Source citation ledger
Iliad
Homer
translation · c. 8th–7th century BCE (this form)
Homer, Iliad.
These are separate Atlas meetings that cite this source. Citation is not proof.
Hellenic religion
Athena is glaukōpis in Homer, and later Athenian art gives her the owl. The epithet is a glance; the bird on coins is a civic sign, not a pan-European wisdom mascot.
from Homer · Iliad, c. 8th–7th century BCE (this form); Anonymous (Homeric hymn) · Homeric Hymn to Athena, c. 7th–5th century BCE; Walter Burkert · Greek Religion, 1977 German; 1985 English
sacred to · sourced · documented
Athena is associated with Owl.
The same pairing read from the goddess. Burkert treats the owl as one of Athena’s animals in cult and image, not as a death-omen of later folklore.
from Homer · Iliad, c. 8th–7th century BCE (this form); Walter Burkert · Greek Religion, 1977 German; 1985 English
associated with · sourced · documented
Athena is associated with Knowledge.
Athena’s counsel is craft and civic intelligence in Greek sources. Later “goddess of wisdom” posters flatten that craft into a motto.
from Homer · Iliad, c. 8th–7th century BCE (this form); Anonymous (Homeric hymn) · Homeric Hymn to Athena, c. 7th–5th century BCE
associated with · sourced · documented
Athenian coins and the city’s goddess share the owl. Civic sign, not a death-cry.
from Walter Burkert · Greek Religion, 1977 German; 1985 English; Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Ambrosia appears in Hellenic religion.
The Iliad uses ambrosia as the gods’ food and as anointing stuff on the bodies of gods and the dead. Homeric divine fare, not a later perfume slogan.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Aegis appears in Hellenic religion.
The Iliad attests Athena’s aegis as a goat-skin or shield-device shaken in battle. Homeric divine gear, not every later shield and not unpublished Medusa as a second being.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Olympus appears in Hellenic religion.
The Iliad attests Olympus as the seat of the gods, a mountain-court of Homeric speech. Greek poetic geography, not Asgard and not the geographic peak as a hiking address.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Poseidon's trident appears in Hellenic religion.
The Iliad has Poseidon hold the trident when the Achaean wall is to be unmade. Hellenic epic’s three-prong, not Trishula and not a fisherman’s fork.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Kynee appears in Hellenic religion.
The Iliad has Athena put on the cap of Hades, the kynee, so that Ares cannot see her. A named cap of darkness in that epic, not a generic helmet.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Shield of Achilles appears in Hellenic religion.
Iliad 18 has Hephaestus work Achilles’ shield as a world of cities, dance, and sky. A named Homeric panoply, not the aegis Athena shakes and not the generic shield node.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Scepter of Agamemnon appears in Hellenic religion.
Iliad 2 traces Agamemnon’s ancestral sceptre from Hephaestus through the Argive kings. A named Homeric staff of office, not a was-sceptre and not a generic staff.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Spear of Achilles appears in Hellenic religion.
The Iliad names Achilles’ Pelian ash spear, which only he can wield. A named Homeric shaft, not the Shield of Achilles, not Gáe Bulg, and not a generic spear.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Gorgoneion appears in Hellenic religion.
The Iliad sets the Gorgon’s head on Athena’s aegis as a named facing-device. A named Homeric apotropaic face, not the aegis itself and not Medusa as a being-dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Cestus of Aphrodite appears in Hellenic religion.
Iliad 14 has Hera borrow Aphrodite’s embroidered strap, the cestus, to beguile Zeus. A named Homeric girdle, not Megingjörð and not a generic necklace.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
The Iliad has Athena shake the aegis in battle. A named goat-skin or shield-device of that goddess, not every later shield, and not Minerva as a flatten.
from Homer · Iliad, c. 8th–7th century BCE (this form)
sacred to · sourced · documented
Gorgoneion is sacred to Athena.
The Iliad sets the Gorgon face on Athena’s battle-gear. A named face-sign of that goddess, not the aegis as a whole, and not unpublished Medusa as a second being.
from Homer · Iliad, c. 8th–7th century BCE (this form)
sacred to · sourced · documented
Nestor cup appears in Hellenic religion.
Iliad 11 describes Nestor’s cup as a gold vessel with dove-handles that the old man of Pylos lifts in the Achaean camp. A named Homeric cup in that poem, not Nestor the elder as identity, and not a later kiddush cup.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Nestor appears in Hellenic religion.
The Iliad sets Nestor of Pylos among the Achaean elders of counsel. A named Homeric figure in that poem, not Nestor’s cup as identity, and not Homer the poet.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Aspis appears in Hellenic religion.
The Iliad names the aspis as the round combat shield of Achaean fighting. A named Homeric shield-form, not the aegis Athena shakes and not the worked shield Hephaestus makes for Achilles.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Greaves appears in Hellenic religion.
The Iliad names the greaves, the shin-guards of Achaean panoply, in the standing epithet of the well-greaved Achaeans and in arming scenes. A named Homeric armor-piece, not geta and not Helskór.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Chariot appears in Hellenic religion.
The Iliad names the chariot, the light war-cart of Achaean and Trojan fighting, throughout the poem. A named Hellenic vehicle in that epic, not a wagon and not a published wheel alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Lyre appears in Hellenic religion.
The Iliad names the phorminx, the yoke-lyre of Achaean song, among the poem’s music. A named Hellenic lyre-form in that epic, not the tortoise chelys Hermes makes and not Orpheus’s lyre in Ovid.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Sandal appears in Hellenic religion.
The Iliad names ordinary sandals, the strapped soles of Achaean dress, among the poem’s gear. A named Hellenic sandal in that epic, not Hermes’ immortal talaria from the Hymn to Hermes.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Sling appears in Hellenic religion.
The Iliad names the sling among the missile gear of Achaean fighting. A named Hellenic hand-sling in that epic, not a bola and not an atlatl.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Wagon appears in Hellenic religion.
The Iliad names the wagon, the heavier wheeled load-cart beside the war-chariot, among the poem’s transport. A named Hellenic wagon in that epic, not a chariot and not a travois.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Anvil appears in Hellenic religion.
The Iliad’s Hephaestus scene names the anvil among the god’s forge gear when he works Achilles’ armor. A named Hellenic anvil in that epic, not a forge alone and not the Work hearth.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Forge appears in Hellenic religion.
The Iliad’s Hephaestus scene names the forge, the smithing hearth where the god works metal. A named Hellenic forge in that epic, not a kiln, not an anvil alone, and not the Work hearth.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Epithet appears in Hellenic religion.
The Iliad binds standing epithets to gods and heroes in Homeric verse. A named Hellenic epithet craft in that epic, not a kenning and not a curse.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Epic appears in Hellenic religion.
The Iliad is a long Hellenic heroic epic in verse. A named epic genre in that poem, not saga as northern prose kin and not mythos as the story-world word.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Simile appears in Hellenic religion.
The Iliad turns battle and feeling through extended Homeric similes (like/as comparisons). A named Hellenic simile craft in that epic, not metaphor as identity speech and not proverb.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Lament appears in Hellenic religion.
The Iliad stages formal laments for the dead, including the mourning over Hector and Patroclus. A named Hellenic lament speech in that epic, not hymn as praise and not elegy as a near twin.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Meter appears in Hellenic religion.
The Iliad is composed in dactylic hexameter, a counted verse rhythm. A named Hellenic meter craft in that epic, not verse as the speech-kind alone and not rhyme.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Verse appears in Hellenic religion.
The Iliad is heroic narrative in measured verse. A named Hellenic verse speech-kind in that epic, not meter as the count alone and not rhyme.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Iliad appears in Hellenic religion.
The Atlas source Iliad is Homer’s Greek war epic of Achilles’ wrath at Troy. A named Hellenic epic text in that tradition, not Homer the person alone and not the Odyssey’s homecoming plot.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Lyric appears in Hellenic religion.
The Iliad embeds song and lyric performance among the poem’s speech-acts. A named lyric song craft in that epic, not epic as the long form already filed and not ode as a later genre dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Prologue appears in Hellenic religion.
The Iliad opens with invocatory prologue speech before the wrath tale. A named prologue opening in that epic, not epilogue as a closing and not every preface dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Armor of Achilles appears in Hellenic religion.
The Iliad stages the making and wearing of Achilles’ armor. A named armor-of-Achilles episode in that epic, not shield-of-Achilles as the object walk alone and not every panoply dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Diadem appears in Hellenic religion.
The Iliad seats diadems and headbands among the gear of gods and heroes. A named diadem in that epic, not crown as the Pausanias mark already filed and not a modern tiara dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Brooch appears in Hellenic religion.
The Iliad names pins and brooches among the fastenings of cloaks. A named brooch in that epic, not armlet as the arm-band and not a modern safety-pin dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Armlet appears in Hellenic religion.
The Iliad seats armlets among the ornaments of heroes and gifts. A named armlet in that epic, not brooch as the cloak-pin and not torque as the Caesar neck-ring already walked.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Cuirass appears in Hellenic religion.
The Iliad seats the bronze cuirass among the body-armor of heroes. A named cuirass in that epic, not aspis as the shield already walked and not greaves as the shin-guards.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Hera appears in Hellenic religion.
The Iliad seats Hera among the Olympian speakers who favor the Achaeans, including the deception of Zeus. A named Hera in that epic, not Juno as a Roman flatten and not every later marriage-goddess dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Athena appears in Hellenic religion.
The Iliad seats Athena among battle counselors who steady Achaean fighters and shake the aegis. A named Athena in that epic, not Minerva as a flatten and not the owl sacred_to walk alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Apollo appears in Hellenic religion.
The Iliad opens with Apollo’s plague among the Achaeans and seats him among Trojan helpers with bow and paean. A named Apollo in that epic, not a sun-identity flatten and not Delphi as the only house.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Hermes appears in Hellenic religion.
The Iliad has Hermes guide Priam through the Achaean camp to Achilles. A named Hermes in that epic, not Mercury as a flatten and not the Hymn to Hermes tortoise-lyre scene.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Asklepios appears in Hellenic religion.
The Iliad names Asklepios as father of the Achaean healers Machaon and Podaleirios. A named Asklepios in that epic’s healer lineage, not every later Asklepieion dump and not medicine as a craft flatten alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Ox appears in Hellenic religion.
The Iliad names oxen among sacrificial cattle and yoke-beasts in camp and simile. A named ox in that epic, not bull as the breeding male alone and not a zodiac dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Crane appears in Hellenic religion.
The Iliad likens the Trojan host’s clamor to cranes crying as they fly. A named crane in that epic’s simile craft, not a origami dump and not every marsh-bird.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Sparrow appears in Hellenic religion.
Iliad 2 has Calchas read the sparrow and her chicks eaten by a serpent at Aulis as an omen of the war’s years. A named sparrow in that epic, not every small-bird dump and not serpent as the same edge.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Omen appears in Hellenic religion.
The Iliad stages bird-omens and other signs read by seers before the fighting. A named omen craft in that epic, not oracle as a place-voice alone and not prophecy as a concept dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Dawn appears in Hellenic religion.
The Iliad binds daybreak to the standing formula of rosy-fingered Dawn opening new action. A named dawn in that epic, not Eos as an unpublished person id and not sun as the lamp alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Sun appears in Hellenic religion.
The Iliad names the sun among oath-witnesses and sky markers over the plain. A named sun in that epic, not Ra as an Egyptian flatten and not dawn as the formula alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Night appears in Hellenic religion.
The Iliad seats night among watchfires, embassies, and the pause of fighting. A named night in that epic, not Nyx as an unpublished cosmogonic person and not moon as a light dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Star appears in Hellenic religion.
The Iliad turns bronze and fighters through star similes, including the blaze likened to a shining star. A named star in that epic, not astrology house doctrine and not sun as the lamp.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Fire appears in Hellenic religion.
The Iliad seats fire among watchfires, funeral pyres, and the threat to the Achaean ships. A named fire in that epic, not forge as Hephaestus’s workplace already walked and not a chemistry dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Blood appears in Hellenic religion.
The Iliad names blood throughout wounding, death, and the staining of armor and earth. A named blood in that epic, not a vampire dump and not sacrifice as a rite flatten alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Iron appears in Hellenic religion.
The Iliad names iron among prizes and hard-stuff speech beside the dominant bronze panoply. A named iron in that epic, not bronze as the standing war-metal already filed here and not a industrial dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Snow appears in Hellenic religion.
The Iliad turns thick fighting and falling missiles through snow similes. A named snow in that epic, not hail as the hard twin and not a winter-tourism dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Ash appears in Hellenic religion.
The Iliad binds the Pelian ash spear and other ash shafts among heroic gear. A named ash-wood in that epic, not spear-of-Achilles as the named weapon already walked and not oak as the simile tree.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Fig appears in Hellenic religion.
The Iliad names the wild fig tree near Troy’s wall among the landmark speech of the fighting. A named fig in that epic, not a Mediterranean produce dump and not olive as another tree.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Fibula appears in Hellenic religion.
The Iliad seats pin-fastened women’s dress and peplos gear among Achaean and Trojan clothing speech; the fibula is that poem’s dress-pin type in later museum speech for the same fastening. A named Homeric dress-pin attestation, not a Roman Pliny fibula dump and not the peplos as a whole.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Coffer appears in Hellenic religion.
The Iliad seats chests (χηλοί) that hold gifts, gear, and household treasure in Achaean camp and Trojan house speech. A named Homeric coffer/chest in that epic, not a later cassone and not the Buddhist coffer seat restated as this edge.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Iliad 6 has the Trojan women carry a peplos to Athena’s temple on the citadel as a dedicated offering for the goddess’s favor. A named peplos sacred to Athena in that epic, not every later dress-cloth and not Minerva as a Roman flatten.
from Homer · Iliad, c. 8th–7th century BCE (this form)
sacred to · sourced · documented
Iliad 14 has Hera dress and veil herself before the deception of Zeus, among the goddess’s own adornment. A named veil of Hera in that epic, not a generic bridal veil dump and not every later wedding-veil use.
from Homer · Iliad, c. 8th–7th century BCE (this form)
sacred to · sourced · documented
Iliad 24 has Hermes take up his wand (ῥάβδος) when he escorts Priam through the Achaean camp. A named herald-wand sacred to Hermes in that epic, not a medical staff dump and not the Hymn talaria as this edge.
from Homer · Iliad, c. 8th–7th century BCE (this form)
sacred to · sourced · documented
The Iliad seats cups in σπονδή speech when heroes and elders pour wine to the gods before counsel, embassies, and oaths. A named cup used in Homeric libation, not Nestor’s dove-handled cup as identity and not a later kiddush cup.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
The Iliad seats altars where wine and sacrifice-pourings are made to Zeus and the other gods in camp and city rite. A named altar used in Homeric libation, not every later church altar and not altar→offerings as a Norse-edged flatten.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
The Iliad seats mixing-bowls from which wine is drawn for pouring and shared drink-offerings among Achaean fellowship and rite. A named krater used in Homeric libation, not a classical symposion dump alone and not every amphora.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Sword is used in Hellenic religion.
The Iliad seats the sword (ξίφος / φάσγανον) as close-combat gear throughout Achaean and Trojan fighting. A named Homeric sword in use in that epic, not a Pausanias temple-sword display alone and not gladius as a Roman type-name.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Shield is used in Hellenic religion.
The Iliad seats ordinary battle-shields beside the named aspis and Achilles’ worked shield throughout the fighting. A named Homeric shield in combat use, not aspis or shield-of-achilles as identity and not a Pausanias dedication dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Bellows is used in Hellenic religion.
Iliad 18 has Hephaestus turn twenty bellows on the fire when he works Achilles’ armor. A named Homeric bellows in forge use, not forge or anvil as identity and not a Pausanias craft display alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Bronze is used in Hellenic religion.
The Iliad seats bronze as the standing metal of weapons, armor, and Hephaestus’ melting-vats throughout the poem. A named Homeric bronze in craft and war use, not tin or gold as flatten and not a Pausanias bronze-dedication dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Tin is used in Hellenic religion.
Iliad 18 has Hephaestus cast tin with bronze, gold, and silver in the forge, and fashion tin greaves for Achilles. A named Homeric tin in armor-craft use, not bronze as identity and not a Pliny medicine dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Ivory is used in Hellenic religion.
The Iliad seats ivory among precious house-fittings, dyed cheek-pieces, and luxury craft speech in Achaean and Trojan wealth scenes. A named Homeric ivory in adornment use, not bone as flatten and not a Pausanias dedication dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Wool is used in Hellenic religion.
The Iliad seats wool among fleece, spinning, and textile wealth in household and prize speech. A named Homeric wool in textile use, not linen as flatten and not a Pausanias sheep-cult dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Linen is used in Hellenic religion.
The Iliad seats linen among shrouds, fine cloth, and dress speech in burial and household scenes. A named Homeric linen in textile use, not wool as flatten and not an Egyptian linen dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Chiton is used in Hellenic religion.
The Iliad seats the chiton as the standing tunic of Achaean dress in arming, gift, and household speech. A named Homeric chiton in dress use, not peplos as identity and not a Pausanias costume dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Peplos is used in Hellenic religion.
The Iliad seats the peplos as women’s worked robe and as the Book 6 temple offering cloth in Trojan rite. A named Homeric peplos in dress and dedication use, not chiton as identity and not sacred_to→athena alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Veil is used in Hellenic religion.
The Iliad seats veils among women’s head-covering and goddess adornment, including Hera’s dressing scene and mourning speech. A named Homeric veil in dress use, not sacred_to→hera alone and not a wedding-only dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Throne is used in Hellenic religion.
The Iliad seats thrones among Olympian and kingly sitting-places where Zeus and the elders take counsel. A named Homeric throne in seat-of-rule use, not a Pausanias cult-throne dump alone and not every later imperial chair.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Cup is used in Hellenic religion.
The Iliad seats ordinary cups in drinking, guest-gift, and camp fellowship beside the named Nestor cup. A named Homeric cup in hospitality use, not nestor-cup as identity and not cup-libation-iliad alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Krater is used in Hellenic religion.
The Iliad seats mixing-bowls as prize vessels and wine-mixing gear in funeral games and camp feast speech. A named Homeric krater in prize and feast use, not krater-libation-iliad alone and not a classical red-figure dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Cauldron is used in Hellenic religion.
The Iliad seats cauldrons as prize tripods’ companions and as heated bathing vessels, including the washing of Patroclus. A named Homeric cauldron in prize and washing use, not a Celtic cauldron dump and not krater as identity.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Amphora is used in Hellenic religion.
The Iliad seats two-handled jars (ἀμφιφορεῖς) among prizes and stored goods in funeral-games and household speech. A named Homeric amphora in prize/storage use, not a classical painted-amphora dump and not krater as identity.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Altar is used in Hellenic religion.
The Iliad seats altars in sacrifice and prayer before battle, embassy, and oath throughout the poem. A named Homeric altar in rite use, not altar-libation-iliad alone and not a Pausanias sanctuary dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Torch is used in Hellenic religion.
The Iliad seats torches in night fighting, watch, and funeral fire-speech among Achaean and Trojan scenes. A named Homeric torch in light and fire use, not the Demeter-hymn torch alone and not a later oil-lamp dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Staff is used in Hellenic religion.
The Iliad seats the speaker’s staff and aged stick among assembly speech and herald work, beside the named sceptre of Agamemnon. A named Homeric staff in counsel use, not scepter-of-agamemnon as identity and not a Pausanias cult-staff dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Talent weight is used in Hellenic religion.
The Iliad seats talents of gold among ransom, prize, and payment speech (including Priam’s gifts and funeral-games awards). A named Homeric talent-weight in ransom/prize use, not a coin dump and not mina/obol as later money-pads.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Balance scale is used in Hellenic religion.
The Iliad seats Zeus’s golden scales weighing the fates of heroes before decisive combat. A named Homeric balance-scale in fate-weighing use, not the Egyptian judgment-scale dump and not balance as the virtue id.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Distaff is used in Hellenic religion.
The Iliad seats distaff and spinning gear among women’s household work, including Andromache and Helen’s textile scenes. A named Homeric distaff in spinning use, not drop-spindle alone and not an Ovid metamorphosis dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Shuttle is used in Hellenic religion.
The Iliad seats weaving gear in Helen’s and Andromache’s loom scenes where the shuttle runs through the warp. A named Homeric shuttle in weaving use, not handloom as identity and not an Ovid Arachne dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Drop spindle is used in Hellenic religion.
The Iliad seats spindle-spinning among women’s wool-work beside the distaff in household speech. A named Homeric drop-spindle in spinning use, not spindle-whorl as archaeological pad and not an Ovid dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Handloom is used in Hellenic religion.
The Iliad seats the loom in Helen’s double-cloth scene and Andromache’s weaving, among women’s standing household craft. A named Homeric handloom in textile use, not shuttle alone and not an Amaterasu sacred_to flatten.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Keraunos is used in Hellenic religion.
The Iliad seats Zeus’s thunderbolt among the god’s battle and omen weapons when he thunders over the field. A named Homeric keraunos in divine-weapon use, not Hesiod’s theogonic bolt alone and not a missing zeus sacred_to dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Caduceus is used in Hellenic religion.
Iliad 24 has Hermes use his wand to guide and quiet the way when Priam enters the Achaean camp. A named Homeric caduceus in escort use, not sacred_to→hermes alone and not a Pausanias herm-display dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Wheel is used in Hellenic religion.
The Iliad seats chariot-wheels throughout the fighting and wheeled tripods in Hephaestus’ forge hall in Book 18. A named Homeric wheel in vehicle and craft use, not chariot as identity and not a Buddhist wheel dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Plough is used in Hellenic religion.
Iliad 18’s Shield of Achilles seats ploughing scenes among the worked world of peace and labor. A named Homeric plough in field use, not a Pausanias rural dump alone and not sickle as Hesiod Kronos gear.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Aulos is used in Hellenic religion.
The Iliad seats pipes among wedding and dance music on the Shield of Achilles and in festivity speech beside the phorminx. A named Homeric aulos in festivity use, not lyre as identity and not a Pausanias contest dump alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Iliad 24 seats Hector’s gathered bones in a golden λάρναξ after the pyre, among Trojan burial speech. A named chest used in that burial, not a Minoan bathtub-larnax dump and not every later sarcophagus.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Iliad 18’s Shield of Achilles seats ploughmen driving oxen with goads as they open furrows. A named ox-goad used in that plough scene, not ankusha as elephant goad and not a spear.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
The Iliad seats the ζυγόν at the chariot pole where the pair is coupled for battle and race speech. A named neck-yoke used on that chariot, not a farm ox-yoke alone and not a shoulder carrying-yoke.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
The Iliad seats horses at φάτναι when divine and Achaean teams are stalled and fed. A named manger used for those horses, not a water-trough and not a generic bowl dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Blacksmith tongs is used in Forge.
Iliad 18 has Hephaestus take πυράγρη tongs when he turns hot bronze and tin at the forge for Achilles’ new armor. A named blacksmith tongs used at that forge, not hearth coal-tongs alone and not kitchen tongs.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Sheepfold appears in Hellenic religion.
The Iliad’s battle similes seat flocks pressed into sheepfolds when lions or weather threaten. A named sheepfold in that epic’s pastoral ground, not a kraal homestead pen and not a bare corral dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Xenia appears in Hellenic religion.
Iliad 6 stages Glaukos and Diomedes discovering ancestral guest-friendship and exchanging armor under that bond. A named xenia in that epic, not hospitality as general welcome alone and not philoxenia as love-of-stranger speech alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Hospitality appears in Hellenic religion.
Iliad 24 has Achilles receive Priam in the hut, seat him, and share food under host measure after the ransom. A named hospitality in that epic’s host craft, not xenia as the inherited guest-bond alone and not charity as general giving.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Guest-Right appears in Hellenic religion.
Iliad 24 places Priam under Achilles’ protected measure once received — the guest stands safe while the ransom and mourning run. A named guest-right in that epic, not sanctuary as temple refuge alone and not hospitality as host virtue alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
The Iliad is composed throughout in dactylic hexameter lines. A named hexameter used in that epic, not pentameter and not alexandrine as a later French line.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Enjambment is used in Iliad.
Homeric hexameter in the Iliad repeatedly carries syntax past the line-end without a full stop. A named enjambment used in that epic’s verse craft, not caesura as mid-line pause alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Iliadic hexameter is built from dactyls (long-short-short) as its primary foot. A named dactyl used in that hexameter, not anapest as the reverse and not spondee as two longs alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Iliadic hexameter freely substitutes spondees (two longs) for dactyls in the line. A named spondee used in that hexameter, not iamb and not a dual-stress slang dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Homer is historically related to Iliad.
Later Greek memory ascribes the Iliad to Homer as its poet. A named historical relation of poet to poem, not the Iliad as a person and not every rhapsode dump under one id.
from Homer · Iliad, c. 8th–7th century BCE (this form)
historically related to · sourced · documented
Washbasin is used in Libation.
The Iliad seats χέρνιβα hand-washing before prayer and drink-offerings when leaders purify to address the gods. A named washbasin used toward that libation craft, not an ewer alone and not a baptismal font.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
The Iliad’s chariot harness speech seats straps and draft lines that couple the pair to the pole and car. A named traces used on that chariot, not hames alone and not a whiffletree dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
used in · sourced · documented
Hubris appears in Hellenic religion.
The Iliad names ὕβρις among insults of overreach that wound measure between kings and before the gods — Agamemnon’s slight of Achilles among them. A named hubris in that epic’s moral speech, not pride as capital self-exaltation alone and not every arrogance dump.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Shame appears in Hellenic religion.
The Iliad seats αἰδώς as exposure before peers and the sacred — fighters urged to feel shame at flight, guests and hosts bound by measured regard. A named shame in that epic, not guilt as inward burden alone and not modesty as self-presentation alone.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented
Offering appears in Hellenic religion.
The Iliad seats gifts presented to the gods — the peplos carried to Athena’s temple in Book 6, hecatombs and first portions burned or set apart. A named offering in that epic, not sacrifice as destruction-form alone and not charity as horizontal alms.
from Homer · Iliad, c. 8th–7th century BCE (this form)
appears in · sourced · documented