a

380 CE - In 380 CE a vicious mob of Christians attempted to lynch the hierophants Nestorius and Priskus. Then aged 95, Nestorius terminated the Ælefsinian (Eleusinian) Mysteries announcing "the predominance of mental darkness over the human race."

529 CE - In 529 CE, the Emperor Justinian I closed the Akathimeia (Academy; Gr. Ἀκαδήμεια) of Platohn (Plato; Gr. Πλάτων), although the closing is questioned as there is evidence that the Akathimeia existed in diminished form for some years after. Nonetheless, some scholars mark this as the end-date of antiquity.

Α, α (άλφα, ΑΛΦΑ) - ALPHA is pronounced like the a in father or the o in lot or hot. See Pronunciation of Ancient Greek and Transliteration of Ancient Greek.

Aǽllopos - (Gr. Ἀέλλοπος, ΑΕΛΛΟΠΟΣ) Aǽllopos is an epithet of Iris meaning swift-footed like the wind of a storm.

Abatos - See Ávatos.

Acastus - See Ákastos.

Achelous - See Akhælóös.

Acheron - See Akhǽrohn.

Achilles - Please visit this page: Akhilléfs.

Acmon - See Ákmohn.

Acritas - See Akrítas, Digænís.

Acropolis - See Akrópolis.

Actaeon - See Aktaiohn.

Adámos Dræpáni - (Adamas Drepane; Gr. Ἀδάμας Δρεπάνη, ΑΔΑΜΑΣ ΔΡΕΠΑΝΗ) The Adámos Dræpáni is the unbreakable sickle of Krónos which he used to castrate his father Ouranós. The English word adamantine comes from the ancient Greek ἀδάμας, an adjective meaning "unconquerable." Anything which was ἀδάμας was extremely hard or unbreakable, like diamonds or steel. Δρεπάνη is the word for sickle.

AD/BC - vs - CE/BCE - Two methods of describing dates, one oriented to favor Christian dominance, the other neutral. The designations, generally used by modern scholars, CE (Common Era) and BCE (Before the Common Era), are preferred. The designations AD (anno domini, "the year of the lord") and BC ("before Christ") are avoided on this website.

Admetus - See Ádmitos.

Ádmitos - (Admetos or Admetus; Gr. Άδμητος, ΑΔΜΗΤΟΣ) 1) Ádmitos was the son of Phǽris (Pheres; Gr. Φέρης), the founder of Phǽrai (Pherae; Gr. Φέραι) in Thæssalía (Thessaly; Gr. Θεσσαλία). His mother was Pæriklymǽni (Periclymene; Gr. Περικλυμένη). Ádmitos was one of the fifty-two Argonáftai (Argonauts; Gr. Ἀργοναῦται) listed in the Orphǽohs Argonaftiká (Orphic Argonautica; Gr. Ὀρφέως Ἀργοναυτικά) and he also took part in the Calcydonian Boar hunt.

Ádmitos is known particularly for the stories concerning his involvement with Apóllohn (Apollo; Gr. Ἀπόλλων). Apóllohn had killed the Kýklops (Cyclops; Gr. Κύκλωψ) for making the thunderbolts which Zefs (Zeus; Gr. Ζεύς) used to kill his (Apóllohn's) son Asklipiós (Asclepius; Gr. Ἀσκληπιός). For this act, Apóllohn was sentenced to labor as a shepherd for Ádmitos, who was now king of Phǽrai. In gratitude for the kindness with which Ádmitos treated him, Apóllohn helped the king in many ways.

Ádmitos desired to marry Álkistis (Alcestis; Gr. Ἄλκηστις), the daughter of Pælías (Pelias; Gr. Πελίας), who promised her hand in marriage under the condition that Ádmitos should come to Álkistis in a chariot driven by lions and boars. Apóllohn supplied this to Ádmitos who thereafter won the hand of of his beloved. But on the day of the marriage, Ádmitos neglected to sacrifice to Ártæmis (Artemis; Gr. Ἄρτεμις). This angered the Goddess and she placed snakes in Ádmitos and Álkistis' bridal chamber. Apóllohn appeased his sister and reconciled her to Ádmitos. In addition, Apóllohn obtained an extension of Ádmitos' life from the Mírai (the Fates or Moirai; Gr. Μοῖραι) in exchange for the willing self-sacrifice of the life of his wife. Iraklís (Herakles; Gr. Ἡρακλῆς), who owed a debt of gratitude to Ádmitos, wrestled Thánatos (Death; Gr. Θάνατος) and rescued Álkistis back to the world of the living.

2) There is another personage named Ádmitos, a Trojan who was killed by Philoktítis (Philoctetes; Gr. Φιλοκτήτης).

Adóhnia - Please visit this page: Adóhnia.

Adonia - Please visit this page: Adóhnia.

Ádonis - Please visit this page: Adóhnia.

Ádyton - (Gr. Άδυτον, ΑΔΥΤΟΝ) The Ádyton is a sacred room found in a temple to which access is limited to priests at certain times. The Ádyton would often house the cult-image of the God to whom the temple was dedicated.

Aegis - See Aiyís.

Æ and æ - This symbol, Æ and æ, is the grapheme or letter called the Ash. In the transliteration method developed by this website, the Ash equals the Greek letter Ǽpsilon (Epsilon; Gr. Έψιλον): Æ, æ = Ε, ε. The Ash simply represents Ǽpsilon. The Ash is always pronounced like the a in say, stay, or pay.

It should be noted that the diphthong Álpha-Iόhta has the identical sound to Ǽpsilon. We are representing Ǽpsilon with the Ash (Æ and æ) but are using the English letters ai for the diphthong Álpha-Iόhta because ai is typically pronounced in English like the a in say, stay, or pay...without confusion, yet this spelling distinguishes the diphthong from the Ǽpsilon, which has the identical pronunciation.

The diphthong ει (Ǽpsilon-Iόhta) incorporates an Ǽpsilon but the pronunciation is different: this diphthong sounds like the ee in beet or seem. We are spelling this ei, because it mimics the Greek spelling yet the reader will pronounce the word correctly (because in English ei it is usually pronounced like the ee in beet or seem) and, simultaneously, the reader can also assume that ει has been transliterated from the original Greek word.

The diphthong ευ (Ǽpsilon-Ýpsilon) incorporates an Ǽpsilon but again the pronunciation is different: this diphthong when found before a consonant or at the end of a word with no letter following it, sounds like the ef in Jeff or left; when found before Roh (ρ-Ρ) or a vowel, it sounds like the ev in every. We are spelling these ef and ev respectively.

See Pronunciation of Ancient Greek and Transliteration of Ancient Greek.

Ægyptius - See Aiyíptios.

Ǽkhidna - (Echidna; Gr. Ἔχιδνα, ΕΧΙΔΝΑ) Ǽkhidna is either the name for several different beings, or the name for one being which was given a different parentage by different authors.

1) According to Isíodos (Hesiod; Gr. Ἡσίοδος), Ǽkhidna is the daughter of Kitóh (Ceto; Gr. Κητώ) and Phórkys (Gr. Φόρκυς). She was the Drákaina (Gr. Δράκαινα = she-dragon) consort of Typhöéfs (Typhoeus; Gr. Τυφωεύς) who produced many terrible monsters which were a plague to mankind. She presides over illness, the rot of the earth, fetid waters, slime and such.

2) Ǽkhidna is the daughter of Peiras (Gr. Πείρας), son of King Árgos (Gr. Ἄργος) and the nymph of the river Styx (Gr. Στύξ,). Ǽkhidna, half woman and half serpent (Drakaina), murdered travelers in Árgos (Gr. Ἄργος) and Arkadía (Arcadia; Gr. Αρκαδία) and was murdered herself by the 100-eyed giant, Árgos Panóptis (Gr. Ἄργος Πανόπτης).

3) Ǽkhidna is the daughter of Tártaros (Gr. Τάρταρος) and Yaia (Gaia or Earth; Gr. Γαῖα).

ækklisía - (ecclesia; Gr. ἐκκλησία, ΕΚΚΛΗΣΙΑ) Ækklisía is an assembly duly summoned. (L&S p. 509, left column) In later times the term referred to a Christian church.

Ækpýrohsis - (Ecpyrosis; Gr. Ἐκπύρωσις, ΕΚΠΥΡΩΣΙΣ) Ækpýrohsis is conversion into fire, conflagration.

Irákleitos (Heraclitus; Gr. Ἡράκλειτος), the philosopher, believed in the periodic destruction of the Kósmos by fire; it was periodic because the Kósmos would rise again, only to be destroyed, and this pattern is repeated endlessly, such that all things in existence are born from and dissolve into fire. (Dioyǽnis Laǽrtios [Diogenes Laertius; Gr. Διογένης Λαέρτιος] Lives of Eminent Philosophers, Book IX Iráklitos, Chapter VI, trans. C. D. Yonge in 1853, Henry G. Bohn Publ. p. 378) The early Stoics held a similar belief. Cf. Diakósmisis.

Ækthǽohsis - (Ektheosis; Gr. Ἐκθέωσις) Please visit this page: Deification of the Soul: Sources.

Ælæléfs (Eleleus; Gr. Ἐλελεύς, ΕΛΕΛΕΥΣ. Ety. from ἐλελεῦ, a war cry or religious cry used in Vakhic rituals such as the Oskhophória [Gr. Ὠσχοφόρια] in ancient Athens [Ploutarkhos Thiséfs 22])

- Ælæléfs is a surname of Apóllohn (Apollo), as uttering a war cry. (CM p. 21)

- Ælæléfs is a surname of Diónysos. (Ovid Metamorphosis 4.15)

Ǽlængkhos - (elenchos; Gr. ἔλεγχος, ΕΛΕΓΧΟΣ; Latin: élenchus; English: elenctic method) In the context of Greek philosophy, ǽlængkhos is the method of inquiry used in Socratic dialogue, a type of cross-examination of an individual who makes a premise, whereby the premise is usually shown to be faulty. This method of argument may appear aggressive, but its aim is to expand awareness and ultimately develop greater wisdom in the participants, not to simply defeat opposing positions. Typically, a proposition is stated, followed by a series of questions which lead to a realization by the interlocutor who confessed to believe the proposition, that the original proposition now appears inconsistent with his beliefs, as unraveled in the discussion. This then often results in a reevaluation or refining of the proposition and yet more questioning. Rarely do we find ǽlængkhos yielding a perfect or final answer; rather, the result is typically aporeia (Gr. ἀπορɛία), i.e. an impasse. Ǽlængkhos, the elenctic method, is the evolutionary discovery of wisdom, as a living process, in stark contrast to religious systems which require personal adoption of creedal exclusivistic beliefs, without placing them under the scrutiny of logic.

Lexicon entry: ἔλεγχος, argument of disproof or refutation. II. generally, cross-examining, testing, scrutiny, esp. for purposes of refutation. III. Ἔλεγχος personified. b. applied to Conscience. (L&S p. 531, left column)

Ælǽni - (Eleni or Helen of Troy; Gr. Ἑλένη, ΕΛΕΝΗ) Ælǽni is the daughter of Zefs (Zeus; Gr. Ζεύς) and Lída (Leda; Gr. Λήδα), as related in the epic poems of Ómiros (Homer: Gr. Ὅμηρος). She was the wife of the Spartan King Mænǽlaos (Menelaus; Gr. Μενέλαος) and the sister of Kástohr (Castor; Gr. Κάστωρ) and Polydéfkis (Polydeuces; Gr. Πολυδεύκης), who are known as the Dióskouri (Dioskuri; Gr. Διόσκουροι. Ælǽni is also the sister of Klytaimnístra (Clytemnestra; Gr. Κλυταιμνήστρα).

Lída, who was the wife of king Tyndáræos (Tyndareus; Gr. Τυνδάρεως) of Spárta (Gr. Σπάρτα), saw a swan being pursued by an eagle. She gave the swan refuge. Lída and the swan became very affectionate and they coupled. The swan was a disguise of Zefs. That same evening, she also coupled with her husband. These unions produced two eggs from which all the following children were born: Ælǽni, Kástohr and Polydéfkis, and Klytaimnístra. It is usually said that Ælǽni and Polydéfkis are the progeny of Zefs, and thus immortal, but there are divergent accounts concerning the details of this story, as to which of the children were born from which egg, stories not mentioning eggs, and who was immortal.

Ælǽni of Tría (Troy; Gr. Ἴλιον or Τροία) is vilified in many sources, but this is an incorrect view or, seen another way, a poetic description. The name Ælǽni is derived from a word meaning 'basket.' Ælǽni is the Great Basket of the Mysteries and within this basket are the Toys of Diónysos. Paris (Gr. Πάρις), prince of Tría, abducts Ælǽni, who was given to him as a gift by Aphrodíti (Aphrodite; Gr. Ἀφροδίτη). Thus, Tría has stolen the Holy Basket of the Mysteries. The Iliás (Iliad; Gr. Ἰλιάς) can be seen as a story of a war, but it can also be interpreted mythologically

Ælæniphóri - (Elenifori, Helenifori; Gr. Ἑλενηφόρει. Etym. ἑλένη, "basket" + φορά, "carrying," φορέω, "wearing.") Ælæniphóri are girls bearing baskets, perhaps on their heads, as one may have seen at religious festivals such as the Ælæniphória (Eleniphoria; Gr. Ἑλενηφόρια), a festival of Ártæmis of Vravróhn (Brauron; Gr. Βραυρών), ἑλένη being a wicker-basket. (Pollux Grammaticus 10:191)

Ǽlæos - (Eleos; Gr. Ἔλεος. Noun.) Ǽlæos is pity, mercy, compassion. (L&S p. 532, left column) Please visit this page: Virtue in Hellenismos.

Ælefsínia Mystíria - (Eleusinian Mysteries; Gr. Ἐλευσίνια Μυστήρια, ἘΛΕΥΣΊΝΙΑ ΜΥΣΤΉΡΙΑ) Please visit this page: ÆLEFSINIAN MYSTERIES.

Ælefthæría - (Eleutheria; Gr. Ἑλευθερία, ΕΛΕΥΘΕΡΙΑ) Ælefthæría is Freedom, is the ninth Natural Law under the dominion of mighty Apóllohn (Apollo; Gr. Ἀπόλλων). Please visit this page: FREEDOM - ÆLEFTHÆRÍA.

Æléfthærnai Tablet (Eleuthernae tablet; Gr. Ελεύθερναι) - The Æléfthærnai Tablet is one of the golden tablets which was found in Kríti (Crete; Gr. Κρήτη) and reads as follows:

'I am parched with thirst and I perish. Nay, drink of Me,

The Well-spring flowing for ever on the Right, where the Cypress is.

Who art thou?

Whence art thou? I am son of Earth and of Starry Heaven (ed. Ouranós; Gr. Οὐρανός).'

(Prolegomena to the Study of Greek Religion by Jane Ellen Harrison, 1903; found here in the 1991 Princeton Univ. Press edition (Princeton, NJ USA), where this quotation may be found on p. 574)

Ælianthes - See Ilianthǽs.

Ǽlios - Please visit this page: ÍLIOS.

Æliostásio - See Iliostásio.

Æliouyænna - (Æliougenna, Heliogenna, Heliougenna, Iliougenna; Gr. Ηλιούγεννα, ΗΛΙΟΥΓΕΝΝΑ) Please visit this page: Iliouyænna.

Aellopus - See Aǽllopos.

Æmbædoklís - (Empedocles; Gr. Ἐμπεδοκλῆς, ΕΜΠΕΔΟΚΛΗΣ) Visit this page: Æmbædoklís.

Æmbýrios Aithír - (Empyrios Ether; Gr. Ἐμπύριος Αἰθήρ, ΕΜΠΥΡΙΟΣ ΑΙΘΗΡ. Etym. πῦρ, "fire.") - Æmbýrios means "positioned in the highest regions of the heavens;" therefore, the Æmbýrios Aithír is the Fire-Aithír, the Aithír of the Gods.

Lexicon entry: ἐμπῠριος [ῠ], ον, belonging to the Empyrean, θεός (opp. αἰθέριος, ὑλαῖος) Procl.Theol. Plat.4.39, cf. Iamb.Myst.7.2, Lyd.Mens.4.22. (L&S)

Æmbýrios Khitóhn - (Empyrios Chiton; Gr. Ἐμπύριος Χιτών) - The Æmbýrios Khitóhn is the outer Khitohn (Chiton = tunic or garment; Gr. Χιτών) of Fire which envelopes the soul. This Khitóhn is the only one which remains after deification. Cf. Æmpýrios Aithír.

Æn - (Hen or The One; Gr. Ἕν or Τὸ Ἕν, neuter form of εἷς, meaning singular or one) Æn is the primordial or first principle known as The One. The term Æn is generally avoided on this website because its meaning is often construed to be a monotheism. Please visit this page: Monotheism in Hellenismos.

Ænǽryeia (Gr. Ἑνέργεια, ΕΝΕΡΥΕΙΑ. Etymology: ἐν "in" + ἔργον "work") Ænǽryeia is Energy, the third of the Natural Laws, ruled by the Goddess Ártæmis (Artemis; Gr. Ἄρτεμις). Ænǽryeia in the divine realm (Gr. Ἥ ἐν τῷ θείῳ κόσμῳ ἐνέργεια) is ruled by Dimítir (Demeter; Gr. Δημήτηρ).

- Ænæryeia is also a philosophical term meaning the proper activity of an entity.

Æniaiohs - (eniaios; Gr. ενιαίως, ΕΝΙΑΙΩΣ) Æniaiohs, or rendered in English as unically, means in a way conformable to the nature of The One (Æn [Hen]). (TTS XV p. 10)

Ǽnohsis - (Henosis; Gr. Ἕνωσις, ΕΝΩΣΙΣ) Ǽnohsis, as seen by the Neoplatonic philosophers, is achieving unity with Æn, the One (Gr. Τὸ Ἕν). The One here refers to what these philosophers think of as the source of all being, what Plátohn (Plato; Gr. Ρλάτων) in Politeia (The Republic; Gr. Πολιτεία) called The Good. The result of Ǽnohsis is a type of Ækthǽohsis (Deification of the Soul; Ἐκθέωσις). The Neoplatonists, in particular Iámvlikhos (Iamblichus; Gr. Ἰάμβλιχος), believed that the most efficacious method to bring about this unification was by developing Arætí (Virtue; Gr. Ἀρετή) and practicing Thæouryía (Theurgy; Gr. Θεουργία), defined as divine work or ritual.

Ænthæastikóhs - (entheastikos; Gr. ἐνθεαστικῶς, ΕΝΘΕΑΣΤΙΚΩΣ) Ænthæastikóhs, or rendered into English as entheastically, means in a divinely-inspired manner. (TTS XV p. 10)

Ænthousiázoh - (Enthousiazo; Gr. Ἐνθουσιάζω, ΕΝΘΟΥΣΙΑΖΩ) Ænthousiázoh is to be inspired or possessed by a God, to be in ecstasy. (L&S p. 566, right column at the bottom, within the entries beginning with ἐνθουσία)

Ǽntoni Ænæryitikótis - (Entone Energetikotes; Gr. Ἔντονη Ἐνεργητικότης, ΕΝΤΟΝΗ ΕΝΕΡΓΗΤΙΚΟΤΗΣ) Ǽntoni Ænæryitikótis is one of the three astrological sign quadruplicities (Cardinal), called Great Energizing, evident in the following zodiacal Mystery months:

Zygós (Libra)

Aigokǽrohs (Capricorn)

Kriós (Aries)

Karkínos (Cancer)

Æöhsphóros - (Eosphoros; Gr. Εωσφόρος, ΕΩΣΦΟΡΟΣ. Etym. ἠώς, "dawn" + φῶρος, "detector" or discoverer.") Æöhsphóros is the bringer of the dawn. (Isíodos [Hesiod] Thæogonía [Theogony] 381) 2. Æöhsphoros is the morning star, one of the "wandering stars," the planet Venus. Æöhsphoros is actually translated as Lucifer into English, "the shining one, the morning star." 3. Æöhsphóros is the wolf as herald of the dawn.

Æortí (Gr. Ἑορτή, ΕΟΡΤΗ. Plural is Æortai; Gr. Ἑορταί, ΕΟΡΤΑΙ) Æortí is a festival. The word is inclusive of any kind of festivity, but we are using it in its religious sense. For a list of some of the Æortai we observe, please visit this page: Festivals of Hellenismos.

Ǽpæa - (Epea; Gr. Ἔπεα, ΕΠΕΑ) Ǽpæa is Epic Poetry, the poems telling the stories of the great Íroæs (Gr. Ἥρωες), the Heroes; the word is the plural form of ἔπος. (See L&S p. 676, ἔπος def. IV.) Cf. Ǽpos and Æpopiía.

Æphivolipsía - (Epheboleipsia [not to be confused with ephebophilia]; Gr. Εφηβοληψία, ΕΦΗΒΟΛΗΨΙΑ. Etym. ἔφηβος, "adolescent boy" + λῆψις, "attack of," as in a fever.) Æphivolipsía is the experience, by a mortal, of Ǽrohs (Eros or Attraction; Gr. Ἔρως) from the Gods when the partner is a male deity. This is not the same as erotic love between humans. Cf. Nympholipsía.

Ǽphivos - (ephebos; Gr. ἔφηβος, ΕΦΗΒΟΣ) Plural = æphivi (epheboi; Gr. έφηβοι, ΕΦΗΒΟΙ) Anglicized singular: ephebus [archaic] or ephebe, and plural: ephebi [archaic] or ephebes). 1) An ǽphivos is an adolescent boy on the brink of becoming an adult. 2) An ǽphivos is a young man, often in military service, being educated to become a good citizen, such as in the official Athenian Æphiveia (Ephibeia; Gr. ἐϕηβεία), a cadet. 3) An Ǽphivos is an idealized heroic young man. 4) An Ǽphivos is the male equivalent of a Nymph in the mystical transformative experience of Nympholipsia, but when the partner is a male deity, the experience is called Æphivolipsía.

Ǽphor - See Ǽphoros.

Ǽphori, The Spartan - (Ephoroi; Gr. Ἔφοροι, ΕΦΟΡΟΙ, plural of Ἔφορος) The Spartan Ǽphori were the five annually elected magistrates of ancient Sparta who shared power with the Spartan kings.

Ǽphori, The Twelve - (Ephoroi; Gr. Ἔφοροι, ΕΦΟΡΟΙ, plural of Ἔφορος) The Twelve Ǽphori are the Olympian Gods who have dominion over the Kósmos (Cosmos; Gr. Κόσμος) and the Natural Laws.

Ǽphoros - (Ephor or Ephoros; Gr. Ἔφορος, ΕΦΟΡΟΣ. Plural is Ἔφοροι.) Ǽphoros means magistrate, guardian, or ruler.

Æpistími - (episteme or epistemology; Gr. ἐπιστήμη, ΕΠΙΣΤΗΜΗ. Etym. ἐπίστασθαι, "to know.") Æpistími or epistemology is the branch of philosophy that studies the origin, nature, and limits of knowledge.

Lexicon entry: ἐπιστήμη, ἡ, (ἐπίσταμαι) acquaintance with a matter, understanding, skill, as in archery. 2. professional skill: hence, profession. II. generally, knowledge, pl., kinds of knowledge. 2. scientific knowledge, science; pl., the sciences, freq. in Pl. (R.522c, al.), etc. (L&S, p. 660, left column)

Æpistrophí (epistrophe; Gr. ἐπιστροφή, ΕΠΙΣΤΡΟΦΗ) Æpistrophí is a Neoplatonic term meaning a turning away from katávasis (catabasis; Gr. κατάβασις), the descent or degeneration from the One. Æpistrophí is a reversion back to the soul's original source, changing direction, turning up in an anávasis (anabasis; Gr. ἀνάβασις), an ascent back. to the One, to one's true nature.

Æpivatíria - (Epibateria; Gr. Ἐπιβατήρια, ΕΠΙΒΑΤΗΡΙΑ) Lexicon entry: Ἐπιβατήρια, (sc. ἱερά), τά, Æpivatíria are sacrifices on disembarkation, Lib.Decl.6.37. (L&S p. 624, right column, within the entries beginning ἐπιβᾰτ-έον)

Æpivatírion - (Epibaterion; Gr. Ἐπιβᾰτήριον, ΕΠΙΒΑΤΗΡΙΟΝ) Lexicon entry: ἐπιβᾰτήριον, τό, festival to celebrate the advent of a God, CIG4352-5 (Side). (L&S p. 624, right column. Within the entries beginning with ἐπιβᾰτέον you will find the word ἐπιβατήριος; the entry for ἐπιβᾰτήριον is definition III.1.)

Æpopiía - (Epopoiïa; Gr. Ἐποποιία, ΕΠΟΠΟΙΙΑ) Æpopiía is Epic Poetry.

- Lexicon entry: ἐποποιία, Ep. ἐποποιίη, ἡ, epic poetry or an epic poem. II. divination by means of Homeric verses. (L&S p. 676, left column.) Cf. Ǽpæa.

Ǽpos - (epos; Gr. ἔπος, ΕΠΟΣ. Plural is ἔπεα.) Ǽpos means word, utterance, a song or hymn. The plural form, Ǽpæa (Gr. Ἔπεα), is Epic Poetry, and, of course, the epic poems were written about the Íroæs (Gr. Ἥρωες), the Heroes. (See L&S p. 676, ἔπος def. IV.) Cf. Ǽpæa.

Ǽrævos - (Erebos; Gr. Ἔρεβος, ΕΡΕΒΟΣ) Ǽrævos is the primordial deity of Darkness. "From Chaos came forth Erebus and black Night; but of Night were bore Aether and Day, whom she conceived and bare from union in love with Erebus." (Isíodos [Hesiod]: Thæogonía 123, trans.Evelyn-White, p. 87.)

- "Without question, according to this theology (ed. that of Ἱερώνυμος [Hieronymos] of Rhodes or Ἑλλάνικος [Hellanikos]), too, Time (Chronos) as the serpent begat a triple offspring: Aither, which he calls "watery," and indefinite Chaos, and third after these is misty Erebus." (Orphic Frag. 54, trans. Sara Ahbel-Rappe in Damascius' Problems & Solutions Concerning First Principles, Oxford Univ. Press [NY, NY USA], p. 415)

Ærastís - (Erastes; Gr. Ἐραστής, ΕΡΑΣΤΗΣ) The Ærastís is the lover in a romantic relationship. The Ærastís is the lover of the Æróhmænos (Eromenos; Gr. Ἐρώμενος), the Beloved. Cf. Æróhmænos.

Æratóh - (Erato; Gr. Ἐρατώ, ΕΡΑΤΏ) According to Isíodos (Hesiod; Gr. Ἡσίοδος) Thæogonía 75, Æratóh is one of the nine Mousai (Muses; Gr. Μοῦσαι), the daughter of Zefs (Zeus; Gr. Ζεύς) and Mnimosýni (Mnemosyne; Gr. Mνημοσύνη).

- According to Ísyllos (Isyllus; Gr. Ἴσυλλος) the Spartan, from an oracle he received at Dælphí (Delphi; Gr. Δελφοί), Æratóh is the mother of Klæophíma (Cleophema; Gr. Κλεοφήμα) by Málos (Gr. Μάλος) (The genealogy of Klæophíma as discovered in a stone inscription found at Æpídavros [Epidaurus; Gr. Επίδαυρος] by Ísyllos. Ref.: Asclepius: Testimonies by Emma and Ludwig Edelstein, 1945 and 1998; Johns Hopkins Univ. Press [Baltimore, MD USA and London, England UK] p. 330-331).

- Æratóh is the Muse of Erotic Poetry, lyric love poetry. Æratóh has been represented as a beautiful draped Goddess holding a kithára (cithara; Gr. κιθάρα).

Ǽrgon - (ergon; Gr. ἔργον, ΕΡΓΟΝ) Ǽrgon means the work or function of something. The term ǽrgon can be applied to either action or its product, dependent on what the end purpose (tǽlos; Gr. τέλοϛ) ultimately is. The concept of ǽrgon has been extended to pursue what is the proper activity of a thing. "What, then, is the ergon of man? For Plato it is the activities that only man can perform: management, rule, deliberation; and the arete (ed. Gr. ἀρετή) peculiar to man that allows him to perform them well is dike (ed. díki or justice; Gr. δίκη) (q.v.). For Aristotle the ergon of man is an 'energeia of the soul according to logos (ed. Gr. λόγος),' and, since the good of a thing is described in terms of its function, the good of man is this activity on a level of excellence (Eth. Nich. 1098a)." (Greek Philosophical Terms by F. E. Peters, 1967, [New York, NY USA] Univ. Press p. 62)

Ærinýæs - (Erinyes; Gr. Ἐρινύες) See Efmænídæs.

Ærípheios - (eripheios; Gr. ἐρίϕειος, ΕΡΙΦΕΙΟΣ) An ærípheios is a kid goat. (L&S p. 689, right column; See also ἔρῐϕος) The kid goat is a common symbol found on Orphic golden tablets. Æríphios (Eriphios; Gr. Ἐρίϕιος) was an epithet of Diónysos at Mætapóntiun (Metapontum; Gr. Μεταπόντιον). (L&S p. 689, right column; found in L&S within the entries beginning with ἐρίϕειος) Cf. Ǽriphos.

Ǽriphos - (eriphos; Gr. ἔρῐϕος, ΕΡΙΦΟΣ) An ǽriphos is a kid (ed. goat). (L&S p. 689, right column) Ǽriphos is a small male goat, a kid buck. Cf. Ærípheios.

Ǽris - (Eris; Gr. Ἔρις, ΕΡΙΣ; Roman: Discordia) Ǽris is the Goddess Strife, who, according Homeric mythology, not having been invited to the marriage of Thǽtis (Thetis; Gr. Θέτις) and Piléfs (Peleus; Gr. Πηλεύς), threw the golden apple amongst the three Goddesses Íra (Hera; Gr. Ήρα), Athiná (Athena; Gr. Ἀθηνᾶ), and Aphrodíti (Aphrodite; Gr. Ἀφροδίτη). The apple had a message attached stating, "To the most beautiful." The task of choosing who received the apple was given to Páris (Gr. Πάρις) of Tría (Troy; Gr. Τροία) by Zefs (Zeus; Gr. Ζεύς), who declined to make the decision. Páris gave the apple to Aphrodíti who gave him in exchange Ælǽni (Helen of Troy; Gr. Ἑλένη), the most beautiful woman in the world, a woman who was already married to Mænǽlaos (Menelaus; Gr. Μενέλαος), an act which initiated the Trojan War made famous in the epic poem Iliás (The Iliad; Gr. Ιλιάς) of Ómiros (Homer; Gr. Ὅμηρος).

Ærmaphróditos - (Hermaphroditos; Gr. Ἑρμαφρόδιτος, ΕΡΜΑΦΡΟΔΙΤΟΣ; Etymology: Ἑρμῆς + Ἀφροδίτη) In the Hellenic tradition, deity is presented as male and female, Gods and Goddesses, but in reality they are Ærmaphróditos, i.e., of both sexes or having no sex. The mythology tells of Ærmaphróditos, a deity who is the result of the union of Aphrodíti (Aphrodite; Gr. Ἀφροδίτη) and Ærmís (Hermes; Gr. Ἑρμῆς). This union is symbolic of the Olympian pairs, in other words, each Olympian pair is an Ærmaphróditos. Ǽrohs - (Eros; Gr. Ἔρως, ΕΡΩΣ) Please visit this page: Ǽrohs. Ǽrohtæs - (Erotes; Gr. Ἔρωτες, ΕΡΩΤΕΣ) The Ǽrohtæs can be seen as emanations of the primal Ǽrohs (attraction) and are depicted in iconography as winged children or handsome youths. The names of the Ǽrohtæs are Ǽrohs (Eros = Attraction; Gr. Ἔρως), Antǽrohs (Anteros = Requited Love; Gr. Ἀντέρως), Ímæros (Himeros = Desire; Gr. Ἵμερος), and Póthos (Passion; Gr. Πόθος).

Æróhmænos - (Eromenos; Gr. Ἐρώμενος, ΕΡΩΜΕΝΟΣ. Etym. ἐράω, "love.") The Æróhmænos is the Beloved, he/she who is loved by the lover. The Æróhmænos is the object of the devotion of the Ærastís (Erastes; Gr. Ἐραστής). Cf. Ærastís.

Ærohtídia - (Erotidia; Gr. Ἐρωτίδια, ΕΡΩΤΙΔΙΑ) The Ærohtídia is a festival of Ǽrohs (Eros; Gr. Ἔρως) such as was held in antiquity at Thæspiai (Thespiae; Gr. Θεσπιαί) (Ἀθήναιος 13.561e and Scholia Πίνδαρος O.7.154)

Aeschylus - See Aiskhýlos.

Ǽsoptron - (Gr. Ἔσοπτρον, ΕΣΟΠΤΡΟΝ) Ǽsoptron, the Mirror, is one of the Toys of Diónysos and also one of the great symbols of the Ælefsínia Mystíria (Ἐλευσίνια Μυστήρια).

Ætærokíniton, to - (to eterokiniton; Gr. τὸ ἑτεροϰίνητον, ΤΟ ΕΤΕΡΟΚΙΝΗΤΟΝ) To ætærokíniton is the alter-motive, that which is moved by another thing, and not by itself. (TTS XV p. 10)

Aethalides - See Aithalídis.

Æther - See Aithír.

Ǽthos - (Gr. ἔθος, ΕΘΟΣ) Ǽthos is custom, habit. Ǽthos is, in most books, transliterated ethos, but this spelling creates confusion because a related word, ἦθος, is also usually spelled ethos, but has a different meaning (We transliterate ἦθος thus: íthos). Lexicon entry: ἔθος - custom, habit (L&S, p. 480 left column). Cf. íthos.

Aethra - See Aithra.

Ævdomaion - (Ebdomaion; Gr. Ἑβδομἁῖον, ΕΒΔΟΜΑΙΟΝ. Etymology: ἑβδομάς = seven.) The Ævdomaion is the monthly festival of Apóllohn. ( L&S p. 466, right column, as a sub-heading under Ἑβδομᾱγέτης)

Æxíyisis - (exegesis; Gr. ἐξήγησις, ΕΞΗΓΗΣΙΣ) Æxíyisis is a critical explanation of a text.

- Lexicon entry: statement, narrative. II. explanation, interpretation. (L&S)

AF - The English letters af are used on this website to represent the Greek diphthong Álpha-Ýpsilon (Gr. αυ, ΑΥ) when this diphthong is found before the following consonants θ κ ξ π σ τ φ χ ψ or if there are no letters following it; this is pronounced ăhf, like the af in affect.

- When the Greek Álpha-Ýpsilon is found before a vowel or the following consonants: β γ δ ζ λ μ ν ρ, it sounds like the av in avocado, and we are spelling it av.

Please note that the examples are as in American-English pronunciation and the a is always pronounced like the a in father.

Please visit these pages: Pronunciation of Ancient Greek and Transliteration of Ancient Greek.

Aftothysía - (Gr. αυτοθυσία, ΑΥΤΟΘΥΣΙΑ) Aftothysía is self-sacrifice. Iroïkí Aftothysía (Gr. Ηρωική Αυτοθυσία) is Heroic Self-Sacrifice.

Ágalma and Agálmata - Please visit this page: ÁGALMA - ΑΓΑΛΜΑ

Agamǽmnohn - (Agamemnon; Gr. Ἀγαμέμνων, ΑΓΑΜΈΜΝΩΝ) Agamǽmnohn, as noted in Ilias (The Iliad; Gr. Ἰλιάς), was the leader of the Greek forces in the famous war against Tría (Troy or Ilium; Gr. Τροία). He was the son of Atréfs (Atreus; Gr. Ἀτρεύς) and Aærópi (Aerope; Gr. Αερόπη) of Mykínai (Mycenae; Gr. Μυκῆναι), who also had another son, Mænǽlaos (Menelaus; Gr. Μενέλαος), who became king of Spárta (Gr. Σπάρτα). Agamǽmnohn was the king of Mykínai. He was married to Klytaimnístra (Clytemnestra; Gr. Κλυταιμνήστρα), who murdered him after his glorious return from the Greek victory of Tría, for he had sacrificed their daughter Iphiyǽneia (Iphigenia; Gr. Ἰφιγένεια) to Ártæmis (Artemis; Gr. Ἄρτεμις) when, having offended the Goddess, she would not allow wind for the ships to sail to Tría.

Agathón, To - (Gr. Τὸ Ἀγαθόν, ΑΓΑΘΟΝ) To Agathón is The Good as an ultimate principle (Πλάτων Πολιτεία [The Republic] 504E-509E). According to Plátohn, The Good is the principle and primordial eidos (Gr. εἶδος), i.e. form.

Lexicon entry: ἀγᾰθός — good: I. of persons, 1. well-born, gentle. 2. brave, valiant, since courage was attributed to Chiefs and Nobles. 3.good, capable. 4. good, in moral sense. 5. ὦ ἀγαθέ, my good friend, as a term of gentle remonstrance. II. of things 1. good, serviceable. 2. of outward circumstances. 3. morally good. 4. ἀγαθόν, τό, good, blessing, benefit, of persons or things. τὸ ἀ. or τἀ., the good. (L&S p.4, right column; edited for simplicity)

Agathós - (Gr. ἀγαθός, ΑΓΑΘΟΣ) Agathós is an adjective meaning, most generally, good, and more expansively well-born, noble, gentle, brave, morally good, fortunate, etc.

Agathós Daimohn - (Gr. Ἀγαθὸς Δαίμων, ΑΓΑΘΟΣ ΔΑΙΜΟΝ, literally good soul) The Agathós Daimohn is the personal tutelary daimohn who watches over us. This term is similar to the Roman genius. The Agathós Daimohn is often called a personal tutelary deity, but this is not quite correct; this daimohn is not a God, but a soul who has sacrificed its next mortal life for the benefit of someone who is greatly loved by that soul, usually someone who was very close to this person in a previous life. The Agathós Daimohn is the noble soul who advocates on our behalf and tries to steer us from danger and guide us to developing aræti. The dogs of Ártæmis, seen in many pieces of art, are the Agathós Daimohns, the noble souls, which she uses to seek out the beautiful souls worthy or pushing forward. The Agathós Daemon works for benefit in contrast to the kakodaimon which (unwittingly) harms the individual. 2. Agathós Daemon is the deity who presides over and protects the vineyards and grain-fields, sometimes described as married to Týkhi (Gr. Τύχη), the Goddess of chance and fortune, sometimes referred to as one of the Mírai (The Fates; Gr. Μοῖραι).

Ageleia - See Ayæleia.

Agios - See Áyios.

Aglaia - (Aglaea; Gr. Ἀγλαΐα, ΑΓΛΑΙΑ) Aglaia is a daughter of Zefs (Gr. Ζεύς) and Efnomía (Eunomia; Gr. Εὐνομία), this according to Orphic Hymn 60, but Isíodos (Hesiod; Gr. Ἡσίοδος) says that her mother was Evrynómi, (Eurynome; Gr. Εὐρυνόμη), this being found Θεογονία 907, where she is also called the wife of Íphaistos. (Hephaestus; Gr. Ἥφαιστος) at 945. Aglaia is one of the Kháritæs (Graces or Charities; Gr. Χάριτες), the others being her sisters. Aglaia is also called Kháris (Grace; Gr. Χάρις) as well as Kalí (Kale or Goodness; Καλή). Aglaia is the Goddess of beauty, splendor, and adornment; she, along with her sisters, are often spoken of as attendants of Aphrodíti (Aphrodite; Gr. Ἀφροδίτη).

Aglaóphamos - (Aglaophemus; Gr. Ἀγλαόφαμος, ΑΓΛΑΟΦΑΜΟΣ) Aglaóphamos was the Orphic priest who initiated Pythagóras (Gr. Πυθαγόρας). (Ἰάμβλιχος VPyth. 146)

Agneia - (hagneia; Gr. ἁγνεία, ΑΓΝΕΙΑ) Lexicon entry: ἁγνεία, ἡ, purity, chastity. II. strict observance of religious duties; in pl., purifications, ceremonies. (L&S p. 11, right column, edited for simplicity.)

Agnós - (hagnos; Gr. ἁγνός, ΑΓΝΟΣ. Adjective.) Lexicon entry: ἁγνός, ή, όν, (cf. ἅγιος) pure, chaste, holy: I. of places and things dedicated to Gods, hallowed; of frankincense. 2. of divine persons,chaste, pure, Hom., mostly of Artemis; of Demeter, Demeter and Persephone; Apollo; Zeus: of the attributes of Gods. II. after Hom., of persons, undefiled, chaste, of maidens. 2. pure from blood, guiltless. 3. generally, pure, upright. (L&S p. 12, left column, edited for simplicity.)

Agnosticism – Agnosticism is the unresolved understanding that definitive knowledge of the existence of Gods is likely unknowable. Agnosticism is different from atheism; atheism is not unresolved, but rather it is a conviction, the conviction that the existence of Gods is impossible.

Agóhn - (Agon; Gr. ἀγών, ΑΓΩΝ, Plural αγώνες) Agóhn means contest, game, or competition. Here we are speaking of games not as an entertainment, but as a religious offering, as in the familiar pan-Hellenic Olympian games (for Zefs; Gr. Ζεύς) or the Pythian games (for Apóllohn; Gr. Ἀπόλλων) Games. These were games conducted as a gift to the God, for which one competed for an áthlon (prize; Gr. ἆθλον). Agóhnæs (agones; Gr. αγώνες, plural of Agóhn) were conducted at all major shrines for deities. The contests were athletic, but could also be musical or poetic. Agóhnæs were also conducted at the funerary proceedings of Íroæs (Gr. Ἥρωες), Heroes. Agóhn, which also means a "struggle," is the etymological root for the English word agony.

- Lexicon entry: ἀγών [ᾰ], ῶνος, ὁ:—gathering, assembly: esp. assembly met to see games. 2. place of contest, lists, course. II. assembly of the Greeks at the national games:— hence, contest for a prize at the games. III. generally, struggle. 2. battle, action. 3. action at law, trial. 4. speech delivered in court or before an assembly or ruler. b. Rhet., main argument of a speech. 5. metaph. 6. mental struggle, anxiety. b. of speakers, vehemence, power. IV. personified, Ἀγών, divinity of the contest. (L&S p. 18, right column, edited for simplicity.

Agraios - See Agréfs.

Agréfs - (Agreus; Gr. Ἀγρεύς, ΑΓΡΕΥΣ. Also Ἀγραῐος) Agréfs means hunter. 1) Agréfs is an appellation of Apóllohn. 2) Agréfs is an appellation of Pan (Gr. Πᾶν). 3) Agréfs is one of the "Pans," creatures descended from Pan, with human bodies but the heads of goats. 4) Agréfs is a son of Apóllohn and Éfvia (Euboea; Gr. Εὔβοια). 5) Agréfs is a surname of Aristaios (Aristaeus; Gr. Ἀρισταῖος), the son of Apóllohn and Kyríni (Kyrene; Gr. Κυρήνη).

AI and ai - The English digraph (i.e., two successive letters representing one sound) AI is being used on this website to represent the Greek digraph Álpha-Iόhta (Gr. ΑΙ, αι). This digraph always sounds like the a in say, stay, or day.

It should be noted that the digraph Álpha-Iόhta has the identical sound to Ǽpsilon (Ε ε). We are representing Ǽpsilon with the grapheme called the Ash (Æ and æ) but are using the English letters AI for Álpha-Iόhta because AI is typically pronounced as desired, like the a in say, stay, or pay...without confusion or instruction. We are using various different spellings to enable the student to more easily reconstruct the ancient Greek words from which these letters were derived, as is practical, while still allowing for an easy pronunciation by non-scholars.

See Pronunciation of Ancient Greek and Transliteration of Ancient Greek.

Aidis - (Hades; Gr. Ἅιδης, ΑΙΔΗΣ) Aidis is Aidohnéfs (Aidoneus; Gr. Ἀϊδωνεύς) and Ploutohn (Pluto; Gr. Πλούτων). Please visit this page: Plouton.

Aidohnéfs - (Aidoneus or Aedoneus; Gr Ἀϊδωνεύς, ΑΙΔΩΝΕΥΣ) Aidohnéfs is Aidis (Hades; Gr. Ἅιδης) and Ploutohn (Pluto; Gr. Πλούτων). Please visit this page: Plouton.

Aidoneus - See Aidohnéfs.

Áïdos kynǽin - (Aïdos kuneēn; Gr. Ἄϊδος κυνέην) The Áïdos kynǽin is the dog-skin cap which renders the wearer invisible, both to mortals as well as to lower divinities; it is a symbol of Ploutohn ( Pluto; Gr. Πλούτων ). Zefs (Zeus; Gr. Ζεύς) wields the thunderbolt. Poseidóhn (Poseidon; Gr. Ποσειδῶν) wields the Tríaina (Trident; Gr. Τρίαινα). Ploutohn possesses the Áïdos kynǽin. All these weapons, which are symbols of the power of the Three Zefs, were created by the Kýklohpæs (Cyclopes; Gr. Κύκλωπες). The invisibility of the Áïdos kynǽin is not supported in any ancient text, only as a helmet created by the Cyclops, but by the Renaissance, the power of invisibility was commonly thought of as its characteristic.

Aigokǽrohs - (Gr. Αἰγοκέρως, ΑΙΓΟΚΈΡΩΣ) Aigokǽrohs is the fourth month of the Mystery year, beginning December 21, the Winter Solstice. Aigokǽrohs is ruled by mighty Íphaistos (Hephaestus; Ἥφαιστος). Aigokǽrohs is the Greek equivalent of the zodiacal sign Capricorn or Brumalis; it is a month of Great Energizing (Ǽntoni Ænæryitikótita; Gr. Έντονη Ενεργητικότητα).

- Lexicon entry for Αἰγοκέρως: goat-horned, Capricorn. (L&S p. 35, right column; within the entries beginning αἰγο-βάτης)

Alávastron - (alabastron; Gr. ἀλάβαστρον, ΑΛΑΒΑΣΤΡΟΝ) An alávastron is a long, narrow vase with very small handles. The alávastron was used for ointment or perfume.

Albion - See Alvíohn.

Aletheia - See Alítheia.

Alethes - See Alithís.

Alǽxandros - (Alexander; Gr. Ἀλέξανδρος, ΑΛΕΞΑΝΔΡΟΣ) Alǽxandros is the name of various Greek persons, most famously, Alexander the Great. It is also another name for Páris (Gr. Πάρις) of Tría (Troy; Gr. Τροία), son of Príamos (Priam; Gr. Πρίαμος).

Alítheia - (Aletheia; Gr. Ἀλήθεια, ΑΛΗΘΕΙΑ. Etym. α, "not" + λήθη, "forgetting.") Alítheia is the word for truth. Considering the proposed Platonic etymology, truth is something which is remembered. The girl's name "Alethea," of Hellenic origin, means verity or truth. Cf. alithís.

Alithís - (alethes; Gr. ἀληθής, ΑΛΗΘΗΣ. Etymology: α, "not" + λήθη, "forgetting.") Alithís means unconcealed, so true, real, opp. false, apparent. Cf. Alítheia.

Alliation - See Allíohsis.

Allilæpídrasi - (Allilepidrasi; Gr. Ἁλληλεπίδραση, ΑΛΛΗΛΕΠΙΔΡΑΣΗ. Etymology: αλληλο "inter" + επίδρασις "effect") Allilæpídrasi is the seventh Natural Law ruled by the Goddess Athiná (Athena; Gr. Ἀθηνᾶ); Allilæpídrasi is Co-Influence or Interaction.

Allíohsis - (alloiosis or alliation; Gr. ἀλλοίωσις, ΑΛΛΟΙΩΣΙΣ) Allíohsis is a change in quality. (TTS XV p. 9)

Altar - See Vohmós.

Alter-motive, the - See Ætærokíniton, To.

Alvíohn - (Albion; Gr. Ἀλβίων, ΑΛΒΙΩΝ) Alvíohn was, originally, the ancient name of Britain as a whole. In later times, beyond antiquity, the name became Alba, which a name for Scotland still in use today.

Amartía - (Gr. ἁμαρτία, ΑΜΑΡΤΙΑ) Amartía is a transgression against a God, the Gods, or nature.

- Lexicon entry: ἁμαρ-τία, a failure, fault; error of judgment. 2. in Philosophy and Religion, guilt, sin. (L&S p. 77, right column, as a sub-heading under ἁμαρτ-ημα, edited for simplicity.)

Amber - See Ílæktron

Ambrotos - See Ámvrotos.

Ammoniac - Ammoniac is a resin incense used primarily for the worship of Zefs (Zeus; Gr. Ζεύς) or Zeus-Ammon. Please visit this page: Gum Ammoniac. .

Amphora - See Amphoréfs.