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
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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
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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
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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
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
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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
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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
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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
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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
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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
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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
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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
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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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