounts the war of Polynices’ allies at Thebes’ gates among Theban site speech — the Seven against Thebes. A named Theban war episode in that travel narrative, not the whole Oedipus cycle as one edge and not a number-seven dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Fall of Troy appears in Hellenic religion.
Ovid’s Metamorphoses Books 12–13 narrate Trojan-war aftermath and sack material in Latin reception of Hellenic epic. A named fall-of-Troy telling in that poem, not Virgil Aeneid Book 2 as the only sack walk (that edge aims roman-religion) and not Iliad mid-war books alone.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Twelve Labors appears in Hellenic religion.
Pausanias walks labor sites—Nemea, Lerna, Stymphalus, and kin—as local Heracles geography in the Greek itinerary. A named twelve-labors cycle in that periegesis, not club/bow gear alone and not a modern chore list.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
House of Atreus appears in Hellenic religion.
Pausanias recounts Atreid myth and ruin among Mycenae and Argive itinerary—graves, crimes, and local variants. A named House of Atreus cycle in that periegesis, not Mycenae as a missing city entity and not every tragedy dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Judgment of Paris appears in Hellenic religion.
Ovid’s Metamorphoses Trojan back-story seats Paris’s judgment among the quarrel that opens the road to Troy. A named judgment-of-Paris reception in that poem, not apple-of-discord as the fruit alone and not Cypria as a missing source.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
motif · 6
Dragon slayer appears in Hellenic religion.
The Homeric Hymn to Apollo narrates Apollo’s killing of the Delphic dragon (Python) before the foundation of the oracle. A named dragon-slaying episode in that hymn, not Marduk’s Tiamat combat and not every later Saint George dump.
from Anonymous (Homeric hymn) · Homeric Hymn to Apollo, c. 7th–6th century BCE
appears in · sourced · documented
Riddling contest appears in Hellenic religion.
Pausanias recounts the Theban Sphinx’s riddle and the contest that undoes her among Boeotian site speech — riddling-contest material in that travel narrative. A named local riddle ordeal, not the whole Oedipus cycle as one edge and not every wisdom contest.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Shapeshifter trial appears in Hellenic religion.
Ovid’s Metamorphoses is the Latin long poem that stages repeated bodily change as trial and punishment across its books. A named shapeshifter-trial motif seat in that poem, not metamorphoses as the text title alone and not every folklore shapeshift dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Animal bride appears in Hellenic religion.
Ovid’s Metamorphoses turns Io into a heifer and Callisto into a bear while they remain objects of Jove’s pursuit. A named animal-bride motif seat in that poem, not every bride dump and not animal-groom as the Zeus-bull claim.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Animal groom appears in Hellenic religion.
Ovid’s Metamorphoses Book 2 stages Jove as a bull carrying Europa across the sea. A named animal-groom motif seat in that poem, not animal-bride as Io/Callisto and not every bull dump.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Culture hero appears in Hellenic religion.
Hesiod’s Theogony seats Prometheus as the fire-bringer who gives craft-fire to humans against Zeus’s will. A named Hellenic culture-hero role in that cosmogony, not theft-of-fire as the episode object alone and not hero as a cult word alone.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
practice · 6
Offerings is used in Hellenic religion.
Pausanias notes altars, victims, and dedicated gifts at Greek sanctuaries. The local god and the local gift vary by site.
from Pausanias · Description of Greece, c. 150–180 CE
used in · sourced · documented
Dream incubation belongs to Hellenic religion.
Pausanias describes sleeping in Asklepieia for a healing dream. The practice is Greek temple incubation.
from Pausanias · Description of Greece, c. 150–180 CE
belongs to · sourced · documented
Medicine appears in Hellenic religion.
Pausanias’s Asklepieia are a religious-medical institution. They are not a later hospital by another name.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Rite appears in Hellenic religion.
Pausanias describes local rites at sanctuaries across the Greek itinerary. A named rite in that periegesis, not mystery as Demeter-hymn speech alone and not a generic ritual dump without place.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Initiation appears in Hellenic religion.
Pausanias speaks of initiation into mysteries with careful reserve at Eleusis and related seats. A named initiation in that periegesis, not a modern lodge dump and not mystery as a mood quality alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Divination appears in Hellenic religion.
Pausanias describes oracular and lot-based inquiry among Greek sanctuaries. A named divination craft in that periegesis, not oracle as the place/practice already walked and not a fortune-telling slogan.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
ritual · 6
Libation appears in Hellenic religion.
Pausanias constantly describes poured offerings at Greek altars and tombs. A named libation in that periegesis, not offerings as the generic practice already walked and not a wine dump alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Cremation appears in Hellenic religion.
Herodotus contrasts Greek and neighboring funeral fire customs with Egyptian burial and embalming speech. A named cremation in that traveler’s ethnography, not burial as the Egyptian keep-apart already walked and not a modern crematorium dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Panathenaea appears in Hellenic religion.
Pausanias names the Panathenaea among Athenian peplos, procession, and contest speech on the Acropolis road. A named Panathenaea in that periegesis, not every festival dump and not the peplos cloth already walked alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Thesmophoria appears in Hellenic religion.
Pausanias names the Thesmophoria among Demeter women’s festival speech in Greek cities. A named Thesmophoria in that periegesis, not Eleusinian Mysteries alone and not a generic harvest dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Eleusinian Mysteries appears in Hellenic religion.
Pausanias names the Eleusinian Mysteries as Attic initiation while refusing to publish the secret rites. A named Mysteries lemma in that periegesis, not Eleusis the town alone and not every mystery dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Burial appears in Hellenic religion.
Pausanias describes graves, hero burials, and funerary marks along Greek roads and sanctuaries. A named burial practice in that periegesis, not Egyptian/Roman burial seats alone and not tomb as the built marker already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
tradition · 5
Roman religion
Roman religion is historically related to Hellenic religion.
Roman cult borrowed Greek names and stories while keeping civic priesthoods of its own. Virgil’s poem is one famous Latin weaving of that borrowing.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
historically related to · sourced · culturally specific
Orphic appears in Hellenic religion.
Pausanias names Orphic rites and Orpheus-neighbors among Greek cult speech. A named Orphic tradition in that periegesis, not hermeticism as the Hermetica line and not a modern neo-Orphic dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Platonism appears in Hellenic religion.
Plutarch’s On Isis and Osiris is itself a Middle-Platonic reading of Egyptian cult — Forms, soul, and the good frame the allegory for Hellenic readers. A named Platonism presence in hellenic-religion under this source, not Neoplatonism as a later emanation school and not a bare Plato-person mint.
from Plutarch · On Isis and Osiris, c. 100 CE
appears in · sourced · culturally specific
Pythagoreanism appears in Hellenic religion.
Plutarch’s On Isis and Osiris repeatedly cites Pythagorean number, silence, and soul speech when reading Egyptian rites for Greek readers. A named Pythagoreanism presence in hellenic-religion under this source, not Orphic as a twin label and not later numerology dump.
from Plutarch · On Isis and Osiris, c. 100 CE
appears in · sourced · culturally specific
Stoicism appears in Hellenic religion.
Plutarch’s On Isis and Osiris engages Stoic physics and theology when weighing Egyptian elemental allegory — Stoicism named as a Hellenic school voice in that essay. A named Stoicism presence in hellenic-religion under this source, not Epicureanism and not a bare pneuma dump alone.
from Plutarch · On Isis and Osiris, c. 100 CE
appears in · sourced · culturally specific
historical-figure · 4
Nestor appears in Hellenic religion.
The Iliad sets Nestor of Pylos among the Achaean elders of counsel. A named Homeric figure in that poem, not Nestor’s cup as identity, and not Homer the poet.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Tiresias appears in Hellenic religion.
Ovid’s Metamorphoses recounts Tiresias’s transformations and seer fate. A named Tiresias episode in that poem, not every prophet dump and not prophecy as the beliefs/Lots neighbor alone.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Pythagoras appears in Hellenic religion.
Ovid’s Metamorphoses Book 15 gives Pythagoras a long speech on metempsychosis and cosmic change that frames the poem’s closing ethic. A named Pythagoras in that poem, not a biography dump and not phoenix as the only emblem from that speech.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Zarathustra appears in Hellenic religion.
Plutarch’s On Isis and Osiris names Zoroaster (Zarathustra) when comparing Persian dualism to Egyptian Osiris–Typhon speech for Greek readers. A named Zarathustra presence in hellenic-religion under this source, not Ahura Mazda as identity and not a modern Avesta dump.
from Plutarch · On Isis and Osiris, c. 100 CE
appears in · sourced · culturally specific
phenomenon · 4
Night appears in Hellenic religion.
The Iliad seats night among watchfires, embassies, and the pause of fighting. A named night in that epic, not Nyx as an unpublished cosmogonic person and not moon as a light dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Eclipse appears in Hellenic religion.
Herodotus narrates the eclipse that interrupted the Median–Lydian war, tied to Thales’ prediction speech. A named eclipse in that traveler’s speech, not Nahua Florentine eclipse alone and not a modern astronomy dump.
from Herodotus · Histories, c. 440s BCE
appears in · sourced · documented
Day appears in Hellenic religion.
Hesiod’s Theogony names Hemera, Day, among the bright pair born from Night and Erebos beside Aither. A named Hellenic day in that cosmogony, not sun as the lamp alone and not night as the parent alone.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Season appears in Hellenic religion.
Hesiod’s Theogony names the Horae born to Zeus and Themis as orderers of the works of mortals. A named Hellenic season-class in that cosmogony, not justice as Dike alone and not peace as Eirene alone.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
text · 3
Iliad appears in Hellenic religion.
The Atlas source Iliad is Homer’s Greek war epic of Achilles’ wrath at Troy. A named Hellenic epic text in that tradition, not Homer the person alone and not the Odyssey’s homecoming plot.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Theogony appears in Hellenic religion.
Hesiod’s Theogony is the Archaic Greek poem of divine genealogy, Titanomachy, and Zeus’s order. A named Hellenic cosmogonic text in that tradition, not works-and-days as the farm-calendar twin and not creation as a bare concept.
from Hesiod · Theogony, c. 700 BCE
appears in · sourced · documented
Odyssey appears in Hellenic religion.
Homer’s Odyssey is the Greek return epic of Odysseus’s homeward voyage — household, ship, and wanderer speech after Troy. A named Odyssey in that Hellenic epic telling, not the Iliad’s siege plot and not Homer as a person alone.
from Homer · Odyssey, c. 8th–7th century BCE
appears in · sourced · documented
color · 1
Gold appears in Hellenic religion.
Ovid’s Metamorphoses Book 11 seats gold among Midas’s touch that turns food and daughter to metal before the Pactolus wash. A named gold metamorphosis-property in that poem, not a generic treasure dump and not golden-fleece as the prize already walked.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Meetings in this tradition's context
object · 44
Key is associated with Underworld.
Greek and later Mediterranean images give keys to figures who keep the dead. The key is a lock-tool borrowed by a geography of below.
associated with · interpretive · culturally specific
Veil is associated with Initiation.
What is hidden from the uninitiated is sometimes literally cloth. Eleusis is one famous house of that hiding; not every veil is Eleusis.
from Anonymous (Homeric hymn) · Homeric Hymn to Demeter, c. 7th–6th century BCE
associated with · partially sourced · culturally specific
The Iliad has Athena shake the aegis in battle. A named goat-skin or shield-device of that goddess, not every later shield, and not Minerva as a flatten.
from Homer · Iliad, c. 8th–7th century BCE (this form)
sacred to · sourced · documented
Gorgoneion is sacred to Athena.
The Iliad sets the Gorgon face on Athena’s battle-gear. A named face-sign of that goddess, not the aegis as a whole, and not unpublished Medusa as a second being.
from Homer · Iliad, c. 8th–7th century BCE (this form)
sacred to · sourced · documented
The Homeric Hymn to Hermes gives the god his immortal sandals. A named footwear of that god, not the caduceus, and not Icarus’ wings.
from Anonymous (Homeric hymn) · Homeric Hymn to Hermes, c. 6th–5th century BCE
sacred to · sourced · documented
The Homeric Hymn to Hermes has the god make the tortoise-lyre. A named first lyre of that god, not the harp of Orpheus, and not a generic lyre.
from Anonymous (Homeric hymn) · Homeric Hymn to Hermes, c. 6th–5th century BCE
sacred to · sourced · documented
Delphic tripod is sacred to Apollo.
Pausanias describes the tripod at Delphi as Apollo’s oracular seat-furniture. A named tripod of that god, not the omphalos, and not every later three-legged stand.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Pausanias reports the omphalos at Delphi as Apollo’s navel-stone. A named stone of that god, not Benben, not the Delphic tripod, and not generic stone.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Apples of the Hesperides is sacred to Hera.
Hesiod’s Theogony gives Hera the Hesperides as keepers of her golden apples. A named fruit of that goddess, not the Golden Fleece, and not the Golden Bough.
from Hesiod · Theogony, c. 700 BCE
sacred to · sourced · documented
Iliad 6 has the Trojan women carry a peplos to Athena’s temple on the citadel as a dedicated offering for the goddess’s favor. A named peplos sacred to Athena in that epic, not every later dress-cloth and not Minerva as a Roman flatten.
from Homer · Iliad, c. 8th–7th century BCE (this form)
sacred to · sourced · documented
Iliad 14 has Hera dress and veil herself before the deception of Zeus, among the goddess’s own adornment. A named veil of Hera in that epic, not a generic bridal veil dump and not every later wedding-veil use.
from Homer · Iliad, c. 8th–7th century BCE (this form)
sacred to · sourced · documented
Iliad 24 has Hermes take up his wand (ῥάβδος) when he escorts Priam through the Achaean camp. A named herald-wand sacred to Hermes in that epic, not a medical staff dump and not the Hymn talaria as this edge.
from Homer · Iliad, c. 8th–7th century BCE (this form)
sacred to · sourced · documented
The Iliad seats cups in σπονδή speech when heroes and elders pour wine to the gods before counsel, embassies, and oaths. A named cup used in Homeric libation, not Nestor’s dove-handled cup as identity and not a later kiddush cup.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
The Iliad seats altars where wine and sacrifice-pourings are made to Zeus and the other gods in camp and city rite. A named altar used in Homeric libation, not every later church altar and not altar→offerings as a Norse-edged flatten.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
The Iliad seats mixing-bowls from which wine is drawn for pouring and shared drink-offerings among Achaean fellowship and rite. A named krater used in Homeric libation, not a classical symposion dump alone and not every amphora.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Hesiod’s Theogony has the Cyclopes give Zeus the keraunos — thunderbolt with thunder and lightning — as his own sky-weapon. A named bolt sacred to that god in the cosmogony, not a vajra and not Mjölnir.
from Hesiod · Theogony, c. 700 BCE
sacred to · sourced · documented
Keraunos is used in Titanomachy.
Hesiod’s Theogony has Zeus hurl the Cyclopes’ keraunos in the war that casts the Titans into Tartarus. A named thunderbolt used in that Titanomachy, not Iliad battlefield use already walked and not lightning as weather speech alone.
from Hesiod · Theogony, c. 700 BCE
used in · sourced · documented
Wineskin is historically related to Dionysus.
Plutarch’s On Isis and Osiris pairs Osiris with Dionysus in vine and wine speech for Greek readers — wineskin as Dionysus’s carried-wine gear under this source. A named wineskin–Dionysus figure, not a missing wine drink id and not KF offerings churn.
from Plutarch · On Isis and Osiris, c. 100 CE
historically related to · sourced · culturally specific
Phrygian cap is historically related to Dionysus.
Plutarch’s On Isis and Osiris seats Dionysus among Anatolian and Hellenic mystery neighbors when reading Osiris — Phrygian cap as Dionysian/Anatolian cult dress speech under this source. A named cap–Dionysus figure, not a modern liberty-cap slogan and not Attis as an unminted dump.
from Plutarch · On Isis and Osiris, c. 100 CE
historically related to · sourced · culturally specific
Dodona cauldron is sacred to Zeus.
Pausanias seats the bronze cauldrons of Dodona among the oak oracle’s kit for Zeus — sounding vessels of the god’s sanctuary. Sacred dedication-relation of the Dodona cauldron to Zeus in that periegesis, not delphic-tripod as the Apollo keep-apart and not a kitchen-pot dump.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Ship of Theseus is historically related to Theseus.
Pausanias seats the Athenian festival-hull of the Theseus story — the ship kept with replaced planks — among Attic memorial speech tied to Theseus. Historical relation of the named ship to Theseus in that periegesis, not Argo and not a generic hull dump.
from Pausanias · Description of Greece, c. 150–180 CE
historically related to · sourced · documented
Iliad 24 seats Hector’s gathered bones in a golden λάρναξ after the pyre, among Trojan burial speech. A named chest used in that burial, not a Minoan bathtub-larnax dump and not every later sarcophagus.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Iliad 18’s Shield of Achilles seats ploughmen driving oxen with goads as they open furrows. A named ox-goad used in that plough scene, not ankusha as elephant goad and not a spear.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
The Iliad seats the ζυγόν at the chariot pole where the pair is coupled for battle and race speech. A named neck-yoke used on that chariot, not a farm ox-yoke alone and not a shoulder carrying-yoke.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
The Iliad seats horses at φάτναι when divine and Achaean teams are stalled and fed. A named manger used for those horses, not a water-trough and not a generic bowl dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Blacksmith tongs is used in Forge.
Iliad 18 has Hephaestus take πυράγρη tongs when he turns hot bronze and tin at the forge for Achilles’ new armor. A named blacksmith tongs used at that forge, not hearth coal-tongs alone and not kitchen tongs.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Washbasin is used in Libation.
The Iliad seats χέρνιβα hand-washing before prayer and drink-offerings when leaders purify to address the gods. A named washbasin used toward that libation craft, not an ewer alone and not a baptismal font.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
The Iliad’s chariot harness speech seats straps and draft lines that couple the pair to the pole and car. A named traces used on that chariot, not hames alone and not a whiffletree dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Vitruvius’s Ten Books seat the continuous top step that carries a colonnade — the stylobate — in the proportioning of temples and their column ranks. A named stylobate in that order-handbook, not a bare plinth dump and not Pausanias’s temple-visitor walk alone.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Entablature is used in Temple.
Vitruvius’s Ten Books seat the stacked architrave–frieze–cornice carried on columns as the entablature of temple orders. A named entablature in that handbook, not the cornice band alone already met and not a generic beam dump.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Vitruvius’s Ten Books transmit the Hellenistic dioptra among instruments for sighting and leveling watercourses and works. A named dioptra in that handbook, not a groma and not a chorobates water-beam alone.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Helepolis is historically related to Catapult.
Vitruvius’s Ten Books Book X describe the multi-storey wheeled helepolis among Hellenistic and later siege engines listed with bolt- and stone-throwers. A named helepolis in that machine book, not a generic siege-tower dump and not a sambuca assault bridge.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
historically related to · sourced · documented
Polybolos is historically related to Ballista.
Vitruvius’s Ten Books Book X list repeating and torsion bolt-engines in the ballista family; the named polybolos sits in that Hellenistic engine neighborhood. A named polybolos historically related to ballista, not a springald and not a modern machine-gun dump.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
historically related to · sourced · documented
Bow of Odysseus is sacred to Odysseus.
Homer’s Odyssey seats the named contest-bow that only Odysseus can string among the suitors in the hall. A named bow-of-odysseus sacred to that Ithacan’s hand, not Gandiva, not a generic hunting-bow, and not stringing-of-the-bow as the episode alone.
from Homer · Odyssey, c. 8th–7th century BCE
sacred to · sourced · documented
Foot bath is used in Hospitality.
Homer’s Odyssey seats foot-washing of the stranger in the household — Eurycleia’s basin wash that finds the scar — among guest-care speech. Named foot-bath use in that hospitality neighborhood, not a full bathtub immersion and not washbasin as hand-wash before libation already walked under Iliad.
from Homer · Odyssey, c. 8th–7th century BCE
used in · sourced · documented
Killick is historically related to Anchor.
Homer’s Odyssey seats stone and weighted holding-gear among ship speech — εὐναί and kindred stone anchors that moor small craft. A named killick in that stone-anchor continuity beside forged ship-anchor, not grapnel as the multi-fluke drag and not sea-anchor as a streamed drogue.
from Homer · Odyssey, c. 8th–7th century BCE
historically related to · sourced · documented
Latch is historically related to Key.
Homer’s Odyssey seats door-catch and bolt speech beside the κληΐς that opens and shuts the household — simple bar-catches in the fastening neighborhood of keys and bars. A named latch in that key-and-catch continuity, not draw-bar as the heavy horizontal bar alone and not a modern spring night-latch dump.
from Homer · Odyssey, c. 8th–7th century BCE
historically related to · sourced · documented
Oboe is historically related to Aulos.
Grove’s Dictionary seats the oboe among modern conical double-reeds and routinely relates European double-reed history to the ancient aulos. A named oboe in that music-dictionary reception, not a shawm outdoor reed alone and not an english-horn alto twin.
from George Grove (editor) · Dictionary of Music and Musicians, 1879–1889 (early editions)
historically related to · sourced · documented
Bassoon is historically related to Aulos.
Grove’s Dictionary seats the bassoon among folded bass double-reeds in the European reed history that also cites the aulos. A named bassoon in that music-dictionary reception, not a dulcian alone and not a musical-serpent lip-reed.
from George Grove (editor) · Dictionary of Music and Musicians, 1879–1889 (early editions)
historically related to · sourced · documented
English horn is historically related to Aulos.
Grove’s Dictionary seats the English horn (cor anglais) as the alto double-reed of the oboe family in the reed history linked to the aulos. A named english-horn in that music-dictionary frame, not an oboe alone and not a hunting-horn brass.
from George Grove (editor) · Dictionary of Music and Musicians, 1879–1889 (early editions)
historically related to · sourced · documented
Shawm is historically related to Aulos.
Grove’s Dictionary seats the shawm among loud medieval and Renaissance outdoor double-reeds in the reed lineage related to the aulos. A named shawm in that music-dictionary frame, not an oboe alone and not a bombarde Breton cousin flatten.
from George Grove (editor) · Dictionary of Music and Musicians, 1879–1889 (early editions)
historically related to · sourced · documented
Crumhorn is historically related to Aulos.
Grove’s Dictionary seats the crumhorn among capped double-reeds of Renaissance consort practice in European reed history beside aulos speech. A named crumhorn in that music-dictionary frame, not a shawm open reed and not a rackett.
from George Grove (editor) · Dictionary of Music and Musicians, 1879–1889 (early editions)
historically related to · sourced · documented
Dulcian is historically related to Aulos.
Grove’s Dictionary seats the dulcian (curtal) as the Renaissance folded bass double-reed forerunner speech of the bassoon, within reed history related to the aulos. A named dulcian in that music-dictionary frame, not a bassoon alone and not a rackett.
from George Grove (editor) · Dictionary of Music and Musicians, 1879–1889 (early editions)
historically related to · sourced · documented
Rackett is historically related to Aulos.
Grove’s Dictionary seats the rackett among compact multi-bored double-reeds of Renaissance consort practice in the reed history related to the aulos. A named rackett in that music-dictionary frame, not a crumhorn and not a dulcian.
from George Grove (editor) · Dictionary of Music and Musicians, 1879–1889 (early editions)
historically related to · sourced · documented
place · 36
Labyrinth is associated with Transformation.
The Metamorphoses places the labyrinth among stories of changed bodies and trapped lives. The change is poetic, not alchemical.
from Ovid · Metamorphoses, 8 CE
associated with · partially sourced · documented
Delphi is associated with Oracle.
The oracle of Apollo at Delphi is the site’s most famous institution. The word oracle here has a Greek address.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · sourced · documented
Labyrinth is associated with Knowledge.
The Cretan story is a problem that is solved by a thread. Knowledge here is a trick for getting out, not a Hermetic key.
from Ovid · Metamorphoses, 8 CE
associated with · partially sourced · culturally specific
Mountain is associated with Delphi.
Delphi sits on Parnassus. The sanctuary is a mountain place in Pausanias’s walk.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · sourced · documented
Cave is associated with Hermes.
The Homeric hymn has Hermes born in a cave. The cave is a Greek poetic birthplace, not a tomb Duat.
from Anonymous (Homeric hymn) · Homeric Hymn to Hermes, c. 6th–5th century BCE
associated with · sourced · documented
Hades is connected to Underworld.
Hades is one underworld. The category-word should not be used as its alias.
from Pausanias · Description of Greece, c. 150–180 CE
connected to · partially sourced · documented
Hades is associated with Death.
The Greek below is a geography of the dead. Descent stories go there for a local reason.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Hades is associated with Descent.
Greek katabasis is often a trip to Hades. The Hymn to Demeter reaches toward that below because a daughter has been taken.
from Anonymous (Homeric hymn) · Homeric Hymn to Demeter, c. 7th–6th century BCE
associated with · sourced · documented
Hades is associated with Demeter.
The hymn’s crisis is a daughter in the below. Hades the place and the taker share a name in Greek; keep the geography distinct from Duat.
from Anonymous (Homeric hymn) · Homeric Hymn to Demeter, c. 7th–6th century BCE
associated with · sourced · documented
Later Mediterranean images give keys to keepers of the dead. The lock-tool is borrowed by a Greek geography of below.
associated with · interpretive · culturally specific
Epidaurus is used in Dream incubation.
The sick slept there for a healing dream. The place is the address of that method in Pausanias’s book.
from Pausanias · Description of Greece, c. 150–180 CE
used in · sourced · documented
Epidaurus is associated with Healing.
People went to Epidaurus to be cured. The cure is a temple hope with a named god.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · sourced · documented
Underworld is connected to Hades.
Walking the underworld page should reach Hades as a named Greek instance, not an alias.
from Pausanias · Description of Greece, c. 150–180 CE
connected to · partially sourced · documented
Athens is associated with Olive.
The civic olive and its prizes belong to Attica. Pausanias walks that landscape.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · sourced · documented
Pausanias seats Eleusis as Demeter’s Attic sanctuary seat—temple, precinct, and Mysteries approach named for the grain-mother. A place→goddess dedication in that periegesis, not Isis interpretatio and not every Demeter shrine elsewhere.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Acropolis is sacred to Athena.
Pausanias seats the Athenian Acropolis as Athena’s high sanctuary—Polias, Parthenos neighbors, and peplos approach among the rock’s cult. A place→goddess dedication in that periegesis, not Minerva interpretatio and not athena→athens already stored the other way.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Isthmus is sacred to Poseidon.
Pausanias seats the Isthmus sanctuary and Isthmian rites as Poseidon’s. A place→god dedication in that periegesis, not every harbor Poseidon shrine and not the sea lemma alone.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Hesiod’s Theogony seats Zeus’s ordered kingship among the Olympian gods on Olympus after the Titans fall. A named mountain-seat sacred to that god in the cosmogony, not underworld as the below and not every peak dump.
from Hesiod · Theogony, c. 700 BCE
sacred to · sourced · documented
Mycenae is historically related to House of Atreus.
Pausanias’s Argolid walk seats Mycenae among the Lion Gate, the Atreid tombs, and the cursed house’s local story. Historical relation of the citadel-seat to the House of Atreus tale-chain in that periegesis, not troy as the Anatolian keep-apart and not a bare ruin dump.
from Pausanias · Description of Greece, c. 150–180 CE
historically related to · sourced · documented
Abaton is sacred to Asklepios.
Pausanias’s Asklepian sanctuary speech seats the abaton as the restricted chamber where the sick sleep for the god’s healing dream. Sacredness of the abaton to Asklepios in that periegesis, not incubation-hall as the wider sleep-hall keep-apart and not a modern ward dump.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Olive Grove is sacred to Athena.
Pausanias’s Acropolis speech seats Athena’s sacred olive among the Erechtheum marks — the goddess’s tree in Attic cult. Sacredness of the olive-grove to Athena in that periegesis, not a generic orchard dump and not grove as the published wood keep-apart alone.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Entrepot is historically related to Harbor.
Strabo’s Geography seats staple ports and redistributing emporia where goods are gathered and sent on — Alexandria, Massalia-class, and Black Sea hinges among them — as harbor trade fabric in the chorography. A named entrepot continuous with that staple-port speech, not emporium as the Herodotus market-seat already walked and not port as any harbor town alone.
from Strabo · Geography, c. early 1st century CE
historically related to · sourced · documented
Oyster Bed is historically related to Harbor.
Strabo’s Geography notes oyster shores and beds among coastal resources at named harbors and lagoons in the Mediterranean chorography. A named oyster-bed continuous with that shore-harvest speech beside harbor seats, not mudflat as bare tide-mud already walked under Herodotus and not fishpond as inland culture.
from Strabo · Geography, c. early 1st century CE
historically related to · sourced · documented
Plateau is historically related to Mountain.
Strabo’s Geography seats raised flat highlands — Armenian, Iranian, and Iberian tablelands among them — as highland country distinct from peaked mountain chains. Plateau historically related to mountain country as tableland, not peak as a summit alone and not prairie as a grass plain.
from Strabo · Geography, c. early 1st century CE
historically related to · sourced · documented
Reef is historically related to Island.
Strabo’s Geography marks hard rock and reef shelves about islands and coasts that ships must clear in the island and Red Sea/Indian chorographies. A named reef continuous with that hard-shelf hazard toward island shores, not shoal as soft shallow bank and not atoll as a Pacific ring refused here.
from Strabo · Geography, c. early 1st century CE
historically related to · sourced · documented
Inlet is historically related to Gulf.
Strabo’s Geography seats lesser shore indents that open from larger gulfs and seas in the coastal chorography — inlet speech beside gulf and bay. A named inlet continuous with that indent toward gulf country, not embayment as a broader bay form and not estuary as a river mouth already walked under Herodotus.
from Strabo · Geography, c. early 1st century CE
historically related to · sourced · documented
Embayment is historically related to Gulf.
Strabo’s Geography describes broader curved bay openings along coasts as embayed gulf country in the chorography. Embayment historically related to gulf as a deeper bay pocket, not inlet as a lesser indent and not bight as a wide open curve alone.
from Strabo · Geography, c. early 1st century CE
historically related to · sourced · documented
Sand Spit is historically related to Beach.
Strabo’s Geography marks narrow sand tongues and spits built along beaches and lagoon mouths in the coastal books. A named sand-spit continuous with that beach-tongue speech, not shoal as a submerged bank and not tombolo as a modern tied-island bar refused here.
from Strabo · Geography, c. early 1st century CE
historically related to · sourced · documented
Tidal Flat is historically related to Marsh.
Strabo’s Geography seats tide-uncovered flats along certain shores and estuaries among wetland and coastal speech — flats that drain and flood with the tide. A named tidal-flat continuous with that tide-flat toward marsh country, not mudflat as the Herodotus Nile/shore mud seat alone and not lagoon as enclosed water already walked.
from Strabo · Geography, c. early 1st century CE
historically related to · sourced · documented
Bight is historically related to Gulf.
Strabo’s Geography describes wide open coastal curves — bights of sea held by the land — among gulf and bay openings. Bight historically related to gulf as an open sea curve, not inlet as a narrow indent and not embayment as a deeper bay pocket alone.
from Strabo · Geography, c. early 1st century CE
historically related to · sourced · documented
Creek Mouth is historically related to Estuary.
Strabo’s Geography marks where lesser tidal creeks and channels open into larger estuaries and harbors in the coastal books. A named creek-mouth continuous with that opening toward estuary, not inlet as a broader indent and not estuary as the whole river-mouth already walked under Herodotus.
from Strabo · Geography, c. early 1st century CE
historically related to · sourced · documented
Mangrove Shore is historically related to Delta.
Strabo’s Geography marks tree-held tidal shores and channels on the Red Sea and toward Indian coasts — mangrove neighborhood under later botanical naming — among deltaic and lagoonal chorography. A named mangrove-shore continuous with that tree-fringe toward delta country, not jungle as inland dense growth and not salt-marsh as herb marsh alone.
from Strabo · Geography, c. early 1st century CE
historically related to · sourced · documented
Upper Town is historically related to Acropolis.
Strabo’s Geography seats the high or fortified half of split towns in continuity with acropolis speech — the upper town above the lower fabric. A named upper-town continuous with that high-half toward the published acropolis hub, not lower-town as the downhill half and not citadel as a bare fortress lemma already walked under Herodotus.
from Strabo · Geography, c. early 1st century CE
historically related to · sourced · documented
Warehouse is historically related to Harbor.
Strabo’s Geography seats storehouses for trade goods at staple harbors and emporia — bulk storage beside the water in the chorography of ports. A named warehouse continuous with that harbor-store speech, not granary as grain storage already walked under Herodotus and not arsenal as a weapons works refused here.
from Strabo · Geography, c. early 1st century CE
historically related to · sourced · documented
Seawall is historically related to Harbor.
Strabo’s Geography notes built sea walls and moles that hold harbors against swell in the coastal chorography of engineered shores. A named seawall continuous with that harbor-wall speech, not breakwater as the Vitruvius mole pad already walked and not embankment as the Herodotus Nile bank already walked.
from Strabo · Geography, c. early 1st century CE
historically related to · sourced · documented
Homer’s Odyssey seats open washing-places by spring and river where Nausicaa and the maids wash clothes before the stranger’s arrival. Named lavoir use in that river wash-place neighborhood, not washhouse as an enclosed laundry building and not dhobi-ghat as a riverside step dump alone.
from Homer · Odyssey, c. 8th–7th century BCE
used in · sourced · documented
deity · 28
Hermes is associated with Trickster.
The hymn’s Hermes steals Apollo’s cattle on his first day and talks his way out of it. The trick is a Greek poetic role, not a Yoruba or Tlingit one.
from Anonymous (Homeric hymn) · Homeric Hymn to Hermes, c. 6th–5th century BCE
associated with · sourced · documented
Hermes is associated with Knowledge.
The hymn’s Hermes invents the lyre and bargains with Apollo. The knowledge is craft and speech, not Hermetic revelation.
from Anonymous (Homeric hymn) · Homeric Hymn to Hermes, c. 6th–5th century BCE
associated with · sourced · documented
Pausanias’s Delphi is Apollo’s oracular house. The god and the slope belong together in that travel-book.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Apollo is associated with Oracle.
The Pythia answers in Apollo’s name. That is a Greek civic institution, not Ifá and not a raven’s cry.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · sourced · documented
Apollo is associated with Prophecy.
Delphic answers are one famous Greek form of prophecy. The seat, the cost, and the god are local.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · sourced · documented
Apollo is connected to Hermes.
The Homeric hymn has Hermes steal Apollo’s cattle and then settle with him. The two gods share a poem of bargaining, not an identity.
from Anonymous (Homeric hymn) · Homeric Hymn to Hermes, c. 6th–5th century BCE
connected to · sourced · documented
Apollo is associated with Healing.
Greek Apollo can send plague and also be asked for its stopping. Harm and help sit in one cult without becoming Asklepios.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Asklepios is sacred to Healing.
Pausanias describes Asklepieia as places one went to be cured. Healing here is a temple craft with a named god.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Asklepios is sacred to Epidaurus.
Epidaurus is the famous house of Asklepios in Pausanias’s landscape.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Asklepios is associated with Serpent.
The serpent belongs to Asklepian cult as Pausanias and later images show it. It is not Apep and not Quetzalcoatl.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Asklepios is used in Medicine.
Temple sleep, offerings, and a named healing god are one Greek medical institution. Later clinics are another.
from Pausanias · Description of Greece, c. 150–180 CE
used in · sourced · documented
Asklepios is used in Dream incubation.
The sick slept in Asklepios’s precinct for a useful dream. Incubation is the method; Asklepios is the host.
from Pausanias · Description of Greece, c. 150–180 CE
used in · sourced · documented
Demeter is associated with Seed.
The hymn’s crisis is that seed will not grow while the mother grieves. Grain is the plot’s body.
from Anonymous (Homeric hymn) · Homeric Hymn to Demeter, c. 7th–6th century BCE
associated with · sourced · documented
Demeter is associated with Descent.
The hymn is a search that reaches toward the below because a daughter has been taken there. The descent is Persephone’s and the mother’s grief, not Gilgamesh’s.
from Anonymous (Homeric hymn) · Homeric Hymn to Demeter, c. 7th–6th century BCE
associated with · sourced · documented
Demeter is associated with Initiation.
The hymn ends by founding rites at Eleusis. Initiation here is a named Greek mystery, not a generic coming-of-age.
from Anonymous (Homeric hymn) · Homeric Hymn to Demeter, c. 7th–6th century BCE
associated with · partially sourced · documented
Apollo is associated with Serpent.
Pausanias records a serpent at Delphi slain so the oracle could be established. Apollo’s house is founded against a local snake, not Asklepios’s tame one.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · sourced · documented
Asklepios is connected to Apollo.
Greek tradition makes Asklepios Apollo’s son in some tellings. The healing god and the oracular god are kin in story, not one cult.
from Pausanias · Description of Greece, c. 150–180 CE
connected to · partially sourced · documented
The Homeric Hymn to Apollo tells of the god’s taking of a Delphic seat and of a serpent slain there. The poem is a Greek foundation-story, not Pausanias’s later walk, though they share a slope.
from Anonymous (Homeric hymn) · Homeric Hymn to Apollo, c. 7th–6th century BCE
appears in · sourced · documented
Minerva is a counterpart of Athena.
The pairing is the same interpretatio read from the Greek side. Civic cults remain local.
from Walter Burkert · Greek Religion, 1977 German; 1985 English
counterpart of · sourced · culturally specific
Athena is associated with Owl.
The same pairing read from the goddess. Burkert treats the owl as one of Athena’s animals in cult and image, not as a death-omen of later folklore.
from Homer · Iliad, c. 8th–7th century BCE (this form); Walter Burkert · Greek Religion, 1977 German; 1985 English
associated with · sourced · documented
The city bears her name and her temple on the Acropolis. Civic cult, not a generic mind-goddess of later essays.
from Anonymous (Homeric hymn) · Homeric Hymn to Athena, c. 7th–5th century BCE; Pausanias · Description of Greece, c. 150–180 CE; Walter Burkert · Greek Religion, 1977 German; 1985 English
sacred to · sourced · documented
Athena is associated with Olive.
Athenian story makes the olive her gift in the contest for the city. A local aetiology of oil and prize, not every Mediterranean grove.
from Herodotus · Histories, c. 440s BCE; Walter Burkert · Greek Religion, 1977 German; 1985 English
associated with · partially sourced · documented
Athena is associated with Knowledge.
Athena’s counsel is craft and civic intelligence in Greek sources. Later “goddess of wisdom” posters flatten that craft into a motto.
from Homer · Iliad, c. 8th–7th century BCE (this form); Anonymous (Homeric hymn) · Homeric Hymn to Athena, c. 7th–5th century BCE
associated with · sourced · documented
Athena is connected to Delphi.
Athena is not Delphi’s owner; Apollo is. The two cults share a Greek world without sharing a priesthood.
from Anonymous (Homeric hymn) · Homeric Hymn to Apollo, c. 7th–6th century BCE; Walter Burkert · Greek Religion, 1977 German; 1985 English
connected to · interpretive · culturally specific
Hera is associated with Peacock.
Later Greek and Roman art gives Hera the peacock. Ovid tells Argus’s eyes on the bird’s tail; that is poetry’s aetiology, not Indian peafowl cult.
from Ovid · Metamorphoses, 8 CE
associated with · sourced · documented
Demeter is historically related to Isis.
Plutarch’s On Isis and Osiris likens Isis’s wandering search for Osiris to Demeter’s search speech familiar to Greek readers — a named Demeter–Isis parallel in that essay, not Eleusis imported into Egypt and not a courtesy reverse.
from Plutarch · On Isis and Osiris, c. 100 CE
historically related to · sourced · culturally specific
Late antiquity
Plutarch’s treatise On Isis and Osiris is a Greek philosophical retelling of an Egyptian pair. It is a secondary meeting, not the spells of the dead, and should not be used as if it were an Old Kingdom handbook.
from Plutarch · On Isis and Osiris, c. 100 CE
connected to · partially sourced · culturally specific
Nile valley
Isis is a counterpart of Demeter.
Herodotus says that Isis is, in the Greek language, Demeter, locating that name at a temple in the Egyptian Delta. A Greek traveler’s identification of an Egyptian goddess, not a single being and not the Homeric Hymn’s grain-mother.
from Herodotus · Histories, c. 440s BCE
counterpart of · sourced · culturally specific
celestial-body · 19
Moon is associated with Dream.
Artemidorus classifies dreams that involve celestial lights among the images a professional interpreter might be asked to read.
from Artemidorus of Daldis · Oneirocritica, 2nd century CE
associated with · partially sourced · documented
Pleiades is associated with Seven.
Greek and later European speech calls them seven sisters. The cluster’s bright members are not always seven to every eye, and Matariki is not that myth.
from Hesiod · Theogony, c. 700 BCE
associated with · partially sourced · culturally specific
Equinoctial colure is historically related to Equinox.
Ptolemy’s Almagest seats the colure through the poles and the equinoctial points among the great circles that fix the sphere’s seasonal hinges. A named equinoctial-colure continuous with that equinox-colure speech, not solstitial-colure and not equinox as the day-night hinge alone.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Solstitial colure is historically related to Solstice.
Ptolemy’s Almagest seats the colure through the poles and the solstitial points among the great circles that fix the sun’s standstills on the sphere. A named solstitial-colure continuous with that solstice-colure speech, not equinoctial-colure and not solstice as the day-length hinge alone.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Arctic-circle sky is historically related to Celestial sphere.
Ptolemy’s Almagest Book II seats the arctic circle of always-visible stars for a given latitude among the sphere regimes that bound the inhabited world’s sky. A named arctic-circle-sky continuous with that always-visible polar-circle speech, not antarctic-circle-sky and not arctic as a bare place dump.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Antarctic-circle sky is historically related to Celestial sphere.
Ptolemy’s Almagest Book II seats the opposite always-invisible circle toward the south among the sphere regimes paired with the arctic always-visible bound. A named antarctic-circle-sky continuous with that southern invisible-circle speech, not arctic-circle-sky and not Antarctica as a place dump.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Tropical sky is historically related to Sun.
Ptolemy’s Almagest Book II seats the tropics and the latitudes where the sun can pass through the zenith among the sphere regimes of the inhabited world. A named tropical-sky continuous with that zenith-sun / tropic neighborhood, not tropical-year as the equinox-to-equinox period already met and not a vacation slogan dump.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Equation of time is historically related to Sun.
Ptolemy’s Almagest Book III seats the solar anomaly and the difference between mean and true solar positions that later equation-of-time speech still gathers when apparent and mean solar time diverge. A named equation-of-time as continuity on that solar-equation path, not bare algebra equation and not analemma as the figure-eight noon path refused here.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Anomalistic month is historically related to Moon.
Ptolemy’s Almagest Book IV seats the moon’s return from perigee to perigee among the lunar periods needed for lunar anomaly and eclipse work. A named anomalistic-month continuous with that perigee-return period, not synodic-month the phases already met and not draconic-month the node return.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Draconic month is historically related to Lunar node.
Ptolemy’s Almagest Book IV seats the moon’s return from node to the same node among the periods that govern eclipse limits and lunar latitude. A named draconic-month continuous with that node-return period, not synodic-month the phases and not a dragon-being dump.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Sidereal day is historically related to Celestial sphere.
Ptolemy’s Almagest seats the daily revolution of the starry sphere against the fixed stars when distinguishing stellar day-motion from solar day-motion. A named sidereal-day continuous with that star-sphere daily return, not synodic-day the sun-noon return and not sidereal-year.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Sidereal year is historically related to Star.
Ptolemy’s Almagest distinguishes the year measured against the fixed stars from the tropical year of the equinoxes when solar and stellar periods are compared. A named sidereal-year continuous with that star-return year, not tropical-year already met and not sidereal-day.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Synodic day is historically related to Sun.
Ptolemy’s Almagest seats the solar day from noon to noon among the time measures that differ from the sidereal day of the starry sphere. A named synodic-day continuous with that sun-noon day neighborhood, not sidereal-day and not synodic-month the lunar phases already met.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Eclipse season is historically related to Lunar node.
Ptolemy’s Almagest Book VI seats the eclipse limits when sun and moon are near a node so that eclipses can occur — the window later eclipse-season speech names. A named eclipse-season continuous with that node-limit neighborhood, not season as a year-quarter and not bare eclipse alone.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Partial eclipse is historically related to Eclipse.
Ptolemy’s Almagest Book VI seats magnitudes of obscuration when only part of the sun or moon is covered among eclipse computations. A named partial-eclipse continuous with that partial-cover case, not totality and not penumbral-eclipse as the fringe-only lunar case.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Penumbral eclipse is historically related to Moon.
Ptolemy’s Almagest Book VI shadow geometry implies lunar passages that enter only the partial shadow — the case later penumbral-eclipse speech names. A named penumbral-eclipse continuous with that fringe-only lunar case, not penumbra as the fringe alone and not partial-eclipse as a distinct obscuration magnitude pad.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Totality is historically related to Eclipse.
Ptolemy’s Almagest Book VI seats the duration when the sun is fully covered or the moon is fully in the umbra among eclipse timing computations. A named totality continuous with that full-cover interval, not partial-eclipse and not Bailey/diamond-ring contact chrome refused here.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Central eclipse is historically related to Sun.
Ptolemy’s Almagest Book VI seats solar eclipses whose shadow axis meets the earth — the center-line cases later central-eclipse speech gathers for total and annular paths. A named central-eclipse continuous with that axis-on-earth solar geometry, not partial-eclipse off-axis and not hybrid modern path taxonomy refused here.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Saros is historically related to Eclipse.
Ptolemy’s Almagest seats long eclipse-return periods in the lunar and eclipse chapters that bring similar sun–moon–node geometry around again — the cycle later called saros in English. A named saros as continuity on that eclipse-period path, not a civil calendar month alone and not eclipse as a single event dump.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
form · 19
Volute is used in Column capital.
Vitruvius’s Ten Books seat the spiral scrolls of the Ionic capital — volutes — among the measured parts of that order. A named volute in that order-handbook, not a bare helix math-curve and not furniture-scroll dump alone.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Dentil Course is used in Cornice.
Vitruvius’s Ten Books seat the tooth-like dentil row under Ionic and related cornices among order moldings. A named dentil-course in that handbook, not egg-and-dart ornament taxonomy and not a bare tooth dump.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Cyma recta is used in Cornice.
Vitruvius’s Ten Books seat cymatium profiles among crowning cornice moldings — the cyma recta among them. A named cyma-recta in that handbook, not cyma-reversa as the flipped profile and not ogee as a later curve seat.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Cyma reversa is used in Cornice.
Vitruvius’s Ten Books seat the reversed cymatium among cornice and bed-mold profiles — cyma reversa beside cyma recta. A named cyma-reversa in that handbook, not cyma-recta alone and not ogee.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Scotia Molding is used in Column capital.
Vitruvius’s Ten Books seat the hollow scotia between tori in Ionic and related bases among the measured base moldings of the orders. A named scotia-molding in that handbook, not a bare hollow dump and not cyma as the S-family alone.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Astragal Molding is used in Column capital.
Vitruvius’s Ten Books seat the small half-round astragal among capital and base moldings of the orders. A named astragal-molding in that handbook, not astragalus ankle-bone lots and not bead-and-reel as the alternating band.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Acanthus Scroll is used in Column capital.
Vitruvius’s Ten Books seat the Corinthian capital’s acanthus leaves and scrolls among the invention and measure of that order. A named acanthus-scroll in that handbook, not the acanthus plant alone and not a generic rinceau dump.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Helix is used in Column capital.
Vitruvius’s Ten Books seat the small spiral helices of the Corinthian capital among its measured ornaments. A named helix in that capital speech, not a bare mathematical space-screw curve alone and not the Ionic volute.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Equilateral is used in Triangle.
Heath’s Euclid Book I seats the equilateral triangle among the opening constructed figures — all sides equal — in the plane-geometry handbook. A named equilateral species of triangle in that Elements speech, not isosceles alone and not a bare three-side dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
used in · sourced · documented
Isosceles is used in Triangle.
Heath’s Euclid Book I defines the isosceles triangle as the figure with two equal sides and proves its base-angle equality. A named isosceles species in that handbook, not equilateral as all-three equal and not scalene.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
used in · sourced · documented
Heath’s Euclid Book I defines the scalene triangle as the figure with three unequal sides among the triangle species. A named scalene species in that handbook, not isosceles and not a modern inequality dump alone.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
used in · sourced · documented
Acute triangle is used in Triangle.
Heath’s Euclid Book I classifies triangles by angles and works with acute-angled cases among ordinary plane figures. A named acute-triangle species in that handbook, not the right-angled Pythagorean seat and not obtuse.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
used in · sourced · documented
Obtuse triangle is used in Triangle.
Heath’s Euclid Book I classifies obtuse-angled triangles among the angle species of plane triangles. A named obtuse-triangle species in that handbook, not right-triangle I.47 and not acute.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
used in · sourced · documented
Golden Rectangle is historically related to Ratio.
Heath’s Euclid extreme-and-mean constructions produce rectangles whose sides stand in that ratio — later English golden-rectangle design speech on an Elements geometric seat. A named golden-rectangle kinship to ratio in that neighborhood, not Vitruvius temple mystique and not golden-ratio as the bare ratio lemma alone.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
historically related to · sourced · documented
Circumcircle is used in Circle.
Heath’s Euclid Book IV repeatedly circumscribes circles about triangles and regular polygons — the circumcircle as working construction around a figure. A named circumcircle use of circle in that handbook, not incircle as the inscribed twin and not a modern triangle-center dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
used in · sourced · documented
Heath’s Euclid Book IV inscribes circles in triangles and regular polygons — the incircle as working construction inside a figure. A named incircle use of circle in that handbook, not circumcircle as the outer twin and not excircle as later tangent lore.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
used in · sourced · documented
Great circle is used in Circle.
Ptolemy’s Almagest Book I seats great circles on the sphere — equator, ecliptic, horizon, meridian — as the largest circles dividing the celestial sphere in spherical astronomy. A named great-circle used as that sphere-circle species, not small-circle as a lesser parallel and not a flat plane-circle dump alone.
from Claudius Ptolemy · Almagest, c. 150 CE
used in · sourced · documented
Small circle is used in Circle.
Ptolemy’s Almagest Book I seats parallels and other lesser circles on the sphere that are not great circles among the apparatus of spherical astronomy. A named small-circle used as that lesser sphere-circle species, not great-circle and not a flat circle dump alone.
from Claudius Ptolemy · Almagest, c. 150 CE
used in · sourced · documented
Ogee is historically related to Cornice.
Parker’s Glossary seats the ogee as a moulding combining concave and convex curves, extensively used in classical and Gothic profiles and cross-referenced with cyma. A named ogee in that moulding speech, not Vitruvius’s cyma-recta or cyma-reversa seats as identity and not a medical curve dump.
from John Henry Parker · Glossary of Architecture, 1836 (and later enlarged editions)
historically related to · sourced · documented
concept · 12
Delphi was famous for Apollo’s oracle. Prophecy here is a seated, civic, expensive answer, not Ifá and not a raven’s cry.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Prophecy is associated with Oracle.
An oracle is one institutional form of prophecy. The word should not be stretched until every omen is an oracle.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Dream is used in Divination.
Artemidorus writes a professional handbook for interpreting dreams. Dream-reading here is a Greek technical service, not temple incubation and not Ifá.
from Artemidorus of Daldis · Oneirocritica, 2nd century CE
used in · sourced · documented
Dream is used in Dream incubation.
Incubation is a method for soliciting a dream. Artemidorus reads dreams that have already arrived; incubation tries to make one arrive in a holy place.
from Pausanias · Description of Greece, c. 150–180 CE
used in · partially sourced · documented
Healing is associated with Serpent.
Asklepian healing keeps a serpent in the sanctuary. Healing and the snake meet there as Greek temple medicine, not as a global serpent-essence.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Healing is used in Dream incubation.
At Epidaurus the useful dream is for a cure. Incubation is one Greek method of asking to be healed.
from Pausanias · Description of Greece, c. 150–180 CE
used in · sourced · documented
Golden ratio is historically related to Ratio.
Heath’s Euclid seats extreme and mean ratio (Book II.11; VI Def. 3; VI.30) — a segment cut so whole to greater equals greater to lesser — the geometric ancestor of later golden-ratio speech. A named extreme-mean ratio kinship to ratio in that handbook, not temple sacred-ratio mystique and not golden-rectangle as a design label alone.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
historically related to · sourced · documented
Azimuth is historically related to Horizon.
Ptolemy’s Almagest treats angles around the horizon and amplitude when rising and setting arcs are computed on the sphere. A named azimuth continuous with that horizon-direction neighborhood under later compass wording, not horizon as the skyline alone and not a navigation-compass instrument dump.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Declination is historically related to Celestial sphere.
Ptolemy’s Almagest seats distances north or south of the equator when converting between ecliptic and equatorial frames and when treating meridian altitudes on the sphere. A named declination continuous with that equator-distance speech under later equatorial-coordinate naming, not terrestrial latitude alone and not right-ascension as the eastward equatorial pad refused here.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Penumbra is historically related to Eclipse.
Ptolemy’s Almagest Book VI seats the partial shadow fringe around the dark cone when eclipse shadow geometry is set out for sun and moon. A named penumbra continuous with that partial-shadow neighborhood, not umbra the dark core (left to unpublished cosmos-2 claim) and not twilight as sky-light.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Blinding of Polyphemus is historically related to Odysseus.
Homer’s Odyssey seats the wine-tricked Cyclops episode in which Odysseus and his men put out Polyphemus’s eye and escape under the sheep. A named blinding-of-polyphemus tied to that Ithacan’s craft, not every ogre-blinded folk motif and not cyclops as the class-word alone.
from Homer · Odyssey, c. 8th–7th century BCE
historically related to · sourced · documented
Stringing of the bow is historically related to Odysseus.
Homer’s Odyssey seats the recognition contest in which only the returning husband can string the great bow and shoot through the axes. A named stringing-of-the-bow tied to that homecoming proof, not bow-of-odysseus as gear alone and not every suitor-contest dump.
from Homer · Odyssey, c. 8th–7th century BCE
historically related to · sourced · documented
animal · 8
Serpent is associated with Knowledge.
Pausanias describes Asklepieia where the god of healing was approached; the serpent is part of that cultic furniture. Healing here is Greek temple medicine, not a global serpent-essence.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Serpent is associated with Dream incubation.
At Epidaurus, as Pausanias tells it, the sick slept in the sanctuary of Asklepios. The serpent belongs to that Asklepian house, not to every snake.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Serpent is associated with Delphi.
Pausanias records the story of a serpent at Delphi slain so that the oracle could be established. The Python is a local opponent, not Quetzalcoatl.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · sourced · documented
Serpent is associated with Healing.
Greek Asklepian cult pairs the serpent with a healing god. Keep this pairing separate from Apep’s hostility and from the Nahua feathered serpent.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Athena is glaukōpis in Homer, and later Athenian art gives her the owl. The epithet is a glance; the bird on coins is a civic sign, not a pan-European wisdom mascot.
from Homer · Iliad, c. 8th–7th century BCE (this form); Anonymous (Homeric hymn) · Homeric Hymn to Athena, c. 7th–5th century BCE; Walter Burkert · Greek Religion, 1977 German; 1985 English
sacred to · sourced · documented
The same pairing. A South Asian bird in a Mediterranean garden-story.
from Ovid · Metamorphoses, 8 CE
sacred to · sourced · documented
Athenian coins and the city’s goddess share the owl. Civic sign, not a death-cry.
from Walter Burkert · Greek Religion, 1977 German; 1985 English; Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Herodotus’s Scythian Ares cult sacrifices horses among the offerings at the iron-sword sanctuary. A named horse→sacred_to→ares meeting in that traveler’s speech, not horse egyptian appears_in as Book 2 attestation and not a generic cavalry dump.
from Herodotus · Histories, c. 440s BCE
sacred to · sourced · documented
element · 7
Water is associated with Offerings.
Greek cult used lustral water and libation. Purification by water at an altar is not the same act as a Vedic fire offering.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Stone is associated with Delphi.
Sanctuaries are stone piled on a slope. Delphi’s working body is rock, terrace, and a named omphalos in later description.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Soil is associated with Demeter.
The hymn’s barren year is soil that will not feed people. Earth here is a Greek agricultural body, not a philosophical element only.
from Anonymous (Homeric hymn) · Homeric Hymn to Demeter, c. 7th–6th century BCE
associated with · sourced · documented
Hesiod’s Theogony places lightning among the sky-fire the Cyclopes give Zeus for the Titan war. A named lightning sacred to that god in the cosmogony, not keraunos as the bolt-object alone and not thunder as the sound alone.
from Hesiod · Theogony, c. 700 BCE
sacred to · sourced · documented
Hesiod’s Theogony places thunder with the sky-fire given to Zeus for the Titanomachy. A named thunder sacred to that god in the cosmogony, not lightning as the flash alone and not keraunos as the bolt-object.
from Hesiod · Theogony, c. 700 BCE
sacred to · sourced · documented
Flame is used in Titanomachy.
Hesiod’s Theogony seats burning flame among Zeus’s sky-fire in the war on the Titans. A named flame used in that Titanomachy, not flame appears_in as bare attestation alone and not keraunos as the finished bolt.
from Hesiod · Theogony, c. 700 BCE
used in · sourced · documented
Mastic varnish is historically related to Mastic.
Theophrastus’s Enquiry into Plants seats σχῖνος and Chian mastic among resinous shrubs whose gum is gathered and used, the botanical resin path later varnish speech still names. A named mastic-varnish as mastic-resin continuity under later varnish naming, not mastic as the resin plant/product alone already walked and not damar-varnish as a different resin medium.
from Theophrastus · Enquiry into Plants, c. 300 BCE
historically related to · sourced · documented
phenomenon · 7
Season is associated with Demeter.
The Homeric Hymn to Demeter explains a season of barren earth as a mother’s grief. That is a Greek story about grain, not a global vegetation-myth.
from Anonymous (Homeric hymn) · Homeric Hymn to Demeter, c. 7th–6th century BCE
associated with · sourced · culturally specific
Precession is historically related to Equinox.
Ptolemy’s Almagest Book VII seats the slow eastward shift of the fixed stars relative to the equinoxes, transmitting Hipparchus’s discovery as a measured motion of the starry sphere. A named precession continuous with that equinox-star shift speech, not north-star as a single id and not a modern earth-axis textbook dump alone.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Transit is historically related to Meridian.
Ptolemy’s Almagest seats stars and the sun crossing the meridian when culmination and meridian altitudes are measured and tabulated. A named transit continuous with that meridian-crossing speech (not Venus-on-sun as the only sense), not conjunction as shared longitude alone and not culmination as the already-walked midheaven pad restated under Tetrabiblos.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Lunar eclipse is historically related to Moon.
Ptolemy’s Almagest Book VI seats lunar eclipse geometry — earth’s shadow, node limits, and durations — as a worked mathematical chapter of the Syntaxis. A named lunar-eclipse continuous with that shadow-on-moon theory, not solar-eclipse and not Tetrabiblos weather-omen eclipse speech.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Solar eclipse is historically related to Sun.
Ptolemy’s Almagest Book VI seats solar eclipse geometry — moon covering the sun’s disk for a place on earth, parallax, and magnitudes of obscuration — among the Syntaxis eclipse chapters. A named solar-eclipse continuous with that covering theory, not lunar-eclipse and not a generic eclipse word alone.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Occultation is historically related to Moon.
Ptolemy’s Almagest treats the moon covering a star or planet by passing in front among observations and lunar place-checks that are not sun/moon eclipse cases alone. A named occultation continuous with that covering-by-passage speech, not eclipse as the sun/moon special cases and not conjunction as shared longitude alone.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
Annular eclipse is historically related to Sun.
Ptolemy’s Almagest Book VI seats cases where the moon’s apparent disk is too small to cover the sun completely, leaving a bright ring — the geometry later annular-eclipse speech names. A named annular-eclipse continuous with that incomplete-cover solar case, not hybrid-eclipse modern path taxonomy refused here and not solar-eclipse as the total-cover genus alone.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
symbol · 7
Circle is associated with Labyrinth.
Some labyrinth pavements are circular in plan. The path is still a walk, not an abstract “wholeness.”
associated with · interpretive · culturally specific
Rod of Asclepius is sacred to Asklepios.
Pausanias seats Asklepios with serpent and staff imagery among Epidaurus and healing-sanctuary speech—the single-serpent rod as the god’s mark, not Hermes’ paired caduceus. A symbol→god dedication in that periegesis, not modern clinic chrome alone.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Theater masks pair is historically related to Dionysus.
Plutarch’s On Isis and Osiris keeps Dionysus as Osiris’s Hellenic counterpart, including mystery and festival speech that Greek readers hear beside theater — theater-masks-pair as Dionysus festival emblem under this source. A named masks–Dionysus figure, not theater-place as a building and not a comedy-alone dump.
from Plutarch · On Isis and Osiris, c. 100 CE
historically related to · sourced · culturally specific
Owl of Athena mark is sacred to Athena.
Pausanias’s Attic and Athena-cult walks seat the owl as Athena’s bird and civic mark beside her olive and temple images. A named owl-athena-mark sacred to Athena in that periegesis, not owl as the bare bird already edged and not a generic learning badge.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Laurel wreath mark is sacred to Apollo.
Pausanias’s Delphic and Pythian speech seats the laurel crown among Apollo’s victory and honor marks at the sanctuary. A named laurel-wreath-mark sacred to Apollo in that periegesis, not olive-branch-mark as the olive twin and not laurel as the plant alone.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Olive branch mark is sacred to Athena.
Pausanias’s Acropolis speech seats Athena’s olive as her gift and civic plant-mark — the olive sprig as Athena’s emblem neighborhood. A named olive-branch-mark sacred to Athena in that periegesis, not laurel-wreath-mark as the Pythian twin and not the Olympic wild-olive kotinos as Zeus’s games crown alone.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Trident mark is sacred to Poseidon.
Pausanias’s Isthmian and Poseidon-sanctuary walks seat the three-pronged spear among Poseidon’s cult marks. A named trident-mark sacred to Poseidon in that periegesis, not trishula as the Shaiva fork and not a bare fishing-spear dump.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
plant · 6
The olive is Attic agriculture and prize. Pausanias walks a landscape of trees and cult; he is not writing a pan-Hellenic oil theology.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Dioscorides lists mandrake as a drug plant with narcotic uses. A pharmacological entry, not a screaming homunculus.
from Pedanius Dioscorides · De Materia Medica, 1st century CE
used in · sourced · documented
Olive is associated with Tree.
The olive is a tree. Athena’s gift is one civic story about that tree.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · sourced · documented
Oil and wreaths can be gifts. Pausanias notes local uses; he does not license a pan-Mediterranean olive-sacrament.
from Pausanias · Description of Greece, c. 150–180 CE
used in · sourced · documented
The Homeric Hymn to Demeter has the goddess mix a kykeon of barley and pennyroyal, and withholds the grain of the earth until her child is returned. A named Hellenic grain of that goddess, not Ṛgvedic yava, and not Dioscorides’ ptisan.
from Anonymous (Homeric hymn) · Homeric Hymn to Demeter, c. 7th–6th century BCE
sacred to · sourced · documented
Ivy is historically related to Dionysus.
Plutarch’s On Isis and Osiris pairs Osiris’s ivy with Dionysus’s familiar ivy so Greek readers hear the interpretatio — a named ivy–Dionysus keep-together under this source, not a second sacred_to and not a courtesy reverse.
from Plutarch · On Isis and Osiris, c. 100 CE
historically related to · sourced · culturally specific
practice · 6
Divination appears in Delphi.
Pausanias’s Delphi is a working oracular site in the Roman-era landscape. The method is not Ifá’s chain and palm nuts.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Divination is connected to Oracle.
Oracle names a speaking house of answers. Divination is the broader craft. Delphi is one overlap, not the definition.
from Pausanias · Description of Greece, c. 150–180 CE
connected to · partially sourced · documented
Dream incubation is associated with Knowledge.
The useful dream at Epidaurus is knowledge for a cure. It is not the Pythia’s daytime speech at Delphi.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Initiation is associated with Demeter.
The Homeric Hymn ties Demeter to the founding of Eleusinian rites. Initiation here has a Greek address.
from Anonymous (Homeric hymn) · Homeric Hymn to Demeter, c. 7th–6th century BCE
associated with · partially sourced · documented
Initiation is associated with Knowledge.
A mystery claims to give a knowledge that is not for the uninitiated. The claim is institutional, not a proof of content.
from Anonymous (Homeric hymn) · Homeric Hymn to Demeter, c. 7th–6th century BCE
associated with · partially sourced · documented
Medicine appears in Epidaurus.
Epidaurus is an address of Greek religious medicine in Pausanias. The place keeps medicine from being only an abstract craft.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
word · 6
Oracle is associated with Knowledge.
An oracle claims to give knowledge on a god’s behalf. The claim is institutional, not a proof that the future is known.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
The Iliad is composed throughout in dactylic hexameter lines. A named hexameter used in that epic, not pentameter and not alexandrine as a later French line.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Enjambment is used in Iliad.
Homeric hexameter in the Iliad repeatedly carries syntax past the line-end without a full stop. A named enjambment used in that epic’s verse craft, not caesura as mid-line pause alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Iliadic hexameter is built from dactyls (long-short-short) as its primary foot. A named dactyl used in that hexameter, not anapest as the reverse and not spondee as two longs alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Iliadic hexameter freely substitutes spondees (two longs) for dactyls in the line. A named spondee used in that hexameter, not iamb and not a dual-stress slang dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Deferent is historically related to Celestial sphere.
Ptolemy’s Almagest planetary books seat the deferent as the large carrying-circle on which an epicycle’s center rides in the geocentric sphere model. A named deferent continuous with that Syntaxis carrying-circle speech, not epicycle as the small loop (no separate epicycle entity here) and not orbit as modern Kepler talk.
from Claudius Ptolemy · Almagest, c. 150 CE
historically related to · sourced · documented
material · 5
White bole is used in Medicine.
Dioscorides’ De Materia Medica Book 5 medicinal-earth chapters treat pale/white earths and bole clays among astringent bolus drugs distinct by color from red and yellow earths. A named white-bole in that handbook speech under later English bole naming, not armenian-bole or red-bole-earth as already-walked red seats, not brown-bole or yellow-bole as the colored bole cuts already walked, and not paris-white as chalk whiting.
from Pedanius Dioscorides · De Materia Medica, 1st century CE
used in · sourced · documented
Dioscorides’ De Materia Medica oak and acorn (βάλανος) neighborhoods seat astringent cup and acorn preparations continuous with later Mediterranean leather-and-cloth browns from large oak cups. A named valonia in that tannin speech under later Levant/Venetian cup naming, not oak-gall or aleppo-gall as insect galls already walked and not oak-bark as the Pliny LB-01 bark seat.
from Pedanius Dioscorides · De Materia Medica, 1st century CE
used in · sourced · documented
Vine Charcoal is historically related to Vine.
Theophrastus’s Enquiry into Plants Book 5 seats charcoal made from different woods and ranks which burn and hold fire, including vine and soft-shoot woods in that fuel neighborhood. A named vine-charcoal as charcoal from vine wood continuous with that handbook, not charcoal as the generic fuel seat alone and not vine-black as the pigment char dump refused here.
from Theophrastus · Enquiry into Plants, c. 300 BCE
historically related to · sourced · documented
Cherry Gum is historically related to Cherry.
Theophrastus’s Enquiry into Plants seats gums and tree exudates among plant juices, including gum that flows from stone-fruit and related trees in that handbook neighborhood. A named cherry-gum as Prunus exudate continuous with that botanical gum speech, not gum-arabic as the acacia gum already walked and not tragacanth as the astragalus gum already walked.
from Theophrastus · Enquiry into Plants, c. 300 BCE
historically related to · sourced · documented
Nettle Fiber is historically related to Nettle.
Theophrastus’s Enquiry into Plants seats κνίδη among useful plants whose parts are known and used, continuous with later bast-fiber speech that spins nettle stems into cloth. A named nettle-fiber in that useful-plant neighborhood, not nettle as the published plant alone and not ramie as Boehmeria China grass or flax as the linen bast already walked.
from Theophrastus · Enquiry into Plants, c. 300 BCE
historically related to · sourced · documented
number · 5
Pausanias records cults of the Fates in Greek cities. The triplicity is a traveler’s report of cult, not Hesiod’s genealogy of the Moirai.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · culturally specific
Three is associated with Fate.
Hesiod names the Moirai as daughters who allot. Three here is a Theogony count, not a Vedic triad of fires.
from Hesiod · Theogony, c. 700 BCE
associated with · sourced · culturally specific
Proportion is historically related to Ratio.
Heath’s Euclid Book V is the Eudoxan theory of proportion — equality of ratios (a:b = c:d) — foundational to later similarity books. A named proportion doctrine historically kin to ratio in that handbook, not golden-ratio as one extreme-mean case alone and not Vitruvius temple-mystique proportion.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
historically related to · sourced · documented
Geometric Mean Form is historically related to Ratio.
Heath’s Euclid Book VI finds mean proportionals between magnitudes — geometric means in ratio speech — as working constructions of the similarity books. A named geometric-mean form historically kin to ratio in that handbook, not arithmetic/harmonic means as Pythagorean triad dump and not a statistics average dump.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
historically related to · sourced · documented
Reciprocal is historically related to Ratio.
Heath’s Euclid Book V treats inverse (reciprocal) ratios among proportion operations — when ratios are taken inversely. A named reciprocal kinship to ratio in that handbook, not a modern fraction-button dump and not unit-fraction alone.
from Euclid; Thomas L. Heath (translation) · Elements, c. 300 BCE; Heath English 1908
historically related to · sourced · documented
color · 3
Pomegranate Rind is used in Medicine.
Dioscorides’ De Materia Medica lists pomegranate (ῥόα) peel and rind among strongly astringent fruit-parts used for flux and related compounds, distinct from the whole fruit as food. A named pomegranate-rind in that handbook, not pomegranate as the already-walked plant medicine seat alone and not myrobalan as a different astringent fruit.
from Pedanius Dioscorides · De Materia Medica, 1st century CE
used in · sourced · documented
Walnut Hull is used in Dye.
Dioscorides’ De Materia Medica walnut chapters note the green outer pericarp / husk among preparations that darken and dye the hair, a named hull dye use beside the nut as food and medicine. A named walnut-hull in that handbook craft speech, not walnut as the already-walked tree medicine seat alone and not juglone as the later isolated brown principle.
from Pedanius Dioscorides · De Materia Medica, 1st century CE
used in · sourced · documented
Myrobalan is used in Medicine.
Dioscorides’ De Materia Medica lists myrobalans (μυροβάλανος) among imported astringent fruits used as drying and binding drugs in Greco-Roman pharmacy trade. A named myrobalan in that handbook, not oak-gall as the Mediterranean gall already walked, not sumac as the leaf tannin already walked, and not cutch as the λύκιον/catechu neighborhood already walked.
from Pedanius Dioscorides · De Materia Medica, 1st century CE
used in · sourced · documented
historical-figure · 1
Homer is historically related to Iliad.
Later Greek memory ascribes the Iliad to Homer as its poet. A named historical relation of poet to poem, not the Iliad as a person and not every rhapsode dump under one id.
from Homer · Iliad, c. 8th–7th century BCE (this form)
historically related to · sourced · documented
quality · 1
Earth is historically related to Isis.
Plutarch’s On Isis and Osiris reads Isis as the receptive earth/matter figure in Middle-Platonic allegory — Isis as the ordered material seat against Typhon’s disorder. A named earth–Isis figure under this source, not a modern element chart dump and not a missing matter id.
from Plutarch · On Isis and Osiris, c. 100 CE
historically related to · sourced · culturally specific
text · 1
Hymn to Demeter is historically related to Isis.
Plutarch’s On Isis and Osiris likens Isis’s search for Osiris to Demeter’s search speech familiar from Hellenic hymn and mystery telling — the Hymn to Demeter as the Greek search-text neighbor under this source. A named text–Isis link, not a second demeter→isis historically_related_to twin and not Eleusis imported wholesale into Egypt.
from Plutarch · On Isis and Osiris, c. 100 CE
historically related to · sourced · culturally specific
sources
- Homeric Hymn to Hermes · Anonymous (Homeric hymn)
Homeric Hymn 4, to Hermes.
- Metamorphoses · Ovid
Ovid, Metamorphoses.
- Oneirocritica · Artemidorus of Daldis
Artemidorus, Oneirocritica (The Interpretation of Dreams).
- Description of Greece · Pausanias
Pausanias, Description of Greece.
- Homeric Hymn to Demeter · Anonymous (Homeric hymn)
Homeric Hymn 2, to Demeter.
- Aeneid · Virgil
Virgil, Aeneid.
- Theogony · Hesiod
Hesiod, Theogony.
- Greek Religion · Walter Burkert
Walter Burkert, Greek Religion.
- Homeric Hymn to Athena · Anonymous (Homeric hymn)
Homeric Hymn 28, to Athena.
- Histories · Herodotus
Herodotus, Histories.
- Iliad · Homer
Homer, Iliad.
- Homeric Hymn to Apollo · Anonymous (Homeric hymn)
Homeric Hymn 3, to Apollo.
- Tetrabiblos · Claudius Ptolemy
Ptolemy, Tetrabiblos.
- On Isis and Osiris · Plutarch
Plutarch, On Isis and Osiris (Moralia).
- Star Names · Richard Hinckley Allen
Richard Hinckley Allen, Star-Names and Their Meanings (1899).
- Elements · Euclid; Thomas L. Heath (translation)
Euclid, The Thirteen Books of the Elements, trans. Thomas L. Heath (1908).
- Enquiry into Plants · Theophrastus
Theophrastus, Enquiry into Plants (Historia Plantarum).
- Almagest · Claudius Ptolemy
Ptolemy, Almagest (Mathematical Syntaxis).
- Geography · Strabo
Strabo, Geography (Geographica).
- Odyssey · Homer
Homer, Odyssey.
- Institutio Oratoria · Quintilian
Quintilian, Institutio Oratoria.
- Dictionary of Phrase and Fable · Ebenezer Cobham Brewer
E. Cobham Brewer, Dictionary of Phrase and Fable.
- De Materia Medica · Pedanius Dioscorides
Dioscorides, De Materia Medica.
- De Architectura · Vitruvius; Morris Hicky Morgan (translation)
Vitruvius, The Ten Books on Architecture, trans. Morris Hicky Morgan (1914).
- Dictionary of Music and Musicians · George Grove (editor)
George Grove (ed.), A Dictionary of Music and Musicians.
- Glossary of Architecture · John Henry Parker
John Henry Parker, A Glossary of Architecture.