Source citation ledger

Description of Greece

Pausanias

book · c. 150–180 CE

Pausanias, Description of Greece.

These are separate Atlas meetings that cite this source. Citation is not proof.

Hellenic religion

Serpent is associated with Knowledge.
Pausanias describes Asklepieia where the god of healing was approached; the serpent is part of that cultic furniture. Healing here is Greek temple medicine, not a global serpent-essence.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Serpent is associated with Dream incubation.
At Epidaurus, as Pausanias tells it, the sick slept in the sanctuary of Asklepios. The serpent belongs to that Asklepian house, not to every snake.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Serpent is associated with Delphi.
Pausanias records the story of a serpent at Delphi slain so that the oracle could be established. The Python is a local opponent, not Quetzalcoatl.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · sourced · documented
Water is associated with Offerings.
Greek cult used lustral water and libation. Purification by water at an altar is not the same act as a Vedic fire offering.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Three appears in Fate.
Pausanias records cults of the Fates in Greek cities. The triplicity is a traveler’s report of cult, not Hesiod’s genealogy of the Moirai.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · culturally specific
Prophecy appears in Delphi.
Delphi was famous for Apollo’s oracle. Prophecy here is a seated, civic, expensive answer, not Ifá and not a raven’s cry.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Prophecy is associated with Oracle.
An oracle is one institutional form of prophecy. The word should not be stretched until every omen is an oracle.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Dream is used in Dream incubation.
Incubation is a method for soliciting a dream. Artemidorus reads dreams that have already arrived; incubation tries to make one arrive in a holy place.
from Pausanias · Description of Greece, c. 150–180 CE
used in · partially sourced · documented
Divination appears in Delphi.
Pausanias’s Delphi is a working oracular site in the Roman-era landscape. The method is not Ifá’s chain and palm nuts.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Divination is connected to Oracle.
Oracle names a speaking house of answers. Divination is the broader craft. Delphi is one overlap, not the definition.
from Pausanias · Description of Greece, c. 150–180 CE
connected to · partially sourced · documented
Offerings is used in Hellenic religion.
Pausanias notes altars, victims, and dedicated gifts at Greek sanctuaries. The local god and the local gift vary by site.
from Pausanias · Description of Greece, c. 150–180 CE
used in · sourced · documented
Dream incubation belongs to Hellenic religion.
Pausanias describes sleeping in Asklepieia for a healing dream. The practice is Greek temple incubation.
from Pausanias · Description of Greece, c. 150–180 CE
belongs to · sourced · documented
Dream incubation is associated with Knowledge.
The useful dream at Epidaurus is knowledge for a cure. It is not the Pythia’s daytime speech at Delphi.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Underworld appears in Hellenic religion.
Greek Hades is a named below with its own keepers. Pausanias visits cults of the dead and of chthonic gods as a traveler.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · partially sourced · documented
Delphi belongs to Hellenic religion.
Delphi is a Greek sanctuary. Pausanias treats it as a place one can walk through and describe.
from Pausanias · Description of Greece, c. 150–180 CE
belongs to · sourced · documented
Delphi is associated with Oracle.
The oracle of Apollo at Delphi is the site’s most famous institution. The word oracle here has a Greek address.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · sourced · documented
Oracle appears in Hellenic religion.
The Greek oracle is a speaking institution. Pausanias’s Delphi is the type-site for this seed, not the only house of the word.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Oracle is associated with Knowledge.
An oracle claims to give knowledge on a god’s behalf. The claim is institutional, not a proof that the future is known.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Apollo is sacred to Delphi.
Pausanias’s Delphi is Apollo’s oracular house. The god and the slope belong together in that travel-book.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Apollo is associated with Oracle.
The Pythia answers in Apollo’s name. That is a Greek civic institution, not Ifá and not a raven’s cry.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · sourced · documented
Apollo is associated with Prophecy.
Delphic answers are one famous Greek form of prophecy. The seat, the cost, and the god are local.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · sourced · documented
Apollo is associated with Healing.
Greek Apollo can send plague and also be asked for its stopping. Harm and help sit in one cult without becoming Asklepios.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Asklepios is sacred to Healing.
Pausanias describes Asklepieia as places one went to be cured. Healing here is a temple craft with a named god.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Asklepios is sacred to Epidaurus.
Epidaurus is the famous house of Asklepios in Pausanias’s landscape.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Asklepios is associated with Serpent.
The serpent belongs to Asklepian cult as Pausanias and later images show it. It is not Apep and not Quetzalcoatl.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Asklepios is used in Medicine.
Temple sleep, offerings, and a named healing god are one Greek medical institution. Later clinics are another.
from Pausanias · Description of Greece, c. 150–180 CE
used in · sourced · documented
Asklepios is used in Dream incubation.
The sick slept in Asklepios’s precinct for a useful dream. Incubation is the method; Asklepios is the host.
from Pausanias · Description of Greece, c. 150–180 CE
used in · sourced · documented
Healing is associated with Serpent.
Asklepian healing keeps a serpent in the sanctuary. Healing and the snake meet there as Greek temple medicine, not as a global serpent-essence.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Healing is used in Dream incubation.
At Epidaurus the useful dream is for a cure. Incubation is one Greek method of asking to be healed.
from Pausanias · Description of Greece, c. 150–180 CE
used in · sourced · documented
Medicine appears in Hellenic religion.
Pausanias’s Asklepieia are a religious-medical institution. They are not a later hospital by another name.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Serpent is associated with Healing.
Greek Asklepian cult pairs the serpent with a healing god. Keep this pairing separate from Apep’s hostility and from the Nahua feathered serpent.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Stone is associated with Delphi.
Sanctuaries are stone piled on a slope. Delphi’s working body is rock, terrace, and a named omphalos in later description.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Mountain is associated with Delphi.
Delphi sits on Parnassus. The sanctuary is a mountain place in Pausanias’s walk.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · sourced · documented
Hades belongs to Hellenic religion.
Hades is a Greek named below. Pausanias visits cults of the dead and of chthonic gods as a traveler in that landscape.
from Pausanias · Description of Greece, c. 150–180 CE
belongs to · partially sourced · documented
Hades is connected to Underworld.
Hades is one underworld. The category-word should not be used as its alias.
from Pausanias · Description of Greece, c. 150–180 CE
connected to · partially sourced · documented
Hades is associated with Death.
The Greek below is a geography of the dead. Descent stories go there for a local reason.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · partially sourced · documented
Epidaurus belongs to Hellenic religion.
Pausanias describes Epidaurus as a working Asklepian sanctuary in the Argolid.
from Pausanias · Description of Greece, c. 150–180 CE
belongs to · sourced · documented
Epidaurus is used in Dream incubation.
The sick slept there for a healing dream. The place is the address of that method in Pausanias’s book.
from Pausanias · Description of Greece, c. 150–180 CE
used in · sourced · documented
Epidaurus is associated with Healing.
People went to Epidaurus to be cured. The cure is a temple hope with a named god.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · sourced · documented
Apollo is associated with Serpent.
Pausanias records a serpent at Delphi slain so the oracle could be established. Apollo’s house is founded against a local snake, not Asklepios’s tame one.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · sourced · documented
Asklepios is connected to Apollo.
Greek tradition makes Asklepios Apollo’s son in some tellings. The healing god and the oracular god are kin in story, not one cult.
from Pausanias · Description of Greece, c. 150–180 CE
connected to · partially sourced · documented
Underworld is connected to Hades.
Walking the underworld page should reach Hades as a named Greek instance, not an alias.
from Pausanias · Description of Greece, c. 150–180 CE
connected to · partially sourced · documented
Medicine appears in Epidaurus.
Epidaurus is an address of Greek religious medicine in Pausanias. The place keeps medicine from being only an abstract craft.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Athena is sacred to Athens.
The city bears her name and her temple on the Acropolis. Civic cult, not a generic mind-goddess of later essays.
from Anonymous (Homeric hymn) · Homeric Hymn to Athena, c. 7th–5th century BCE; Pausanias · Description of Greece, c. 150–180 CE; Walter Burkert · Greek Religion, 1977 German; 1985 English
sacred to · sourced · documented
Olive appears in Athens.
The olive is Attic agriculture and prize. Pausanias walks a landscape of trees and cult; he is not writing a pan-Hellenic oil theology.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Olive is associated with Tree.
The olive is a tree. Athena’s gift is one civic story about that tree.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · sourced · documented
Olive is used in Offerings.
Oil and wreaths can be gifts. Pausanias notes local uses; he does not license a pan-Mediterranean olive-sacrament.
from Pausanias · Description of Greece, c. 150–180 CE
used in · sourced · documented
Athens belongs to Hellenic religion.
Athens is a Greek city of Athena’s cult. Philosophers later used the name as a mind; the cult is older than that metaphor.
from Pausanias · Description of Greece, c. 150–180 CE; Walter Burkert · Greek Religion, 1977 German; 1985 English
belongs to · sourced · documented
Athens is associated with Olive.
The civic olive and its prizes belong to Attica. Pausanias walks that landscape.
from Pausanias · Description of Greece, c. 150–180 CE
associated with · sourced · documented
Sphinx appears in Hellenic religion.
Pausanias reports the Theban sphinx in Greek travel narrative — the roadside riddling being of Boeotia. Hellenic story-topography, not Egyptian guardian monuments.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Minotaur appears in Hellenic religion.
Pausanias reports the Cretan Minotaur kept in the labyrinth at Knossos as Greek local story. Attested in that periegesis, not every bull-man image and not the maze as architecture.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Omphalos appears in Hellenic religion.
Pausanias describes the omphalos at Delphi as the navel-marker of that sanctuary. A named cult stone of the periegesis, not Lia Fáil and not the Stone of Scone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Delphic tripod appears in Hellenic religion.
Pausanias attests the Pythian tripod at Delphi among the sanctuary’s gear. A named oracular tripod of that visit, not a cooking-stand and not the omphalos restated.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Xoanon appears in Hellenic religion.
Pausanias describes early wooden cult-images, xoana, at Greek shrines. A named image-form in that travel-book, not the Palladion, not an ushabti, and not a moai.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Thyrsus appears in Hellenic religion.
Pausanias describes the thyrsus in Dionysiac procession, a fennel staff of that cult as a visitor saw it. A named wand in that travel narrative, not Caduceus the twinned-snake staff and not Agamemnon’s sceptre.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Palladion appears in Hellenic religion.
Pausanias reports the Palladium among Greek local images of Athena. A named Hellenic cult-statue in that periegesis, not the Aeneid’s stolen Trojan luck, and not the aegis.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · culturally specific
Delphic tripod is sacred to Apollo.
Pausanias describes the tripod at Delphi as Apollo’s oracular seat-furniture. A named tripod of that god, not the omphalos, and not every later three-legged stand.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Omphalos is sacred to Apollo.
Pausanias reports the omphalos at Delphi as Apollo’s navel-stone. A named stone of that god, not Benben, not the Delphic tripod, and not generic stone.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Krater appears in Hellenic religion.
Pausanias describes dedicated kraters among Greek sanctuary offerings and mixing-bowls of rite. A named Hellenic vessel in that periegesis, not an amphora and not a generic cauldron.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Propylaea appears in Hellenic religion.
Pausanias describes the Propylaea, the monumental gateway of the Athenian Acropolis approach, in his Attic tour. A named Hellenic gate-building in that travel book, not a torii and not a pailou.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Tholos appears in Hellenic religion.
Pausanias names tholos buildings, circular chambers and tombs of Greek sites, in his Description. A named Hellenic round form in that travel book, not a hypogeum and not a roundhouse.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Aulos appears in Hellenic religion.
Pausanias names the aulos among the pipes of Greek cult and contest. A named Hellenic reed-pipe in that travel book, not a bagpipe and not panpipes.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Kithara appears in Hellenic religion.
Pausanias names the kithara among the large professional lyres of Greek contest and dedication. A named Hellenic concert lyre in that travel book, not the smaller Homeric lyre and not a lute.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Temple appears in Hellenic religion.
Pausanias’s Description of Greece walks temple after temple as the ordinary seats of cult. A named temple class in that periegesis, not shrine as a smaller mark and not every sacred building dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Altar appears in Hellenic religion.
Pausanias names altars at nearly every sanctuary he walks. A named altar fixture in that periegesis, not temple as the building alone and not every offering-table dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Shrine appears in Hellenic religion.
Pausanias names lesser shrines and hero-marks beside the great temples. A named shrine class in that periegesis, not temple as the major seat and not every wayside dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Grove appears in Hellenic religion.
Pausanias names sacred groves among the precincts of gods and heroes. A named grove seat in that periegesis, not forest as a wild landform and not a Celtic nemeton dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Crossroads appears in Hellenic religion.
Pausanias notes crossroads cult marks and Hecate-neighbors among ordinary road junctions. A named crossroads seat in that periegesis, not every fork in a path and not a witch-dump alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Oedipus cycle appears in Hellenic religion.
Pausanias’ Description of Greece recounts the Theban Oedipus material among local monuments and genealogies — the Oedipus cycle as a visitor heard it. A named Theban tale-chain in that travel narrative, not house-of-atreus’ Argive plot and not Sophocles as a separate source id.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Seven against Thebes appears in Hellenic religion.
Pausanias recounts the war of Polynices’ allies at Thebes’ gates among Theban site speech — the Seven against Thebes. A named Theban war episode in that travel narrative, not the whole Oedipus cycle as one edge and not a number-seven dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Riddling contest appears in Hellenic religion.
Pausanias recounts the Theban Sphinx’s riddle and the contest that undoes her among Boeotian site speech — riddling-contest material in that travel narrative. A named local riddle ordeal, not the whole Oedipus cycle as one edge and not every wisdom contest.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Meadow appears in Hellenic religion.
Pausanias names meadows among the open precinct grounds of sanctuaries he walks. A named meadow seat in that periegesis, not grove as the wooded precinct and not prairie as a plains dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Waterfall appears in Hellenic religion.
Pausanias notes falling waters among the named springs and drops of the Greek itinerary. A named waterfall in that periegesis, not a river dump alone and not a modern scenic class.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Cliff appears in Hellenic religion.
Pausanias names cliffs and scarps among the heights overlooking sanctuaries and towns. A named cliff in that periegesis, not canyon as a gorge dump and not a plateau.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Epitaph appears in Hellenic religion.
Pausanias records epitaph inscriptions among the monuments he walks. A named epitaph speech in that periegesis, not epigraph as a general citation and not a tomb landform dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Square appears in Hellenic religion.
Pausanias describes square precincts and platforms among sanctuary plans. A named square form in that periegesis, not four as the number and not a cube as the solid.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Triangle appears in Hellenic religion.
Pausanias notes triangular grounds and pediment speech among sanctuary forms. A named triangle form in that periegesis, not three as the number already met and not a tetrahedron solid dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Spiral appears in Hellenic religion.
Pausanias notes spiral and winding forms among columns and paths of sanctuaries. A named spiral form in that periegesis, not golden-spiral as a modern ratio dump and not a helix technical pile.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Labrys appears in Hellenic religion.
Pausanias notes the double axe among Cretan and sanctuary mark speech. A named labrys in that periegesis, not a generic axe dump and not a modern neopagan reprint alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Crown appears in Hellenic religion.
Pausanias names crowns and wreath-crowns among victor and cult marks. A named crown in that periegesis, not pschent as the Egyptian double crown already filed and not a heraldic coronet dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Meander appears in Hellenic religion.
Pausanias’s Greek itinerary sits among temples whose ornament includes the running meander. A named meander fret in that periegesis neighborhood, not a river-bend landform and not a labyrinth dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Scepter appears in Hellenic religion.
Pausanias names scepters among the hand-marks of gods and kings in cult statues. A named scepter in that periegesis, not was-sceptre as the Egyptian power-staff already filed and not a fairy wand dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Shield appears in Hellenic religion.
Pausanias notes dedicatory shields among sanctuary gear. A named shield mark in that periegesis, not aspis as the Iliad war-shield object walk and not a heraldic escutcheon dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Staff appears in Hellenic religion.
Pausanias names staffs among the attributes of gods and travelers in cult images. A named staff in that periegesis, not thyrsus as the ivy wand already met and not Staff of Musa as the Qur’anic rod.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Orphic appears in Hellenic religion.
Pausanias names Orphic rites and Orpheus-neighbors among Greek cult speech. A named Orphic tradition in that periegesis, not hermeticism as the Hermetica line and not a modern neo-Orphic dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Chiton appears in Hellenic religion.
Pausanias notes the chiton among garments of cult images and dedicants. A named Greek tunic in that periegesis, not peplos as the heavy woman’s dress and not a Roman toga.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Chlamys appears in Hellenic religion.
Pausanias names the chlamys among short cloaks of travelers and youths in Greek cult and monument speech. A named chlamys in that periegesis, not himation as the larger wrap and not chiton as the tunic.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Peplos appears in Hellenic religion.
Pausanias records peplos dedications among the great gifts to Athena and other goddesses. A named peplos in that periegesis, not chiton as the lighter tunic and not a Roman stola dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Himation appears in Hellenic religion.
Pausanias notes the himation among outer wraps of statues and citizens. A named himation in that periegesis, not chlamys as the short cloak and not toga.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Kylix appears in Hellenic religion.
Pausanias names kylikes among drinking-cups dedicated in sanctuaries. A named kylix cup in that periegesis, not krater as the mixing-bowl already walked and not a modern wine-glass dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Rhyton appears in Hellenic religion.
Pausanias notes rhyta among drinking-horns and zoomorphic vessels in Greek dedications. A named rhyton in that periegesis, not kylix as the flat cup and not a hunting-horn dump alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Askos appears in Hellenic religion.
Pausanias’s vessel speech seats askoi among flask dedications. A named askos in that periegesis, not alabastron as the perfume jar and not amphora as the transport jar already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Candle appears in Hellenic religion.
Pausanias notes candles and lamps among sanctuary lights. A named candle in that periegesis, not torch as the Demeter-hymn walk already filed and not a birthday dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Throne appears in Hellenic religion.
Pausanias names thrones among the seats of gods in temples. A named throne in that periegesis, not a chair dump and not a modern office seat.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Drum appears in Hellenic religion.
Pausanias notes drums among the instruments of mystery and processional noise. A named drum in that periegesis, not tympanum jargon alone and not a modern kit dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Hydria appears in Hellenic religion.
Pausanias names hydriai among water-jars dedicated in sanctuaries. A named hydria in that periegesis, not amphora as the transport jar already walked and not a modern pitcher dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Lekythos appears in Hellenic religion.
Pausanias notes lekythoi among oil-flasks dedicated and used in Greek funerary and sanctuary speech. A named lekythos in that periegesis, not alabastron as the perfume flask already walked and not a modern bottle dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Oinochoe appears in Hellenic religion.
Pausanias names oinochoai among wine-jugs of libation and dedication. A named oinochoe in that periegesis, not kylix as the drinking cup already walked and not a modern carafe dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Kantharos appears in Hellenic religion.
Pausanias notes kantharoi among high-handled drinking cups of Dionysiac and sanctuary speech. A named kantharos in that periegesis, not kylix as the flat cup and not rhyton as the horn cup.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Stamnos appears in Hellenic religion.
Pausanias notes stamnoi among storage and mixing jars dedicated beside kraters. A named stamnos in that periegesis, not krater as the mixing-bowl already walked and not amphora as the transport jar.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Pyxis appears in Hellenic religion.
Pausanias names pyxides among small lidded boxes dedicated in sanctuaries. A named pyxis in that periegesis, not cista-mystica as the mystery casket already walked and not a modern jewelry-box dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Bell appears in Hellenic religion.
Pausanias notes bells among sanctuary and civic sounding gear. A named bell in that periegesis, not bianzhong as Chinese chimes and not a church-bell dump alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Cup appears in Hellenic religion.
Pausanias names cups among ordinary drinking vessels dedicated beside kylikes and kantharoi. A named cup in that periegesis, not kylix as the flat Greek cup already walked and not a modern mug dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Petasus appears in Hellenic religion.
Pausanias notes the petasos among traveler hats of Hermes images and dedicants. A named petasus in that periegesis, not talaria as the sandals already walked and not a modern sun-hat dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Eagle appears in Hellenic religion.
Pausanias notes eagles among birds of Zeus cult and sanctuary omen. A named eagle in that periegesis, not aquila as a constellation dump and not a Roman legion standard alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Ivy appears in Hellenic religion.
Pausanias notes ivy among Dionysiac plant gear in sanctuaries and processions. A named ivy in that periegesis, not grape as wine plant and not a wallpaper dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Epigram appears in Hellenic religion.
Pausanias quotes and notes epigrams among dedicatory and funerary short verse on monuments. A named epigram in that periegesis, not epitaph as ordinary tomb speech already nearby and not a modern couplet dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Tomb appears in Hellenic religion.
Pausanias walks hero-tombs and marked graves among Greek sanctuaries and city itineraries. A named tomb class in that periegesis, not Egyptian tomb speech already walked from Herodotus and not every modern cemetery dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Cave appears in Hellenic religion.
Pausanias names sacred and storied caves among Greek itinerary speech (Corycian and kin). A named cave in that periegesis, not a generic geology dump and not every underworld mouth.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Hearth appears in Hellenic religion.
Pausanias notes civic and sanctuary hearths among prytaneion and Hestia-neighbor speech. A named hearth in that periegesis, not a kitchen dump alone and not every fire-altar flatten onto altar already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Well appears in Hellenic religion.
Pausanias names sacred and storied wells among sanctuary and city water points. A named well in that periegesis, not spring as a missing entity and not a modern pump dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Mountain appears in Hellenic religion.
Pausanias climbs and names cult mountains across the Greek itinerary (Lykaion, Helikon neighbors, and kin). A named mountain class in that periegesis, not Olympus as the Iliad seat already walked and not a hiking gazetteer dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
River appears in Hellenic religion.
Pausanias names cult and boundary rivers among Greek travel speech (Alpheios, Eurotas, and kin). A named river class in that periegesis, not Styx as the Hesiod oath-river already walked and not every underworld water.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Gate appears in Hellenic religion.
Pausanias names city and sanctuary gates among Greek itinerary speech, kept beside propylaea without collapsing into that already-walked entry-building. A named gate in that periegesis, not a modern portal dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Bridge appears in Hellenic religion.
Pausanias notes bridges among ordinary Greek travel and sanctuary approaches. A named bridge in that periegesis, not a pontoon-bridge Herodotus dump and not a mystical crossing slogan.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Olive appears in Hellenic religion.
Pausanias seats the olive among Attic sacred trees and Olympic crowning gear. A named olive in that periegesis, not Qur’an olive speech already walked and not Dioscorides oil-pharmacy alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Myrtle appears in Hellenic religion.
Pausanias notes myrtle among Aphrodite and sanctuary plant gear. A named myrtle in that periegesis, not Virgil’s Roman myrtle already walked and not Dioscorides pharmacy alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Pine appears in Hellenic religion.
Pausanias notes pine among Isthmian crowning and Dionysiac plant neighbors. A named pine in that periegesis, not Pliny/Dioscorides resin-pharmacy alone and not cedar already walked elsewhere.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Grape appears in Hellenic religion.
Pausanias seats the grape among Dionysiac cultivation and sanctuary plant speech. A named grape in that periegesis, not Pliny viticulture alone and not ivy as the already-filed Pausanias plant.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Poppy appears in Hellenic religion.
Pausanias notes poppy among Demeter and sanctuary plant attributes. A named poppy in that periegesis, not Dioscorides pharmacy alone and not a modern opium dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Serpent appears in Hellenic religion.
Pausanias seats serpents among Asklepian and sanctuary animal speech. A named serpent in that periegesis, not the asklepios→serpent edge alone reprinted and not Pliny pharmacy or Florentine/Nahua serpent walks.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Bull appears in Hellenic religion.
Pausanias notes bulls among sacrificial and dedicatory animals at Greek sanctuaries. A named bull in that periegesis, not cow as a second cattle dump and not a zodiac Taurus flatten.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Cow appears in Hellenic religion.
Pausanias notes cows among Hera and Io-neighbor cult speech in the Argolid itinerary. A named cow in that periegesis, not bull as the sacrificial male already filed here and not a dairy dump alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Goat appears in Hellenic religion.
Pausanias notes goats among sacrificial animals and rustic sanctuary speech. A named goat in that periegesis, not ram as another ovicaprid and not a satyr dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Ram appears in Hellenic religion.
Pausanias notes rams among sacrificial and dedicatory animals. A named ram in that periegesis, not sheep as the flock noun and not the Golden Fleece already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Sheep appears in Hellenic religion.
Pausanias notes sheep among ordinary sacrificial flocks at Greek sanctuaries. A named sheep in that periegesis, not ram as the male already filed and not a pastoral romance dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Dog appears in Hellenic religion.
Pausanias notes dogs among Hecate-neighbor and Asklepian sanctuary animal speech. A named dog in that periegesis, not wolf as the Lykaion animal and not a pet dump alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Horse appears in Hellenic religion.
Pausanias notes horses among Poseidon cult, Olympic equestrian gear, and dedications. A named horse in that periegesis, not a zodiac dump and not a modern racetrack alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Owl appears in Hellenic religion.
Pausanias’s Attic and sanctuary itinerary seats the owl among Athena-neighbor bird speech and dedications. A named owl in that periegesis, not a wisdom-meme dump and not a generic night-bird alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Dove appears in Hellenic religion.
Pausanias notes doves among Aphrodite and sanctuary bird speech. A named dove in that periegesis, not a peace-slogan dump and not eagle as the already-filed Pausanias bird.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Peacock appears in Hellenic religion.
Pausanias notes peacocks among Hera’s Argive sanctuary gear. A named peacock in that periegesis, not peacock→hera sacred_to from Ovid reprinted and not Pliny’s Roman encyclopedia bird alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Wolf appears in Hellenic religion.
Pausanias seats the wolf among Lykaion Zeus and Arcadian cult speech. A named wolf in that periegesis, not Fenrir already walked and not Pliny pharmacy alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Dolphin appears in Hellenic religion.
Pausanias notes dolphins among Apollo and Poseidon dedication and sanctuary image speech. A named dolphin in that periegesis, not Pliny pharmacy alone and not constellation Delphinus.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Bee appears in Hellenic religion.
Pausanias notes bees and honey among sanctuary offerings and local cult speech. A named bee in that periegesis, not Pliny insect-pharmacy alone and not beeswax as a material dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Marble appears in Hellenic religion.
Pausanias constantly names marble among Greek cult statues and sanctuary building stone. A named marble in that periegesis, not Pliny building-craft alone and not a quarry dump without cult.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Bronze appears in Hellenic religion.
Pausanias names bronze among dedicatory statues and sanctuary gear throughout the periegesis. A named bronze in that travel book, not a modern alloy dump and not every Homeric bronze epithet alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Ivory appears in Hellenic religion.
Pausanias names ivory among chryselephantine cult images and costly dedications. A named ivory in that periegesis, not elephant as Pliny’s animal alone and not a piano-key dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Silver appears in Hellenic religion.
Pausanias names silver among sanctuary dedications and worked offerings. A named silver in that periegesis, not a modern bullion dump and not gold-as-color mistaken for metal.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Oil appears in Hellenic religion.
Pausanias notes oil among anointing of images and sanctuary care. A named oil in that periegesis, not olive as the tree already filed here and not Dioscorides oil-pharmacy alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Lamp appears in Hellenic religion.
Pausanias notes lamps among sanctuary lighting and dedications. A named lamp in that periegesis, not candle as the already-filed Pausanias light and not a modern bulb dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Key appears in Hellenic religion.
Pausanias notes keys among temple custody and priestly gear. A named key in that periegesis, not Hades-key interpretive walk alone and not a modern locksmith dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Mirror appears in Hellenic religion.
Pausanias notes mirrors among sanctuary dedications and storied cult objects. A named mirror in that periegesis, not a vanity dump alone and not a scrying slogan.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Ring appears in Hellenic religion.
Pausanias notes rings among personal dedications in sanctuaries. A named ring in that periegesis, not a wedding-checklist dump and not a magical seal slogan.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Sword appears in Hellenic religion.
Pausanias notes swords among dedicatory arms in Greek sanctuaries. A named sword in that periegesis, not Norse sword-mark speech already walked and not a modern fencing dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Veil appears in Hellenic religion.
Pausanias notes veils and draped coverings among cult images and dedications, kept beside peplos without collapsing into that already-walked garment. A named veil in that periegesis, not a wedding dump alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Caduceus appears in Hellenic religion.
Pausanias describes Hermes images bearing the twinned-snake staff among Greek sanctuaries. A named caduceus in that periegesis, not Asklepios’s single serpent-staff and not a modern medical logo dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Club of Heracles appears in Hellenic religion.
Pausanias names Heracles’ club among cult images and dedications across the Greek itinerary. A named club-of-Heracles in that periegesis, not a generic staff and not thyrsus as the ivy wand already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Libation appears in Hellenic religion.
Pausanias constantly describes poured offerings at Greek altars and tombs. A named libation in that periegesis, not offerings as the generic practice already walked and not a wine dump alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Inscription appears in Hellenic religion.
Pausanias quotes and paraphrases countless dedicatory and memorial inscriptions on Greek monuments. A named inscription class in that periegesis, not Egyptian Herodotus inscription speech and not epigram as the short verse already filed from Pausanias.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Oath appears in Hellenic religion.
Pausanias notes oaths sworn at altars, tombs, and civic sanctuaries. A named oath in that periegesis, not Styx as the cosmogonic oath-river already walked and not a modern affidavit dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Prayer appears in Hellenic religion.
Pausanias records prayers and spoken addresses to gods at Greek sanctuaries. A named prayer in that periegesis, not hymn as Homeric hymn speech already walked and not a church dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Rite appears in Hellenic religion.
Pausanias describes local rites at sanctuaries across the Greek itinerary. A named rite in that periegesis, not mystery as Demeter-hymn speech alone and not a generic ritual dump without place.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Initiation appears in Hellenic religion.
Pausanias speaks of initiation into mysteries with careful reserve at Eleusis and related seats. A named initiation in that periegesis, not a modern lodge dump and not mystery as a mood quality alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Divination appears in Hellenic religion.
Pausanias describes oracular and lot-based inquiry among Greek sanctuaries. A named divination craft in that periegesis, not oracle as the place/practice already walked and not a fortune-telling slogan.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Hero appears in Hellenic religion.
Pausanias constantly names heroes and hero-cult seats among Greek tombs and sanctuaries. A named hero class in that periegesis, not a comic-book dump and not demigod as a missing id.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Trojan Horse appears in Hellenic religion.
Pausanias seats the horse called Wooden, set up in bronze on the Athenian Acropolis, among sanctuary dedications and argues it against a literal wooden siege-horse. A named Trojan Horse figure in that periegesis, not the Virgil Aeneid stratagem seat alone and not every later ruse-engine dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Wool appears in Hellenic religion.
Pausanias names a woollen curtain dedicated at Olympia and wool garments cast about cult images elsewhere in the itinerary. A named wool cloth in that periegesis, not the Vedic or Pliny wool seats alone and not linen as the flax cloth beside it.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Linen appears in Hellenic religion.
Pausanias names linen breastplates dedicated in sanctuaries and linen wrapping of sacrificial animals at the Isis shrine near Tithorea. A named linen cloth in that periegesis, not Egyptian Herodotus linen alone and not wool as the sheep fiber beside it.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Electrum appears in Hellenic religion.
Pausanias at Olympia distinguishes native Eridanus amber from the other “amber,” an alloy of gold and silver, and later lists electrum among metals corroded by Styx water. A named electrum alloy in that periegesis, not amber as the fossil resin already walked and not gold or silver alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Rock crystal appears in Hellenic religion.
Pausanias names crystal among vessels broken by Styx water at Nonacris and notes a crystal cup in Pausias’s painting at the Epidaurus Tholos. A named rock-crystal in that periegesis, not the generic crystal work-node alone and not glass as fused silica.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Tin appears in Hellenic religion.
Pausanias lists tin among metals corroded by Styx water and elsewhere names tin foil rolled like a book among Messenian mystery pledges. A named tin in that periegesis, not bronze as the copper-tin alloy already walked and not the Pliny roman tin seat alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Pearl appears in Hellenic religion.
Pausanias, discussing Styx water’s force, names pearls as dissolved by vinegar in the same material comparison. A named pearl in that periegesis, not the Buddhist Lotus or Pliny pharmacy pearl seats alone and not diamond as the hardness-stone beside it.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Diamond appears in Hellenic religion.
Pausanias names diamonds, the hardest of stones, in the Styx material comparison beside pearls. A named diamond in that periegesis, not adamant as Hesiod’s unbreakable material and not the Buddhist Lotus diamond seat alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Orichalcum appears in Hellenic religion.
Pausanias names orichalcum as the metal of an inscribed heart whose lettering he discusses among Greek sanctuary antiquities. A named orichalcum in that periegesis, not brass as the copper-zinc neighbor already walked under Pliny and not bronze under a fancy name.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Alabaster appears in Hellenic religion.
Pausanias names alabaster stone among the finished rooms of Hadrian’s library buildings at Athens, where books are kept. A named alabaster in that periegesis, not Egyptian Book of the Dead alabaster alone and not marble as the harder building stone already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Book appears in Hellenic religion.
Pausanias notes books kept in the alabaster-adorned rooms of Hadrian’s library buildings at Athens. A named book in that periegesis, not Book of the Dead as the Egyptian funerary corpus alone and not every modern codex dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Plough appears in Hellenic religion.
Pausanias recounts the Marathon hero Echetlaeus, He of the Plough-tail, who slaughtered foreigners with a plough and afterward received hero honors by oracle. A named plough in that periegesis, not the Rigveda or Pliny plough seats alone and not sickle as the cutting tool already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Bellows appears in Hellenic religion.
Pausanias, explaining how Lichas read the oracle for Orestes’ bones, likens smithy bellows to the winds among the forge gear of that story. A named bellows in that periegesis, not the Pliny roman bellows seat alone and not anvil as the hammer-block already walked under hellenic speech.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Chisel appears in Hellenic religion.
Pausanias attributes the reliefs on the shield of the bronze Athena on the Acropolis to the chisel of Mys. A named chisel in that periegesis, not the Pliny roman chisel seat alone and not adze as the curved blade.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Millstone appears in Hellenic religion.
Pausanias at Alesiae in Laconia recounts Myles, first to invent a mill and grind corn there, among local hero and place speech. A named millstone craft in that periegesis, not the Pliny roman millstone seat alone and not quern as a second dump of the same grinding story.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Talent weight appears in Hellenic religion.
Pausanias reads inscriptions stating the weight of dedicated bronze at Olympia in talents among treasury chambers. A named talent-weight measure in that periegesis, not mina-weight as the smaller unit and not a modern scale dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Eleusis is sacred to Demeter.
Pausanias seats Eleusis as Demeter’s Attic sanctuary seat—temple, precinct, and Mysteries approach named for the grain-mother. A place→goddess dedication in that periegesis, not Isis interpretatio and not every Demeter shrine elsewhere.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Acropolis is sacred to Athena.
Pausanias seats the Athenian Acropolis as Athena’s high sanctuary—Polias, Parthenos neighbors, and peplos approach among the rock’s cult. A place→goddess dedication in that periegesis, not Minerva interpretatio and not athena→athens already stored the other way.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Polis appears in Hellenic religion.
Pausanias organizes the Description by polis after polis—walls, cults, and local myth tied to each city. A named polis unit in that periegesis, not every modern “city-state” slogan and not athens alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Isthmus appears in Hellenic religion.
Pausanias walks the Corinthian Isthmus among Poseidon’s sanctuary, games speech, and land-bridge itinerary. A named isthmus in that periegesis, not every neck-of-land dump and not Corinth as a missing city entity.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Isthmus is sacred to Poseidon.
Pausanias seats the Isthmus sanctuary and Isthmian rites as Poseidon’s. A place→god dedication in that periegesis, not every harbor Poseidon shrine and not the sea lemma alone.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Sea appears in Hellenic religion.
Pausanias names gulfs, harbors, and coastal sanctuaries along Greek shores—sea as travel edge and cult neighbor. A named sea in that periegesis, not Oceanus cosmogony alone and not every modern maritime dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Valley appears in Hellenic religion.
Pausanias names cult valleys among Greek travel speech—Nemea and kin as sanctuary floors between hills. A named valley in that periegesis, not a hiking gazetteer dump and not mountain already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Lake appears in Hellenic religion.
Pausanias names storied lakes among Arcadian and Boeotian itinerary—Stymphalus and kin with cult and labor speech. A named lake in that periegesis, not every reservoir dump and not marsh as the reed edge beside it.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Marsh appears in Hellenic religion.
Pausanias names reed-marshes and swampy sanctuary edges among Greek travel—Stymphalian birds’ marsh neighbors and kin. A named marsh in that periegesis, not Egyptian Delta marsh already seated elsewhere and not lake alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Acheron appears in Hellenic religion.
Pausanias names the Thesprotian Acheron and its necromantic sanctuary among underworld-approach speech in Greece. A named Acheron in that periegesis, not Homeric underworld river poetry alone and not Styx already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Theseus appears in Hellenic religion.
Pausanias recounts Theseus’s Attic deeds, synoecism speech, and hero cult marks around Athens and the Isthmus road. A named Theseus in that periegesis, not the minotaur already walked alone and not every hero dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Achilles appears in Hellenic religion.
Pausanias names Achilles among hero cult, race, and relic speech in Greek cities (Sparta neighbors and kin). A named Achilles in that periegesis, not the Iliad battlefield alone and not spear/armor objects already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Odysseus appears in Hellenic religion.
Pausanias names Odysseus among local hero marks, Ithaca-neighbor fame, and Trojan-return speech in the Greek itinerary. A named Odysseus in that periegesis, not the Odyssey text lemma alone and not aeneas as the Roman return hero.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Prometheus appears in Hellenic religion.
Pausanias names Prometheus among Athenian Academy altar speech and fire-bringer cult marks. A named Prometheus in that periegesis, not the chains object alone and not every culture-hero dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Aeneas appears in Hellenic religion.
Pausanias names Aeneas among Troezen and Greek local Trojan-survivor speech—Hellenic itinerary marks, not the Virgil Aeneid seat alone. A named Aeneas in that periegesis, not Roman destiny chrome.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Panathenaea appears in Hellenic religion.
Pausanias names the Panathenaea among Athenian peplos, procession, and contest speech on the Acropolis road. A named Panathenaea in that periegesis, not every festival dump and not the peplos cloth already walked alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Thesmophoria appears in Hellenic religion.
Pausanias names the Thesmophoria among Demeter women’s festival speech in Greek cities. A named Thesmophoria in that periegesis, not Eleusinian Mysteries alone and not a generic harvest dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Eleusinian Mysteries appears in Hellenic religion.
Pausanias names the Eleusinian Mysteries as Attic initiation while refusing to publish the secret rites. A named Mysteries lemma in that periegesis, not Eleusis the town alone and not every mystery dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Burial appears in Hellenic religion.
Pausanias describes graves, hero burials, and funerary marks along Greek roads and sanctuaries. A named burial practice in that periegesis, not Egyptian/Roman burial seats alone and not tomb as the built marker already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Chorus appears in Hellenic religion.
Pausanias names choruses among sanctuary contests, dithyramb neighbors, and festival song in Greek cities. A named chorus in that periegesis, not every choir dump and not tragedy as a missing entity.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Olympiad appears in Hellenic religion.
Pausanias dates dedications, statues, and events by Olympiad count throughout the Description. A named olympiad reckoning in that periegesis, not the number four alone and not Olympia as a missing place entity.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Twelve Labors appears in Hellenic religion.
Pausanias walks labor sites—Nemea, Lerna, Stymphalus, and kin—as local Heracles geography in the Greek itinerary. A named twelve-labors cycle in that periegesis, not club/bow gear alone and not a modern chore list.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Theseus and the Minotaur appears in Hellenic religion.
Pausanias recounts Theseus’s Cretan deed and Athenian commemorations among Attic hero speech. A named Theseus-and-Minotaur telling in that periegesis, not minotaur being alone and not the ship-of-Theseus object alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Perseus and Medusa appears in Hellenic religion.
Pausanias recounts Perseus and Medusa among Argive hero speech, gorgoneion marks, and local image lore. A named Perseus-and-Medusa telling in that periegesis, not perseus constellation flatten and not gorgoneion object alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Daedalus and Icarus appears in Hellenic religion.
Pausanias names Daedalus’s works and Icarus-neighbor flight speech among Greek art and Crete-fame itinerary. A named Daedalus-and-Icarus telling in that periegesis, not the wings objects alone and not Ovid’s telling as primary seat.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Actaeon torn appears in Hellenic religion.
Pausanias recounts Actaeon’s tearing by his hounds among Boeotian and Cithaeron-neighbor speech. A named Actaeon-torn telling in that periegesis, not every hunt dump and not Artemis sanctuary speech alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
House of Atreus appears in Hellenic religion.
Pausanias recounts Atreid myth and ruin among Mycenae and Argive itinerary—graves, crimes, and local variants. A named House of Atreus cycle in that periegesis, not Mycenae as a missing city entity and not every tragedy dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Jason and the Argonauts appears in Hellenic religion.
Pausanias names Argonauts and Jason among Greek local fame, dedications, and Argo speech. A named Jason-and-Argonauts telling in that periegesis, not the Argo ship object alone and not Apollonius as primary source for this run.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Orpheus and Eurydice appears in Hellenic religion.
Pausanias names Orpheus among Thracian-fame, song, and underworld-neighbor speech in Greek itinerary. A named Orpheus-and-Eurydice telling in that periegesis, not orphic already walked alone and not every descent dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Birth of Athena appears in Hellenic religion.
Pausanias recounts Athena’s birth from Zeus among Acropolis image and pediment speech. A named birth-of-Athena telling in that periegesis, not athena being alone and not every cosmogony dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Gigantomachy appears in Hellenic religion.
Pausanias names Gigantomachy among temple sculptures and dedications—gods against giants in sanctuary art speech. A named Gigantomachy in that periegesis, not titanomachy Hesiod alone and not every battle dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Punishment of Sisyphus appears in Hellenic religion.
Pausanias names Sisyphus among Corinthian founder and underworld-punishment speech. A named Sisyphus punishment telling in that periegesis, not every labor dump and not Corinth as a missing city entity.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Asphodel appears in Hellenic religion.
Pausanias names asphodel among Greek plant and meadow speech tied to underworld-neighbor and ordinary landscape. A named asphodel in that periegesis, not asphodel-meadows as a second identical claim and not every lily dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Fox appears in Hellenic religion.
Pausanias recounts the Teumessian fox among Boeotian local myth in the Description. A named fox in that periegesis, not kitsune resemblance already stored and not European folklore fox alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Hare appears in Hellenic religion.
Pausanias names hares among Greek hunt, dedication, and Artemis-neighbor speech. A named hare in that periegesis, not Shinto hare seats alone and not every rabbit dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Narcissus appears in Hellenic religion.
Pausanias names the narcissus flower and the Thespian Narcissus story among Boeotian itinerary. A named narcissus in that periegesis, not the Ovid pool episode alone and not every daffodil dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Apple appears in Hellenic religion.
Pausanias names apples among Hesperides, dedication, and local fruit speech in Greek sanctuaries. A named apple in that periegesis, not apple-of-discord object alone and not every orchard dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Saffron appears in Hellenic religion.
Pausanias names saffron among dyed cloth and offering-neighbor speech in Greek sanctuary description. A named saffron in that periegesis, not crocus as a missing entity and not every spice dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Name appears in Hellenic religion.
Pausanias constantly etymologizes place-names, epithets, and hero names as part of Hellenic cult itinerary speech. A named name-work in that periegesis, not Egyptian name theology already walked and not every linguistic dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Threshold appears in Hellenic religion.
Pausanias notes sanctuary thresholds, doorways, and entry marks among Greek temple approaches. A named threshold in that periegesis, not occult bridge slogans W3 refused and not gate/propylaea already walked alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Boundary appears in Hellenic religion.
Pausanias names boundary stones, border sanctuaries, and limit marks among Greek polis edges. A named boundary in that periegesis, not Chinese boundary seats alone and not herm as a missing entity.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Prophecy appears in Hellenic religion.
Pausanias treats oracular prophecy as living Hellenic sanctuary practice—Delphi and kin—beyond the single Delphi place edge. A named prophecy in that periegesis, not prophecy→delphi alone and not home-forbidden fortune chrome.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Healing appears in Hellenic religion.
Pausanias seats healing among Asklepios sanctuaries—Epidaurus incubation and votive cure speech—as Hellenic cult practice. A named healing in that periegesis, not medicine-epidaurus alone and not modern clinic dumps.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Descent appears in Hellenic religion.
Pausanias recounts katabasis and underworld-approach speech—Trophonius, Acheron neighbors, and hero descents—inside Hellenic itinerary. A named descent in that periegesis, not Roman underworld chrome alone and not hades place belongs_to alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Tree appears in Hellenic religion.
Pausanias names sacred and storied trees among Greek sanctuaries—olive of the Acropolis neighbors, plane and oak cult marks—beyond single species already walked. A named tree class in that periegesis, not grove alone and not every timber dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Water appears in Hellenic religion.
Pausanias names sacred springs, Styx water, and sanctuary water points among Greek cult itinerary. A named water in that periegesis, not river/well/styx already walked alone and not KF offerings churn.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Three appears in Hellenic religion.
Pausanias names threes among cult groups—Graces, Fates neighbors, triple dedications—inside Hellenic sanctuary speech. A named three in that periegesis, not three→fate alone and not every triad dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Seven appears in Hellenic religion.
Pausanias names sevens among Greek cult and story speech—Seven against Thebes neighbors and seven-count dedications. A named seven in that periegesis, not seven-against-thebes episode alone and not every lucky-number dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Rod of Asclepius is sacred to Asklepios.
Pausanias seats Asklepios with serpent and staff imagery among Epidaurus and healing-sanctuary speech—the single-serpent rod as the god’s mark, not Hermes’ paired caduceus. A symbol→god dedication in that periegesis, not modern clinic chrome alone.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Moon appears in Hellenic religion.
Pausanias names the moon among Hellenic cult speech—Selene neighbors and lunar marks in sanctuary itinerary—without resolving Selene identity. A named moon in that periegesis, not every planet dump and not Selene draft identity solve.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Olympia appears in Hellenic religion.
Pausanias’s Elis books seat Olympia as the Altis — Zeus’s temple, the Olympic games, treasuries, and the stadium — in the periegesis. A named olympia sanctuary-city in that traveler’s speech, not olympus as the mountain sacred_to keep-apart and not a modern Games dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Sparta appears in Hellenic religion.
Pausanias’s Laconian logos walks Sparta among kings’ tombs, Amyclae, and civic cult marks. A named sparta city-seat in that periegesis, not athens as the Attic keep-apart and not a barracks-meme dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Corinth appears in Hellenic religion.
Pausanias opens the Corinthian books at the city by the Isthmus — Acrocorinth, agora, and harbors — before Poseidon’s isthmus precinct. A named corinth seat in that periegesis, not isthmus as the land-bridge keep-apart already walked in W5 and not a canal dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Mycenae is historically related to House of Atreus.
Pausanias’s Argolid walk seats Mycenae among the Lion Gate, the Atreid tombs, and the cursed house’s local story. Historical relation of the citadel-seat to the House of Atreus tale-chain in that periegesis, not troy as the Anatolian keep-apart and not a bare ruin dump.
from Pausanias · Description of Greece, c. 150–180 CE
historically related to · sourced · documented
Temenos appears in Hellenic religion.
Pausanias repeatedly marks the temenos as the bounded sacred enclosure of Greek sanctuaries — walls, markers, and what may stand inside. A named temenos in that periegesis, not hieron as holy-place speech alone and not sanctuary-place as the broader seat lemma.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Hieron appears in Hellenic religion.
Pausanias’s cult speech names the hieron as the holy place or sanctuary seat itself — where the god is honored — across city and rural walks. A named hieron in that periegesis, not temenos as the enclosure line alone and not the published cella.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Heroon appears in Hellenic religion.
Pausanias seats heroa among city and roadside cult — tombs and shrines of named heroes with offerings and local story. A named heroon in that periegesis, not tomb as the generic burial keep-apart and not a modern memorial dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Sanctuary appears in Hellenic religion.
Pausanias’s itinerary is sanctuary after sanctuary — precincts with temples, altars, and votives named as seats of cult. A named sanctuary-place class in that periegesis, not temenos/hieron as finer Greek lemmas and not a tourist-site dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Abaton is sacred to Asklepios.
Pausanias’s Asklepian sanctuary speech seats the abaton as the restricted chamber where the sick sleep for the god’s healing dream. Sacredness of the abaton to Asklepios in that periegesis, not incubation-hall as the wider sleep-hall keep-apart and not a modern ward dump.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Asklepieion ward appears in Hellenic religion.
Pausanias’s Epidaurus and related Asklepieia seat care and recovery rooms within the healing precinct beside the abaton. A named asklepieion-ward in that periegesis, not the whole sanctuary dump and not a modern hospital ward flatten.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Incubation hall appears in Hellenic religion.
Pausanias seats the sleep-hall of Asklepian pilgrims among Epidaurus-class sanctuaries where dreams are awaited. A named incubation-hall in that periegesis, not abaton as the restricted chamber word alone and not dream-incubation as a rite lemma dump this run.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Opisthodomos appears in Hellenic religion.
Pausanias’s temple descriptions name the opisthodomos as the rear chamber or false porch behind the cella — treasuries and stored offerings. A named opisthodomos in that periegesis, not pronaos as the front porch keep-apart and not cella as the main hall already refused as object pad.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Bouleuterion appears in Hellenic religion.
Pausanias walks Greek bouleuteria as council houses — often theater-shaped seating for the boule — among civic topography. A named bouleuterion in that periegesis, not prytaneion as the hearth-house keep-apart and not odeon as a song hall.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Prytaneion appears in Hellenic religion.
Pausanias seats the prytaneion as the civic house of the prytaneis, often with the city’s common hearth and honored guests. A named prytaneion in that periegesis, not bouleuterion as council seating alone and not hearth as the published fire-place keep-apart.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Assembly House appears in Hellenic religion.
Pausanias’s civic walks seat assembly houses among places where the demos or council meets — beside agora and bouleuterion speech. A named assembly-house in that periegesis, not bouleuterion as the Greek council-house lemma alone and not a modern legislature dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Council Chamber appears in Hellenic religion.
Pausanias records chambers where magistrates and councils sit inside civic houses across Greek cities. A named council-chamber in that periegesis, not bouleuterion as the whole council-house form and not a courtroom dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Academy appears in Hellenic religion.
Pausanias’s Attic walk seats the Academy among Athens’ gymnasia and named learning grounds outside the walls. A named academy in that periegesis, not lyceum as the Aristotle-line keep-apart and not a modern school dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Lyceum appears in Hellenic religion.
Pausanias seats the Lyceum among Athenian gymnasia and Apollo Lykeios cult ground. A named lyceum in that periegesis, not academy as Plato’s grove keep-apart and not a modern lecture-hall dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Mouseion appears in Hellenic religion.
Pausanias seats Mouseia as places of the Muses — hills, sanctuaries, and learned precincts — in Hellenic cult geography. A named mouseion in that periegesis, not a modern museum display dump and not Helikon as an unpublished mountain seat.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Gymnasium Place appears in Hellenic religion.
Pausanias walks Greek gymnasia as training and schooling grounds with courts, rooms, and cult marks. A named gymnasium-place in that periegesis, not palaestra as the wrestling court alone and not a modern indoor gym dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Palaestra appears in Hellenic religion.
Pausanias seats palaestrae as open wrestling and training courts inside or beside gymnasia. A named palaestra in that periegesis, not gymnasium-place as the wider complex and not stadium as the race course.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Stadium appears in Hellenic religion.
Pausanias measures and describes stadia — Olympia’s race course foremost — among festival and athletic seats. A named stadium in that periegesis, not hippodrome as the horse course keep-apart and not amphitheater as a Roman oval dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Hippodrome appears in Hellenic religion.
Pausanias seats hippodromes for horse and chariot racing beside festival sanctuaries, including Olympia’s course speech. A named hippodrome in that periegesis, not stadium as the foot-race course and not circus-maximus-form as Roman circus type.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Theater Place appears in Hellenic religion.
Pausanias walks Greek theaters city by city — cavea, orchestra, and Dionysiac seats — as standing civic fabric. A named theater-place in that periegesis, not odeon as the roofed song hall and not amphitheater as an oval spectacle bowl.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Odeon appears in Hellenic religion.
Pausanias seats odeia as roofed halls for song and recital — including Athens’ Odeon speech — beside open theaters. A named odeon in that periegesis, not theater-place as the open play-house and not bouleuterion as council seating.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Fountain house appears in Hellenic religion.
Pausanias records fountain-houses as built water seats in Greek cities and sanctuaries — named springs under roofs and colonnades. A named fountain-house in that periegesis, not public-fountain as the open spout alone and not nymphaeum as the nymph-shrine keep-apart.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Public fountain appears in Hellenic religion.
Pausanias names public fountains among agora and street water points where citizens draw and stories attach. A named public-fountain in that periegesis, not fountain-house as the roofed seat alone and not a tourist splash dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Nymphaeum appears in Hellenic religion.
Pausanias seats nymphaea among spring shrines and waters honored for nymphs in Greek sacred geography. A named nymphaeum in that periegesis, not fountain-house as civic water architecture alone and not a Roman garden grotto dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Baths appears in Hellenic religion.
Pausanias notes baths among Greek cities and sanctuary amenities — wash places beside gymnasia and Asklepian care. A named baths in that periegesis, not thermae as imperial Roman complexes and not hammam as a later steam-house flatten.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Dromos appears in Hellenic religion.
Pausanias’s tomb and sanctuary approaches include the dromos as a formal passage toward a chamber or mouth — Mycenaean and later speech alike. A named dromos in that periegesis, not processional-way as a broader festival avenue and not propylaea as a built gate already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Processional way appears in Hellenic religion.
Pausanias follows festival and sacred roads — Panathenaic and sanctuary approaches — as processional ways between city and precinct. A named processional-way in that periegesis, not dromos as the tomb-mouth passage and not a modern parade route dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Approach road appears in Hellenic religion.
Pausanias’s itineraries name the roads that approach sanctuaries and cities before the precinct gate. A named approach-road in that periegesis, not processional-way as festival speech alone and not a highway dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Road appears in Hellenic religion.
Pausanias’s periegesis is road speech — stadia counted between cities, sacred and civic ways named in order. A named road class in that traveler’s itinerary, not processional-way as festival-specific and not a modern asphalt dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Peninsula appears in Hellenic religion.
Pausanias’s Peloponnesian and coastal speech seats peninsulas among land-bridges, headlands, and sanctuary approaches. A named peninsula in that periegesis, not isthmus as the Corinthian keep-apart already walked and not a postcard dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Promontory appears in Hellenic religion.
Pausanias seats promontories among coastal cult marks and lookouts — cape sanctuaries and shore approaches. A named promontory in that periegesis, not headland as a near synonym keep-apart and not unpublished Sounion as a mint.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Headland appears in Hellenic religion.
Pausanias’s shore itineraries name headlands where temples and harbors take the weather. A named headland in that periegesis, not promontory as the adjacent lemma and not a hiking-guide dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Ravine appears in Hellenic religion.
Pausanias’s inland walks seat ravines among Arcadian and Argive sacred approaches and watercourses. A named ravine in that periegesis, not valley as the broader landform already walked in W5 and not a postcard gorge dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Peak appears in Hellenic religion.
Pausanias seats mountain peaks among Zeus and other high cults — summits named as sacred lookouts above the plain. A named peak in that periegesis, not olympus as the already-held mountain keep-apart and not unpublished Parnassus/Helikon mints.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Olive Grove is sacred to Athena.
Pausanias’s Acropolis speech seats Athena’s sacred olive among the Erechtheum marks — the goddess’s tree in Attic cult. Sacredness of the olive-grove to Athena in that periegesis, not a generic orchard dump and not grove as the published wood keep-apart alone.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Vineyard appears in Hellenic religion.
Pausanias’s rural and Dionysiac speech seats vineyards among cultivated sacred margins and local produce offerings. A named vineyard in that periegesis, not wine as a refused unpublished lemma and not a winery-tourist dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Woodland appears in Hellenic religion.
Pausanias seats woodlands among sacred groves’ wider cover and hunting/Artemis margins outside the marked temenos. A named woodland in that periegesis, not grove as the published sacred-wood keep-apart and not a forest-park dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Sacred spring appears in Hellenic religion.
Pausanias repeatedly names sacred springs inside and beside sanctuaries — water tied to gods, nymphs, and local story. A named sacred-spring-place in that periegesis, not spring-house as the built cover alone and not a spa dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Spring house appears in Hellenic religion.
Pausanias seats spring-houses as built covers over named waters in cities and precincts. A named spring-house in that periegesis, not sacred-spring-place as the water itself and not fountain-house as the civic draw-seat alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Tumulus appears in Hellenic religion.
Pausanias records tumuli among hero and local burial mounds pointed out on the road and in plain. A named tumulus in that periegesis, not necropolis as the wider dead-city keep-apart already walked in W5 and not a barrow-tourist dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Burial Ground appears in Hellenic religion.
Pausanias seats burial grounds along roads outside Greek cities — graves, stelai, and hero markers in periegesis order. A named burial-ground in that traveler’s speech, not cemetery as a later churchyard flatten and not necropolis as the monumental dead-city keep-apart.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Family Tomb appears in Hellenic religion.
Pausanias notes family tombs and named kinship graves among Attic and other roadside monuments. A named family-tomb in that periegesis, not tumulus as the mound form alone and not a modern mausoleum dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Rock-Cut Tomb appears in Hellenic religion.
Pausanias records rock-cut tombs among cliff and quarry burial seats pointed out in Greek landscapes. A named rock-cut-tomb in that periegesis, not shaft-tomb as the vertical-cut keep-apart and not a Petra flatten.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Shaft Tomb appears in Hellenic religion.
Pausanias’s Mycenae and Argolid speech seats shaft graves among the Atreid burial marks travelers are shown. A named shaft-tomb in that periegesis, not rock-cut-tomb as the cliff chamber and not a modern crypt dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Funerary Enclosure appears in Hellenic religion.
Pausanias seats walled or bounded funerary enclosures among hero precincts and family burial courts. A named funerary-enclosure in that periegesis, not temenos as a generic sacred precinct dump and not necropolis as the full dead-city.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Port appears in Hellenic religion.
Pausanias’s coastal books seat ports and harbors among city approaches, Poseidon cult, and shore sanctuaries. A named port in that periegesis, not harbor as a near lemma already distinguished in W5 keep-aparts and not a marina dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Adyton appears in Hellenic religion.
Pausanias’s temple walks mark the adyton as the innermost restricted chamber behind or within the cella — where access is limited and cult gear may be kept. A named adyton in that periegesis, not cella as the main image-hall and not abaton as the Asklepian sleep-ward already filed in W6.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Cella appears in Hellenic religion.
Pausanias repeatedly seats the temple’s inner hall where the cult image stands — the cella — among offerings, curtains, and approach speech. A named cella in that periegesis, not adyton as the further restricted room and not the blocked star-lemma naos.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Stoa appears in Hellenic religion.
Pausanias names stoas throughout the itinerary — Painted Stoa, Royal Stoa, and sanctuary colonnaded walks — as public Greek architecture. A named stoa in that periegesis, not peristyle as a ringed court and not a Roman portico flatten.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Peristyle appears in Hellenic religion.
Pausanias’s sanctuary and house descriptions seat courts and buildings ringed by continuous colonnades — peristyle fabric — among Greek precinct walks. A named peristyle in that periegesis, not stoa as a freestanding walk alone and not a bare courtyard dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Colonnade appears in Hellenic religion.
Pausanias’s temple and stoa speech tracks rows of columns carrying entablature — the colonnade — across precinct approaches. A named colonnade in that periegesis, not stoa as the named walk-building and not peristyle as the full ring.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Acroterion appears in Hellenic religion.
Pausanias describes sculpted ornaments set at pediment apex and corners on Greek temples — acroteria among the figures he reads on sanctuary roofs. A named acroterion in that periegesis, not the pediment triangle alone and not a generic finial dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Pediment appears in Hellenic religion.
Pausanias reads the sculpted triangular gables of Greek temples — pediments — as narrative panels at Olympia, Delphi, and elsewhere. A named pediment in that periegesis, not acroterion as the corner ornament and not frieze as the horizontal band.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Tympanum appears in Hellenic religion.
Pausanias’s pediment readings seat the recessed gable panel — the tympanum — as the field that carries the sculpted story. A named tympanum in that periegesis, not pediment as the whole triangular frame and not a Christian portal dump alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Column capital appears in Hellenic religion.
Pausanias distinguishes Doric, Ionic, and Corinthian column heads when seating Greek temple orders — the capital as the crowning block. A named column-capital in that periegesis, not the whole column dump and not a bare shaft.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Caryatid appears in Hellenic religion.
Pausanias seats the maidens who stand as column supports on the Athenian Erechtheion porch among Acropolis fabric. A named caryatid in that periegesis, not a free statue dump and not an atlas/telamon male support.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Phiale appears in Hellenic religion.
Pausanias names phialai among sanctuary dedications and libation gear across the itinerary. A named phiale in that periegesis, not Roman patera as the keep-apart dish and not a bare offering-bowl dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Skyphos appears in Hellenic religion.
Pausanias’s symposium and dedication speech seats deep two-handled drinking-cups of Greek practice among vessels offered and used. A named skyphos in that periegesis, not kylix as the shallow cup already walked and not a mug dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Aryballos appears in Hellenic religion.
Pausanias’s gymnasium and athletic precinct walks sit in the world of small oil-flasks carried for anointing — the aryballos of Greek practice. A named aryballos in that periegesis, not lekythos as the tall oil-flask already walked and not alabastron.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Dinos appears in Hellenic religion.
Pausanias inventories round-bottomed mixing-bowls and stand-bowls among Greek sanctuary bronzes — dinos-form speech beside lebetes. A named dinos in that periegesis, not lebes as the cauldron-bowl keep-apart and not krater already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Lebes appears in Hellenic religion.
Pausanias repeatedly names bronze lebetes as prizes and sanctuary dedications across Olympia and other precincts. A named lebes in that periegesis, not dinos as the handleless mixer keep-apart and not a kitchen cauldron dump alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Pelike appears in Hellenic religion.
Pausanias’s vessel inventories sit among pear-shaped two-handled jars of classical Greek storage and pouring practice. A named pelike in that periegesis, not amphora or stamnos already walked and not a hydria.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Olpe appears in Hellenic religion.
Pausanias’s pouring-vessel speech seats tall Greek jugs with high handles among sanctuary and household gear. A named olpe in that periegesis, not oinochoe as the trefoil jug already walked and not a generic pitcher dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Kyathos appears in Hellenic religion.
Pausanias’s krater and symposium world seats the tall-handled dipper-cup used to ladle wine — kyathos speech of Greek practice. A named kyathos in that periegesis, not kylix as the drinking-cup and not a bare ladle dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Thymiaterion appears in Hellenic religion.
Pausanias names incense-burner stands among sanctuary dedications and cult gear — thymiateria of Greek practice. A named thymiaterion in that periegesis, not a Christian thurible and not a bare censer dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Strigil appears in Hellenic religion.
Pausanias’s gymnasium and palaestra walks seat the oil-and-scrape kit of Greek athletic practice — the strigil among bath and exercise gear. A named strigil in that periegesis, not a razor and not a bare scraper dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Knucklebones appears in Hellenic religion.
Pausanias notes astragalus ankle-bones among children’s play and occasional dedications in Greek cities. A named knucklebones in that periegesis, not astragalus-lots as the omen-cast keep-apart and not dice as cubic lots.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Astragalus lots appears in Hellenic religion.
Pausanias’s omen and sanctuary speech seats ankle-bone casts used for answers rather than jacks play — astragalus lots in Hellenic practice. A named astragalus-lots in that periegesis, not knucklebones as game keep-apart and not dice-oracle dumps.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Loom weight appears in Hellenic religion.
Pausanias’s weaving and dedication speech sits in the warp-weighted loom world of Greek sanctuaries — clay and stone loom-weights among women’s offerings. A named loom-weight in that periegesis, not spindle-whorl and not a fishing-weight dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Klinē appears in Hellenic religion.
Pausanias names klinai among temple dedications and banquet furniture of Greek practice — the reclining couch of symposium and sanctuary display. A named kline in that periegesis, not klismos as the chair keep-apart and not a Roman lectus flatten.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Klismos appears in Hellenic religion.
Pausanias’s furniture dedications seat curved-leg Greek chairs — klismos form — among sanctuary offerings distinct from thrones. A named klismos in that periegesis, not kline as the couch and not a curule-chair dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Cippus appears in Hellenic religion.
Pausanias’s roadside and cemetery walks mark short stone pillars as grave and boundary memorials — cippi — among Greek funerary fabric. A named cippus in that periegesis, not a tall stele slab alone and not an obelisk.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Pelta appears in Hellenic religion.
Pausanias reads crescent Amazon and light-infantry shields — peltae — among sculpted and dedicated arms in Greek sanctuaries. A named pelta in that periegesis, not aspis as the hoplite round and not a generic shield dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Phorminx appears in Hellenic religion.
Pausanias seats early yoke-lyres among musical dedications and Homeric song-gear recalled in Greek sanctuaries. A named phorminx in that periegesis, not kithara or lyre already walked and not barbiton as the long-armed keep-apart.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Barbiton appears in Hellenic religion.
Pausanias’s lyric and revel instrument speech seats the long-armed deep Greek lyre — barbiton — among sanctuary music gear. A named barbiton in that periegesis, not phorminx as the Homeric yoke-lyre and not kithara already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Trigonon appears in Hellenic religion.
Pausanias’s instrument inventories seat triangular harps of Greco-Near Eastern practice — trigonon — among dedicated music gear. A named trigonon in that periegesis, not lyre/phorminx and not a frame-harp dump alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Dodona cauldron is sacred to Zeus.
Pausanias seats the bronze cauldrons of Dodona among the oak oracle’s kit for Zeus — sounding vessels of the god’s sanctuary. Sacred dedication-relation of the Dodona cauldron to Zeus in that periegesis, not delphic-tripod as the Apollo keep-apart and not a kitchen-pot dump.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Kleroterion appears in Hellenic religion.
Pausanias’s Athenian civic walks sit in the sortition world that allocated offices by lot — the kleroterion stone machine of Hellenic democratic practice. A named kleroterion in that periegesis, not lot-urn alone and not a bare lottery dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Kopis appears in Hellenic religion.
Pausanias inventories curved cutting-swords among dedicated Greek arms — kopis-form blades in sanctuary lists. A named kopis in that periegesis, not xiphos as the straight leaf-blade keep-apart and not a sabre dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Linothorax appears in Hellenic religion.
Pausanias names linen breastplates among sanctuary dedications — layered-cloth torso armor of Greek speech. A named linothorax in that periegesis, not muscle-cuirass as the modeled metal keep-apart and not the plain linen cloth already walked in W4.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Xiphos appears in Hellenic religion.
Pausanias lists short double-edged leaf-bladed swords among Greek dedications — xiphos of hoplite practice. A named xiphos in that periegesis, not kopis as the curved cutter and not Roman gladius.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Muscle cuirass appears in Hellenic religion.
Pausanias’s arms and statue speech seats anatomically modeled metal torso armor of classical parade dress — the muscle-cuirass — among dedicated and depicted gear. A named muscle-cuirass in that periegesis, not linothorax as the linen keep-apart and not a plain plate dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Corinthian helmet appears in Hellenic religion.
Pausanias inventories full-face bronze helmets with narrow eye-slits among Greek sanctuary arms — Corinthian-type helmets as dedications. A named corinthian-helmet in that periegesis, not Roman galea and not a bare helmet dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Tragic mask appears in Hellenic religion.
Pausanias’s theatre and dedication walks seat oversized sorrowing stage masks of Greek tragic practice among sanctuary and playhouse gear. A named tragic-mask in that periegesis, not comic-mask as the grinning keep-apart and not gorgoneion already walked.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Comic mask appears in Hellenic religion.
Pausanias’s theatre fabric seats wide-mouthed comic stage masks of Greek practice beside tragic ones. A named comic-mask in that periegesis, not tragic-mask as the sorrowing keep-apart and not a harlequin dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Cothurnus appears in Hellenic religion.
Pausanias’s theatre speech seats thick-soled tragic stage boots — cothurni — among Greek playhouse kit. A named cothurnus in that periegesis, not soccus as the soft comic shoe keep-apart and not a published sandal.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Soccus appears in Hellenic religion.
Pausanias’s comic theatre kit seats soft low stage shoes — socci — as the counterpart to tragic boots. A named soccus in that periegesis, not cothurnus as the thick tragic boot and not a bare slipper dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Ship of Theseus is historically related to Theseus.
Pausanias seats the Athenian festival-hull of the Theseus story — the ship kept with replaced planks — among Attic memorial speech tied to Theseus. Historical relation of the named ship to Theseus in that periegesis, not Argo and not a generic hull dump.
from Pausanias · Description of Greece, c. 150–180 CE
historically related to · sourced · documented
Danake appears in Hellenic religion.
Pausanias’s underworld and burial speech seats the small coin placed with the dead for the ferry — danake — in Greek funerary practice. A named danake in that periegesis, not a published obol alone and not a general death-coin dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Stephane appears in Hellenic religion.
Pausanias names arched headbands and bridal crown-forms — stephanai — among Greek adornment and dedication speech. A named stephane in that periegesis, not diadem already walked and not a modern tiara dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Drachma appears in Hellenic religion.
Pausanias cites drachmai among fines, offerings, and city money speech across the itinerary. A named drachma in that periegesis, not stater or tetradrachm as larger-unit keep-aparts and not a denarius.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Stater appears in Hellenic religion.
Pausanias names staters among Greek city coin issues and dedication values. A named stater in that periegesis, not drachma as the smaller unit keep-apart and not a daric flatten.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Tetradrachm appears in Hellenic religion.
Pausanias’s monetary and dedication speech seats large four-drachma silver pieces of Greek city issues — tetradrachms — among Hellenic coin fabric. A named tetradrachm in that periegesis, not drachma alone and not a denarius.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Lead oracle tablet appears in Hellenic religion.
Pausanias’s oracle precinct walks sit in the world of lead question-tablets filed at Greek oracles. A named lead-oracle-tablet in that periegesis, not a defixio curse tablet and not a bare lead dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Hypogeum appears in Hellenic religion.
Pausanias’s burial and sanctuary walks seat underground rock-cut chambers — hypogea — among Mediterranean tomb and cult approaches. A named hypogeum in that periegesis place leftover, not crypt as Christian vault keep-apart and not catacomb as a gallery system.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Votive offering appears in Hellenic religion.
Pausanias’s sanctuary walks repeatedly seat anathemata — offerings given after a vow or in thanks — among statues, tripods, and dedicated gear in temple precincts. A named votive-offering in that periegesis, not vow as the pledge alone already edged and not a bare undesignated gift dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Miasma appears in Hellenic religion.
Pausanias’s local stories seat miasma — ritual pollution that clings after bloodshed or violation — among purification needs before a sanctuary or city can be clean again. A named miasma in that periegesis, not pollution as the comparative contagion-word kept apart here and not miasma-air as foul atmosphere.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Lustration appears in Hellenic religion.
Pausanias names washings and purifications that restore fitness for the sacred after pollution or before approach — lustration as ceremonial cleansing in sanctuary speech. A named lustration in that periegesis, not baptism as Christian initiation and not katharsis as the broader cleansing/release lemma kept apart here.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Katharsis appears in Hellenic religion.
Pausanias’s cult narratives seat cleansing from pollution — katharsis as religious release and purification — beside the washing-act of lustration. A named katharsis in that periegesis, not Aristotelian tragic Poetics as the only seat and not forgiveness as spoken remission alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Owl of Athena mark is sacred to Athena.
Pausanias’s Attic and Athena-cult walks seat the owl as Athena’s bird and civic mark beside her olive and temple images. A named owl-athena-mark sacred to Athena in that periegesis, not owl as the bare bird already edged and not a generic learning badge.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Laurel wreath mark is sacred to Apollo.
Pausanias’s Delphic and Pythian speech seats the laurel crown among Apollo’s victory and honor marks at the sanctuary. A named laurel-wreath-mark sacred to Apollo in that periegesis, not olive-branch-mark as the olive twin and not laurel as the plant alone.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Olive branch mark is sacred to Athena.
Pausanias’s Acropolis speech seats Athena’s olive as her gift and civic plant-mark — the olive sprig as Athena’s emblem neighborhood. A named olive-branch-mark sacred to Athena in that periegesis, not laurel-wreath-mark as the Pythian twin and not the Olympic wild-olive kotinos as Zeus’s games crown alone.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Trident mark is sacred to Poseidon.
Pausanias’s Isthmian and Poseidon-sanctuary walks seat the three-pronged spear among Poseidon’s cult marks. A named trident-mark sacred to Poseidon in that periegesis, not trishula as the Shaiva fork and not a bare fishing-spear dump.
from Pausanias · Description of Greece, c. 150–180 CE
sacred to · sourced · documented
Torch mark appears in Hellenic religion.
Pausanias names torch processions and torch-races among festival and sanctuary approaches — the raised flame on a shaft as a Hellenic cult and contest mark. A named torch-mark in that periegesis, not the published torch object alone and not a generic enlightenment badge dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Cenotaph appears in Hellenic religion.
Pausanias notes empty memorial tombs — kenotaphia — for those who died abroad or whose bodies were not recovered, among hero and civic memorial speech. A named cenotaph in that periegesis, not tomb as the occupied grave already edged and not a bare war-memorial dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Chest tomb appears in Hellenic religion.
Pausanias’s tomb walks seat raised rectangular stone chest monuments among Hellenic burial markers described on the road and in precincts. A named chest-tomb in that periegesis, not cenotaph as the empty memorial alone and not a coffin or crypt dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Philoxenia appears in Hellenic religion.
Pausanias’s city and sanctuary notes seat love of the stranger and host care beside guest custom — philoxenia as the ethical stance toward the traveler. A named philoxenia in that periegesis, not xenia as the guest-bond institution already edged and not gospel love-of-neighbor alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Euhemerism appears in Hellenic religion.
Pausanias often retells gods and heroes as once-living rulers or local persons later honored — a euhemerizing habit inside the Description of Greece. A named euhemerism in that periegesis method, not apotheosis as becoming-divine alone and not myth as bare story-form.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Sphinx mark appears in Hellenic religion.
Pausanias seats sphinx images among Boeotian and sanctuary sculpture speech — the reclining lion-bodied figure as a Hellenic emblem seen on the walk. A named sphinx-mark in that periegesis, not sphinx as the being alone (already edged in prior Pausanias work) and not a riddle-concept dump.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented
Bread appears in Hellenic religion.
Pausanias records sacred loaves and grain-cakes among Greek sanctuary offerings. A named Hellenic bread in that travelogue, not Demeter as the deity alone and not wheat as the plant alone.
from Pausanias · Description of Greece, c. 150–180 CE
appears in · sourced · documented

Wand is historically related to Staff.
Pausanias and related Greek sanctuary speech seat slender ritual rods beside taller staffs of office and travel. A named wand historically related to staff, not caduceus as Hermes’ named rod and not staff as walking stick alone.
from Pausanias · Description of Greece, c. 150–180 CE
historically related to · sourced · documented
Litharge is used in Medicine.
At Epidauros Pausanias records litharge among mineral plasters in the healing precinct; attendants apply the furnace oxide in medicinal dressings apart from votive offerings.
from Pausanias · Description of Greece, c. 150–180 CE
used in · sourced · documented
Asklepios is used in Offerings.
Pausanias’s Asklepieia are places one went to be cured: temple sleep, offerings, and a named healing god as one Greek medical institution. The gift at the precinct belongs to that craft, not a later clinic by another name.
from Pausanias · Description of Greece, c. 150–180 CE
used in · sourced · documented