tradition
Roman religion
The civic cults, priesthoods, and household rites of Rome, known from laws, poets, and later antiquarians. Greek names were borrowed without making the cults identical.
Also known as Roman cult
Meetings with this tradition
object · 265
Palladion appears in Roman religion.
Aeneid 2 tells the stolen Palladium as the luck of Troy. Roman epic’s Trojan image, not Athena’s aegis and not every later palladium-slogan.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Golden Bough appears in Roman religion.
Aeneid 6 has Aeneas pluck the golden bough as the token for the katabasis. A named Virgilian branch, not the Golden Fleece and not the Hesperid apples.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Trojan Horse appears in Roman religion.
Aeneid 2 tells the wooden horse that opens Troy. A named Virgilian stratagem-object, not a being and not the Argo.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Fasces appears in Roman religion.
Virgil’s Aeneid shows the fasces of Brutus among the parade of Roman heroes in the underworld. A named rod-bundle of magistracy in that epic, not a labrys and not a generic axe.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Lituus appears in Roman religion.
Virgil’s Aeneid seats Picus with the Quirinal lituus, the curved augur-staff of that Latin king-gallery. A named staff of Roman rite in that epic, not Caduceus and not the fasces.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Ancile appears in Roman religion.
Virgil’s Aeneid has Picus hold the ancile, the sacred shield of Roman story, beside the Quirinal lituus. A named cult-shield in that epic, not aegis, not chimalli, and not a generic oval.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Scutum appears in Roman religion.
Caesar’s Gallic War names the scutum as the curved legionary shield of Roman fighting. A named Roman shield in that commentary, not an aspis and not a chimalli.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Pilum appears in Roman religion.
Caesar’s Gallic War names the pilum as the throwing-javelin of legionary volleys. A named Roman missile in that commentary, not a hasta and not a Pelian spear.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Gladius appears in Roman religion.
Caesar’s Gallic War names the gladius as the short sword of close legionary fighting. A named Roman blade in that commentary, not a harpe and not a generic sword dump.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Galea appears in Roman religion.
Caesar’s Gallic War names the galea as the helmet of Roman legionary kit. A named Roman helmet in that commentary, not a kabuto and not a generic helmet dump.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Hasta appears in Roman religion.
Virgil’s Aeneid names the hasta as the thrusting-spear of Aeneas’s war. A named Roman spear in that epic, not Caesar’s throwing pilum and not a Pelian spear.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Sundial appears in Roman religion.
Pliny’s Natural History discusses sundials among the timekeepers of Roman practice. A named shadow-clock in that encyclopedia, not a clepsydra and not The Gnomon world place.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Denarius appears in Roman religion.
Pliny’s Natural History treats the denarius among Roman silver coinage and values. A named Roman silver coin in that encyclopedia, not an obol and not a solidus.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Dolium appears in Roman religion.
Pliny’s Natural History treats the dolium among large Roman storage jars. A named Roman ceramic warehouse jar in that encyclopedia, not a Greek pithos and not an amphora of transport.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Clepsydra appears in Roman religion.
Pliny’s Natural History treats water-clocks among the timekeepers known to Roman learning. A named water-clock class in that encyclopedia, not a sundial and not an hourglass.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Electrum appears in Roman religion.
Pliny’s Natural History treats electrum among gold–silver alloys of coin and ornament. A named electrum alloy in that encyclopedia, not amber as the fossil resin already walked and not brass as copper-zinc.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Brass appears in Roman religion.
Pliny’s Natural History treats brass and orichalcum neighbors among copper alloys. A named brass alloy in that encyclopedia, not bronze as the tin-copper already filed and not electrum.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Encaustic appears in Roman religion.
Pliny’s Natural History treats encaustic painting among wax-fused picture crafts. A named encaustic method in that encyclopedia, not wax as the drug base alone and not distemper as a glue-paint dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Caliga appears in Roman religion.
Caesar’s Gallic War seats caligae among the hobnailed boots of Roman soldiers. A named caliga in that campaign speech, not sandal as the Iliad ordinary shoe already walked and not a modern boot dump.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Toga appears in Roman religion.
The Aeneid seats the toga among the civic dress of Rome’s destined people. A named toga in that epic, not chiton as Greek tunic and not tunica as the under-dress alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Bellows appears in Roman religion.
Pliny’s Natural History treats bellows among forge and craft blast tools. A named bellows in that encyclopedia, not forge as the Iliad workplace already walked and not a fireplace dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Chisel appears in Roman religion.
Pliny’s Natural History treats chisels among stone and wood cutting tools. A named chisel in that encyclopedia, not adze as the curved blade and not a modern bit dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Adze appears in Roman religion.
Pliny’s Natural History treats adzes among woodworking blades. A named adze in that encyclopedia, not chisel as the straight cutter and not the Egyptian opening-adze ritual object alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Broadaxe appears in Roman religion.
Pliny’s Natural History treats broad axes among timber and craft axes. A named broadaxe in that encyclopedia, not labrys as the double cult axe and not a battle-axe dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Carpenter’s square appears in Roman religion.
Pliny’s Natural History treats carpenter’s squares among building measures. A named carpenter-square in that encyclopedia, not cubit-rod as the Herodotus measure already walked and not a set-square school dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Bow drill appears in Roman religion.
Pliny’s Natural History treats bow-drills among boring tools of craft. A named bow-drill in that encyclopedia, not bow as a weapon and not a modern power-drill dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Bushel appears in Roman religion.
Pliny’s Natural History treats bushels among dry measures of grain. A named bushel in that encyclopedia, not amphora as a liquid jar already walked and not a modern basket dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Stylus appears in Roman religion.
Pliny’s Natural History treats styluses among writing tools for wax. A named stylus in that encyclopedia, not reed-pen alone and not a modern pen dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Wax tablet appears in Roman religion.
Pliny’s Natural History treats wax tablets among everyday writing surfaces. A named wax-tablet in that encyclopedia, not clay-tablet as the eastern baked slab and not a modern notebook dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Quill appears in Roman religion.
Pliny’s Natural History treats quills among writing and feather tools. A named quill in that encyclopedia, not stylus as the wax point and not a modern fountain pen.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Papyrus roll appears in Roman religion.
Pliny’s Natural History treats papyrus rolls among book forms of the empire. A named papyrus-roll in that encyclopedia, not papyrus-of-ani as the named BOD manuscript already walked and not a codex dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Signet ring appears in Roman religion.
Pliny’s Natural History treats signet rings among personal seals of Roman use. A named signet-ring in that encyclopedia, not cylinder-seal as the Mesopotamian roller and not a wedding-ring dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Fibula appears in Roman religion.
Pliny’s Natural History treats fibulae among dress-pins and metal fastenings. A named fibula in that encyclopedia, not brooch as the ornamental clasp already walked and not a modern safety-pin dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Spindle whorl appears in Roman religion.
Pliny’s Natural History treats spindle-whorls among spinning weights of textile craft. A named spindle-whorl in that encyclopedia, not distaff as the staff already walked and not a modern bobbin dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Millstone appears in Roman religion.
Pliny’s Natural History treats millstones among grinding stones of mills. A named millstone in that encyclopedia, not quern as the hand-mill and not Grotti as the Norse mill already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Quern appears in Roman religion.
Pliny’s Natural History treats querns among hand-mills for grain. A named quern in that encyclopedia, not millstone as the larger grinding stone and not a modern blender dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Sickle appears in Roman religion.
Pliny’s Natural History treats sickles among harvest cutting tools. A named sickle in that encyclopedia, not plough as the Rigveda implement already walked and not a scythe dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Touchstone appears in Roman religion.
Pliny’s Natural History treats the touchstone among assay stones for testing gold and silver. A named touchstone in that encyclopedia, not a balance-scale as the weighing gear already walked and not a philosopher’s-stone slogan.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Marble appears in Roman religion.
Pliny’s Natural History treats marbles among building and statue stones of the empire. A named marble in that encyclopedia, not a generic stone dump and not baetyl as the sacred stone already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Plumb bob appears in Roman religion.
Pliny’s Natural History treats plumb-bobs among building and survey tools for the vertical. A named plumb-bob in that encyclopedia, not carpenter-square as the angle tool already filed and not a fishing-weight dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Flint appears in Roman religion.
Pliny’s Natural History treats flint among fire-striking and hard stones of common use. A named flint in that encyclopedia, not pesesh-kef as the Egyptian funerary flint knife already walked and not a gun-flint dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Kiln appears in Roman religion.
Pliny’s Natural History treats kilns among furnaces for pottery, brick, and related firing. A named kiln in that encyclopedia, not forge as the Iliad smithy hearth already walked and not tandoor as a later cook-oven dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Crucible appears in Roman religion.
Pliny’s Natural History treats crucibles among vessels for melting and testing metals. A named crucible in that encyclopedia, not kiln as the larger firing chamber and not a modern lab-beaker dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Olive press appears in Roman religion.
Pliny’s Natural History treats olive presses among agricultural machines for oil. A named olive-press in that encyclopedia, not wine-press as the grape screw and not a generic mill dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Wine press appears in Roman religion.
Pliny’s Natural History treats wine presses among grape-pressing gear of Italian estates. A named wine-press in that encyclopedia, not olive-press as the oil machine and not a modern cellar dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Fishing net appears in Roman religion.
Pliny’s Natural History treats fishing nets among gear for taking fish. A named fishing-net in that encyclopedia, not fishhook as the single hook and not a modern trawl dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Potter’s wheel appears in Roman religion.
Pliny’s Natural History treats the potter’s wheel among craft machines for turning clay vessels. A named potter-wheel in that encyclopedia, not lathe as the wood/metal turner and not kiln as the firing chamber.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Drop spindle appears in Roman religion.
Pliny’s Natural History treats spindles among textile tools for spinning thread. A named drop-spindle in that encyclopedia, not spinning-wheel as the later flyer machine and not spindle-whorl as the weight alone already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Shuttle appears in Roman religion.
Pliny’s Natural History treats shuttles among weaving tools that carry weft through the warp. A named shuttle in that encyclopedia, not handloom as the frame and not heddle as the warp separator alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Handloom appears in Roman religion.
Pliny’s Natural History treats looms among textile frames for weaving cloth. A named handloom in that encyclopedia, not shuttle as the weft carrier and not a power-loom dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Coracle appears in Roman religion.
Caesar’s Gallic War notes hide-covered round boats among the craft of Britain. A named coracle in that campaign speech, not curragh as the Irish skin boat and not canoe as the Tlingit dugout already filed.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Caltrop appears in Roman religion.
Pliny’s Natural History and Roman war speech treat caltrops (tribuli) among scattered foot- and hoof-wounding spikes. A named caltrop in that encyclopedia neighborhood, not a modern tire-spike dump and not bola as a thrown cord weapon.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Lathe appears in Roman religion.
Pliny’s Natural History treats lathes among turning machines for wood and soft materials. A named lathe in that encyclopedia, not potter-wheel as the clay turner and not a modern metal-lathe dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Olla appears in Roman religion.
Pliny’s Natural History treats ollae among earthen cooking and storage pots. A named olla in that encyclopedia, not comal as the Florentine griddle already walked and not a modern casserole dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Obsidian appears in Roman religion.
Pliny’s Natural History treats Obsidianus stone among dark volcanic glasses used for mirrors and gems. A named obsidian in that encyclopedia, not the Florentine smoking-mirror walks already published and not flint as fire-stone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Orichalcum appears in Roman religion.
Pliny’s Natural History treats orichalcum among copper-alloy and legendary metal speech neighboring brass. A named orichalcum in that encyclopedia, not brass as the copper-zinc neighbor already walked and not electrum as gold–silver alloy.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Altar appears in Roman religion.
Virgil’s Aeneid seats altars among sacrifice, landing rites, and household offering-stones of the voyage. A named altar in that epic, not temple as the building and not a KF offerings dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Shield appears in Roman religion.
Virgil’s Aeneid Book 8 seats the shield Vulcan forges for Aeneas, figured with Rome’s future. A named shield in that epic, not Achilles’ Iliad shield restated and not a generic roundel dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Sword appears in Roman religion.
Virgil’s Aeneid seats the sword among Trojan and Italian arms — gifts, duels, and battle gear of the war for Latium. A named sword in that epic, not hasta as the spear already walked and not a blade-checklist dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Torch appears in Roman religion.
Virgil’s Aeneid seats torches among funeral rites, night raids, and wedding/war firebrands of the Italian war. A named torch in that epic, not lamp as the standing light and not a KF incense dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Chariot appears in Roman religion.
Virgil’s Aeneid Book 5 seats chariots among the funeral games for Anchises, and later among Italian war gear. A named chariot in that epic, not a modern wagon dump and not the sun-chariot alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Lyre appears in Roman religion.
Virgil’s Aeneid Book 1 seats the lyre among Iopas’s song at Dido’s banquet. A named lyre in that epic, not Apollo’s cult attribute dump alone and not a modern guitar flatten.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Veil appears in Roman religion.
Virgil’s Aeneid seats the veil among sacrificial and bridal cloth speech of Trojan and Carthaginian rite. A named veil in that epic, not toga as civic dress already walked and not a fashion dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Ivory appears in Roman religion.
Virgil’s Aeneid Book 1 seats ivory among the temple doors and gifts of Dido’s Carthage. A named ivory in that epic, not elephant as the animal and not Pliny pharmacy ivory restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Bronze appears in Roman religion.
Virgil’s Aeneid seats bronze among arms, temple fittings, and wrought metal of Trojan and Italian gear. A named bronze in that epic, not iron as the harder metal and not a modern alloy dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Mirror appears in Roman religion.
Pliny’s Natural History treats mirrors among polished metal and stone looking-glasses of Roman craft speech. A named mirror in that encyclopedia, not obsidian as the Nahua smoking-mirror material already walked and not a scrying-tool dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Lamp appears in Roman religion.
Pliny’s Natural History treats lamps among oil vessels and lighting craft of Roman practice. A named lamp in that encyclopedia, not lantern as the enclosed light and not torch as the Demeter hymn brand already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Lantern appears in Roman religion.
Pliny’s Natural History seats lanterns among portable enclosed lights of Roman craft speech. A named lantern in that encyclopedia, not lamp as the open oil vessel already walked here and not candle as the Pausanias seat.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Tin appears in Roman religion.
Pliny’s Natural History seats tin among mined and traded metals of Roman encyclopedia speech beyond pharmacy alone. A named tin craft seat in that encyclopedia, not tin-medicine-pliny as the remedy edge already walked and not lead as a neighboring soft metal alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Amphora appears in Roman religion.
Pliny’s Natural History treats amphorae among transport and storage jars of Roman wine and oil trade. A named amphora in that encyclopedia, not dolium as the buried storage jar already walked and not the Herodotus Hellenic amphora seat alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Fresco appears in Roman religion.
Pliny’s Natural History treats wall-painting craft among Roman pigment and plaster speech. A named fresco in that encyclopedia, not encaustic as the wax-paint method already walked and not mosaic as a tessera dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Steelyard appears in Roman religion.
Pliny’s Natural History treats unequal-arm lever scales among Roman weighing craft. A named steelyard in that encyclopedia, not balance-scale as the Egyptian weighing object already walked and not a modern spring-scale dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Crystal appears in Roman religion.
Pliny’s Natural History treats rock-crystal among gem and vessel materials of Roman encyclopedia speech. A named crystal in that encyclopedia, not glass as the fused material already walked and not a modern crystal-healing dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Pumice appears in Roman religion.
Pliny’s Natural History treats pumice among abrasive and building stones of Roman craft speech. A named pumice in that encyclopedia, not pumice-medicine-pliny as the pharmacy edge already walked and not generic volcanic-rock dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Cinnabar appears in Roman religion.
Pliny’s Natural History treats cinnabar among mercury ores and red pigments known to Roman encyclopedia speech. A named cinnabar in that encyclopedia, not minium as the related red already walked in pharmacy and not Baopuzi alchemy cinnabar alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Tar appears in Roman religion.
Pliny’s Natural History treats tar among black wood- and pitch-neighbor sealants of Roman craft speech. A named tar in that encyclopedia, not pitch as the lemma already walked here and not a modern road-tar dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Wool appears in Roman religion.
Pliny’s Natural History seats wool among Roman textile and flock chapters beyond dye recipes alone. A named wool craft seat in that encyclopedia, not wool-dye-pliny as the dye edge already walked and not linen as the plant-fiber cloth already walked here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Linen appears in Roman religion.
Pliny’s Natural History seats linen among Roman flax-cloth and textile chapters beyond dye recipes alone. A named linen craft seat in that encyclopedia, not linen-dye-pliny as the dye edge already walked and not flax as the plant already walked in the plants run.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Anvil appears in Roman religion.
Pliny’s Natural History seats the anvil among iron-working and smithing furniture of Roman craft speech. A named anvil in that encyclopedia, not forge as the hearth already walked here and not the Iliad hellenic seat alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Forge appears in Roman religion.
Pliny’s Natural History treats the forge among metal-heating hearths of Roman smithing and furnace neighborhoods. A named forge in that encyclopedia, not kiln as the pottery furnace already walked and not anvil as the hammer-block alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Plough appears in Roman religion.
Pliny’s Natural History Book 18 seats the plough among Roman agricultural implements and soil-tillage speech. A named plough in that encyclopedia, not the Rigveda plough seat already walked and not sickle as the cutting tool alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Wagon appears in Roman religion.
Pliny’s Natural History seats wagons among load and travel vehicles of Roman land transport speech. A named wagon in that encyclopedia, not chariot as a war cart and not the hellenic/vedic wagon seats alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Sling appears in Roman religion.
Pliny’s Natural History seats the sling among casting weapons and pastoral gear of Roman encyclopedia speech. A named sling in that encyclopedia, not bola or caltrop as neighboring entanglement gear already walked elsewhere.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Fishhook appears in Roman religion.
Pliny’s Natural History seats fishhooks among fishing tackle in marine and river craft chapters. A named fishhook in that encyclopedia, not fishing-net as the mesh gear already walked and not harpoon as the thrusting spear alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Harpoon appears in Roman religion.
Pliny’s Natural History seats harpoons among large-fish and sea-mammal taking gear of Roman marine speech. A named harpoon in that encyclopedia, not fishhook as the curved hook already walked here and not fishing-net alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Candle appears in Roman religion.
Pliny’s Natural History seats wax and tallow stick-lights among Roman lighting craft beside oil lamps. A named candle in that encyclopedia, not lamp or lantern as the oil vessels already walked and not the Pausanias hellenic candle seat alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Vellum appears in Roman religion.
Pliny’s Natural History Book 13 seats Pergamene membrana among skin writing supports when papyrus export was restricted — the parchment neighborhood this entity carries as fine calfskin. A named vellum/parchment seat in that encyclopedia, not papyrus-roll or wax-tablet as writing supports already walked and not clay-tablet as Mesopotamian clay.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Key appears in Roman religion.
Pliny’s Natural History seats keys among metal lock furniture and threshold gear of Roman domestic and craft speech. A named key in that encyclopedia, not padlock/latch/hasp as modern type-names refused here and not the hellenic/medicine seats alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Brooch appears in Roman religion.
Pliny’s Natural History seats ornamental pins and dress clasps among Roman metal jewelry and costume speech. A named brooch in that encyclopedia, not fibula as the safety-pin form already walked and not signet-ring as the seal ring alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Ring appears in Roman religion.
Pliny’s Natural History treats finger-rings among Roman gold, seal, and dress-metal chapters beyond the signet alone. A named ring in that encyclopedia, not signet-ring as the seal form already walked and not fibula as the dress pin.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Silk appears in Roman religion.
Pliny’s Natural History Book 11 seats silk among Seres cloth and Roman luxury textile speech beyond dye use alone. A named silk craft seat in that encyclopedia, not silk-dye-pliny as the dye edge already walked and not the Lotus Buddhist seat alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Alum appears in Roman religion.
Pliny’s Natural History seats alum among mordant, fulling, and craft salts of Roman encyclopedia speech beyond pharmacy and dye use alone. A named alum craft seat in that encyclopedia, not alum-medicine-pliny / alum dye edges already walked and not natron as the Egyptian soda alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Natron appears in Roman religion.
Pliny’s Natural History seats natron among soda salts of washing, glass, and craft chemistry in Roman encyclopedia speech beyond Egyptian mummification and pharmacy alone. A named natron craft seat in that encyclopedia, not natron-medicine-pliny already walked and not nitre as the saltpeter neighborhood alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Mica appears in Roman religion.
Pliny’s Natural History Book 36 seats lapis specularis among split sheet-stones used for windows and craft glazing in Roman building speech. A named mica in that encyclopedia, not rock-crystal as the clear quartz already walked in pharmacy and not glass as the fused material already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Bitumen appears in Roman religion.
Pliny’s Natural History seats bitumen among natural pitches of mortar, waterproofing, and craft sealing beyond pharmacy alone. A named bitumen craft seat in that encyclopedia, not bitumen medicine already walked and not pitch/tar as neighboring tree-pitch materials already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Lead appears in Roman religion.
Pliny’s Natural History seats lead among pipes, sheets, and worked soft metal of Roman craft speech beyond pharmacy alone. A named lead craft seat in that encyclopedia, not lead-medicine-pliny already walked and not tin as the neighboring soft metal alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Emery appears in Roman religion.
Pliny’s Natural History seats emery among granular abrasives used for grinding and polish in Roman stone and metal craft. A named emery craft seat in that encyclopedia, not emery medicine already walked and not sapphire as a gem identity flatten.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Coral appears in Roman religion.
Pliny’s Natural History Book 32 seats coral among Mediterranean ornament and amulet materials of Roman craft speech beyond pharmacy alone. A named coral craft seat in that encyclopedia, not coral medicine already walked (Dioscorides/neighbor) and not pearl as the nacre gem alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Azurite appears in Roman religion.
Pliny’s Natural History seats azurite among blue copper carbonates of Roman pigment and ornamental-stone speech beyond pharmacy/dye alone. A named azurite craft encyclopedia seat, not azurite medicine/dye already walked and not lapis lazuli as the tectosilicate blue alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Malachite appears in Roman religion.
Pliny’s Natural History seats malachite among green copper carbonates of Roman pigment and ornamental-stone speech beyond pharmacy/dye alone. A named malachite craft encyclopedia seat, not malachite medicine/dye already walked and not chrysocolla as the neighboring copper silicate alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Orpiment appears in Roman religion.
Pliny’s Natural History seats orpiment among yellow arsenic sulfide pigments of Roman craft speech beyond pharmacy/dye alone. A named orpiment craft encyclopedia seat, not orpiment medicine/dye already walked and not realgar as the red sulfide alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Realgar appears in Roman religion.
Pliny’s Natural History seats realgar among red arsenic sulfide pigments of Roman craft speech beyond pharmacy/dye alone. A named realgar craft encyclopedia seat, not realgar medicine/dye already walked and not orpiment as the yellow sulfide alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Hematite appears in Roman religion.
Pliny’s Natural History seats hematite among iron-oxide stones of pigment and polish craft beyond pharmacy/dye alone. A named hematite craft encyclopedia seat, not hematite medicine/dye already walked and not red-ochre as the earth pigment alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Lapis lazuli appears in Roman religion.
Pliny’s Natural History seats lapis among deep-blue ornamental stones and pigment materials of Roman craft speech beyond pharmacy/dye alone. A named lapis-lazuli craft encyclopedia seat, not lapis medicine/dye already walked and not sapphire as a modern corundum flatten.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Lodestone appears in Roman religion.
Pliny’s Natural History seats the lodestone among magnetic stones of Roman natural-history and craft curiosity beyond pharmacy alone. A named lodestone craft encyclopedia seat, not lodestone medicine already walked and not hematite as ordinary iron-oxide alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Balance scale appears in Roman religion.
Virgil’s Aeneid Book 12 seats Jupiter’s scales weighing the fates of Aeneas and Turnus before the final duel. A named balance-scale in that epic, not balance as the virtue already walked and not the Egyptian judgment-scale dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Adamant appears in Roman religion.
Virgil’s Aeneid Book 6 seats adamantine gates and columns among the fortification of Tartarus in the underworld descent. A named adamant in that Roman katabasis, not diamond as gemstone padding and not the Hesiod adamant row restated as this edge.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Aegis appears in Roman religion.
Virgil’s Aeneid seats Minerva’s aegis among Trojan war anger and divine battle gear. A named aegis in that epic, not the gorgoneion face alone and not Athena as a second Greek id flatten.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Gorgoneion appears in Roman religion.
Virgil’s Aeneid seats the Gorgon face on Minerva’s grim battle aspect among the gods’ war against Troy. A named gorgoneion in that epic, not the aegis as a whole and not Medusa as a being dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Caduceus appears in Roman religion.
Virgil’s Aeneid Book 4 seats Mercury’s wand (virga) as he descends to order Aeneas’s departure from Carthage. A named herald-wand in that epic, not talaria as the sandals beside it and not a medical staff dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Talaria appears in Roman religion.
Virgil’s Aeneid Book 4 seats Mercury’s winged sandals as he arms for the descent to Carthage. A named talaria in that epic, not ordinary sandal and not the caduceus wand beside them.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Keraunos appears in Roman religion.
Virgil’s Aeneid seats Jupiter’s thunderbolt among divine anger, omen, and battlefield signs. A named keraunos in that epic, not thunder or lightning as weather speech alone and not a generic storm dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Cuirass appears in Roman religion.
Virgil’s Aeneid Book 8 seats the cuirass among the arms Vulcan forges for Aeneas. A named body-armor in that epic, not greaves as the shin-guards beside it and not lorica-segmentata as an imperial type-name dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Greaves appears in Roman religion.
Virgil’s Aeneid Book 8 seats the greaves among the panoply Vulcan finishes for Aeneas. A named shin-guard in that epic, not the cuirass torso alone and not the Iliad epithet restated as this edge.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Cauldron appears in Roman religion.
Virgil’s Aeneid Book 5 seats cauldrons (lebetes) among the prizes of the funeral games for Anchises. A named cauldron in that epic, not krater as the mixing-bowl beside it and not a kitchen dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Krater appears in Roman religion.
Virgil’s Aeneid seats mixing-bowls (craterae) among banquet and gift speech — gold-rimmed bowls of the Carthaginian feast and prize gear. A named krater in that epic, not cauldron as the lebes prize alone and not amphora as the transport jar.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Cup appears in Roman religion.
Virgil’s Aeneid seats cups among libation and banquet speech — wine poured in ritual and feast from Troy to Latium. A named cup in that epic, not krater as the mixing-bowl and not a modern glass dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Talent weight appears in Roman religion.
Virgil’s Aeneid Book 5 seats talents of gold and silver among the prizes of Anchises’ funeral games. A named talent-weight in that epic, not mina-weight as a smaller unit and not denarius as coin.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Throne appears in Roman religion.
Virgil’s Aeneid seats the throne among royal seats of Dido at Carthage and Latinus in Latium. A named throne in that epic, not curule-chair as the magistrate seat and not dais as a platform dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Crown appears in Roman religion.
Virgil’s Aeneid seats crowns among royal and prize headgear — gifts, victors’ honors, and Latin kingship speech. A named crown in that epic, not diadem as the band alone and not a modern pageant dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Diadem appears in Roman religion.
Virgil’s Aeneid seats the diadem among royal headbands of the Latin and Trojan kingship neighborhood. A named diadem in that epic, not crown as the fuller honor-gear and not a Hellenistic court dump alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Staff appears in Roman religion.
Virgil’s Aeneid seats the staff among aged and prophetic stick speech — guides, seers, and elders of the voyage and Italian war. A named staff in that epic, not caduceus as Mercury’s wand and not a missing scepter id.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Peplos appears in Roman religion.
Virgil’s Aeneid Book 1 seats the peplum the Trojan women bear to Minerva’s temple in the Troy tableau at Carthage. A named peplos in that epic, not chiton as a tunic flatten and not toga as civic dress already walked.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Chlamys appears in Roman religion.
Virgil’s Aeneid Book 4 seats the pictured chlamys Dido wears when she rides out to the hunt with Aeneas. A named chlamys in that epic, not peplos as the temple-robe and not himation as a larger wrap dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Nemean hide appears in Roman religion.
Virgil’s Aeneid Book 7 seats the lion-skin Aventinus wears in the Italian catalog, Herculean hide-mark of that hero’s line. A named Nemean-hide signal in that epic, not club-of-heracles as the weapon beside it and not a generic fur dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Club of Heracles appears in Roman religion.
Virgil’s Aeneid Book 8 seats Hercules’ club-force in the Cacus fight Evander tells at the Ara Maxima neighborhood. A named Heracles-club in that Roman foundation tale, not nemean-hide as the skin and not a generic cudgel dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Thyrsus appears in Roman religion.
Virgil’s Aeneid Book 7 seats the thyrsus among Amata’s feigned Bacchic frenzy that stirs the Latin women. A named thyrsus in that epic, not drum as the tympanum beside it and not a wine-festival dump alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Drum appears in Roman religion.
Virgil’s Aeneid Book 7 seats the tympanum among Amata’s Bacchic uproar in Latium. A named drum in that epic, not thyrsus as the wand beside it and not a modern kit dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Distaff appears in Roman religion.
Virgil’s Aeneid Book 7 seats distaff and wool-basket work as the Minerva craft Camilla refused, marking her for war instead. A named distaff contrast in that epic, not peplos as finished cloth and not a spinning-wheel anachronism.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Bone appears in Roman religion.
Virgil’s Aeneid seats bones among burial and pyre speech — gathered ossa of Misenus, Anchises’ rites, and the war dead. A named bone in that epic, not ivory as carved luxury already walked and not a relic dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Pearl appears in Roman religion.
Virgil’s Aeneid Book 1 seats pearl-berry necklaces (baccata monilia) among the gifts Aeneas sends to Dido. A named pearl in that gift speech, not amber as resin and not a gem-catalog pad.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Armlet appears in Roman religion.
Virgil’s Aeneid seats armlets among gift and spoil adornment of Trojan and Italian war gear. A named armlet in that epic, not torque as a Celtic neck-ring and not ring as the finger-band already walked elsewhere.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Aulos appears in Roman religion.
Virgil’s Aeneid seats the tibia among festivity and rite music of the epic’s feasts and processions. A named aulos/tibia in that poem, not lyre or kithara as the string banquet already walked and not drum as Amata’s tympanum.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Cadmia appears in Roman religion.
Pliny’s Natural History Book 34 seats cadmia among furnace zinc-oxide incrustations of metal-working and pigment neighborhoods beyond pharmacy alone. A named cadmia craft encyclopedia seat, not cadmia medicine already walked and not tutty as a later English furnace-oxide name.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Cerussa appears in Roman religion.
Pliny’s Natural History seats cerussa among white-lead preparations of painting and cosmetic craft beyond pharmacy alone. A named cerussa craft encyclopedia seat, not cerussa medicine already walked and not the white-lead entity refused here as a flatten onto this lemma.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Litharge appears in Roman religion.
Pliny’s Natural History seats litharge among yellow lead oxides gathered from silver cupellation and furnace craft beyond shoe-blue pharmacy rows alone. A named litharge craft encyclopedia seat, not massicot as the soft pigment form already walked in dye and not metallic lead alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Stibium appears in Roman religion.
Pliny’s Natural History seats stibium among antimony sulphide ores of eye-paint, pigment, and mineral craft beyond shoe-blue pharmacy rows alone. A named stibium craft encyclopedia seat, not antimony as the bare metalloid lemma and not galena as lead ore alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Ammoniac appears in Roman religion.
Pliny’s Natural History seats ammoniac among desert salt crusts of cautery, soldering, and mineral craft beyond shoe-blue pharmacy rows alone. A named ammoniac craft encyclopedia seat, not sal-ammoniac as the later chemistry spelling refused here for elements-only focus and not nitre or natron alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Nitre appears in Roman religion.
Pliny’s Natural History seats nitre among saltpeter-neighborhood crusts of washing, craft chemistry, and mineral encyclopedia speech beyond pharmacy alone. A named nitre craft encyclopedia seat, not nitre-medicine-pliny already walked and not natron as the Egyptian soda alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Pyrite appears in Roman religion.
Pliny’s Natural History seats pyrite among spark-giving iron sulfides of mineral and fire-craft speech beyond pharmacy alone. A named pyrite craft encyclopedia seat, not pyrite medicine already walked and not gold as a false-identity dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Vitriol appears in Roman religion.
Pliny’s Natural History seats vitriol among sulfate salts of dyeing, ink, and mineral craft beyond medicine and dye edges alone. A named vitriol craft encyclopedia seat, not vitriol medicine/dye already walked and not blue-vitriol or green-vitriol as elements-only splits refused here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Ochre appears in Roman religion.
Pliny’s Natural History seats ochre among iron-earth pigments of painting and craft beyond medicine and dye edges alone. A named ochre craft encyclopedia seat, not ochre medicine/dye already walked and not red-ochre or yellow-ochre as the sister earths already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Linseed oil appears in Roman religion.
Pliny’s Natural History seats linseed oil among flax-seed oils of craft and drying-medium speech beyond pharmacy alone. A named linseed-oil craft encyclopedia seat, not linseed-oil medicine already walked and not walnut-oil as the neighboring drying oil seated here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Walnut oil appears in Roman religion.
Pliny’s Natural History seats walnut oil among pressed nut oils of craft and ointment neighborhoods. A named walnut-oil craft encyclopedia seat, not linseed-oil as the flax drying oil already seated here and not walnut as the tree/fruit alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Reed pen appears in Roman religion.
Pliny’s Natural History seats the calamus reed among writing pens of ink craft beside papyrus and related supports. A named reed-pen in that encyclopedia, not stylus or quill as writing points already walked and not the Herodotus Egyptian reed-pen seat alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Rock crystal appears in Roman religion.
Pliny’s Natural History seats crystallus among clear quartz worked into vessels and burning-glasses of Roman craft speech beyond pharmacy alone. A named rock-crystal craft encyclopedia seat, not rock-crystal medicine already walked, not the Pausanias hellenic seat alone, and not gem jewelry padding refused here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Serpentine appears in Roman religion.
Pliny’s Natural History seats serpentine among mottled green ornamental stones of carving and building craft beyond pharmacy alone. A named serpentine craft encyclopedia seat, not serpentine medicine already walked and not jade as a false-identity dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Selenite appears in Roman religion.
Pliny’s Natural History seats selenite among clear gypsum crystals of mineral and craft speech beyond pharmacy alone. A named selenite craft encyclopedia seat, not selenite medicine already walked and not mica/lapis specularis as the window-stone already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Soapstone appears in Roman religion.
Pliny’s Natural History seats steatite among soft talc-rich stones carved for vessels and craft. A named soapstone/steatite seat in that encyclopedia, not talc as a modern mineral-class name refused here and not jade as a false-identity dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Meteorite appears in Roman religion.
Pliny’s Natural History seats sky-fallen iron and stones among mineral marvels of Roman encyclopedia speech. A named meteorite in that encyclopedia, not thunderstone as the folklore axe-stone seated here and not ordinary iron alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Aetites appears in Roman religion.
Pliny’s Natural History seats aetites among rattling eaglestones of mineral encyclopedia speech beyond pharmacy alone. A named aetites craft/natural-history seat, not aetites medicine already walked and not hag-stone as later British holed flint.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Glossopetra appears in Roman religion.
Pliny’s Natural History seats glossopetra among tongue-stones of mineral encyclopedia speech beyond pharmacy alone. A named glossopetra craft/natural-history seat, not glossopetra medicine already walked and not generic fossil dumps alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Thunderstone appears in Roman religion.
Pliny’s Natural History seats ceraunia/brontia among sky-fallen axe-stones of mineral encyclopedia speech beyond pharmacy alone. A named thunderstone craft/natural-history seat, not thunderstone medicine already walked and not meteorite as the sky-iron lemma seated here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Toadstone appears in Roman religion.
Pliny’s Natural History seats toadstone among folk mineral jewels of encyclopedia speech beyond pharmacy alone. A named toadstone craft/natural-history seat, not toadstone medicine already walked and not bezoar as the gut-concretion lemma refused here for later Islamic framing.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Anchor appears in Roman religion.
Virgil’s Aeneid seats anchors among fleet mooring and departure—teeth biting the bottom when the Trojans make haven or weigh for sea. Named ship-anchor object in that epic, not anchorage as the place and not a Christian hope-anchor sign.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Oar appears in Roman religion.
Virgil’s Aeneid seats oars among ship-handling and the Book 5 ship-race, and Misenus’ drowning is tied to the sea’s rowing world. Named oar object in that epic, not rudder as the steering gear alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Sail appears in Roman religion.
Virgil’s Aeneid seats sails among voyage gear—canvas spread or furled in storm, departure, and landfall speech throughout the fleet narrative. Named sail object in that epic, not wind as Aeolus’ already-filed force alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Mast appears in Roman religion.
Virgil’s Aeneid seats masts among ship structure and the Book 5 race gear where spars and canvas decide the contest. Named mast object in that epic, not sail as the canvas alone and not tree as a living oak.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Rudder appears in Roman religion.
Virgil’s Aeneid Book 5–6 seats the rudder in Palinurus’ fall—torn from the helm as he is cast overboard. Named rudder object in that epic, not oar as the rowing blade and not a minted Palinurus entity.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Javelin appears in Roman religion.
Virgil’s Aeneid Books 7–12 seat javelins among the thrown spears of the Latin war—volley speech distinct from the hero’s close sword. Named javelin object in that epic, not spear as a missing generic and not sword as the already-filed blade.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Lance appears in Roman religion.
Virgil’s Aeneid seats lances among cavalry and infantry thrusting spears in the Italian battles. Named lance object in that epic, not javelin as the thrown missile alone and not hasta as a separately met Roman spear row.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Buckler appears in Roman religion.
Virgil’s Aeneid seats small round bucklers among light-armed and cavalry shield speech in the Latin war—beside the great clipeus already walked as shield. Named buckler object in that epic, not shield as the generic/heroic board alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Boar spear appears in Roman religion.
Virgil’s Aeneid seats hunting spears in the Ascanius stag-hunt that sparks the Latin war and in other boar/deer chase speech. Named boar-spear object in that epic, not javelin as the battle missile alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Bridle appears in Roman religion.
Virgil’s Aeneid seats bridles among war-horses and chariot teams in the Italian cavalry fighting. Named bridle object in that epic, not horse as the already-filed animal and not chariot as the already-filed vehicle.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Sibylline leaves appears in Roman religion.
Ovid’s Metamorphoses Book 14 seats the Cumaean Sibyl’s leaves on which fate-verses are written and scattered when Aeneas seeks the way below. A named sibylline-leaves lot in that poem, not sortes-tablets as a different kit and not Virgil as this edge’s source.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
Vinea appears in Roman religion.
Caesar’s Gallic War seats vineae among the wheeled shed-galleries of Roman siege approach, especially in the Alesia-class works. A named vinea in that commander’s narrative, not a mantlet hand-screen alone and not a musculus low shed.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Pluteus appears in Roman religion.
Caesar’s Gallic War seats plutei among the wheeled or carried screen-walls of siege approach beside vineae. A named pluteus in that narrative, not a vinea gallery and not a mantlet alone.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Musculus appears in Roman religion.
Caesar’s Gallic War seats musculi among the low armored sheds used to advance rams and miners to a wall. A named musculus in that siege speech, not a battering-ram alone and not a vinea gallery.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Mantlet appears in Roman religion.
Caesar’s Gallic War seats portable timber and wicker screens among approach cover under fire; the mantlet is that English screen-class kept beside Latin pluteus/vinea speech. A named mantlet seat in that Roman report, not a pavise hand-shield and not a vinea gallery alone.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Battering ram appears in Roman religion.
Caesar’s Gallic War seats the aries among beams used to strike gates and walls in siege works. A named battering-ram in that narrative, not a musculus shed alone and not the zodiac/animal aries id.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Siege tower appears in Roman religion.
Caesar’s Gallic War seats turres among wheeled or rolled assault towers for wall-height approach. A named siege-tower in that narrative, not a helepolis proper-name dump and not a keep or watchtower place.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Ballista appears in Roman religion.
Caesar’s Gallic War seats ballistae among torsion bolt- and stone-engines of Roman siege trains. A named ballista in that narrative, not an onager late single-arm dump and not a crossbow hand-weapon.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Catapult appears in Roman religion.
Caesar’s Gallic War seats catapultae among the stone- and bolt-throwing engines of Roman siege speech. A named catapult class-word in that narrative, not a ballista alone and not a medieval trebuchet dump.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Scaling ladder appears in Roman religion.
Caesar’s Gallic War seats scalae among assault ladders for climbing walls in storm. A named scaling-ladder in that narrative, not a siege-tower alone and not a sambuca ship-bridge.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Fascine appears in Roman religion.
Caesar’s Gallic War seats bound brush and fascine-class fill among ditch-crossing and earthwork materials of siege and camp works. A named fascine in that narrative, not a gabion basket dump and not a hurdle fence alone.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Abatis appears in Roman religion.
Caesar’s Gallic War seats felled trees with outward branches among approach obstacles of Roman and Gallic field works. A named abatis in that report, not chevaux-de-frise framed spears and not a palisade upright wall.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Hurdle appears in Roman religion.
Caesar’s Gallic War seats wicker and hurdle-work among screens and fascine neighbors of siege cover. A named hurdle in that narrative, not a fascine brush-cylinder alone and not a gabion basket.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Signum appears in Roman religion.
Caesar’s Gallic War seats signa among the cohort and century standards that mark unit order in camp and battle. A named signum in that narrative, not a legionary aquila alone and not a vexillum cloth banner.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Vexillum appears in Roman religion.
Caesar’s Gallic War seats vexilla among cloth detachment-banners of Roman command and unit speech. A named vexillum in that narrative, not a signum disc-pole alone and not a medieval pennon.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Legionary eagle appears in Roman religion.
Caesar’s Gallic War seats the aquila as the sculpted eagle standard of the legion. A named legionary-eagle in that narrative, not the constellation aquila, not a living eagle animal dump, and not a cohort signum alone.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Cornu appears in Roman religion.
Caesar’s Gallic War seats cornua among the large curved brass signal horns of camp and battle orders. A named cornu in that narrative, not a buccina alone and not a Celtic carnyx upright.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Tuba appears in Roman religion.
Caesar’s Gallic War seats tubae among straight brass trumpets of Roman military signals. A named tuba in that narrative, not a cornu curve alone and not a modern bugle.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Buccina appears in Roman religion.
Caesar’s Gallic War seats buccinae among watch and camp horns of Roman military speech. A named buccina in that narrative, not a cornu large curve alone and not a modern bugle.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Tunica appears in Roman religion.
Caesar’s Gallic War seats the tunica among ordinary Roman under-dress and soldier clothing speech of the campaigns. A named tunica in that narrative, not a toga civic wrap and not lorica-segmentata plate bands.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
As appears in Roman religion.
Caesar’s Gallic War seats the as among small Roman bronze coin speech of pay, fines, and ordinary reckoning beside heavier silver. A named as in that narrative, not a denarius silver dump and not a late solidus.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Sestertius appears in Roman religion.
Caesar’s Gallic War seats the sestertius among Roman money reckoning of sums and pay speech. A named sestertius in that narrative, not a denarius alone and not a late solidus.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Modius appears in Roman religion.
Caesar’s Gallic War seats the modius among grain-measure speech of legionary corn and Gallic supply. A named modius in that narrative, not a bushel English dump alone and not a millstone.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Dart appears in Roman religion.
Caesar’s Gallic War seats light darts and thrown missiles among skirmish and wall-fight speech beside heavier pila. A named dart in that narrative, not a pilum alone and not a javelin merge.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Cask appears in Roman religion.
Caesar’s Gallic War seats Italian wine moving among Gauls in jar and cask-class containers of trade speech. A named cask in that report, not an amphora alone already celtic-seated and not a dolium dump.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · culturally specific
Thole appears in Roman religion.
Caesar’s Gallic War Book 3 seats Veneti and Roman oared ships whose rowing turns on thole-pins and oarlocks. A named thole in that naval report, not an oar alone and not a rudder.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Grapnel appears in Roman religion.
Caesar’s Gallic War Book 3 seats grappling and boarding gear among the close-fighting tools of the Veneti sea fight. A named grapnel in that naval report, not an anchor alone and not a bare hook dump.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Hawser appears in Roman religion.
Caesar’s Gallic War Book 3 contrasts ordinary rope hawsers with the iron chains the Veneti use for anchors. A named hawser in that naval report, not a chain mint and not an anchor alone.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Auger appears in Roman religion.
Pliny’s Natural History seats the auger (terebra) among wood-boring tools of carpentry and craft speech. A named auger in that encyclopedia, not bow-drill as the cord-spun drill already walked and not a modern bit-set dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Dice appears in Roman religion.
Pliny’s Natural History seats dice and gaming lots among tesserae/tali of Roman play and chance speech. A named dice in that encyclopedia, not astragalus-lots as the knucklebone seat already taken by Pausanias W7 and not a casino dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Cameo appears in Roman religion.
Pliny’s Natural History Book 37 seats layered gem relief carving among sculptura of precious stones. A named cameo craft encyclopedia seat, not intaglio as the cut-in seal craft already walked here and not a jewelry-dump appears_in for garnet and kin.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Intaglio appears in Roman religion.
Pliny’s Natural History Book 37 seats cut-in gem engraving among seal-stone and sculptura speech. A named intaglio in that encyclopedia, not cameo as layered relief and not signet-ring as the finished seal furniture already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Lucerna appears in Roman religion.
Pliny’s Natural History seats the lucerna among oil-fed lamps of domestic and craft lighting speech. A named Latin lamp form in that encyclopedia, not lamp as the wider English already walked and not lantern as the enclosed light already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Unguentarium appears in Roman religion.
Pliny’s Natural History seats small unguent flasks among perfume and ointment vessel speech. A named unguentarium in that encyclopedia, not alabastron as the Hellenic perfume jar already walked and not ointment-spatula as the applicator tool.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Tegula appears in Roman religion.
Pliny’s Natural History seats the tegula among flat roof tiles of Roman building speech. A named tegula in that encyclopedia, not imbrex as the curved cover tile related here and not brick as the wall unit already walked elsewhere.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Tessera appears in Roman religion.
Pliny’s Natural History seats tesserae among mosaic cubes and token speech of floors and craft. A named tessera in that encyclopedia, not fresco as painted wall already walked and not a modern mosaic-kit dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Aureus appears in Roman religion.
Pliny’s Natural History Book 33 seats the aureus among gold coinage and monetary speech of Rome. A named aureus in that encyclopedia, not denarius as the silver unit already walked and not solidus as the later gold type refused here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Piscina appears in Roman religion.
Pliny’s Natural History seats the piscina among fishponds and water basins of villa and bath speech. A named piscina in that encyclopedia, not impluvium as the atrium catch-basin and not a later baptismal-only dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Bulla appears in Roman religion.
Pliny’s Natural History seats the bulla among childhood amulet lockets of Roman dress speech. A named bulla in that encyclopedia, not gold-bulla as a metal pad refused here and not lunula as the crescent pendant already walked here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Lectus appears in Roman religion.
Pliny’s Natural History seats the lectus among couches and beds of domestic and dining furniture speech. A named lectus in that encyclopedia, not cathedra as the chair form and not kline as the Hellenic couch already taken by Pausanias W7.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Compluvium appears in Roman religion.
Pliny’s Natural History seats the compluvium among atrium roof openings that admit rain into the house. A named compluvium in that encyclopedia, not impluvium as the floor basin that catches that rain and not peristyle as the colonnaded court already taken by Pausanias W7.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Lead fistula appears in Roman religion.
Pliny’s Natural History seats lead fistulae among water-pipes and conduit speech of Roman plumbing. A named lead fistula in that encyclopedia, not lead as the metal already walked and not aqueduct as the channel already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Sealing wax appears in Roman religion.
Pliny’s Natural History seats sealing compounds among wax and resin used to close letters and goods. A named sealing-wax in that encyclopedia, not beeswax as the broader wax already walked and not seal-matrix as the engraved stamp.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Aes grave appears in Roman religion.
Pliny’s Natural History Book 33 seats aes grave among early cast bronze money of Rome. A named aes grave in that encyclopedia, not aes-rude as the unworked bronze related here and not as-coin as the later counted as already holding roman appears_in.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Tweezers appears in Roman religion.
Pliny’s Natural History seats tweezers (volsella) among fine pulling tools of grooming and craft speech. A named tweezers in that encyclopedia, not forceps as the surgical grasper already walked here and not a modern beauty-kit dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Lunula appears in Roman religion.
Pliny’s Natural History seats the lunula among crescent pendants of Roman adornment speech. A named lunula in that encyclopedia, not bulla as the child locket already walked here and not a moon-theology dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Capsa appears in Roman religion.
Pliny’s Natural History seats the capsa among cylindrical cases for scrolls and papers. A named capsa in that encyclopedia, not scrinium as the writing chest and not scroll-case as the English keep-apart already walked here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Scrinium appears in Roman religion.
Pliny’s Natural History seats the scrinium among chests and cases for writings and papers. A named scrinium in that encyclopedia, not capsa as the cylinder case and not armarium as the cupboard.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Coin die appears in Roman religion.
Pliny’s Natural History seats minting dies among metal-striking tools of coin craft speech. A named coin-die in that encyclopedia, not aureus as the struck gold piece and not seal-matrix as the soft-seal stamp.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Seal matrix appears in Roman religion.
Pliny’s Natural History seats engraved seal matrices among stamp tools for wax and soft seals. A named seal-matrix in that encyclopedia, not intaglio as the gem-cut craft and not sealing-wax as the compound.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Seal box appears in Roman religion.
Pliny’s Natural History seats small boxes among containers that protect seals and sealed goods. A named seal-box in that encyclopedia, not seal-matrix as the stamp and not money-box as the cash chest.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Netting needle appears in Roman religion.
Pliny’s Natural History seats netting tools among gear for making fishing and hunting nets. A named netting-needle in that encyclopedia, not needle as the sewing pin already walked elsewhere and not fishhook as the hook already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Tent peg appears in Roman religion.
Pliny’s Natural History seats tent furniture among camp and sail-cloth gear speech. A named tent-peg in that encyclopedia, not canvas as the cloth already walked here and not a modern camping-brand dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Scroll case appears in Roman religion.
Pliny’s Natural History seats cases for rolls among writing and library furniture speech. A named scroll-case in that encyclopedia, not capsa as the Latin cylinder and not papyrus-roll as the roll already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Falx appears in Roman religion.
Pliny’s Natural History Book 18 seats the falx among pruning hooks and hooked cutters of orchard and field speech. A named falx in that encyclopedia, not sickle as the curved harvest tool already walked and not scythe as the long mower already walked here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Calceus appears in Roman religion.
Pliny’s Natural History seats the calceus among closed Roman shoes of dress speech. A named calceus in that encyclopedia, not caliga as the military boot already walked and not cothurnus as the tragic/hunting boot already taken by Pausanias W7.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Pileus appears in Roman religion.
Pliny’s Natural History seats the pileus among felt and brimless caps of Roman dress speech. A named pileus in that encyclopedia, not felt as the cloth material already walked here and not a Phrygian-cap theology dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Clipeus appears in Roman religion.
Pliny’s Natural History seats the clipeus among round shields of Roman arms and honor speech. A named clipeus in that encyclopedia, not scutum as the oblong legionary shield already walked and not a generic shield dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Phalera appears in Roman religion.
Pliny’s Natural History seats phalerae among metal disks of horse harness and military honor speech. A named phalera in that encyclopedia, not brooch as the garment pin already walked and not a generic medal dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Scythe appears in Roman religion.
Pliny’s Natural History Book 18 seats the scythe among long-handled mowing tools of harvest speech. A named scythe in that encyclopedia, not falx as the hooked pruner already walked here and not sickle as the hand harvest cutter already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Birdlime appears in Roman religion.
Pliny’s Natural History seats birdlime (viscum preparations) among sticky hunting gear for taking birds. A named birdlime in that encyclopedia, not mistletoe as the plant alone and not a glue dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Lead seal appears in Roman religion.
Pliny’s Natural History seats lead seals among stamped closures for goods and documents. A named lead-seal in that encyclopedia, not lead as the metal already walked and not sealing-wax as the soft compound.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Copper foil appears in Roman religion.
Pliny’s Natural History seats beaten thin copper among foil and sheet metal craft beside gold and silver leaf speech. A named copper-foil in that encyclopedia, not copper as the bulk metal already walked and not silver-leaf as the silver foil already walked here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Umbo appears in Roman religion.
Virgil’s Aeneid seats the umbo among shield clash and boss speech in the Italian war books — metal bosses meeting in combat. A named shield-boss in that epic, not the whole shield already walked and not a bare ornamental knob dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Lot urn appears in Roman religion.
Virgil’s Aeneid Book 6 seats Minos shaking the urn (urnam movet) as judge who assigns underworld lots and seats. A named lot-urn in that katabasis judgment, not a funerary cinerary-urn and not sibylline-leaves as the Sibyl’s scattered strips.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Burning mirror appears in Roman religion.
Pliny’s Natural History seats burning mirrors and related burning-glasses among optical marvels that concentrate the sun’s heat. A named burning-mirror in that encyclopedia, not burning-glass as a lens twin alone and not medical speculum as the exam mirror.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Cheese press appears in Roman religion.
Pliny’s Natural History seats weighted presses among dairy craft that firms curd into cheese. A named cheese-press in that encyclopedia, not olive-press as the oil press already walked and not screw-press as a general press dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Umbella appears in Roman religion.
Pliny’s Natural History seats the umbella among sun-shades of Roman dress and luxury gear. A named umbella in that encyclopedia, not parasol as a generic shade already walked and not modern stick-umbrella rain tools.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Carding comb appears in Roman religion.
Pliny’s Natural History seats wool-carding combs among textile prep gear that opens and aligns fleece before spinning. A named carding-comb in that encyclopedia, not dressing-comb as hair furniture already walked and not loom as the weaving frame already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Bloomery appears in Roman religion.
Pliny’s Natural History Book 34 seats low furnaces that yield wrought-iron blooms among iron-working craft. A named bloomery in that encyclopedia, not forge as the smithing hearth already walked and not blast-furnace as the later tall stack.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Tuyere appears in Roman religion.
Pliny’s Natural History seats blast nozzles and related forge-air gear among metallurgy and furnace craft. A named tuyere in that encyclopedia, not bellows as the already-walked air bag and not forge as the smithing place already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Groma is used in Roman religion.
Vitruvius’s Ten Books seat the groma among Roman instruments for laying right angles on streets, lots, and camps. A named groma in that survey speech, not a dioptra and not a chorobates.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Libella is used in Roman religion.
Vitruvius’s Ten Books seat the libella — A-frame or water-trough level — among builders’ tools for testing level and plumb on works. A named libella in that craft, not a chorobates long beam and not a spirit-level vial.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Plumb rule is used in Roman religion.
Vitruvius’s Ten Books seat plumb and rule among masons’ checks for vertical walls and uprights. A named plumb-rule in that building craft, not a chorobates and not a spirit-level vial.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Billhook appears in Roman religion.
Columella’s De Re Rustica seats heavy hooked cutters for clearing wood, props, and rough growth on the estate. A named billhook in that handbook, not pruning-hook as the vine knife already walked here and not falx as the Pliny pruning seat.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Pitchfork appears in Roman religion.
Columella’s De Re Rustica seats tined forks for lifting manure, straw, and field trash among estate labour gear. A named pitchfork in that handbook, not hayfork as the lighter hay lift filed beside it and not flail as the threshing beater.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Hayfork appears in Roman religion.
Columella’s De Re Rustica seats forks for turning and lifting dried fodder among hay and forage work on the estate. A named hayfork in that handbook, not pitchfork as the heavier manure fork already walked here and not hay-knife as later rick-cutting chrome refused.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Land roller appears in Roman religion.
Columella’s De Re Rustica seats heavy rollers that crush clods and firm newly sown ground among field prep after the plough. A named land-roller in that handbook under English lemma for Roman cylindrus speech, not seed-drill as later chrome and not a mill roller.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Screw press appears in Roman religion.
Columella’s De Re Rustica seats screw-driven presses that express must and oil among estate press-house craft. A named screw-press in that handbook, not olive-press or wine-press as the crop-named machines already walked under Pliny and not cheese-press as the dairy press already walked.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Milking stool appears in Roman religion.
Columella’s De Re Rustica seats low seats used while milking flock animals among dairy labour furniture. A named milking-stool in that handbook, not milk-pail as the vessel already walked here and not a creamer as modern dairy chrome refused.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Cheese knife appears in Roman religion.
Columella’s De Re Rustica seats knives that cut curd and finished cheese among estate dairy craft. A named cheese-knife in that handbook, not cheese-press as the weighting press already walked under Pliny and not cheesecloth as the straining cloth filed beside it.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Branding iron appears in Roman religion.
Columella’s De Re Rustica seats hot irons that mark cattle and flock among livestock identity craft on the estate. A named branding-iron in that handbook, not livestock-brand-mark as a symbol dump and not a forge tool alone.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Curry comb appears in Roman religion.
Columella’s De Re Rustica seats toothed combs that clean and dress horse and mule coats among stable care. A named curry-comb in that handbook, not carding-comb as wool prep already walked under Pliny and not mustache-comb as toilet chrome refused.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Water trough appears in Roman religion.
Columella’s De Re Rustica seats open troughs that water cattle, flock, and work beasts among yard furniture. A named water-trough in that handbook, not crib as the feed rack filed beside it and not a bathhouse cistern refused.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Crib appears in Roman religion.
Columella’s De Re Rustica seats feed racks and cribs that hold fodder for stalled beasts among stable furniture. A named crib in that handbook, not manger as the published feed-box hub already met and not infant crib chrome.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Carrying yoke appears in Roman religion.
Columella’s De Re Rustica seats shoulder yokes that bear paired loads among estate porter craft. A named carrying-yoke in that handbook, not yoke as the draught neck-yoke already walked elsewhere and not horse-collar as medieval chrome refused.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Cart saddle appears in Roman religion.
Columella’s De Re Rustica seats pads and saddles that seat cart shafts and loads on draught beasts among wagon gear. A named cart-saddle in that handbook, not driving-harness as the broader tack filed beside it and not english/western saddle-type chrome refused.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Driving harness appears in Roman religion.
Columella’s De Re Rustica seats traces, collars, and straps that hitch beasts to carts among estate transport craft. A named driving-harness in that handbook, not cart-saddle as the back pad already walked here and not lasso/cinch Western chrome refused.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Strickle appears in Roman religion.
Columella’s De Re Rustica seats straight-edges that strike grain level in the measure among harvest accounting craft. A named strickle in that handbook, not a seed-lip as the sowing basket and not modern dispensing-scale chrome.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Horseshoe appears in Roman religion.
Columella’s De Re Rustica seats protective shoeing and hoof care among horse husbandry on the estate. A named horseshoe in that handbook, not mule-shoe as the mule twin filed beside it and not horseshoe-mark as a symbol dump.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Mule shoe appears in Roman religion.
Columella’s De Re Rustica seats mule husbandry and hoof gear among draught-beast care beside the horse chapters. A named mule-shoe in that handbook, not horseshoe as the horse twin already walked here and not mule-chest as furniture chrome refused.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Track hurdle appears in Roman religion.
Columella’s De Re Rustica seats movable woven panels that fold and pen flock among temporary sheep furniture. A named track-hurdle in that handbook under English hurdle lemma, not stockade-pen/stockyard ranch chrome refused and not a permanent wall.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Pannier appears in Roman religion.
Columella’s De Re Rustica seats paired baskets hung on beasts for carrying produce and dung among estate transport. A named pannier in that handbook, not hamper as the hand basket filed beside it and not a saddlebag fashion dump.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Hamper appears in Roman religion.
Columella’s De Re Rustica seats large woven baskets that carry fruit, grapes, and field produce among harvest gear. A named hamper in that handbook, not pannier as the paired pack-basket already walked here and not layette-basket infant chrome refused.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Spatha appears in Roman religion.
Vegetius’s Epitoma seats the longer spatha among the swords of the later Roman army — cavalry and infantry cutting length that succeeds the short gladius in many units. A named spatha in that handbook, not gladius as the short legionary blade already walked under Caesar and not a medieval longsword dump.
from Vegetius · Epitoma rei militaris, late 4th–early 5th century CE
appears in · sourced · documented
Lorica hamata appears in Roman religion.
Vegetius’s Epitoma seats mail loricae among the body defenses of Roman soldiers — interlinked-ring shirts in the handbook’s arms and recruitment kit speech. A named lorica-hamata in that Roman mail speech, not lorica-segmentata as the plate-band keep-apart and not medieval mail-armor class dump alone.
from Vegetius · Epitoma rei militaris, late 4th–early 5th century CE
appears in · sourced · documented
Lorica segmentata appears in Roman religion.
Vegetius’s Epitoma seats segmented and plate loricae among Roman body defenses in the handbook’s kit speech — banded torso armor beside mail. A named lorica-segmentata in that arms catalog, not lorica-hamata as the mail keep-apart and not a bare cuirass dump already walked under Caesar.
from Vegetius · Epitoma rei militaris, late 4th–early 5th century CE
appears in · sourced · documented
Onager appears in Roman religion.
Vegetius’s Epitoma Book 4 seats the onager as the late Roman single-arm torsion stone-thrower — the wild-ass engine of the siege catalog. A named onager in that handbook, not the wild-ass animal, not catapult as the class-word keep-apart, and not ballista as the two-armed bolt-engine already walked under Caesar.
from Vegetius · Epitoma rei militaris, late 4th–early 5th century CE
appears in · sourced · documented
Draco standard appears in Roman religion.
Vegetius’s Epitoma seats the draco among cavalry and unit standards — a windsock dragon with metal head and cloth body in late Roman standard speech. A named draco-standard in that handbook, not signum as the cohort disc-pole already walked under Caesar, not vexillum as the cloth banner, and not legionary-eagle as the aquila.
from Vegetius · Epitoma rei militaris, late 4th–early 5th century CE
appears in · sourced · documented
Camp kettle appears in Roman religion.
Vegetius’s Epitoma seats company cookery and mess vessels among camp logistics — deep pots for boiling rations on the line. A named camp-kettle in that handbook cookery speech, not mess-kit as nested plate set refused here and not canteen as the water-bottle keep-apart.
from Vegetius · Epitoma rei militaris, late 4th–early 5th century CE
appears in · sourced · documented
Stola appears in Roman religion.
Planché’s Cyclopaedia seats the stola among long overdresses of Roman matron dress worn over a tunica in classical costume survey. A named stola in that costume speech, not a toga, not a palla mantle alone, and not a generic gown dump.
from James Robinson Planché · A Cyclopaedia of Costume, 1876–1879
appears in · sourced · culturally specific
element · 78
Glass appears in Roman religion.
Pliny’s Natural History treats glass among the worked materials and vessels of Roman learning. A named glass craft in that encyclopedia, not rock-crystal as a cold stone and not a Vitruvius mint.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Sand appears in Roman religion.
Pliny’s Natural History treats sand among the raw stuffs of glassmaking and building speech. A named sand substrate in that encyclopedia, not clay as plastic earth and not a beach landform dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Steel appears in Roman religion.
Pliny’s Natural History treats hardened iron and temper speech among metals of Roman learning. A named steel/hard-iron craft in that encyclopedia, not iron as the soft metal alone and not a modern alloy dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Basalt appears in Roman religion.
Pliny’s Natural History treats basaltes among hard Egyptian touch-and-statue stones. A named basalt in that encyclopedia, not granite as a modern petrology dump and not touchstone as the assay stone already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Fire appears in Roman religion.
Virgil’s Aeneid seats fire among Troy’s burning, funeral pyres, and altar flame of the voyage. A named fire in that epic, not hearth as the already-filed Roman focus and not a KF incense smoke dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Blood appears in Roman religion.
Virgil’s Aeneid seats blood among sacrifice, battle, and kinship speech of Trojan and Italian war. A named blood in that epic, not a gore aesthetic dump and not Egyptian blood-weighing speech.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Iron appears in Roman religion.
Virgil’s Aeneid seats iron among weapons and the iron thresholds of Tartarus shown to Aeneas. A named iron in that epic, not bronze as softer arms-metal and not the tartarus place row restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Thunder appears in Roman religion.
Virgil’s Aeneid seats thunder among Jupiter’s confirming signs for Aeneas’s course. A named thunder in that epic, not Hesiod cosmogonic thunder restated and not a weather-app dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Lightning appears in Roman religion.
Virgil’s Aeneid seats lightning among Jupiter’s sky-signs and weapon-speech of divine assent. A named lightning in that epic, not thunder as the sound alone and not a storm-checklist dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Copper appears in Roman religion.
Pliny’s Natural History treats copper among mined and worked metals of Roman craft and pharmacy neighborhoods. A named copper in that encyclopedia, not brass as the alloy already walked and not the Florentine Nahua copper seat alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Silver appears in Roman religion.
Pliny’s Natural History treats silver among mined metals, coin, and mirror-metal speech of Roman practice. A named silver in that encyclopedia, not electrum as the alloy already walked and not the Florentine Nahua silver seat alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Sulfur appears in Roman religion.
Pliny’s Natural History treats sulfur among mineral and volcanic materials of Roman craft and pharmacy neighborhoods. A named sulfur in that encyclopedia, not alchemy-principle sulfur already walked and not a brimstone sermon dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Oil appears in Roman religion.
Pliny’s Natural History treats oils among pressed olive and related craft liquids of Roman practice. A named oil in that encyclopedia, not olive as the plant already walked elsewhere and not olive-press as the machine already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Wax appears in Roman religion.
Pliny’s Natural History treats wax among sealing, writing-tablet, and craft materials of Roman practice. A named wax in that encyclopedia, not beeswax as the hive product neighbor and not wax-tablet as the writing object already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Beeswax appears in Roman religion.
Pliny’s Natural History treats beeswax among hive products used in Roman craft and materia speech. A named beeswax in that encyclopedia, not wax as the generic lemma already walked here and not honey as a separate food dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Slag appears in Roman religion.
Pliny’s Natural History treats furnace refuse and metal-working by-products among Roman craft speech. A named slag in that encyclopedia, not cadmia as the collected flue product already walked here and not a modern dump-heap alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Granite appears in Roman religion.
Pliny’s Natural History treats granite among hard monumental stones known to Roman encyclopedia speech. A named granite in that encyclopedia, not basalt as the neighboring hard stone already walked here and not marble alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Salt appears in Roman religion.
Pliny’s Natural History seats salt among Roman salt-works, trade, and encyclopedia chapters beyond pharmacy alone. A named salt in that encyclopedia seat, not salt-medicine-pliny as the remedy edge already walked and not Florentine Nahua salt alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Lime appears in Roman religion.
Pliny’s Natural History treats lime among burned building and plaster materials of Roman craft. A named lime in that encyclopedia, not lime-medicine-pliny as the pharmacy edge already walked and not quicklime as a slogan dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Chalk appears in Roman religion.
Pliny’s Natural History treats chalk among white earths and marking materials of Roman craft speech. A named chalk in that encyclopedia, not clay as the plastic earth and not a classroom-chalk dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Clay appears in Roman religion.
Pliny’s Natural History treats clay among pottery and building earths of Roman craft speech. A named clay in that encyclopedia, not chalk as the white earth already walked here and not potter-wheel as the machine already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Minium appears in Roman religion.
Pliny’s Natural History seats minium among red lead and pigment chapters of Roman craft speech beyond pharmacy alone. A named minium pigment seat in that encyclopedia, not minium-medicine-pliny as the remedy edge already walked and not cinnabar as the mercury ore already walked here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Pitch appears in Roman religion.
Pliny’s Natural History treats pitch among ship and craft sealants of Roman practice. A named pitch in that encyclopedia, not tar as a neighboring black sealant and not Dioscorides pitch pharmacy alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Resin appears in Roman religion.
Pliny’s Natural History treats resins among tree exudates used in Roman craft and materia speech. A named resin in that encyclopedia, not pitch as the boiled sealant already walked here and not frankincense as KF incense churn.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Tallow appears in Roman religion.
Pliny’s Natural History treats tallow among hard animal fats gathered for lights and related craft, beyond pharmacy alone. A named tallow craft seat in that encyclopedia, not beeswax as the hive wax already walked and not oil as liquid fat alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Fuller's earth appears in Roman religion.
Pliny’s Natural History seats fuller’s earth among clays used to scour wool in Roman fulling craft, beyond pharmacy alone. A named fullers-earth craft seat in that encyclopedia, not fullers-earth medicine already walked and not kaolin as a later china-clay name.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Soot appears in Roman religion.
Pliny’s Natural History seats soot among furnace and lamp blacks of Roman craft and atramentum neighborhoods beyond dye use alone. A named soot craft seat in that encyclopedia, not soot dye already walked and not lampblack as the collected lamp soot alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Charcoal appears in Roman religion.
Pliny’s Natural History seats charcoal among fuels and carbons of Roman craft and pharmacy neighborhoods beyond medicine alone. A named charcoal craft seat in that encyclopedia, not charcoal-medicine-pliny already walked and not soot as unsorted flue dust.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Naphtha appears in Roman religion.
Pliny’s Natural History seats naphtha among light flammable petroleum fractions of Roman craft and war-material speech beyond pharmacy alone. A named naphtha craft seat in that encyclopedia, not naphtha medicine already walked and not bitumen as the heavier pitch alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Red ochre appears in Roman religion.
Pliny’s Natural History seats red ochre among iron-earth pigments of Roman craft speech beyond pharmacy/dye alone. A named red-ochre craft encyclopedia seat, not red-ochre medicine/dye already walked and not yellow-ochre as the sister earth alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Yellow ochre appears in Roman religion.
Pliny’s Natural History seats yellow ochre among iron-earth pigments of Roman craft speech beyond pharmacy/dye alone. A named yellow-ochre craft encyclopedia seat, not yellow-ochre medicine/dye already walked and not red-ochre as the sister earth alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Antimony appears in Roman religion.
Pliny’s Natural History seats antimony among metalloid ores of kohl and mineral craft beyond pharmacy alone. A named antimony craft encyclopedia seat, not antimony medicine already walked and not stibium as the sulphide preparation already seated here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Arsenic appears in Roman religion.
Pliny’s Natural History seats arsenic among sandarach/orpiment neighborhoods of mineral and pigment craft beyond pharmacy alone. A named arsenic craft encyclopedia seat, not arsenic medicine already walked and not orpiment or realgar as the sulfide pigments already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Lampblack appears in Roman religion.
Pliny’s Natural History seats lamp-collected soot among atramentum blacks of ink and pigment craft beyond the dye edge alone. A named lampblack craft encyclopedia seat, not lampblack-dye-pliny already walked and not unsorted flue soot or ivory-black alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Verdigris appears in Roman religion.
Pliny’s Natural History Book 34 seats aerugo/verdigris among green copper pigments of painting and craft beyond medicine and dye edges alone. A named verdigris craft encyclopedia seat, not verdigris-dye-pliny already walked and not malachite as the carbonate ore alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Massicot appears in Roman religion.
Pliny’s Natural History seats massicot among soft lead-oxide yellows of pigment craft beyond medicine and dye edges alone. A named massicot craft encyclopedia seat, not massicot medicine/dye already walked and not litharge as the fused form seated here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Water appears in Roman religion.
Pliny’s Natural History seats water among the waters, rains, and seas of Book 2 natural philosophy and later water chapters. A named water in that encyclopedia, not brine as salt liquor already walked and not a flood-myth dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Air appears in Roman religion.
Pliny’s Natural History seats air among the atmosphere and winds of Book 2 sky speech. A named air in that encyclopedia, not wind as the moving breath already walked here and not a soul-breath theology dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Earth as element appears in Roman religion.
Pliny’s Natural History seats earth among the elemental ground of Book 2 cosmology beside fire, air, and water. A named earth-as-element in that encyclopedia, not soil as tilled dirt and not Yijing phase earth already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Wind appears in Roman religion.
Pliny’s Natural History seats named winds and air motion among Book 2 meteorology. A named wind in that encyclopedia, not Hesiod’s cosmogonic winds already walked and not a weather-app dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Hail appears in Roman religion.
Pliny’s Natural History seats hail among hard precipitations of Book 2 weather speech. A named hail in that encyclopedia, not ice as solid cold pharmacy already walked and not Hesiod sky-ice alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Fog appears in Roman religion.
Pliny’s Natural History seats fog among dense airs and obscuring weathers of Book 2 speech. A named fog in that encyclopedia, not mist as light vapor and not a Norse fog-world dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Mist appears in Roman religion.
Pliny’s Natural History seats mist among light vapors and morning airs of Book 2 weather speech. A named mist in that encyclopedia, not fog as dense obscurity and not Gylfaginning mist-world alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Dust appears in Roman religion.
Pliny’s Natural History seats dust among dry motes and earthy powders of natural-history speech. A named dust in that encyclopedia, not sand as glassmaking substrate already walked and not a desert landform dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Lava appears in Roman religion.
Pliny’s Natural History seats flowing fire-stone and molten earth among volcanic marvel speech. A named lava in that encyclopedia, not magma as the modern underground class and not volcano as the mountain alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Soil appears in Roman religion.
Pliny’s Natural History seats soils among tilled earths and agricultural ground of the later books. A named soil in that encyclopedia, not earth-element as cosmological earth and not mud as wet earth.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Mud appears in Roman religion.
Pliny’s Natural History seats mud among wet earths and wallowing grounds of natural-history speech. A named mud in that encyclopedia, not clay as plastic drug earth already walked and not soil as dry tilth.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Limestone appears in Roman religion.
Pliny’s Natural History seats limestone and calcareous building stones among stone chapters. A named limestone in that encyclopedia, not lime as burned alkali already walked and not marble as the craft object already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Stone appears in Roman religion.
Pliny’s Natural History seats stone among Books 36–37 stones, quarries, and worked rock. A named stone in that encyclopedia, not a gem dump and not thunderstone as the wonder pebble already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Flame appears in Roman religion.
Pliny’s Natural History seats flame among visible burning tongues of fire speech — lamps, hearths, and burning mountains. A named flame in that encyclopedia, not fire as Troy-flame already under Virgil and not Hesiod flame alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Heat appears in Roman religion.
Pliny’s Natural History seats heat among warming powers of sun, fire, and remedy speech. A named heat in that encyclopedia, not fire as the burning body and not Poetic Edda heat alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Cold appears in Roman religion.
Pliny’s Natural History seats cold among chilling powers of ice, frost, and remedy speech. A named cold in that encyclopedia, not ice as solid cold pharmacy already walked and not Poetic Edda cold alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Smoke appears in Roman religion.
Virgil’s Aeneid seats sacrificial and funeral smoke rising from altars and pyres as sign and rite-mark. Smoke as published element in that cult speech, not KF incense churn and not fire-roman-virgil alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Aether appears in Roman religion.
Virgil’s Aeneid seats aether as bright upper air and divine dwelling-speech above storm and omen. Aether as published element in that epic cosmology, not Hesiod aether alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Seawater appears in Roman religion.
Virgil’s Aeneid seats seawater as the voyage medium of storm, landing, and Neptune’s calmed plain. Seawater as published element in that epic, not Kojiki seawater alone and not Neptune planet flatten.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Ember appears in Roman religion.
Virgil’s Aeneid seats dying coals and pyre embers among funeral and hearth-fire aftermath speech. Ember as published element in that rite-fire diction, not fire-roman-virgil restated alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Brackish water appears in Roman religion.
Pliny’s Natural History seats brackish and half-salt waters among the judged waters of coasts, lagoons, and mixed takes. A named brackish-water in that encyclopedia, not seawater as full sea liquor already walked and not brine as salt liquor already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Pozzolana appears in Roman religion.
Pliny’s Natural History seats the dust of Puteoli among volcanic earths that harden underwater in Roman building speech. A named pozzolana in that encyclopedia, not bare volcanic-ash as unsorted ash and not lime-mortar as the binder mix alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Volcanic ash appears in Roman religion.
Pliny’s Natural History seats volcanic ash among ejecta of eruptions and dusty falls beside Vesuvian and related speech. A named volcanic-ash in that encyclopedia, not lava as flowing melt already walked and not pozzolana as the Puteoli building dust alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Scoria appears in Roman religion.
Pliny’s Natural History seats scoria among slaggy volcanic and furnace cinders distinct from fine ash. A named scoria in that encyclopedia, not volcanic-ash as fine dust and not charcoal as wood-carbon.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Tuff appears in Roman religion.
Pliny’s Natural History seats tuff among soft volcanic building stones of Italian construction speech. A named tuff in that encyclopedia, not travertine as Tibur limestone and not sandstone as bedded sand-rock.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Travertine appears in Roman religion.
Pliny’s Natural History seats Tibur stone and related calcareous building stones among Roman construction materials. A named travertine in that encyclopedia, not marble as polished stone already walked and not tuff as volcanic soft-stone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Sandstone appears in Roman religion.
Pliny’s Natural History seats sand-stones among workable building and paving stones distinct from marble and soft tuff. A named sandstone in that encyclopedia, not sand as loose grain already walked and not limestone as calcareous bed alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Terracotta appears in Roman religion.
Pliny’s Natural History seats fired earthenware among ceramic wares of Italian and Mediterranean craft speech. A named terracotta in that encyclopedia, not adobe as sun-dried brick and not amphora as the transport jar already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Stucco appears in Roman religion.
Pliny’s Natural History treats stucco and fine plaster finishes among wall coatings of Roman building craft. A named stucco in that encyclopedia, not lime-mortar as structural binder and not gypsum as the mineral already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Lime mortar appears in Roman religion.
Pliny’s Natural History treats lime mortars among binders of Roman masonry beside pozzolana mixes. A named lime-mortar in that encyclopedia, not bare lime as the burned material already walked and not stucco as fine finish alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Gold leaf appears in Roman religion.
Pliny’s Natural History treats beaten gold leaf among metalworking and gilding crafts of Book 33. A named gold-leaf in that encyclopedia, not bare gold as the metal bulk and not electrum as the mixed alloy already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Spark appears in Roman religion.
Pliny’s Natural History seats sparks among fire-kindling and striking speech of natural fire chapters. A named spark in that encyclopedia, not flame as visible burning already walked and not fire as the element already blocked under Virgil/other seats.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Tinder appears in Roman religion.
Pliny’s Natural History treats tinder among catch-materials that take spark into lasting fire. A named tinder in that encyclopedia, not touchwood as rotten wood alone and not charcoal as prepared carbon already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Firewood appears in Roman religion.
Pliny’s Natural History treats firewood among ordinary fuel woods of hearth and bath speech. A named firewood in that encyclopedia, not charcoal as carbonized fuel already walked and not kindling as thin starter sticks.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Steam appears in Roman religion.
Pliny’s Natural History seats steam among hot vapors of baths, springs, and boiling speech. A named steam in that encyclopedia, not vapor as cooler/general exhalation and not mist as light outdoor vapor already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Vapor appears in Roman religion.
Pliny’s Natural History seats vapors among exhalations of earth, water, and weather speech in Book 2. A named vapor in that encyclopedia, not steam as bath-hot vapor and not fog as dense obscurity already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Marl appears in Roman religion.
Columella’s De Re Rustica seats chalky and earthy dressings that amend lean soils among field fertility craft. A named marl in that handbook, not chalk-marl/clay-marl/shell-marl as the species filed beside it and not modern NPK fertilizer chrome.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Chalk marl appears in Roman religion.
Columella’s De Re Rustica seats pale chalky marls among soil amendments that sweeten and lighten heavy ground. A named chalk-marl in that handbook, not clay-marl or shell-marl as neighboring species filed here and not marl as the generic already walked.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Clay marl appears in Roman religion.
Columella’s De Re Rustica seats denser clay-bearing marls among dressings chosen to the field’s fault. A named clay-marl in that handbook, not chalk-marl or shell-marl as neighboring species and not brick-earth as kiln clay refused.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Shell marl appears in Roman religion.
Columella’s De Re Rustica seats shelly calcareous earths among dressings that mark wet or poor fields. A named shell-marl in that handbook, not chalk-marl or clay-marl as neighboring species and not loess as later geology refused.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Alluvium appears in Roman religion.
Columella’s De Re Rustica seats river-laid soils among the ground types an estate surveyor judges for vines and grain. A named alluvium in that handbook, not marl as the dug dressing already walked here and not colluvium/loess as later geology refused.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Faggots fuel appears in Roman religion.
Columella’s De Re Rustica seats bound brushwood faggots burned for ovens, baths, and kiln heat among estate fuel. A named faggots-fuel in that handbook, not turf-fuel or peat-moss-fuel as northern peat chrome refused and not cordwood as sawn billets alone.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
place · 73
Roman religion appears in Hades.
Aeneid 6 sends Aeneas into a below that is a Latin poetic Hades. The visit is Roman literature about a Greek geography, not the Duat.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · culturally specific
Roman religion is used in Hearth.
Roman religion cares for a civic and household fire. Virgil inherits a Troy-to-Latium hearth as a token of continuity.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
used in · partially sourced · documented
Hearth appears in Roman religion.
Roman household religion keeps Vesta and the hearth among its cares. The public Vesta is a civic expansion of that care, not a Greek Hestia copied wholesale in this record.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · partially sourced · culturally specific
Styx appears in Roman religion.
Virgil’s Aeneid places the Styx among the waters Aeneas must face in the Roman epic underworld. A named dread river of crossing in that poem, not every river of the dead.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Elysium appears in Roman religion.
Virgil’s Aeneid places Elysium among the Blessed Fields Aeneas reaches in the Roman epic underworld. A named pleasant below in that poem, not Hades, not Tartarus, and not Valhalla.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Lethe appears in Roman religion.
Virgil’s Aeneid places Lethe among the underworld rivers Aeneas reaches; souls drink forgetfulness there. A named river attested in that Roman katabasis, not Styx the oath-crossing and not a generic water of the dead.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Tartarus appears in Roman religion.
Virgil’s Aeneid 6 walls Tartarus as the iron prison of the damned that Aeneas is shown and not entered. A named Roman epic below, not Hesiod’s cosmogonic pit, and not a Christian hell.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Aqueduct appears in Roman religion.
Pliny’s Natural History treats Roman aqueducts among the water-works of the city and empire. A named raised channel in that encyclopedia, not a qanat and not a noria.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Rome appears in Roman religion.
The Aeneid names Rome as the destined seat Aeneas’s line must found. A named Rome in that epic destiny speech, not a modern nation-state dump and not every Italic town.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Underworld appears in Roman religion.
Virgil’s Aeneid Book 6 seats the underworld as the katabasis Aeneas walks with the Sibyl among shades and future Romans. A named underworld journey in that epic, not Duat and not the hellenic underworld row alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Cave appears in Roman religion.
Virgil’s Aeneid Book 6 seats the Cumaean Sibyl’s cave as the threshold into the underworld path. A named cave oracle-mouth in that epic, not a generic grotto dump and not every Italian cave.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Temple appears in Roman religion.
Virgil’s Aeneid seats temples among Juno’s Carthage precinct and Apollo’s Cumaean seat. Named temple buildings in that epic, not altar as the offering-stone and not every Greek naos dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Grove appears in Roman religion.
Virgil’s Aeneid seats sacred groves among Italian and Trojan rite places — including the golden-bough wood and Latin sacred trees. A named grove in that epic, not forest as a mood-shelf id and not temple as the building.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Harbor appears in Roman religion.
Virgil’s Aeneid seats harbors among Carthage’s haven and the landing-places of Aeneas’s fleet. A named harbor in that epic, not beach as shore-speech alone and not a modern port dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Island appears in Roman religion.
Virgil’s Aeneid seats islands among Delos, Sicily, the Strophades, and other voyage landfalls. A named island in that epic, not archipelago as a chain dump and not every Mediterranean gazetteer row.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Mountain appears in Roman religion.
Virgil’s Aeneid seats mountains among Sicilian Etna speech, Italian ranges, and divine mountain seats of the poem. A named mountain in that epic, not Olympus alone and not a hiking gazetteer.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
River appears in Roman religion.
Virgil’s Aeneid seats rivers among the Tiber’s destiny speech and the underworld streams Aeneas must cross. A named river in that epic, not Styx/Lethe as the already-filed named waters and not a hydrology dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Olympus appears in Roman religion.
Virgil’s Aeneid seats Olympus as the gods’ court from which Juno, Venus, and Jupiter watch the Roman destiny plot. A named Olympus in that Roman epic, not the Iliad’s Hellenic court restated and not a climbing address.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Cape appears in Roman religion.
Caesar’s Gallic War narrates coastal promontories among British and Armorican campaign geography. A named cape in that Roman campaign speech, not the Herodotus Hellenic cape seat already walked and not beach as the landing shore already walked here.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Swamp appears in Roman religion.
Caesar’s Gallic War narrates swamps and wet ground among Gallic and British campaign obstacles. A named swamp in that Roman campaign speech, not the Herodotus Egyptian swamp seat already walked and not marsh as the neighboring wetland already walked here.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Beach appears in Roman religion.
Caesar’s Gallic War narrates British and Channel beaches among landing and embarkation ground of the war. A named beach in that Roman campaign speech, not the Herodotus Hellenic beach seat already walked and not harbor as a sheltered water place alone.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Marsh appears in Roman religion.
Caesar’s Gallic War narrates marshes and wet ground among British and Gallic campaign obstacles. A named marsh in that Roman campaign speech, not the Herodotus Egyptian marsh seat already walked and not swamp as a neighboring wet-place alone.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Volcano appears in Roman religion.
Pliny’s Natural History seats burning mountains — Etna and related fire-hills — among Book 2 earth marvels. A named volcano in that encyclopedia, not lava as the flowing fire-stone and not Vesuvius as a modern disaster brand alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Sea appears in Roman religion.
Pliny’s Natural History seats the sea among Book 2–9 waters, shores, and marine marvels. A named sea in that encyclopedia, not ocean as a belief quality and not seawater as pharmacy liquor.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Desert appears in Roman religion.
Pliny’s Natural History seats deserts and rainless tracts among African and Asian geography chapters. A named desert in that encyclopedia, not sand as glass substrate already walked and not a Qur’anic desert dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Lake appears in Roman religion.
Pliny’s Natural History seats lakes among inland waters of geography and marvel chapters. A named lake in that encyclopedia, not sea as salt water and not a marsh already seated under Virgil.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Nile appears in Roman religion.
Pliny’s Natural History seats the Nile among Book 5 Egyptian geography, flood, and wonder speech. A named Nile in that encyclopedia, not river as the generic stream already under Virgil and not Book of the Dead nile alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Acheron appears in Roman religion.
Virgil’s Aeneid Book 6 seats Acheron among the underworld rivers Charon’s ferry crosses with Aeneas and the Sibyl. A named underworld river in that Roman katabasis, not the Styx walk already filed and not a generic river dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Erebus appears in Roman religion.
Virgil’s Aeneid seats Erebus in underworld and night speech around the katabasis and dark powers. Named below-dark in that Roman epic, not Egyptian Duat and not Christian hell.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Shrine appears in Roman religion.
Virgil’s Aeneid seats shrines and sacred houses across Troy, Carthage, Cumae, and Latium—temple doors, Penates seats, and vowed fanum speech. A shrine as cult place in that epic, not the Pausanian hellenic shrine walk restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Crossroads appears in Roman religion.
Virgil’s Aeneid Book 6 seats Trivia’s crossroads power as the Sibyl opens the way by Hecate’s night roads. Crossroads as a ritual geography in that Cumaean descent, not a modern occult crossroads dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Knossos appears in Roman religion.
Virgil’s Aeneid Book 3 seats the Cretan landfall where Aeneas seeks the ancient mother and hears Minos’s labyrinthine Knossos in Daedalus speech at Cumae’s doors. Named Cretan seat inside Roman epic voyage, not a tourist palace dump and not a minted crete id.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Castrum appears in Roman religion.
Virgil’s Aeneid Books 7–12 seat castra as the fortified camps of Trojans and Latins in the Italian war. A named Roman camp-form in that epic, not castle as medieval lordly fort and not fortress alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Castellum appears in Roman religion.
Virgil’s Aeneid seats castella as smaller fortified holds and outworks in the Latin war landscape. Named fort-hold speech in that epic, not castrum as the full camp and not a medieval castle dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Forum appears in Roman religion.
Virgil’s Aeneid seats the forum among Anchises’ show of future Rome and the civic space implied on Vulcan’s shield. Named Roman public square in that destiny speech, not a modern plaza dump and not curia as the senate house alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Curia appears in Roman religion.
Virgil’s Aeneid seats the curia among Anchises’ parade of Roman fathers and senate destiny speech. Named senate-house form in that Roman epic foresight, not forum as the open square and not a later brick curia tourist dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Vestibule appears in Roman religion.
Virgil’s Aeneid Book 6 seats the vestibule of Orcus where Grief, Care, and the monstrous shapes throng before Aeneas enters deeper shades. Named underworld entry-hall in that katabasis, not a domestic foyer dump and not cave as the Sibyl’s mouth alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Atrium appears in Roman religion.
Virgil’s Aeneid seats atria among palace interiors—Dido’s halls and Latin royal houses—where guests, gifts, and household gods are received. Named Roman hall-court in that epic, not temple as the cult building and not vestibule as Orcus entry.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Cenotaph Place appears in Roman religion.
Virgil’s Aeneid Book 6 seats Palinurus’ plea for burial and the promise of a cenotaph and cult on the Italian shore when his body cannot be recovered. Named empty-tomb place in that katabasis bargain, not tumulus as a filled mound and not a modern war memorial dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Strand appears in Roman religion.
Virgil’s Aeneid seats the strand among Trojan landings on Libyan, Sicilian, and Italian shores where ships beach and rites begin. Named shore-strip in that voyage epic, not beach as the already-filed roman shore walk and not harbor as the haven.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Foreshore appears in Roman religion.
Virgil’s Aeneid seats the foreshore as the tidal edge where fleets haul up and castaways crawl from surf—especially after the Book 1 storm. Named intertidal strip in that epic, not strand as the broader shore and not seawater as the element.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Anchorage appears in Roman religion.
Virgil’s Aeneid seats anchorage as the holding-ground where the Trojan fleet drops anchor in calm or storm lee. Named mooring-place in that voyage epic, not harbor as the haven and not anchor as the object alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Ferry landing appears in Roman religion.
Virgil’s Aeneid Book 6 seats the ferry landing on Acheron’s bank where Charon’s boat takes shades—and Aeneas with the golden bough. Named crossing-shore in that katabasis, not harbor as a sea haven and not a minted charon entity.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Lacus appears in Roman religion.
Virgil’s Aeneid Book 6 seats Avernus as the lake whose exhalations open the way to the underworld with the Sibyl. Named lacus in that katabasis geography, not lake as a mood synonym dump and not a minted avernus id.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Smithy appears in Roman religion.
Virgil’s Aeneid Book 8 seats the Cyclopes’ smithy under Etna where Vulcan forges Aeneas’s arms. Named smithy workplace in that epic, not forge as a missing synonym dump and not shield as the finished object already walked.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Oppidum appears in Roman religion.
Virgil’s Aeneid seats oppida among Latin and Italian town-strongholds named in the war catalogue and city-fight speech. Named oppidum in that epic, not town as a bare settlement synonym and not rome as the destiny city.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Cove appears in Roman religion.
Virgil’s Aeneid seats coves as sheltered inlets where the fleet finds lee after storm—Libyan landing geometry in Book 1. Named cove in that epic, not harbor as a worked haven and not foreshore as the tidal strip.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Banqueting Hall appears in Roman religion.
Virgil’s Aeneid Book 1 seats Dido’s banqueting hall where the Trojans feast and Aeneas begins the Troy tale. Named feast-hall in that epic, not atrium as the general court and not temple as a cult building.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Throne Room appears in Roman religion.
Virgil’s Aeneid seats throne rooms among Dido’s royal audience and Latinus’ court where embassy and destiny speech land. Named throne-room in that epic, not throne as the already-filed object and not banqueting-hall as the feast space alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Quay appears in Roman religion.
Virgil’s Aeneid seats quays as the built waterfront edge where ships tie up in worked ports—beyond a bare beach haul. Named quay in that epic, not harbor/port as the haven and not strand as the shore strip.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Massalia appears in Roman religion.
Caesar’s Gallic War seats Massilia (Massalia) as the Phocaean ally-port that supplies ships and a Mediterranean shore base in the Gallic campaigns. A named Massalia in that Roman commander’s narrative, not a bare Marseille tourist dump and not a minted Gaul inland oppidum.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Dock appears in Roman religion.
Caesar’s Gallic War seats Massilia and Channel shore works where ships are fitted and laid up; the dock is that ship-shore place class in the narrative. A named dock in that Roman report, not a quay walking-edge alone and not a harbor basin dump.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Dyke appears in Roman religion.
Caesar’s Gallic War seats earthen banks and dyke-class works among fossae, aggeres, and flood or siege embankments of the campaigns. A named dyke in that narrative, not a marsh alone and not a medieval moat dump.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Roadstead appears in Roman religion.
Caesar’s Gallic War seats open roadstead holding-grounds where fleets ride off British and Gallic shores before beach or harbor. A named roadstead in that naval narrative, not an anchorage alone and not a dock yard.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Balneum appears in Roman religion.
Vitruvius’s Ten Books Book V seat balneae — bath-houses with graded rooms — among public buildings. A named balneum in that handbook, not thermae as the later imperial complex name alone and not a generic baths dump.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
appears in · sourced · documented
Thermae appears in Roman religion.
Vitruvius’s Ten Books Book V seat public bathing complexes in Roman civic building speech later named thermae. A named thermae in that bath neighborhood, not balneum as the smaller house alone and not a modern spa dump.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
appears in · sourced · documented
Insula Block appears in Roman religion.
Vitruvius’s Ten Books seat multi-storey rented city blocks — insulae — among Roman private building and party-wall speech. A named insula-block in that handbook, not a later tenement-yard dump and not a courtyard-house-block alone.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
appears in · sourced · documented
Cellar appears in Roman religion.
Columella’s De Re Rustica seats cool store-rooms for wine, oil, and preserves among villa rustica buildings. A named cellar in that handbook, not pantry as the dry-goods store filed beside it and not a bathhouse cistern refused.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Pantry appears in Roman religion.
Columella’s De Re Rustica seats dry store-rooms for rations, tools, and household goods among estate service rooms. A named pantry in that handbook, not cellar as the cool wine/oil room already walked here and not a modern kitchen dump alone.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Kitchen Garden appears in Roman religion.
Columella’s De Re Rustica Book 10 seats the productive hortus that supplies vegetables and pot-herbs to the estate table. A named kitchen-garden in that handbook, not herb-garden as the herb plot filed beside it and not physic-garden or potager as later labels refused.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Herb Garden appears in Roman religion.
Columella’s De Re Rustica seats planted plots of savory, rue, and kitchen herbs among garden chapters. A named herb-garden in that handbook, not kitchen-garden as the broader hortus already walked here and not physic-garden as medieval medicinal chrome refused.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Dovecote appears in Roman religion.
Columella’s De Re Rustica Book 8 seats towers and houses that keep pigeons for meat and dung among estate livestock buildings. A named dovecote in that handbook, not funerary columbarium niches and not columba as the saint lemma refused.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Columbarium appears in Roman religion.
Columella’s De Re Rustica seats the pigeon-house (columbarium) among estate bird buildings that lodge doves. A named columbarium in that handbook as the living dove-cote, not the funerary ash-niche sense alone and not dovecote as the English twin already walked here without merging the two lemmas into one unlock.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Drain appears in Roman religion.
Columella’s De Re Rustica seats ditches and covered drains that dry wet fields among estate water management. A named drain in that handbook, not noria/sakia/shaduf as named foreign wheels refused and not sewer-outfall as urban chrome refused.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Raised-Bed Field appears in Roman religion.
Columella’s De Re Rustica seats built-up garden beds that drain and warm plantings among hortus craft. A named raised-bed-field in that handbook, not ridge-and-furrow or strip-field as English open-field chrome refused and not terrace-field as the hillside form filed beside it.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Terrace Field appears in Roman religion.
Columella’s De Re Rustica seats sloping and stepped vineyard and orchard grounds that manage water on hills among Italian estate planting. A named terrace-field in that handbook, not Asian rice-terrace chrome and not raised-bed-field as the garden bed already walked here.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
Pompeii appears in Roman religion.
Strabo’s Geography Book 5 seats Pompeii among the Campanian towns on the bay below Vesuvius — a living Sarnus-port seat in the Italian chorography, written before the later eruption that preserves the ruins. A named pompeii in that survey, not herculaneum as the sister coastal keep-apart and not rome as the capital alone.
from Strabo · Geography, c. early 1st century CE
appears in · sourced · documented
Herculaneum appears in Roman religion.
Strabo’s Geography Book 5 seats Herculaneum on the same Vesuvian Campanian shore as Pompeii — a coastal town in the Italian chorography before the later burial. A named herculaneum in that survey, not pompeii as the larger neighbor and not a bare bay-tourism dump.
from Strabo · Geography, c. early 1st century CE
appears in · sourced · documented
Circus Maximus Form appears in Roman religion.
Strabo’s Geography on Rome seats the Circus Maximus among the capital’s spectacle fabric — the long U-shaped race course with spina and stands. A named circus-maximus-form in that Roman civic chorography, not hippodrome as the Greek horse course already walked under Pausanias/Herodotus and not amphitheater as the oval bowl.
from Strabo · Geography, c. early 1st century CE
appears in · sourced · documented
Amphitheater appears in Roman religion.
Strabo’s Geography of Italy seats oval spectacle bowls among Roman and Italian civic fabric — amphitheater speech beside theater and circus in the Augustan-era chorography. A named amphitheater in that survey, not theater-place as a stage-facing playhouse already walked under Pausanias and not stadium as an athletic track alone.
from Strabo · Geography, c. early 1st century CE
appears in · sourced · documented
Milestone place appears in Roman religion.
Strabo’s Geography measures Roman roads by miles and marked distances from the capital — milestone speech in the Italian and provincial road chorography. A named milestone-place in that road-measure neighborhood under later place naming, not staging-post as the Herodotus Royal Road relay already walked and not road as the Pausanias itinerary path alone.
from Strabo · Geography, c. early 1st century CE
appears in · sourced · documented
Arsenal appears in Roman religion.
Vegetius’s Epitoma seats armories and weapons stores among the support fabric of a trained army — places where arms are kept and issued. A named arsenal in that handbook logistics speech, not barracks as soldier quarters and not a powder-magazine gunpowder dump.
from Vegetius · Epitoma rei militaris, late 4th–early 5th century CE
appears in · sourced · documented
Bakehouse appears in Roman religion.
Vegetius’s Epitoma seats bread and baking among the army’s ration craft — ovens and bake-places that feed a trained force. A named bakehouse in that handbook ration speech, not kitchen as a general cooking room alone and not field-kitchen as mobile cook apparatus refused here.
from Vegetius · Epitoma rei militaris, late 4th–early 5th century CE
appears in · sourced · documented
plant · 37
Myrtle appears in Roman religion.
Virgil’s Aeneid seats myrtle among plants of Venus and Trojan memorial. A named myrtle in that epic, not laurel as the Daphne tree and not a wedding-checklist dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Grape appears in Roman religion.
Pliny’s Natural History seats the grape among Italian viticulture and wine-making chapters. A named grape in that encyclopedia, not vine as a second Vitaceae id and not wine-press as the machine already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Flax appears in Roman religion.
Pliny’s Natural History seats flax among Italian and provincial fiber crops for linen. A named flax in that encyclopedia, not linseed-oil as the pressed product already walked and not a modern linen-brand dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Hemp appears in Roman religion.
Pliny’s Natural History seats hemp among fiber plants for rope and related craft. A named hemp in that encyclopedia, not flax as the linen crop already walked here and not a modern cannabis-culture dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Apple appears in Roman religion.
Pliny’s Natural History seats the apple among Italian orchard fruits and cultivars. A named apple in that encyclopedia, not the Norse Iðunn apples already walked and not a modern cider dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Reed appears in Roman religion.
Pliny’s Natural History seats reeds among wetland plants used for writing, thatch, and craft. A named reed in that encyclopedia, not the Gilgamesh reed already walked and not papyrus as the Egyptian paper plant.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Papyrus appears in Roman religion.
Pliny’s Natural History seats papyrus among Egyptian paper-plants and writing materials known to Rome. A named papyrus in that encyclopedia, not the Plutarch Egyptian religion seat already walked and not papyrus-roll as the object already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Date appears in Roman religion.
Pliny’s Natural History seats the date palm among eastern and African fruit trees known to Rome. A named date in that encyclopedia, not the Qur’an date already walked and not a modern energy-bar dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Cherry appears in Roman religion.
Pliny’s Natural History seats cherry among orchard fruits and their Roman cultivation history. A named cherry in that encyclopedia, not apple as the broader orchard fruit already walked here and not a modern pie dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Chestnut appears in Roman religion.
Pliny’s Natural History seats chestnut among food trees of Italian hills. A named chestnut in that encyclopedia, not oak as the Celtic Pliny tree already walked and not a modern roasting dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Hazel appears in Roman religion.
Pliny’s Natural History seats hazel among nut trees of the Italian landscape. A named hazel in that encyclopedia, not walnut as the larger nut tree and not a modern confection dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Walnut appears in Roman religion.
Pliny’s Natural History seats walnut among nut trees with wood and fruit chapters. A named walnut in that encyclopedia, not hazel as the smaller nut already walked here and not a modern baking dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Elm appears in Roman religion.
Pliny’s Natural History seats elm among forest and vineyard-support trees of Italy. A named elm in that encyclopedia, not ash as the Norse timber already walked and not a modern street-tree dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Ash appears in Roman religion.
Pliny’s Natural History seats ash among spear-wood and timber trees. A named ash in that encyclopedia, not the Norse world-tree ash already walked and not elm as the vineyard tree already walked here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Beech appears in Roman religion.
Pliny’s Natural History seats beech among mast-bearing forest trees. A named beech in that encyclopedia, not oak as the Celtic Pliny tree already walked and not a modern furniture dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Millet appears in Roman religion.
Pliny’s Natural History seats millet among cereal crops of Italian and provincial agriculture. A named millet in that encyclopedia, not wheat or barley as the Dioscorides grains already walked and not a modern birdseed dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Oats appears in Roman religion.
Pliny’s Natural History seats oats among cereals of provincial and fodder agriculture. A named oat in that encyclopedia, not wheat as the bread grain already walked under Dioscorides and not a modern breakfast dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Wheat appears in Roman religion.
Pliny’s Natural History seats wheat among staple cereals of Roman agriculture and bread. A named wheat in that encyclopedia, not the Dioscorides pharmacy wheat already walked and not barley as the beer grain.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Barley appears in Roman religion.
Pliny’s Natural History seats barley among cereals of bread, fodder, and Italian farming speech. A named barley in that encyclopedia, not the Dioscorides/Rigveda/Demeter barley walks already stored and not wheat as the sister grain already walked here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Cedar appears in Roman religion.
Pliny’s Natural History seats cedar among eastern and Mediterranean timber trees known to Rome. A named cedar in that encyclopedia, not the Dioscorides cedar pharmacy or Gilgamesh cedar already walked and not pine as the resin tree already walked here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Silphium appears in Roman religion.
Pliny’s Natural History seats silphium among Cyrenaic trade plants and the famous exhaustion of the stock. A named silphium in that encyclopedia, not the Dioscorides drug silphium already walked and not ordinary fennel.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Woad appears in Roman religion.
Pliny’s Natural History seats woad/vitrum among northern body-staining and dye plants in Roman report. A named woad in that encyclopedia, not woad-caesar as the Gallic War dye use already walked and not indigo as the later trade blue.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Lotus appears in Roman religion.
Pliny’s Natural History seats lotus among Egyptian and Mediterranean water plants known to Roman encyclopedic speech. A named lotus in that encyclopedia, not the Book of the Dead or Lotus Sūtra seats already walked and not a modern pond dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Olive appears in Roman religion.
Virgil’s Aeneid seats the olive among peace-branches and sacred tree speech of landing and embassy. A named olive in that epic, not Athena’s civic gift dump and not Dioscorides pharmacy olive restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Oak appears in Roman religion.
Virgil’s Aeneid seats the oak among Faunus’s oracle-tree and Italian sacred timber. A named oak in that epic, not Zeus’s Dodona oak dump alone and not a lumber checklist.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Laurel appears in Roman religion.
Virgil’s Aeneid seats laurel among Apollo’s sacred tree and Latinus’s palace omen-tree where the bees settle. A named laurel in that epic, not Daphne’s Ovid metamorphosis restated and not myrtle as Venus’s plant already walked.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Cypress appears in Roman religion.
Virgil’s Aeneid seats cypress among funerary and mourning timber of Trojan burial speech. A named cypress in that epic, not Ovid’s Cyparissus restated and not a cemetery-checklist dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Fern appears in Roman religion.
Pliny’s Natural History seats ferns among frond plants of the botanical books. A named fern in that encyclopedia, not moss as soft packing growth and not a fairy-folklore dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Pine appears in Roman religion.
Pliny’s Natural History seats pine among resinous timber and pitch-bearing trees. A named pine in that encyclopedia, not pine→medicine already under Dioscorides and not rosin as the hard resin already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Fig appears in Roman religion.
Pliny’s Natural History seats the fig among orchard fruits of Italian and eastern cultivation speech. A named fig in that encyclopedia, not Qur’anic fig oath already walked and not olive as the oil tree.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Pomegranate appears in Roman religion.
Pliny’s Natural History seats the pomegranate among orchard fruits and dye-adjacent rinds. A named pomegranate in that encyclopedia, not Homeric Hymn Persephone seed already walked and not apple as a northern youth-fruit.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Mulberry appears in Roman religion.
Pliny’s Natural History seats the mulberry among trees tied to silk-worm leaf and orchard speech. A named mulberry in that encyclopedia, not silk as dye cloth already walked and not a modern berry dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Pepper appears in Roman religion.
Pliny’s Natural History seats pepper among eastern spices of Book 12 trade and table speech. A named pepper in that encyclopedia, not cinnamon as the bark spice and not a New World chile dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Cinnamon appears in Roman religion.
Pliny’s Natural History seats cinnamon among aromatic barks of eastern trade speech. A named cinnamon in that encyclopedia, not cinnamon→medicine already under Dioscorides and not pepper as the berry spice.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Mushroom appears in Roman religion.
Pliny’s Natural History seats mushrooms among fungi noted for food and danger in botanical speech. A named mushroom in that encyclopedia, not fungus as a second fungi id and not a fairy-ring dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Rosemary appears in Roman religion.
Pliny’s Natural History seats rosemary among aromatic Mediterranean shrubs of garden and remedy speech. A named rosemary in that encyclopedia, not rosemary→medicine already under Dioscorides and not sage as the sister aromatic.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Plum appears in Roman religion.
Pliny’s Natural History seats the plum among orchard fruits of Italian and provincial cultivation speech. A named plum in that encyclopedia, not prune as dried fruit alone and not pomegranate as the eastern orchard fruit already walked in W5.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
color · 33
Gold appears in Roman religion.
Virgil’s Aeneid seats gold among temple plate, gifts, and the golden bough’s metal speech. A named gold in that epic, not the golden-bough object restated as the material alone and not alchemy.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Indigo appears in Roman religion.
Pliny’s Natural History Book 35 seats indicum among imported blue pigments and dye materials of Roman craft speech. A named indigo encyclopedia seat in that encyclopedia, not indigo dye use already walked and not woad as the European leaf-blue alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Kermes appears in Roman religion.
Pliny’s Natural History seats coccum/kermes among Mediterranean crimson dye insects of Roman textile speech. A named kermes encyclopedia seat in that encyclopedia, not kermes dye use already walked and not cochineal as the New World scale.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Weld appears in Roman religion.
Pliny’s Natural History seats weld/Reseda yellows among plant dye materials of Roman textile speech. A named weld encyclopedia seat in that encyclopedia, not weld dye use already walked and not saffron as the stigma yellow alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Egyptian blue appears in Roman religion.
Pliny’s Natural History seats Egyptian blue among fused copper-silicate blues known to Roman pigment speech beyond pharmacy/dye alone. A named egyptian-blue craft encyclopedia seat, not egyptian-blue medicine/dye already walked and not azurite as the carbonate blue alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Tyrian purple appears in Roman religion.
Pliny’s Natural History Book 9 seats murex purple among costly textile dyes and imperial cloth speech beyond the used_in dye edge alone. A named tyrian-purple craft encyclopedia seat, not tyrian-purple-dye-pliny already walked and not generic purple as a flatten refused here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Sepia appears in Roman religion.
Pliny’s Natural History seats cuttlefish secretion among brown inks of marine pigment craft beyond the dye edge alone. A named sepia craft encyclopedia seat, not sepia-dye-pliny already walked and not lampblack or bistre alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Sinopia appears in Roman religion.
Pliny’s Natural History seats sinopia red-earth among pigments of painting and craft beyond medicine and dye edges alone. A named sinopia craft encyclopedia seat, not sinopia medicine/dye already walked and not red-ochre as the neighboring iron-earth alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Madder appears in Roman religion.
Pliny’s Natural History seats madder among Rubia root dyes of textile craft beyond medicine and dye edges alone. A named madder craft encyclopedia seat, not madder medicine/dye already walked and not madder-lake as a later precipitated paint name refused here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Crimson appears in Roman religion.
Pliny’s Natural History seats crimson cloth-color among kermes-neighborhood reds of textile craft beyond medicine and dye edges alone. A named crimson craft encyclopedia seat, not crimson-cloth-dye-pliny already walked and not carmine or cochineal as New World collide refused here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Terre verte appears in Roman religion.
Pliny’s Natural History seats green earth among soft green pigments of painting craft in the appianum/creta-viridis neighborhood. A named terre-verte craft encyclopedia seat, not malachite as the ore green already walked and not generic green as a color dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Black appears in Roman religion.
Pliny’s Natural History seats black among painter’s colors and dark pigments of Book 35. A named black hue in that encyclopedia, not lampblack or ivory-black as soot blacks already walked and not a death-symbol dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
White appears in Roman religion.
Pliny’s Natural History seats white among painter’s whites and pale colors of Book 35. A named white hue in that encyclopedia, not cerussa as white-lead already walked and not chalk as the earth already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Red appears in Roman religion.
Pliny’s Natural History seats red among painter’s reds and colored earths of Book 35. A named red hue in that encyclopedia, not red-ochre, minium, or sinopia as named reds already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Purple appears in Roman religion.
Pliny’s Natural History seats purple among dyed and painted purples of color speech. A named purple hue in that encyclopedia, not Tyrian purple as the murex dye already walked and not a royal-symbol dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Green appears in Roman religion.
Pliny’s Natural History seats green among painter’s greens and green earths of Book 35. A named green hue in that encyclopedia, not terre-verte, malachite, or verdigris as named greens already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Blue appears in Roman religion.
Pliny’s Natural History seats blue among painter’s blues and blue colorants of Book 35. A named blue hue in that encyclopedia, not Egyptian blue, azure, or indigo as named blues already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Scarlet appears in Roman religion.
Pliny’s Natural History seats scarlet among bright reds of dyed cloth and color speech. A named scarlet hue in that encyclopedia, not kermes or crimson as insect reds already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Purpurissum appears in Roman religion.
Pliny’s Natural History Book 35 seats purpurissum among purple/crimson pigments of chalked or shellfish preparations in workshop speech. A named purpurissum in that encyclopedia, not tyrian-purple as the cloth dye already walked and not ostrum as the shellfish-purple lemma kept apart here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Atramentum appears in Roman religion.
Pliny’s Natural History seats atramentum among soot and charcoal blacks for writing and painting. A named atramentum in that encyclopedia, not lampblack as the already-walked soot pigment and not iron-gall-ink as the later gall recipe refused in earlier Pliny craft passes.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Rubrica appears in Roman religion.
Pliny’s Natural History seats rubrica among red-earth marks and painting reds under the Latin rubrica name. A named rubrica in that encyclopedia, not sinopia as the neighboring red-earth already walked and not cinnabar as the mercury red already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Sandyx appears in Roman religion.
Pliny’s Natural History Book 35 seats sandyx among mixed reds prepared from rubrica with lead or related sandyx recipes. A named sandyx in that encyclopedia, not minium as red lead alone and not rubrica as the parent red earth alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Cerussa usta appears in Roman religion.
Pliny’s Natural History seats burnt white lead (cerussa usta) among warm reds and oranges from calcined cerussa. A named cerussa-usta in that encyclopedia, not raw cerussa already walked and not minium as red lead alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Melinum appears in Roman religion.
Pliny’s Natural History Book 35 seats melinum among Melian white earths used as painting whites. A named melinum in that encyclopedia, not chalk as the already-walked white earth and not cerussa as white lead.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Paraetonium appears in Roman religion.
Pliny’s Natural History Book 35 seats paraetonium among white earths named from the Egyptian coast station Paraetonium. A named paraetonium in that encyclopedia, not melinum as Melian white and not chalk alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Attic sil appears in Roman religion.
Pliny’s Natural History Book 35 seats Attic sil among prized yellow ochres under the sil name. A named attic-sil in that encyclopedia, not generic yellow-ochre as a forced duplicate id and not orpiment as the arsenic yellow already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Armenium appears in Roman religion.
Pliny’s Natural History Book 35 seats armenium among Armenian blues of azurite neighborhood in Roman pigment lists. A named armenium in that encyclopedia, not azurite as a forced duplicate id and not caeruleum as the frit-blue lemma kept apart here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Aerugo appears in Roman religion.
Pliny’s Natural History Book 34 seats aerugo among copper-rust greens of pigment and craft under the Latin name. A named aerugo in that encyclopedia, not verdigris as the already-walked English lemma flatten and not malachite as the carbonate ore alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Caeruleum appears in Roman religion.
Pliny’s Natural History Book 33–35 seats caeruleum among sky-blue pigments, often the Egyptian blue frit neighborhood in Latin speech. A named caeruleum in that encyclopedia, not egyptian-blue as a forced duplicate id and not armenium as azurite-blue alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Ostrum appears in Roman religion.
Pliny’s Natural History seats ostrum among shellfish purples under the Latin ostrum name in textile and color speech. A named ostrum in that encyclopedia, not tyrian-purple as the already-walked cloth dye and not purpurissum as the chalked purple pigment kept apart here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Sepia Ink appears in Roman religion.
Pliny’s Natural History treats cuttlefish sepia among brown writing and drawing inks beside the dry sepia pigment seat already walked. A named sepia-ink in that encyclopedia, not sepia as the pigment cake alone and not bistre as the later wash name refused in earlier craft passes.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Carbon Ink appears in Roman religion.
Pliny’s Natural History seats soot-bound blacks among atramentum writing and painting inks rather than gall chemistry. A named carbon-ink class in that encyclopedia neighborhood, not lampblack as dry soot pigment alone and not atramentum as the Latin lemma kept apart here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Pozzuoli red appears in Roman religion.
Pliny’s Natural History seats Puteolan and Campanian red earths among iron-red pigments and building earths of the Pozzuoli neighborhood. A named pozzuoli-red in that encyclopedia, not pozzolana as the volcanic building earth already walked and not rubrica as the Latin red-earth lemma kept apart here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
concept · 23
Roman religion is connected to Fate.
Virgil’s Aeneas is driven by a fatum that is a Roman epic duty. That fate is not Ptolemy’s natal inclination and not the Moirai’s spinning.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
connected to · sourced · documented
Roman religion is associated with Descent.
Aeneas’s katabasis is a Roman epic descent for a father’s counsel and a future. The reason is Virgil’s, not Eleusis and not Gilgamesh.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
associated with · sourced · documented
Prophecy appears in Roman religion.
Virgil’s Aeneid gives the Cumaean Sibyl a prophetic office before she guides Aeneas below. That is Roman epic prophecy, not Delphi’s civic oracle and not Virgilian fate-talk alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Horizon appears in Roman religion.
Pliny’s Natural History treats the horizon as the sky-edge where risings and settings are judged. A named horizon edge in that encyclopedia, not zenith as the overhead point and not a modern coordinate dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Allegory appears in Roman religion.
The Aeneid’s destiny speech works as extended allegory of Rome’s founding. A named allegory craft in that epic, not parable as short likeness and not a modern theory dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Oratory appears in Roman religion.
The Aeneid stages formal oratory among councils and embassies. A named oratory speech craft in that epic, not rhetoric as the art-name alone and not every debate dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Fate appears in Roman religion.
Virgil’s Aeneid seats fatum as the destiny speech that drives Aeneas toward Rome against Juno’s opposition. A named fate in that epic, not the roman-religion→fate connected_to residual restated as appears_in courtesy and not fortune-telling.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Dream appears in Roman religion.
Virgil’s Aeneid seats dreams among Hector’s warning in Troy and Tiberinus’s river vision in Latium. A named dream in that epic, not Asklepios incubation dump and not a psychology checklist.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Soul appears in Roman religion.
Virgil’s Aeneid Book 6 seats souls among the shades Aeneas meets and the anima speech of the underworld parade. A named soul in that epic, not Egyptian soul-weight restated and not a psychology dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Lament appears in Roman religion.
Virgil’s Aeneid seats lament among mourning speeches for Pallas, Euryalus, and Troy’s dead. A named lament in that epic, not Iliad lament restated as the only edge and not a playlist dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Aeneas and Dido appears in Roman religion.
Virgil’s Aeneid Books 1–4 seat the Aeneas–Dido love, cave union, and abandonment as a named myth episode. The published aeneas-and-dido concept is that Carthage arc, not wedding rite alone and not a missing Dido being invent.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Hero appears in Roman religion.
Virgil’s Aeneid seats heros speech for Aeneas and war-dead as cult-hero and epic hero ranks. Hero as a published concept inside Roman epic diction, not Pausanian hellenic hero-cult alone and not aeneas being restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Quest appears in Roman religion.
Virgil’s Aeneid seats Aeneas’s fated search for the Hesperian homeland through omen, prophecy, and delayed landing. Quest as published concept for that voyage-task, not a generic adventure slogan.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Purity appears in Roman religion.
Virgil’s Aeneid seats ritual cleanliness before sacrifice, burial, and underworld approach—washed hands, pure victims, and nefas avoidances. Purity as published concept in that cult speech, not Islamic/Shinto purity used_in walks restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Taboo appears in Roman religion.
Virgil’s Aeneid seats nefas and forbidden acts—broken burial duties, violated sanctuaries, and Proserpina’s barred gifts. Taboo as published concept for that prohibition speech, not Shinto taboo alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Divinity appears in Roman religion.
Virgil’s Aeneid seats numen, divine presence, and godhead speech across storms, omens, and temple epiphany. Divinity as published concept in that Roman epic theology-talk, not Qur’anic divinity alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Death appears in Roman religion.
Virgil’s Aeneid seats death as battlefield end, underworld population, and funerary care from Troy to Latium. Death as published concept in that epic, not Norse/Shinto/Egyptian death walks restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Descent appears in Roman religion.
Virgil’s Aeneid Book 6 seats Aeneas’s descent to the below as a named katabasis. Descent as published concept for that going-down, not Kojiki descent alone and not underworld place restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Rebirth appears in Roman religion.
Virgil’s Aeneid Book 6 seats Anchises’ teaching of souls purified and returned to bodies. Rebirth as published concept for that metempsychosis speech, not Buddhist/Norse rebirth walks restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Luck appears in Roman religion.
Virgil’s Aeneid seats fortuna and chance speech—storm luck, battle turns, and uneven favor—without a separate fortuna deity id in catalog. Luck as published concept for that fortuna diction.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Memory appears in Roman religion.
Virgil’s Aeneid seats memory as Trojan recollection, Anchises’ recognition, and commemorative funeral games. Memory as published concept in that epic, not Norse/Hesiod memory walks restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Writing appears in Roman religion.
Virgil’s Aeneid Book 6 seats the Sibyl’s written leaves—fates set on folia that scatter in wind. Writing as published concept for that prophetic inscription craft, not Gilgamesh clay-tablet used_in alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Romulus and Remus appears in Roman religion.
Ovid’s Metamorphoses Book 14 seats Romulus’s apotheosis and Hersilia’s change among early Rome’s foundation speech after the Sabine war. A named Romulus-and-Remus Roman founding reception in that poem, not Livy wall-quarrel alone and not Fasti as this edge’s source.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
phenomenon · 22
Meteor appears in Roman religion.
Pliny’s Natural History records meteors and falling lights among sky marvels of the Roman world. A named streak-phenomenon in that natural history, not meteorite as fallen stone and not comet.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · culturally specific
Full moon appears in Roman religion.
Pliny’s Natural History treats the full moon among lunar phases affecting tides and remedies. A named full phase in that natural history, not moon as the body alone and not new moon.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · culturally specific
New moon appears in Roman religion.
Pliny’s Natural History treats the new moon among lunar phases. A named dark conjunction phase in that natural history, not full moon and not void.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · culturally specific
Day appears in Roman religion.
Pliny’s Natural History treats day among the divisions of civil and natural time. A named day span in that encyclopedia, not sun as the lamp body and not noon as a clock point alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Night appears in Roman religion.
Pliny’s Natural History treats night among the divisions of civil and natural time. A named night span in that encyclopedia, not moon as the body and not midnight alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Twilight appears in Roman religion.
Pliny’s Natural History treats twilight among the in-between lights of day and night. A named twilight hinge in that encyclopedia, not dawn as a separate dump and not dusk alone under another id.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Noon appears in Roman religion.
Pliny’s Natural History marks noon among the day’s hinges in clock and heat speech. A named noon point in that encyclopedia, not day as the whole span and not midnight.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Midnight appears in Roman religion.
Pliny’s Natural History marks midnight among the night’s hinges. A named midnight point in that encyclopedia, not night as the whole span and not noon.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Zodiacal light appears in Roman religion.
Pliny’s Natural History notes pale zodiacal glow among sky marvels along the sun’s path. A named zodiacal light in that encyclopedia, not milky-way as the night band already filed and not aurora.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Rain appears in Roman religion.
Pliny’s Natural History seats rain among Book 2 precipitations and weather speech. A named rain in that encyclopedia, not rainwater as collected pharmacy water and not a Vedic rain-god dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Earthquake appears in Roman religion.
Pliny’s Natural History seats earthquakes among Book 2 tremblings of the ground and related marvels. A named earthquake in that encyclopedia, not volcano as the fire-mountain and not a omen-only dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Rainbow appears in Roman religion.
Pliny’s Natural History seats the rainbow among Book 2 sky arcs and color marvels. A named rainbow in that encyclopedia, not iris as a deity dump and not a modern optics lecture.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Halo appears in Roman religion.
Pliny’s Natural History seats solar and lunar halos among Book 2 rings about the lamps of the sky. A named halo in that encyclopedia, not rainbow as the multi-color arc and not aurora as northern glow.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Tide appears in Roman religion.
Pliny’s Natural History seats tides among Book 2 seas that swell and fall with the moon. A named tide in that encyclopedia, not sea as the water body alone and not a maelstrom dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Eclipse appears in Roman religion.
Pliny’s Natural History seats eclipses among Book 2 coverings of sun and moon. A named eclipse in that encyclopedia, not omen-only prophecy dump and not Ptolemy judicial eclipse alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Season appears in Roman religion.
Pliny’s Natural History seats seasons among the year’s turns of weather and husbandry speech. A named season in that encyclopedia, not calendar as the counting tool alone and not Demeter myth season alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Shadow appears in Roman religion.
Virgil’s Aeneid Book 6 seats umbrae—shades of the dead—as the underworld’s population Aeneas meets. Shadow as published phenomenon/concept id for that shade speech, not Egyptian/Norse shadow walks and not umbra cosmic penumbra flatten.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Drizzle appears in Roman religion.
Pliny’s Natural History seats fine drizzle among light precipitations of Book 2 weather speech. A named drizzle in that encyclopedia, not rain as ordinary fall already walked and not mist as suspended vapor already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Sleet appears in Roman religion.
Pliny’s Natural History seats mixed ice-rain among hard and mixed precipitations of Book 2 weather speech. A named sleet in that encyclopedia, not hail as hard pellets already walked and not snow as soft fall already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Gale appears in Roman religion.
Pliny’s Natural History seats strong gales among violent winds of Book 2 meteorology. A named gale in that encyclopedia, not wind as ordinary air motion already walked and not whirlwind as rotating column.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Whirlwind appears in Roman religion.
Pliny’s Natural History seats whirlwinds among twisting wind columns of Book 2 storm speech. A named whirlwind in that encyclopedia, not gale as broad strong wind and not waterspout as the water-column form.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Waterspout appears in Roman religion.
Pliny’s Natural History seats waterspouts among sea-born twisting columns of Book 2 meteorological marvels. A named waterspout in that encyclopedia, not whirlwind as land turbo and not maelstrom as northern whirlpool (refused).
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
word · 18
Omen appears in Roman religion.
Virgil’s Aeneid seats omens among bird-signs, bee-swarms, bleeding trees, and sky tokens that steer the voyage. A named omen in that epic, not oracle as the spoken seat and not a superstition dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Oracle appears in Roman religion.
Virgil’s Aeneid seats oracles among the Sibyl of Cumae, Delian Apollo, and Faunus’s voice. A named oracle in that epic, not omen as silent sign alone and not a psychic dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Prayer appears in Roman religion.
Virgil’s Aeneid seats prayer among landing rites, battlefield vows, and petitions to Jupiter, Venus, and Apollo. A named prayer in that epic, not Qur’anic ṣalāt and not a silent meditation dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Curse appears in Roman religion.
Virgil’s Aeneid seats spoken curses—Celaeno’s hunger-curse, Dido’s dying curse on Aeneas’s line, and related dirae speech. Curse as word-act in that epic, not Qur’anic or Eddic curse walks restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Oath appears in Roman religion.
Virgil’s Aeneid seats sworn foedus and oath speech—Latin treaty oaths, Aeneas’s vows, and gods called to witness. Oath as binding word in that epic, not Qur’anic/Pausanian/Eddic oath walks restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Blessing appears in Roman religion.
Virgil’s Aeneid seats spoken blessings and favorable numen—parental blessings, priestly favor, and gods’ prospering speech. Blessing as word-act in that epic, not Vedic/Islamic/Buddhist blessing walks restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Name appears in Roman religion.
Virgil’s Aeneid seats naming speech—Ascanius/Iulus double name, place-name etiologies, and omen names. Name as published word-concept in that founder diction, not Egyptian/Norse name walks restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Watchword appears in Roman religion.
Vegetius’s Epitoma seats tesserae and watchwords among camp night-discipline — recognition phrases the watch and company exchange. A named watchword in that handbook, not password as the modern access-secret dump alone and not countersign as the reply-word keep-apart.
from Vegetius · Epitoma rei militaris, late 4th–early 5th century CE
appears in · sourced · documented
Zeugma appears in Roman religion.
Quintilian’s Institutio Oratoria seats zeugma among figures that yoke one verb or adjective to unlike objects. A Roman school figure of speech, not pun as sound-play alone and not syllepsis as the pedantic twin dump.
from Quintilian · Institutio Oratoria, c. 95 CE
appears in · sourced · documented
Polyptoton appears in Roman religion.
Quintilian’s Institutio Oratoria schools polyptoton as repeating a word under different grammatical forms (adnominatio kin). A Roman rhetoric figure of varied-form repeat, not alliteration and not pun as sound-play alone.
from Quintilian · Institutio Oratoria, c. 95 CE
appears in · sourced · documented
Hyperbaton appears in Roman religion.
Quintilian’s Institutio Oratoria seats hyperbaton as disrupted expected word order so related parts stand apart. A Roman school order-figure, not anastrophe as simple inversion alone and not synchysis as interlocking weave alone.
from Quintilian · Institutio Oratoria, c. 95 CE
appears in · sourced · documented
Hysteron Proteron appears in Roman religion.
Quintilian’s Institutio Oratoria treats hysteron proteron as putting the later thing first in word order for stress. A Roman school order-figure, not anastrophe as wider inversion alone and not hyperbaton as disrupted syntax alone.
from Quintilian · Institutio Oratoria, c. 95 CE
appears in · sourced · documented
Hypallage appears in Roman religion.
Quintilian’s Institutio Oratoria treats hypallage as transferring an adjective or relation onto an unexpected neighbor. A Roman school transferred-epithet figure, not mixed-metaphor slang and not catachresis as strained naming alone.
from Quintilian · Institutio Oratoria, c. 95 CE
appears in · sourced · documented
Anacoluthon appears in Roman religion.
Quintilian’s Institutio Oratoria seats anacoluthon as a sentence that shifts construction mid-course — sometimes fault, sometimes figure. A Roman handbook syntax-break attestation, not aposiopesis as break into silence and not synchysis as woven order.
from Quintilian · Institutio Oratoria, c. 95 CE
appears in · sourced · documented
Pleonasm appears in Roman religion.
Quintilian’s Institutio Oratoria discusses pleonasm among surplus wording that may be fullness or fault. A Roman handbook style-quantity attestation, not tautology as identical sense-double alone and not accumulatio as piled detail alone.
from Quintilian · Institutio Oratoria, c. 95 CE
appears in · sourced · documented
Tautology appears in Roman religion.
Quintilian’s Institutio Oratoria marks tautology as repeating the same sense without gain among style vices. A Roman school redundant-sense attestation, not pleonasm as surplus wording alone and not synonymia as styled variation.
from Quintilian · Institutio Oratoria, c. 95 CE
appears in · sourced · documented
Paralipsis appears in Roman religion.
Quintilian’s Institutio Oratoria treats paralipsis / occultatio kin as drawing notice by claiming to pass a matter by. A Roman school pretended-omission figure, not praeteritio as the Latin twin dump alone and not occupatio as pre-emptive answer.
from Quintilian · Institutio Oratoria, c. 95 CE
appears in · sourced · documented
Anthimeria appears in Roman religion.
Quintilian’s Institutio Oratoria allows forceful enallage / part-of-speech shift as a figure when grammar is bent for effect; anthimeria is that one-class-as-another move. A Roman school grammar-figure attestation, not neologism as new coin alone.
from Quintilian · Institutio Oratoria, c. 95 CE
appears in · sourced · documented
animal · 17
Giraffe appears in Roman religion.
Pliny’s Natural History records the camelopardalis among marvel animals of Roman encyclopedic speech. A named giraffe in that encyclopedia, not camel as the ordinary beast and not a modern zoo dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Rhino appears in Roman religion.
Pliny’s Natural History records the rhinoceros among spectacle and marvel animals of Roman encyclopedic speech. A named rhino in that encyclopedia, not unicorn as an absent stretch and not a modern safari dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Nautilus appears in Roman religion.
Pliny’s Natural History records the nautilus among marine marvels with sail-and-oar natural-history speech. A named nautilus in that encyclopedia, not octopus as the soft-bodied neighbor and not a modern chambered-shell dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Parrot appears in Roman religion.
Pliny’s Natural History records the parrot among talking birds of Roman encyclopedic speech. A named parrot in that encyclopedia, not a modern pet dump and not a generic bird checklist.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Mongoose appears in Roman religion.
Pliny’s Natural History records the ichneumon among Egyptian and African animals in Roman encyclopedic speech — the snake-fighting mongoose of that handbook. A named mongoose in that encyclopedia, not a modern pest-control dump and not a jackal flatten.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Cicada appears in Roman religion.
Pliny’s Natural History records the cicada among insects of Roman natural-history speech. A named cicada in that encyclopedia, not locust as the swarm pest alone and not a modern summer-noise dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Nightingale appears in Roman religion.
Pliny’s Natural History records the nightingale among songbirds of Roman encyclopedic speech. A named nightingale in that encyclopedia, not Philomela as a minted being id and not a modern poetry dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Crane appears in Roman religion.
Pliny’s Natural History records the crane among migratory birds of Roman encyclopedic speech. A named crane in that encyclopedia, not stork as the filial-piety bird alone and not an East-Asian longevity dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Peacock appears in Roman religion.
Pliny’s Natural History records the peacock among display birds of Roman encyclopedic speech. A named peacock in that encyclopedia, not Hera’s bird already walked and not an India-caution edge alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Stork appears in Roman religion.
Pliny’s Natural History records the stork among birds noted for filial return in Roman encyclopedic speech. A named stork in that encyclopedia, not crane as the migrant neighbor and not a modern baby-delivery slogan alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Serpent appears in Roman religion.
Virgil’s Aeneid Book 2 seats the twin sea-serpents that kill Laocoön and his sons at Troy. Named serpents in that Roman sack narrative, not snake as a second id and not a generic omen dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Wolf appears in Roman religion.
Virgil’s Aeneid seats the wolf among Roman foundation and war omens — including the nursing-wolf ancestry speech of Rome’s line. A named wolf in that epic, not dog and not a werewolf dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Bee appears in Roman religion.
Virgil’s Aeneid Book 7 seats the bee swarm that settles on Latinus’s sacred laurel as an omen of strangers and a new lord. A named bee omen in that epic, not honey as a food dump and not a hive-craft handbook.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Dove appears in Roman religion.
Virgil’s Aeneid Book 6 seats Venus’s doves as the birds that guide Aeneas to the golden bough. Named doves in that Roman katabasis, not eagle as omen bird and not the golden-bough object restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Deer appears in Roman religion.
Virgil’s Aeneid Book 1 seats the deer herd Aeneas’s men hunt on the Carthaginian shore after landfall. A named deer hunt in that epic, not Actaeon’s stag as Ovid and not a generic quarry dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Horse appears in Roman religion.
Virgil’s Aeneid seats the horse among cavalry, chariot teams, and war mounts of Trojan and Italian battle. A named horse in that epic, not the Trojan Horse as the wooden ruse already walked.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Eagle appears in Roman religion.
Virgil’s Aeneid seats the eagle among bird-omens and divine bird speech of the epic’s sky signs. A named eagle in that Roman omen speech, not Pausanias sanctuary eagle restated and not a legionary standard dump alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
being · 16
Cerberus appears in Roman religion.
Virgil’s Aeneid Book 6 seats Cerberus at the underworld threshold the Sibyl drugs with the honeyed cake. A named hell-hound in that Roman katabasis, not dog as a species and not the Hesiod brood row restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Harpy appears in Roman religion.
Virgil’s Aeneid Book 3 seats the Harpies and Celaeno’s hunger-curse among the Strophades landing. Named snatchers in that Roman epic voyage, not siren and not the Hesiod catalog restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Cyclops appears in Roman religion.
Virgil’s Aeneid Book 3 seats the Cyclopes through Achaemenides’ Polyphemus escape on the Sicilian shore. A named Cyclops episode in that Roman epic, not Hesiod’s forge Cyclopes restated and not a bare giant.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Circe appears in Roman religion.
Virgil’s Aeneid Book 7 seats Circe’s headland (Circeii) as Aeneas’s fleet sails the Italian coast past her shore-roars. A named Circe landmark in that Roman epic, not Medea and not the Ovid Aeaea telling restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Scylla appears in Roman religion.
Virgil’s Aeneid seats Scylla among the strait hazards Helenus warns Aeneas to avoid. A named Scylla in that Roman voyage counsel, not Charybdis as one id and not the Ovid metamorphosis restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Aeneas appears in Roman religion.
Virgil’s Aeneid seats Aeneas as the poem’s Trojan founder-hero from Troy’s fall through Latium war. The named hero of that Roman epic, not a generic hero concept restated and not a second Homeric dump alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Hector appears in Roman religion.
Virgil’s Aeneid Book 2 seats Hector’s shade urging Aeneas to flee Troy with the Penates. Named Trojan hero in that Roman telling, not an Iliad-only seat invented as a new source.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Achilles appears in Roman religion.
Virgil’s Aeneid seats Achilles in Carthage temple pictures, Trojan memory, and underworld speech among the war-dead. Named Achaean hero inside Roman epic reception, not a fresh Iliad publish.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Odysseus appears in Roman religion.
Virgil’s Aeneid Book 3 seats Odysseus through Achaemenides’ escape from Polyphemus and related Trojan-war memory. Named Ithacan in that Roman voyage telling, not Odyssey as a second source id.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Heracles appears in Roman religion.
Virgil’s Aeneid Book 8 seats Hercules in Evander’s rite and Cacus tale at the Ara Maxima etiology. Named Heracles/Hercules cult-hero in that Roman foundation speech, not the constellation hercules id and not twelve-labors alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Hecate appears in Roman religion.
Virgil’s Aeneid Book 6 seats Hecate as the Sibyl’s Trivia whose power opens the underworld road. Named night-goddess in that Roman katabasis, not the Demeter-hymn hellenic walk restated alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Persephone appears in Roman religion.
Virgil’s Aeneid Book 6 seats Proserpina as underworld queen whose grove and taboo gifts bind the golden bough. Catalog persephone seats that Roman Proserpina speech, not a second proserpina id and not Demeter-hymn abduction restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Centaur appears in Roman religion.
Virgil’s Aeneid Book 6 seats Centaurs among the vestibule monsters at the underworld threshold. Named hybrid beings in that Roman katabasis, not Ovid’s Lapith battle restated as the only seat.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Hydra appears in Roman religion.
Virgil’s Aeneid Book 6 seats the Lernaean Hydra among underworld vestibule terrors, and Book 8 recalls Hercules’ labors in Evander’s tale. Named many-headed water-serpent in that Roman epic, not Hesiod’s catalog alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Chimera appears in Roman religion.
Virgil’s Aeneid Book 6 seats the Chimaera among the underworld vestibule monsters Aeneas passes. Named fire-breathing hybrid in that Roman katabasis, not Hesiod’s Theogony catalog restated alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Unicorn appears in Roman religion.
Pliny’s Natural History seats the monoceros among fabulous and reported beasts of Book 8 natural history speech. A named unicorn in that encyclopedia report, not a sacred_to cult animal and not rhinoceros as a forced modern identity flatten.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
material · 12
Felt appears in Roman religion.
Pliny’s Natural History seats felt (coactilia) among compressed-wool cloths of textile and gear speech. A named felt in that encyclopedia, not pileus as the felt cap already walked here and not a modern craft-felt dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Canvas appears in Roman religion.
Pliny’s Natural History seats heavy linen and sail/tent cloth among ship and camp fabric speech. A named canvas in that encyclopedia, not sail as the finished sheet already walked and not a painting-canvas dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Silver leaf appears in Roman religion.
Pliny’s Natural History seats beaten silver leaf among metal-leaf craft beside gold leaf speech. A named silver-leaf in that encyclopedia, not gold-leaf as the already-walked leaf and not silver as the bulk metal already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Flax Fiber appears in Roman religion.
Pliny’s Natural History Book 19 seats retted flax fiber among textile feedstocks for linen yarn and cloth. A named flax-fiber in that encyclopedia, not flax as the plant already walked and not linen as the finished cloth already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Hemp Fiber appears in Roman religion.
Pliny’s Natural History Book 19 seats hemp fiber among cordage, sail, and coarse textile speech. A named hemp-fiber in that encyclopedia, not hemp as the plant already walked and not hempseed-oil as the drying oil kept apart here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Fulling appears in Roman religion.
Pliny’s Natural History seats fulling among wet milling of wool with soap, urine, and fullers’ earth in Roman cloth finishing. A named fulling process in that encyclopedia, not fullers-earth as the mordant earth already walked and not fulled-cloth as the product alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Fulled Cloth appears in Roman religion.
Pliny’s Natural History seats densified wool cloth among fullonica products of felted weave. A named fulled-cloth in that encyclopedia, not felt as nonwoven matting already walked and not fulling as the process lemma kept apart here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Fire Gilding appears in Roman religion.
Pliny’s Natural History Book 33 seats mercury-amalgam gilding driven off by heat among gold-coating crafts on metal. A named fire-gilding in that encyclopedia, not gold-leaf as beaten leaf already walked and not amalgam-gilding as a synonym twin refused here.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Tinning appears in Roman religion.
Pliny’s Natural History Book 34 seats tin coats on copper and related vessels among metal-finishing craft. A named tinning in that encyclopedia, not tin as the bulk metal already walked and not terneplate as later lead-tin sheet.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Pine Soot appears in Roman religion.
Pliny’s Natural History treats pine and resinous combustion soots among feedstocks for atramentum blacks. A named pine-soot in that encyclopedia, not bare soot as the already-walked residue and not lampblack as the trade pigment already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Copper Leaf appears in Roman religion.
Pliny’s Natural History seats beaten thin copper among metal-leaf and foil craft beside gold and silver leaf speech. A named copper-leaf in that encyclopedia, not copper-foil as the already-walked foil object and not copper as bulk metal alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Cheesecloth appears in Roman religion.
Columella’s De Re Rustica seats open cloths that drain whey from curd among cheese-making. A named cheesecloth in that handbook, not cheese-press as the press already walked and not cheese-knife as the cutter already walked here.
from Columella · De Re Rustica, 1st century CE
appears in · sourced · documented
celestial-body · 6
Comet appears in Roman religion.
Pliny’s Natural History treats comets among portentous sky phenomena. A named comet in that encyclopedia, not meteor as the shooting-star already walked and not a modern astronomy dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Sun appears in Roman religion.
Pliny’s Natural History seats the sun among Book 2 lamps of the sky, heat, and measure. A named sun in that encyclopedia, not fire as Troy-flame already under Virgil and not a natal chart dump.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Moon appears in Roman religion.
Pliny’s Natural History seats the moon among Book 2 sky lamps, phases, and tidal speech. A named moon body in that encyclopedia, not full-moon or new-moon as phase seats already walked and not Selene as unresolved identity.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Star appears in Roman religion.
Pliny’s Natural History seats stars among Book 2 fixed lights and wonder speech. A named star in that encyclopedia, not comet as the hairy star already walked and not Tetrabiblos judicial stars alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Ceres appears in Roman religion.
Brewer’s Dictionary of Phrase and Fable seats Ceres as the Roman name of Mother-Earth, protectress of agriculture and the fruits of the earth — corn speech in Roman mythology. A named Ceres in that Classical frame, not a Greek Demeter identity flatten alone.
from Ebenezer Cobham Brewer · Dictionary of Phrase and Fable, 1870 (and later PD editions)
appears in · sourced · documented
Vesta appears in Roman religion.
Brewer’s Dictionary of Phrase and Fable seats Vesta in Roman mythology as the Home-goddess (Greek Hestia), custodian of the sacred fire brought by Aeneas from Troy, lighted afresh each March. A named Vesta in that Classical hearth-fire speech, not a bare fireplace dump.
from Ebenezer Cobham Brewer · Dictionary of Phrase and Fable, 1870 (and later PD editions)
appears in · sourced · documented
ritual · 6
Burial appears in Roman religion.
Virgil’s Aeneid seats burial among Misenus’s funeral, Polydorus’s mound, and the games for Anchises. A named burial in that epic, not Egyptian Book of the Dead burial restated and not a cemetery dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Libation appears in Roman religion.
Virgil’s Aeneid seats poured drink-offerings at altars, tombs, and departure rites throughout the voyage and Italian war. Libation as a named pour-rite in that epic, not Pausanian hellenic libation alone and not cup/krater object walks restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Wedding appears in Roman religion.
Virgil’s Aeneid seats marriage speech in Dido’s cave union, Lavinia’s destined wedding, and related bridal omen. Wedding as rite and fate-knot in that Roman epic, not Norse/Vedic wedding walks restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Lupercalia appears in Roman religion.
Virgil’s Aeneid Book 8 seats Evander’s tour of the Lupercal and Arcadian Lupercus rite etiology on the future Palatine. Lupercalia as the published rite id for that Lupercal cult speech, not a February-calendar invent beyond what the epic etiologizes.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Cremation appears in Roman religion.
Virgil’s Aeneid seats funeral pyres for Misenus, Anchises’ anniversary fires, Pallas, and war-dead burning rites. Cremation as corpse-fire rite in that epic, not a generic burial walk restated and not bone object alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Vigil appears in Roman religion.
Virgil’s Aeneid seats night watches over the dead and pre-rite watches—Pallas’ wake, Trojan night vigils, and sacred night-guard speech. Vigil as a kept-night rite in that epic, not Christian liturgical vigil dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
deity · 5
Hermes is a counterpart of Roman religion.
Romans named a civic Mercury beside the Greek Hermes. Virgil inherits that naming; the cults are historically related, not identical.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
counterpart of · partially sourced · culturally specific
Minerva belongs to Roman religion.
Minerva belongs to Roman craft and Capitol cult. Ovid’s Greek stories are literature in Latin dress.
from Ovid · Metamorphoses, 8 CE
belongs to · sourced · documented
Minerva appears in Roman religion.
Virgil’s Aeneid seats Minerva among Trojan Palladium speech and the goddess’s anger at Troy. A named Minerva in that epic, not Athena as a second Greek id flatten and not the palladion object restated as the goddess.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Apollo appears in Roman religion.
Virgil’s Aeneid seats Apollo at Delos, Cumae, and Actium prophecy among Aeneas’s guidance. A named Apollo in that epic, not Asklepios as healer and not a Delphic dump alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Dionysus appears in Roman religion.
Virgil’s Aeneid Book 7 seats Bacchic frenzy as Amata and the Latin women take to the wild in Bacchus’ name. Catalog dionysus seats that Roman Bacchus-rite speech, not a missing bacchus id invent and not thyrsus/drum object walks alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
symbol · 5
Crescent appears in Roman religion.
Pliny’s Natural History treats crescent phases among the moon’s changing face. A named crescent in that natural history, not full moon and not a horn dump alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · culturally specific
Gate appears in Roman religion.
The Aeneid names the gates of the underworld and of Sleep among the thresholds Aeneas must pass. A named gate threshold in that epic, not temple as the building and not every city portal dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Bridge appears in Roman religion.
Caesar’s Gallic War narrates the timber bridge built across the Rhine. A named bridge work in that campaign speech, not aqueduct as a water channel and not a pontoon dump alone.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
Ladder appears in Roman religion.
Virgil’s Aeneid Book 2 seats ladders among the Greeks’ scaling of Troy’s walls on the fall night. A named ladder in that Trojan episode of the Roman epic, not a ship-ladder dump and not the Herodotus siege-ladder restated as this edge.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Wheel appears in Roman religion.
Caesar’s Gallic War seats wheels among Roman campaign wagons, siege approaches, and bridge-works transport in that commander’s narrative. A named wheel in that Roman report, not the celtic chariot-wheel seat alone and not a fortune-wheel dump.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
mineral · 4
Gypsum appears in Roman religion.
Pliny’s Natural History seats gypsum among plaster and building minerals of Roman craft speech beyond pharmacy alone. A named gypsum craft seat in that encyclopedia, not gypsum medicine already walked and not chalk/lime as neighboring white earths already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Chrysocolla appears in Roman religion.
Pliny’s Natural History seats chrysocolla among copper silicate greens of Roman pigment and soldering-craft neighborhoods beyond pharmacy/dye alone. A named chrysocolla craft encyclopedia seat, not chrysocolla medicine/dye already walked and not malachite as the carbonate alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Galena appears in Roman religion.
Pliny’s Natural History seats galena among lead ores of metallurgy and mineral craft beyond pharmacy alone. A named galena craft encyclopedia seat, not galena medicine already walked and not metallic lead or litharge as worked products alone.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
Calcite appears in Roman religion.
Pliny’s Natural History seats calcite/limestone-neighborhood stones among building and mineral craft beyond pharmacy alone. A named calcite craft encyclopedia seat, not calcite medicine already walked and not chalk, lime, or marble as neighboring calcium materials already walked.
from Pliny the Elder · Natural History, c. 77 CE
appears in · sourced · documented
practice · 4
Necromancy appears in Roman religion.
Virgil’s Aeneid Book 6 seats Aeneas’s descent to hear the dead Anchises—consultation of the buried as guidance. Necromancy as the published practice id for that katabasis-inquiry, not séance anachronism and not underworld place alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Divination appears in Roman religion.
Virgil’s Aeneid seats bird-omens, lots, sacrificial sign-reading, and Sibyl inquiry as ways of asking the gods. Divination as published practice in that epic, not Pausanian divination alone and not omen/oracle walks merged.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Offerings appears in Roman religion.
Virgil’s Aeneid seats gifts to gods and dead—victims, wine, grain, and vowed spoils—across altars and tombs. Offerings as published practice in that epic, not Rigveda used_in material dumps and not KF incense churn.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Rite appears in Roman religion.
Virgil’s Aeneid seats named ritual sequences—sacrifice order, funerary ordo, and founding rites at altar and grove. Rite as published practice-type in that epic, not Pausanian/Vedic rite walks restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
quality · 4
Piety appears in Roman religion.
Virgil’s Aeneid centers pius Aeneas — pietas as duty to gods, kin, and city. Roman piety in that epic, not Qur’anic taqwā under a forced flatten and not a generic devout mood.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Courage appears in Roman religion.
The Aeneid seats courage among the virtues of Aeneas’s line. A named courage in that epic, not piety as pietas already filed and not a self-help dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Balance appears in Roman religion.
The Aeneid’s measure and balance speech seats due proportion among destiny counsel. A named balance in that epic, not balance-scale as the Egyptian object walk and not a wellness dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Forest appears in Roman religion.
Caesar’s Gallic War narrates Gallic and German forests as campaign ground, cover, and timber resource. A named forest in that Roman campaign speech, not grove as a Pausanias sacred stand and not a generic wilderness dump alone.
from Julius Caesar · Gallic War, c. 50s BCE
appears in · sourced · documented
episode · 3
Fall of Troy appears in Roman religion.
Virgil’s Aeneid Book 2 narrates the sack of Ilion — the fall of Troy as Aeneas tells it. A named sack episode in that epic, not trojan-horse as the stratagem object alone and not the Iliad’s mid-war books (which stop before the sack).
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Judgment of Paris appears in Roman religion.
Virgil’s Aeneid Book 1 seats the Judgment of Paris among Juno’s lasting causes of Troy’s hurt and Carthage storm. Named prize-of-beauty episode inside Roman epic etiology, not a second Homeric invent.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Twelve Labors appears in Roman religion.
Virgil’s Aeneid Book 8 seats Hercules’ labors in Evander’s praise and temple-door memory around the Cacus victory. The twelve-labors episode id in that Roman Hercules etiology, not heracles being alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
text · 2
Aeneid appears in Roman religion.
The Atlas source Virgil Aeneid is the Roman epic of Aeneas from Troy to Italy. A named Roman epic text in that tradition, not the Iliad’s Greek camp and not exile-and-return as a motif dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Metamorphoses appears in Roman religion.
The Atlas source Ovid Metamorphoses is the Latin poem of changing forms from creation to Caesar. A named Roman poem-text in that tradition, not shapeshifter-trial as a motif alone and not Apuleius’ Golden Ass.
from Ovid · Metamorphoses, 8 CE
appears in · sourced · documented
tradition · 2
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
Mithraism appears in Roman religion.
Plutarch’s comparative cult speech names Mithraic/Persian rite neighbors known to the Roman world. A named Mithraism tradition in that treatise’s reception, not Zoroastrianism as a full Avestan dump and not a modern lodge dump.
from Plutarch · On Isis and Osiris, c. 100 CE
appears in · sourced · culturally specific
motif · 1
Culture hero appears in Roman religion.
Virgil’s Aeneid seats Aeneas as bringer of Trojan gods, laws, and city-founding arts into Latium. Culture-hero as motif for that founder job, not Northwest Coast culture-hero walk restated.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
appears in · sourced · documented
Meetings in this tradition's context
object · 44
Palladion is sacred to Minerva.
Virgil’s Aeneid treats the Palladium as Pallas/Minerva’s luck-image of Troy. A named statue of that goddess in the Roman epic, not Athena as a flatten of the same row, and not the aegis.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
sacred to · sourced · documented
Pilum is historically related to Hasta.
Caesar’s Gallic War fights with the pilum as the legionary throwing spear while hasta remains the named thrusting-spear class of Roman arms speech. A historical keep-apart relation of those spear forms, not a merge and not Virgil hasta alone as this edge.
from Julius Caesar · Gallic War, c. 50s BCE
historically related to · sourced · documented
Caliga is historically related to Sandal.
Caesar’s Gallic War seats the caliga among soldier gear; the open sandal is the neighboring ordinary footwear class kept apart from that hobnailed boot. A historical relation of those foot-gear forms, not a merge and not a second caliga appears_in.
from Julius Caesar · Gallic War, c. 50s BCE
historically related to · sourced · documented
Broadaxe is historically related to Adze.
Caesar’s Rhine-bridge narrative in the Gallic War depends on timber cutting and dressing; broadaxe and adze are neighboring hewing tools of that engineering speech. A historical relation of those edge-tools, not a merge and not a second Pliny craft appears_in.
from Julius Caesar · Gallic War, c. 50s BCE
historically related to · sourced · documented
Virgil’s Aeneid seats the bier under Misenus, Pallas, and other funeral processions where the body is carried to pyre or tomb. Bier used in burial practice in that epic, not tumulus as the mound place and not coffin as a closed box dump.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
used in · sourced · documented
Virgil’s Aeneid seats the patera as the shallow bowl from which wine and offering liquid are poured in landing and funeral libations. Patera used in libation practice in that epic, not cup/krater as already-filed vessels and not libation as the rite row alone.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
used in · sourced · documented
Cinerary urn is used in Cremation.
Virgil’s Aeneid seats cinerary urns among gathered bones and ashes after pyres—Misenus and other funeral closings. Cinerary-urn used in cremation aftermath in that epic, not cremation as the rite row alone and not tumulus as the mound.
from Virgil · Aeneid, 19 BCE (unfinished at the poet’s death)
used in · sourced · documented
Imbrex is historically related to Tegula.
Pliny’s Natural History treats curved imbrices as the cover tiles that seat on flat tegulae in Roman roofing systems. Historical relation of cover tile to pan tile in that encyclopedia, not identity of the two forms and not a modern pantile dump.
from Pliny the Elder · Natural History, c. 77 CE
historically related to · sourced · documented
Impluvium is historically related to Compluvium.
Pliny’s Natural History treats the impluvium as the atrium basin that receives rain admitted through the compluvium opening. Historical relation of catch-basin to roof opening in that encyclopedia, not identity of the two parts and not piscina as the fishpond alone.
from Pliny the Elder · Natural History, c. 77 CE
historically related to · sourced · documented
Aes rude is historically related to Aes grave.
Pliny’s Natural History treats aes rude as unworked bronze used as money before and beside the cast aes grave series. Historical relation of rough bronze money to cast bronze money in that encyclopedia, not identity of the two forms and not denarius silver alone.
from Pliny the Elder · Natural History, c. 77 CE
historically related to · sourced · documented
Dice cup is historically related to Dice.
Pliny’s Natural History treats fritillus-style cups among gear used to cast tesserae. Historical relation of casting cup to dice in that encyclopedia, not identity of cup and cubes and not astragalus-lots as the knucklebone seat.
from Pliny the Elder · Natural History, c. 77 CE
historically related to · sourced · documented
Vitruvius’s Ten Books seat shallow rectangular engaged supports against walls among temple and hall fabric — pilaster speech beside freestanding columns. A named pilaster in that handbook, not a buttress pier and not a freestanding column dump.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Vitruvius’s Ten Books seat projecting wall abutments that resist thrust among temple and public-wall fabric. A named buttress in that handbook, not a flying-buttress Gothic arch and not a pilaster strip alone.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Vitruvius’s Ten Books Book IX seat the hollow bowl scaphe among classical sundial types that read the shadow on a curved inner face. A named scaphe in that dial handbook, not a flat plate alone and not the hemicyclium recess twin.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Hemicyclium is used in Sundial.
Vitruvius’s Ten Books Book IX seat the hemicycle or hemicyclium dial cut as a recessed stone among sundial kinds. A named hemicyclium in that dial handbook, not the scaphe bowl alone and not a flat vertical dial dump.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Chorobates is used in Aqueduct.
Vitruvius’s Ten Books seat the long water-level beam — the chorobates — for taking levels on aqueducts and building sites. A named chorobates in that survey speech, not a groma right-angle staff and not a dioptra sight alone.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Vitruvius’s Ten Books Book X seat a wheeled distance-counter — the hodometer — geared to a carriage wheel for measuring road travel. A named hodometer in that machine book, not a groma and not a bare wheel dump.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Archimedes screw is used in Aqueduct.
Vitruvius’s Ten Books Book X seat the cochlea — helical water-screw — for raising water in machines and works. A named Archimedes-screw in that machine book, not a noria scoop-wheel and not a chain-pump.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Force pump is used in Aqueduct.
Vitruvius’s Ten Books Book X seat Ctesibius’s force pump that drives water under pressure through pipes among water machines. A named force-pump in that handbook, not a suction-pump lift alone and not a chain-pump.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Vitruvius’s Ten Books Book X seat horizontal-axis drums and windlasses among hoisting machines that raise stone and loads on building works. A named windlass in that machine speech, not a ship-anchor windlass alone and not a vertical capstan.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Vitruvius’s Ten Books seat iron lifting tongs and related devices that grip prepared holes in ashlar for hoist work. A named lewis in that stone-hoist craft, not a personal-name dump and not plug-and-feathers.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Centering is used in Aqueduct.
Vitruvius’s Ten Books seat arched aqueduct and vault construction that requires temporary timber support while masonry sets — centering speech in that craft. A named centering in that falsework sense, not geometric center alone and not permanent formwork.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Vitruvius’s Ten Books seat opus caementicium cast against timber molds in vaults, harbors, and water works. A named formwork in that concrete-craft sense, not centering for arches alone and not modern building-code shuttering dumps.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Vitruvius’s Ten Books seat arched conduits and vaults whose ring locks on a central wedge — keystone speech in aqueduct and arch craft. A named keystone in that handbook, not a voussoir of the ring alone and not a vault-boss ornament dump.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Vitruvius’s Ten Books seat wedge-shaped stones of the arch ring among aqueduct and vault masonry. A named voussoir in that craft, not the central keystone alone and not a generic block dump.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Sambuca is historically related to Catapult.
Vitruvius’s Ten Books Book X seat the ship- or ramp-mounted sambuca assault ladder-bridge among siege machines listed with throwers. A named sambuca in that engine book, not the musical sambuca and not a helepolis tower.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
historically related to · sourced · documented
Castellum aquae is used in Aqueduct.
Vitruvius’s Ten Books Book VIII seat distribution tanks that receive aqueduct water and divide it into pipes — castellum aquae speech. A named castellum-aquae in that water handbook, not the aqueduct channel alone and not a cistern storage vault.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Columella’s De Re Rustica seats the vertical knife that opens the sod ahead of the share among plough gear that cuts and turns the furrow. A named coulter in that estate plough craft, not the share alone and not a breast-plough of later northern fields.
from Columella · De Re Rustica, 1st century CE
used in · sourced · documented
Pruning hook is used in Vine.
Columella’s De Re Rustica seats hooked knives for cutting and training vines among vineyard dress. A named pruning-hook in that vine craft, not falx as the broader hooked cutter already walked under Pliny and not billhook as the heavier wood hook filed beside it.
from Columella · De Re Rustica, 1st century CE
used in · sourced · documented
Columella’s De Re Rustica seats hinged beating sticks that separate grain from ear on the threshing floor among cereal harvest craft. A named flail in that wheat work, not threshing-flail as a separate catalog twin already walked elsewhere and not a pitchfork as the lifting fork.
from Columella · De Re Rustica, 1st century CE
used in · sourced · documented
Columella’s De Re Rustica seats pointed sticks that open holes for setting seeds and seedlings among garden and nursery planting. A named dibber in that seed craft, not seed-drill as the later mechanized coulter-box refused and not seed-lip as the broadcasting basket filed beside it.
from Columella · De Re Rustica, 1st century CE
used in · sourced · documented
Columella’s De Re Rustica seats baskets and lips that hold grain for hand broadcasting among sowing craft. A named seed-lip in that seed work, not seed-drill as later machine chrome refused and not dibber as the planting stick already walked here.
from Columella · De Re Rustica, 1st century CE
used in · sourced · documented
Columella’s De Re Rustica seats pails that take ewe and flock milk for cheese craft among sheep dairy. A named milk-pail in that sheep work, not cheese-press as the weighting press already walked under Pliny and not milk-dipper as the cosmos asterism refused.
from Columella · De Re Rustica, 1st century CE
used in · sourced · documented
Columella’s De Re Rustica Book 9 seats woven and straw hives that house bees among apiary craft. A named skep in that bee work under English lemma for Latin alvus/alveare speech, not bee-smoker as later bellows chrome refused and not honeycomb as the numbers-forms cell figure refused.
from Columella · De Re Rustica, 1st century CE
used in · sourced · documented
Sheep shears is used in Sheep.
Columella’s De Re Rustica seats spring shears that cut fleece among sheep husbandry. A named sheep-shears in that sheep craft, not sieve-and-shears as folk divination chrome refused and not kitchen-shears as modern cookware refused.
from Columella · De Re Rustica, 1st century CE
used in · sourced · documented
Shepherd’s crook is used in Sheep.
Columella’s De Re Rustica seats hooked staffs that catch and guide flock among sheep husbandry. A named shepherd-crook in that sheep craft, not crook-and-flail as Egyptian royal pair already walked elsewhere and not a billhook as the wood cutter.
from Columella · De Re Rustica, 1st century CE
used in · sourced · documented
Cheiroballistra is historically related to Ballista.
Vegetius’s Epitoma Book 4 catalogs torsion bolt-engines beside ballistae — the metal-framed cheiroballistra/manuballista class as a neighbor of the two-armed bolt-thrower. Named cheiroballistra historically related to published ballista, not crossbow as a hand weapon dump and not onager as the stone-thrower keep-apart.
from Vegetius · Epitoma rei militaris, late 4th–early 5th century CE
historically related to · sourced · documented
Entrenching tool is used in Castrum.
Vegetius’s Epitoma relentlessly seats digging of ditch and rampart as recruit and camp craft — short spade-and-pick work that raises the castrum. Named entrenching-tool use in that camp-building speech, not farm spade alone and not fascine as the brushwood fill already walked under Caesar.
from Vegetius · Epitoma rei militaris, late 4th–early 5th century CE
used in · sourced · documented
Bedroll is historically related to Tent.
Vegetius’s Epitoma seats blankets and sleep-gear among the soldier’s pack and tent life — rolled bedding for nights in camp. Named bedroll historically related to published tent, not shelter-half as later pup-tent panels and not bell-tent as later conical canvas.
from Vegetius · Epitoma rei militaris, late 4th–early 5th century CE
historically related to · sourced · documented
Field forge is historically related to Forge.
Vegetius’s Epitoma seats fabri and field repair among army logistics — portable smithing for shoeing and arms mend on campaign. Named field-forge historically related to published forge, not field-kitchen as cook apparatus refused here and not a standing town smithy dump alone.
from Vegetius · Epitoma rei militaris, late 4th–early 5th century CE
historically related to · sourced · documented
Ovid’s Metamorphoses seats Dionysus among vine and wine miracles and cult speech. Wine as a liquid sacred to that god in Roman poetic reception, not every symposium dump and not vine as the plant alone.
from Ovid · Metamorphoses, 8 CE
sacred to · sourced · documented
word · 32
Synecdoche is historically related to Metonymy.
Quintilian’s Institutio Oratoria treats synecdoche among the tropes that name a whole by a part (or part by whole), keeping it beside metonymy as linked stand-in rather than as bare metaphor. A Roman school attestation of the part–whole trope, not a modern linguistics dump and not metonymy as the single neighboring link alone.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Catachresis is historically related to Metaphor.
Quintilian’s Institutio Oratoria distinguishes catachresis as strained or necessary improvised naming when the proper word is wanting, beside metaphor as cleaner transfer. A Roman handbook keep-apart inside the tropes, not malapropism as accident and not metaphor as identity swap alone.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Metalepsis is historically related to Metonymy.
Quintilian’s Institutio Oratoria treats metalepsis as a trope that reaches its object through a chain of associations, neighboring metonymy rather than allegory’s extended map. A Roman school attestation of the chained stand-in, not a single-link metonymy dump and not allegory.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Oxymoron is historically related to Paradox.
Quintilian’s Institutio Oratoria schools compressed contradictory pairing among irony and related thought-figures; the Atlas oxymoron lemma is that tight contradicting pair, not paradox as a larger puzzle-claim. A Roman rhetoric attestation of contradictory compression, not irony as stance alone.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Antiphrasis is historically related to Irony.
Quintilian’s Institutio Oratoria treats antiphrasis as using a word to mean its opposite inside the irony family. A named opposite-speech figure in that Roman handbook, not litotes as understatement-by-negation and not irony as a bare stance dump.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Syllepsis is historically related to Zeugma.
Quintilian’s Institutio Oratoria neighbors syllepsis with zeugma as one governing word taken in different senses across its dependents. A Roman handbook keep-apart inside yoking figures, not pun alone and not zeugma as looser yoke without sense-split.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Polysyndeton is historically related to Asyndeton.
Quintilian’s Institutio Oratoria treats polysyndeton as repeated conjunctions for weight or pace, opposite asyndeton’s cut connectives. A Roman school conjunction-figure, not a mere list dump and not asyndeton as the stripped twin alone.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Anadiplosis is historically related to Anaphora.
Quintilian’s Institutio Oratoria treats anadiplosis among repetition figures — ending a clause with the word that begins the next — beside anaphora’s shared openings. A Roman school chain-repeat figure, not climax-rhetoric as rising force alone and not anaphora as opening-repeat alone.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Diacope is historically related to Epizeuxis.
Quintilian’s Institutio Oratoria schools interrupted and immediate repeats among figures of speech; diacope is the brief-gap repeat neighboring epizeuxis’s stack-repeat. A classical oratory figure attestation, not anaphora as clause-start repeat alone.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Symploce is historically related to Epistrophe.
Quintilian’s Institutio Oratoria teaches combined opening and closing repeats across clauses; symploce is that double-bound figure beside anaphora and epistrophe. A Roman school combined-repeat attestation, not a song refrain dump.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Antimetabole is historically related to Chiasmus.
Quintilian’s Institutio Oratoria treats reversed-word commutatio / antimetabole among order figures, neighboring wider chiasmus. A Roman handbook crossed-repeat figure, not mere parallelism and not chiasmus as every crossed structure dump.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Isocolon is historically related to Tricolon.
Quintilian’s Institutio Oratoria schools balanced matching clauses (isocolon / parisosis kin) beside three-part rise. A Roman handbook balance-figure, not rhyme and not tricolon as three-step climb alone.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Auxesis is historically related to Hyperbole.
Quintilian’s Institutio Oratoria treats auxesis / amplificatio as heightening by ascending intensity or grander names, neighboring hyperbole’s overstatement. A Roman school scale-figure, not climax-rhetoric as ordered clause-climb alone and not bare exaggeration slang.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Anastrophe is historically related to Hyperbaton.
Quintilian’s Institutio Oratoria neighbors anastrophe as inverted ordinary order with wider hyperbaton disruption. A Roman handbook inversion figure, not hysteron-proteron as later-first alone.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Synchysis is historically related to Hyperbaton.
Quintilian’s Institutio Oratoria schools interlocking and disrupted orders among composition faults and figures; synchysis is woven interlocking neighboring hyperbaton’s disruption. A classical order-figure attestation, not anacoluthon as broken construction.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Parenthesis is historically related to Digression.
Quintilian’s Institutio Oratoria treats parenthesis as a brief inserted aside inside the syntax, neighboring longer digression. A Roman school insert-figure, not punctuation marks alone and not digression as a full turn away.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Quintilian’s Institutio Oratoria teaches correctio as replacing a word just used with a sharper or fairer one in live speech. A Roman oratory craft move, not epanorthosis as emphatic self-correction alone and not distinctio as sense-splitting.
from Quintilian · Institutio Oratoria, c. 95 CE
used in · sourced · documented
Epanorthosis is historically related to Correctio.
Quintilian’s Institutio Oratoria neighbors emphatic self-correction (epanorthosis) with calmer correctio word-swap. A Roman handbook amendment-figure keep-apart, not diacope as interrupted repeat.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Distinctio is used in Oratory.
Quintilian’s Institutio Oratoria teaches distinctio as clarifying a word by splitting its senses in argument and style. A Roman oratory craft move, not correctio as word-swap alone and not synonymia as varied restatement.
from Quintilian · Institutio Oratoria, c. 95 CE
used in · sourced · documented
Quintilian’s Institutio Oratoria schools occupatio as seizing an opponent’s point by stating it first. A Roman forensic/oratory anticipation move, not paralipsis as pretended omission and not procatalepsis as fuller pre-emptive answer alone.
from Quintilian · Institutio Oratoria, c. 95 CE
used in · sourced · documented
Procatalepsis is historically related to Occupatio.
Quintilian’s Institutio Oratoria teaches anticipating objections and answering them before they land; procatalepsis is that fuller pre-emptive answer neighboring occupatio’s first seizure of the point. A Roman oratory anticipation kinship, not hypophora as self-Q&A alone.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Praeteritio is historically related to Paralipsis.
Quintilian’s Institutio Oratoria uses Latin praeteritio speech for mentioning what one pretends to leave unsaid, twin to Greek-school paralipsis. A Roman handbook Latin-name kinship, not occupatio as seizing the opponent’s point.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Quintilian’s Institutio Oratoria teaches interrogatio / erotema as a question asked for force rather than information. A Roman oratory question-figure, not hypophora as question-plus-answer and not a quiz checklist.
from Quintilian · Institutio Oratoria, c. 95 CE
used in · sourced · documented
Hypophora is historically related to Erotema.
Quintilian’s Institutio Oratoria neighbors self-answered questioning (subjectio / hypophora kin) with open forceful questions. A Roman oratory Q&A figure keep-apart, not procatalepsis as answering an opponent’s charge alone.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Quintilian’s Institutio Oratoria centers pathos as speech shaped to move feeling in hearers (movere), beside ethos and logos. A Roman oratory feeling-craft attestation, not bathos as tonal fall and not a bare Greek ethics dump.
from Quintilian · Institutio Oratoria, c. 95 CE
used in · sourced · documented
Refutation is used in Oratory.
Quintilian’s Institutio Oratoria treats refutatio as the speech part that answers and overturns opposing claims inside dispositio. A Roman oratory structural craft, not challenge as dare-words and not rhetoric as the whole craft dump.
from Quintilian · Institutio Oratoria, c. 95 CE
used in · sourced · documented
Sententia is historically related to Maxim.
Quintilian’s Institutio Oratoria discusses sententiae at length as pointed maxims-lines in rhetorical and moral speech. A Roman handbook sententious-line attestation, not chreia as anecdote-exercise alone and not adage as folk proverb alone.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Apothegm is historically related to Gnome.
Quintilian’s Institutio Oratoria schools terse memorable sayings among exempla and sententious speech; apothegm is that pointed saying neighboring gnome. A Roman rhetoric wisdom-line attestation, not sententia as the fuller rhetorical sententious line alone.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Eulogy is historically related to Funeral Oration.
Quintilian’s Institutio Oratoria treats praise-speech and funeral laudatio inside epideictic oratory; eulogy is praise-speech for a person often at death, neighboring the civic funeral oration. A Roman epideictic attestation, not encomium as every praise form dump.
from Quintilian · Institutio Oratoria, c. 95 CE
historically related to · sourced · documented
Cognomen is historically related to Name.
Brewer’s Dictionary of Phrase and Fable seats cognomen in Roman naming speech — as when Caius Caesar received the cognomen Caligula from the caligae he wore as a youth in Germanicus’s army — the standing additional name beyond the praenomen. A named Cognomen in that Roman name speech, not an agnomen, and not a bare nickname dump alone.
from Ebenezer Cobham Brewer · Dictionary of Phrase and Fable, 1870 (and later PD editions)
historically related to · sourced · documented
Agnomen is historically related to Lion.
Brewer’s Dictionary of Phrase and Fable indexes Lion (as an agnomen) among honorific or victory-name speech — the agnomen added beyond the cognomen. A named Agnomen in that Roman honorific speech seated beside the Lion lemma, not a cognomen, and not a throne-name dump alone.
from Ebenezer Cobham Brewer · Dictionary of Phrase and Fable, 1870 (and later PD editions)
historically related to · sourced · documented
place · 13
Vitruvius’s Ten Books Book V seat the basilica as the public hall on the forum for law and business. A named basilica in that civic handbook, not a church nave dump and not the open forum alone.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
appears in · sourced · documented
Vitruvius’s Ten Books seat provision markets among the public buildings of the Roman civic center beside the forum. A named macellum in that handbook, not the open forum alone and not emporium as long-distance trade house.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
appears in · sourced · documented
Compluvium court appears in Atrium.
Vitruvius’s Ten Books Book VI seat atrium courts organized around the compluvium roof opening and its rain catch. A named compluvium-court in that house handbook, not the compluvium object alone and not the impluvium basin alone.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
appears in · sourced · documented
Lighthouse appears in Harbor.
Vitruvius’s Ten Books Book V seat harbor works with towers that show light for ships — pharos speech in that harbor chapter. A named lighthouse in that handbook, not a bare beacon dump and not a pilot-station.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
appears in · sourced · documented
Breakwater is used in Harbor.
Vitruvius’s Ten Books Book V seat moles and barriers built to calm water inside harbors. A named breakwater in that harbor craft, not a jetty channel-guide alone and not a shore seawall dump.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Columella’s De Re Rustica seats planted beds of withy willows cut for vine props, ties, and baskets among estate willow craft. A named osier-bed in that willow work, not willow-holt as the broader willow ground filed beside it and not a hop-garden refused.
from Columella · De Re Rustica, 1st century CE
used in · sourced · documented
Willow Holt is used in Willow.
Columella’s De Re Rustica seats damp willow grounds grown for poles, withes, and shade among estate tree husbandry. A named willow-holt in that willow work under English holt lemma, not osier-bed as the cutting bed already walked here and not water-meadow as English floating-meadow chrome refused.
from Columella · De Re Rustica, 1st century CE
used in · sourced · documented
Villa Suburb is historically related to Rome.
Strabo’s Geography Books 5–6 seats the Campanian and Roman villa belts — outer houses and gardens beyond denser fabric — around the capital and bay. Villa-suburb historically related to Rome as its outer villa hinterland, not suburb as a generic outer belt alone and not a single villa house lemma.
from Strabo · Geography, c. early 1st century CE
historically related to · sourced · documented
Suburb is historically related to Rome.
Strabo’s Geography seats the προάστειον — settlement outside the older wall-core still tied to the city — in the chorography of Rome and other great towns. A named suburb continuous with that extramural belt toward Rome, not villa-suburb as the villa-garden belt alone and not outskirts as the bare edge.
from Strabo · Geography, c. early 1st century CE
historically related to · sourced · documented
Barracks is historically related to Castrum.
Vegetius’s Epitoma seats standing soldier quarters beside the castrum camp-form — winter and garrison housing for units the handbook trains. Named barracks historically related to published castrum, not castle as medieval lordly fort and not arsenal as the weapons store.
from Vegetius · Epitoma rei militaris, late 4th–early 5th century CE
historically related to · sourced · documented
Sally port is historically related to Gate.
Vegetius’s Epitoma Book 4 seats controlled openings for sorties among fortified gates in siege and defense speech. Named sally-port historically related to published gate, not postern as a general rear opening alone and not a medieval barbican dump.
from Vegetius · Epitoma rei militaris, late 4th–early 5th century CE
historically related to · sourced · documented
Postern is historically related to Gate.
Vegetius’s Epitoma Book 4 seats secondary and rear fort openings among the gate-work of defended places — a postern apart from the main gate and from a sally-port sortie door. Named postern historically related to published gate, not sally-port as the sortie keep-apart and not a tourist castle dump.
from Vegetius · Epitoma rei militaris, late 4th–early 5th century CE
historically related to · sourced · documented
Attic is historically related to Cornice.
Parker’s Glossary seats the attic as a low story above an entablature, or above a cornice that limits the height of the main elevation, chiefly in Roman and Italian styles. A named attic in that order speech, not a modern roof-room dump and not Vitruvius entablature refile.
from John Henry Parker · Glossary of Architecture, 1836 (and later enlarged editions)
historically related to · sourced · documented
element · 6
Bell metal is historically related to Bronze.
Pliny’s Natural History treats copper-tin alloys of sounding vessels among bronze metal speech. Historical relation of bell-metal alloy neighborhood to bronze in that encyclopedia, not identity with every bronze and not pewter as the later tin-rich type refused here.
from Pliny the Elder · Natural History, c. 77 CE
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Concrete is historically related to Pozzolana.
Vitruvius’s Ten Books Book II seat pulvis puteolanus — pozzolana — mixed with lime into hydraulic mortar and caementa aggregate that sets as Roman concrete mass. A named concrete historically related to pozzolana in that material speech, not portland cement and not stucco finish alone.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
historically related to · sourced · documented
Hydraulic lime is historically related to Pozzolana.
Vitruvius’s Ten Books describe lime that sets under water when mixed with pozzolana ash — hydraulic setting in harbor and water works. A named hydraulic-lime historically related to pozzolana, not lime-mortar as the mixed mortar alone and not portland cement.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
historically related to · sourced · documented
Gravel is used in Lime mortar.
Vitruvius’s Ten Books Book II seat coarse aggregate and sand grades mixed into lime mortars for walls and floors. A named gravel in that aggregate speech, not sand as fine grain alone and not rubble as broken building stone alone.
from Vitruvius; Morris Hicky Morgan (translation) · De Architectura, 1st century BCE; Morgan English 1914
used in · sourced · documented
Mother of vinegar is used in Vinegar.
Columella’s De Re Rustica seats the living skin that converts wine toward vinegar among preserve and cellar craft. A named mother-of-vinegar in that vinegar work, not spirit-of-vinegar as distilled acetic chrome refused and not cream-of-tartar as wine-lees chemistry refused.
from Columella · De Re Rustica, 1st century CE
used in · sourced · documented
Vinegar water is used in Vinegar.
Columella’s De Re Rustica seats diluted vinegar waters among cleaning, pickling, and household estate uses of acetum. A named vinegar-water in that vinegar work, not mother-of-vinegar as the converting skin already walked here and not spirit-of-vinegar as distilled chrome refused.
from Columella · De Re Rustica, 1st century CE
used in · sourced · documented
color · 2
Pliny’s Natural History Book 34 treats misy among yellow vitriolic copper earths used as astringent and related mineral drugs. A Roman-era pharmacological use of misy, not attic-sil as the yellow ochre pigment and not orpiment as the arsenic yellow already walked.
from Pliny the Elder · Natural History, c. 77 CE
used in · sourced · documented
Aleppo Gall is used in Dye.
Pliny’s Natural History treats oak galls (galla) among ink and dyeing tanstuffs of the eastern Mediterranean gall trade. A Roman-era dye/ink use of aleppo-gall, not iron-gall-ink as the later named recipe and not oak-bark as the bark tannin kept apart here.
from Pliny the Elder · Natural History, c. 77 CE
used in · sourced · documented
deity · 2
Athena is a counterpart of Minerva.
Roman Minerva was interpreted as Athena’s counterpart. The identification is interpretatio, not a single goddess with two passports.
from Ovid · Metamorphoses, 8 CE; Walter Burkert · Greek Religion, 1977 German; 1985 English
counterpart of · sourced · culturally specific
Minerva is associated with Knowledge.
Minerva’s brief includes crafts and counsel in Roman framing. Not automatically Athena’s owl.
from Ovid · Metamorphoses, 8 CE
associated with · sourced · documented
material · 2
Pliny’s Natural History treats oak bark among tanning and brown dye materials of leather and cloth craft. A Roman-era dye/tan use of oak-bark, not oak as the tree alone and not aleppo-gall as the gall nut alone.
from Pliny the Elder · Natural History, c. 77 CE
used in · sourced · documented
Woollen Yarn is used in Sheep.
Columella’s De Re Rustica seats spun wool from flock fleece among the products sheep husbandry supplies the estate. A named woollen-yarn in that sheep craft, not carding-comb as the prep tool already walked under Pliny and not chenille/silk-noil fashion yarns refused.
from Columella · De Re Rustica, 1st century CE
used in · sourced · documented
symbol · 2
Aquila mark is historically related to Legionary eagle.
Vegetius’s Epitoma seats the aquila as the legion’s sacred eagle standard — mark-speech of the same sculpted eagle pole. Named aquila-mark historically related to published legionary-eagle, not constellation aquila and not signum as the cohort disc-pole already walked under Caesar.
from Vegetius · Epitoma rei militaris, late 4th–early 5th century CE
historically related to · sourced · documented
Vexillum mark is historically related to Vexillum.
Vegetius’s Epitoma seats vexilla among unit cloth standards — mark-speech of the flagged cavalry/unit banner on a staff. Named vexillum-mark historically related to published vexillum, not labarum as Constantinian Chi-Rho staff refused here and not signum as the disc-pole keep-apart.
from Vegetius · Epitoma rei militaris, late 4th–early 5th century CE
historically related to · sourced · documented
being · 1
Dragon is historically related to Python.
Ovid’s Metamorphoses seats Apollo’s fight with Python among dragon-serpent speech in Roman poetic reception. Dragon as the great serpent being historically related to the named Python, not identity and not every wyrm.
from Ovid · Metamorphoses, 8 CE
historically related to · sourced · documented
concept · 1
plant · 1
Pliny treats mandragora among medicinal plants. Roman encyclopedia, still not a witchcraft root-person.
from Pliny the Elder · Natural History, c. 77 CE
used in · sourced · documented
quality · 1
sources
- Aeneid · Virgil
Virgil, Aeneid.
- Metamorphoses · Ovid
Ovid, Metamorphoses.
- Gallic War · Julius Caesar
Caesar, Bellum Gallicum.
- Natural History · Pliny the Elder
Pliny, Naturalis Historia.
- On Isis and Osiris · Plutarch
Plutarch, On Isis and Osiris (Moralia).
- De Architectura · Vitruvius; Morris Hicky Morgan (translation)
Vitruvius, The Ten Books on Architecture, trans. Morris Hicky Morgan (1914).
- De Re Rustica · Columella
Columella, De Re Rustica (On Agriculture).
- Geography · Strabo
Strabo, Geography (Geographica).
- Epitoma rei militaris · Vegetius
Vegetius, Epitoma rei militaris (On Military Matters).
- Institutio Oratoria · Quintilian
Quintilian, Institutio Oratoria.
- A Cyclopaedia of Costume · James Robinson Planché
James Robinson Planché, A Cyclopaedia of Costume.
- Dictionary of Phrase and Fable · Ebenezer Cobham Brewer
E. Cobham Brewer, Dictionary of Phrase and Fable.
- Greek Religion · Walter Burkert
Walter Burkert, Greek Religion.
- Glossary of Architecture · John Henry Parker
John Henry Parker, A Glossary of Architecture.