Ε ε
ei (εἷ), epsilon (ἒ ψιλόν) essence pronounce:
short “e”
The letter E means essence, the quintessence.
Webster’s defines essence as “the basic, real, and invariable nature of a thing or its significant individual feature.”
Webster’s defines quintessence as “the pure and concentrated essence of a substance.”
Psilos (ψῑλός) means bare, stripped of hair or feathers, smooth, stripped of appendages, naked, unaccompanied (by music), simple, so that epsilon (ἒ ψιλόν) means “essence simply,” literally “essence incorporeal divine-power.”
The branching shape of Ε resembles many shapes in nature, such as rainbow-bands, roots, wood-grain, tree-branches, leaf-veins, pine-needles, flower petal-veins, feather-barbs, some fruit interiors, and the interior branches of the lungs.
Rainbow. http://lisathatcher.files.wordpress.com/2013/04/rainbow.jpg
Plant roots. http://assets.inhabitat.com/wp-content/blogs.dir/1/files/2012/06/shutterstock-plant-roots.jpg
Wood-grain. http://cdnm.tutorialchip.com/wp-content/uploads/2011/12/Wood-Grain-Texture-1-520x390.jpg
Branches. http://www.publicdomainpictures.net/pictures/10000/nahled/1112-1239123769E0Jr.jpg
Leaf veins. http://www.greenlaunches.com/alternative-energy/artificial-leaves-created-to-pump-water-for-power-generation.php
Pine-needles. http://i-cdn.apartmenttherapy.com/uimages/kitchen/2012-12-5-PineNeedles.jpg
Flower-petal veins. http://www.worldofstock.com/stock_photos/NPF3039.php
Feather. http://photo-dict.faqs.org/phrase/81/feather.html
Orange-slice. http://www.sxc.hu/photo/1167187
Lungs. http://www.elistmania.com/juice/10_first_transplants/
THE LETTER E AT DELPHI
At Delphi, a large letter E was dedicated to the immortal God Apollo. Plutarch wrote a treatise on this monument, Moralia, in which he gives various explanations for the E.
In Moralia, Plutarch asserts that E represents the soul, the animating force, “the movement or disposition which sets soul therein . . .” He concludes that E is a symbol for “being throughout all eternity:”
“XVIII. 'For we have, really, no part in real being; all mortal nature is in a middle state between becoming and perishing, and presents but an appearance, a faint unstable image, of itself . . . ‘It is impossible to go into the same river twice,’ said Heraclitus; no more can you grasp mortal being twice, so as to hold it. So sharp and so swift its change . . .
“XIX. 'What then really is? That which is eternal, was never brought into being, is never destroyed, to which no time ever brings change . . . (the letter E represents) being throughout all eternity . . .”
(Plutarch. Morals V.27. “Concerning the Letter E at Delphi (περι ΕΙ τοῦ έν Δελφοῖς)”, Translated by A.O. Prickard (Oxford: The Clarendon Press, 1918) with a few minor changes and some additional notes taken from the translation of C.W. King (London: George Bell and Sons, 1889). http://penelope.uchicago.edu/misctracts/plutarchE.html#392d
The Orphic Hymn 33, To Apollo (33-42), describes Apollo as the immortal God who confers the variety of forms found in nature:
“. . . All Nature’s tribes to thee their diff’rence owe,
And changing seasons from thy music flow . . .
“Since to thy care, the figur’d seal’s consigned,
Which stamps the world with forms of every kind . . .”
(Orpheus. The Hymns of Orpheus (circa 200 BCE), translated by Thomas Taylor, introductory preface by Manly P. Hall (London: Printed for the Author, 1792. Reprinted Los Angeles, CA: The Philosophical Research Society, 1981) 164.)
EXIST
Ea (ἕᾱ) means existing, being.
Eimi (είμί) means exist, to be; in reality, in fact; is and always been; essence; the essential nature of a thing.
(Other conjugations of eimi (είμί) include easi (ἕᾶσι), eassa (ἕασσα), eeen (ἕην), eeesi (ἕησι), eiato (είατο), ein (εἷν), eistha (εἷσθα), eisi (είσί), eite (εἷτε), emen (ἕμεν), emmi (ἕμμι), eneimi (ἕνειμι), enti (έντί), eoi (ἕοι), eon (ἕον), eousa (έοῦσα), esthi (ἕσθι), essa (ἕσσα), eusa (εῧσα), eo (ἕω) in addition to several words beginning with the letter Η.)
Esto (έστώ) means substance, the opposite of morphee (μορφή)=form/shape/appearance.
Estor (ἕστωρ) means founder.
Eri- (έρῐ-) is a prefix used to strengthen the sense of a word, meaning with a great deal of, completely.
Erichthonios (Έριχθόνιος “Very (έρῐ) Earthly (χθόνιος),” “Arising from Earth”) is the founding king of Athens, so named because he did not come from another place. Below, Gaia is shown presenting Erichthonios as an infant to Athena.
The Birth of Erichthonios. Museum of Fine Arts, Richmond, Virginia, USA Catalogue No.: Richmond 81.70 Beazley Archive No.: 10158 Ware: Attic Red Figure Krater, calyx, Attributed to the Manner of Kadmos Painter.
Gaia (the earth) hands her newborn son Erichthonios over to Athena, who will foster this founding king of Athens. Gaia is shown only partially risen from the earth, inseperable from her native element. Winged Hermes acts as witness. Beside Athena flies a sacred owl bearing an olive wreath and Nike (Victory). Aphrodite is seated. http://www.theoi.com/Gallery/T1.7.html
TRUTH
Eteos (έτεός) means true, genuine. Eteetumia (έτητῠμία) means truth. Eteetumos (έτητῠμος) means truthful, genuine, real.
Etum- (ετῠμ-) is a prefix meaning truth, as in etumologia (έτῠμολογία). Etymology is defined by Webster’s as “studying the true meanings and values of words.”
Etumos (ἕτῠμος) means true, according to its origin.
IDEA, ICON
Eidos (εἷδος) means idea, that which is seen, form, shape. The Platonic concept of idea, according to Webster’s, is “an archetype or pattern of which the individual objects in any natural class are imperfect copies and from which they derive their being.” Idea is the basis for the word ideal.
Eid- (εϊδ-) is a prefix meaning form, knowledge. Webster’s defines knowledge as “acquaintance with facts, truths or principles.” Know is defined as “to perceive or understand as fact or truth.”
Eido (εϊδω) means know; see, perceive; experience; see with the mind’s eye.
Eidol (είδωλ) means idol; symbol, image, likeness, model; to depict in words; form mental images.
Eikon (εικών) means image, icon, representation.
Eik- (είκ-) is a prefix meaning image, icon, as in eikonographos (είκονογράφος): portrait (είκονο) painter (γράφος), and eikonomorphos (είκονομορφος): portrait (είκονο)-sculptor (μορφος).
Several Greek pronouns begin with the letter Ε. Pronouns are the “idea” of a person without naming names.
Ego (έγώ) means I, we, the basis for the word ego.
Ee (ἒε) means him.
Eee (έή) means her own.
Ethen (ἒθεν) means his, her, of him, of her.
Eos (έός) means his own, her own, their.
Ε DENOTES TRANSITION
The combination of the letter Ε (essence) with the letter Ι (divine-power) conveys the notion of conditional statements, movement, and status quo.
Ei (εἷ), the name of the letter Ε, means if.
Eita (εἷτα) means then.
Eia (εἷα) means on! up! away! come then!
Eimi (εἷμι) means shall go, shall come, come, go.
Eina- (είνᾰ-) is a prefix meaning nine. The number nine, eina (εινα), represents the point at which a holding pattern is broken, such as a pregnancy, siege, or voyage, with a change in circumstance occurring on the tenth (day/month/year): when the child is born, the siege is broken, the voyagers arrive.
ESTIA: THE HEARTH FIRE
Fire is obviously transitional, transforming the fuel (wood, coal, etc.) into light, heat, and ashes. While fire can be destructive when it rages out of control, the hearth fire is a welcome and friendly presence. The word for hearth fire begins with a combination of the letter Ε (essence), the letter Σ (synchronized), and the letter Τ (stretch/extend).
Estia (Έστία, Έστίη, Ίστίη), commonly referred to as Hestia, is the immortal Goddess of the hearth fire. Estia (Έστία, Έστίη, Ίστίη) also means the beginning. Estia (έστία) also means altar.
Esto (έστώ) means substance, the opposite of morphee (μορφή) = form/shape/appearance.
Orpheus’ Hymn 83. To Vesta (Estia) (5-6) says of Estia:
“In thee, the Gods [and Goddesses] have fix’d their dwelling place,
Strong, stable basis of the mortal race.”
(Orpheus. The Hymns of Orpheus (circa 200 BCE), translated by Thomas Taylor, introductory preface by Manly P. Hall (London: Printed for the Author, 1792. Reprinted Los Angeles, CA: The Philosophical Research Society, 1981) 221.)
Estia is the first and last of the Gods and Goddesses to receive libations and sacrifices at meals and public occasions. Plato (circa 350 BCE) writes of Socrates discussing Estia’s name and honored status by explaining that Estia means essence:
“‘Socrates: Shall we, then, begin with Hestia, according to custom?
“‘Hermogenes: That is the proper thing.
“‘Socrates: Then what would you say the man (sic) had in mind who gave Hestia her name? . . . Take, for instance, that which we call ousia (ούσία) (reality, essence); some people call it essia (έσσία), and still others ôssia (ώσσία).
“First, then, in connection with the second of these forms, it is reasonable that the essence of things be called Hestia; and moreover, because we ourselves say of that which partakes of reality ‘it is’ (estin) (ἕστιν), the name Hestia would be correct in this connection also; for apparently we also called ousia (ούσία) (reality) essia (έσσία) in ancient times.
“And besides, if you consider it in connection with sacrifices, you would come to the conclusion that those who established them understood the name in that way; for those who called the essence of things essia (έσσία) would naturally sacrifice to Hestia first of all the [G]ods [and Goddesses].”
(Plato (circa 350 BCE). “Cratylus 401b – 401d,” Plato in Twelve Volumes, Vol. 12. translated by Harold N. Fowler (Cambridge, MA: Harvard University Press; London: William Heinemann, 1921.) http://www.perseus.tufts.edu/hopper/text?doc=plat.+crat.+401b
Homeric Hymn 29. To Hestia says of Estia:
“. . . You have gained an everlasting abode and highest honor:
Glorious is your portion and your right.
For without you mortals hold no banquet, --
Where one does not duly pour sweet wine,
In offering to Hestia both first and last . . .”
(Homer. Hesiod, Homeric Hymns, Epic Cycle, Homerica, translated by H. G. Evelyn-White, Loeb Classical Library (Cambridge, MA: Harvard University Press; London: William Heinemann Ltd. 1914.
http://www.theoi.com/Text/HomericHymns3.html#29 )
Pindar (circa 446 BCE), in his Nemean 11, describes Estia as the “guardian of parliaments.”
(Pindar. “Nemean 11,” The Odes and Selected Fragments, translated by G. S. Conway and Richard Stoneman (London: J.M. Dent Orion Publishing; Vermont: Charles E. Tuttle, 1997) 269.)
Estioucheo (έστιουχέω) means presiding over the house or the state.
Eschara (έσχάρα) means the place for fire in domestic use, the hearth fire, “Estia’s (Έσ) foundation (χ).”
An image of Estia is featured on a 1986 Hellenic stamp with the words, “Elleenikee Deemokratia (Hellenic Democracy).”
image at: www.mlahanas.de/ Greeks/Gods/Estia.html
The stamp image is derived from an image of Estia on an ancient Greek vase (circa 500 BCE).
Estia. Museo Nazionale Tarquiniese, Tarquinia, Italy Catalogue Number: Tarquinia RC6848 Beazley Archive Number: 200502, Attic Red Figure Kylix, Attributed to Oltos, circa 500 BCE. http://www.theoi.com/Gallery/K13.2.html
Cicero describes the role of Hestia in prayers and sacrifices:
". . . the name Vesta comes from the Greeks, for she is the [G]oddess whom they call Hestia. Her power extends over altars and hearths, and therefore all prayers and all sacrifices end with this [G]oddess . . .”
(Cicero (circa 50 BCE). De Natura Deorum 2. 27, translated by H. Rackham, Loeb Classical Library (Cambridge, Mass.: Harvard University Press; London: William Heinemann, 1933.)
http://archive.org/stream/denaturadeorumac00ciceuoft/denaturadeorumac00ciceuoft_djvu.txt
WITHIN
Eis- (είσ-) is a prefix meaning into, to. Eis (είς) means into.
Eisodos (εἵσοδος) means entrance (note that οδος means way or road). Eisoptos (εἵσοπτος) means visible, within sight (οπτος). Eispneo (είσπνέω) means inhale (πνέω), inspire. Eisreo (είσρέω) means stream (ρέω) into.
The combination of the letter Ε (essence) with the letter Ν (prevailing/victorious) conveys the notion of something within. En- (έν-) is a prefix meaning in/within:
-entheos (ἕνθεος) means filled with the God or Goddess (θεος); inspired; enthusiastic
-enthermos (ἕνθερμος) means hot (θερμος), with heat
-enruthmos (ἕνρυθμος) means in rhythm (ρυθμος).
-Enuo (Ένῦώ) is Enyo, a Goddess of war, fury, the battle-cry; a companion of the immortal God Arees (Ἅρης, Ἅρευς) and the immortal Goddess Eris (Ἕρις). Enyo spurs soldiers to battle, perhaps reflecting the sentiment, “All-In (Έν).”
(Quintus Smyrnaeus Fall of Troy 11. 237 ff; Nonnos: Dionysiaca 2. 475 ff.
The prefix eg- (ἒγ-), literally “essence generative,” means in when paired with words pertaining to generative earth, milk, womb, and written letters:
-eggaios (ἒγγαιος) means in or of the earth (γαιος)
-eggalos (ἒγγᾰλος) means in milk (γᾰλος) (of a woman, of an ewe, etc.)
-eggameo (έγγᾰμέω) means marry (γᾰμέω) into a family
-eggastrios (έγγάστριος) means in the womb (γάστριος)
-eggrammatos (έγγράμμᾰτος) means written; containing letters (γράμμᾰτος).
Em- (έμ-) is a prefix meaning having:
-embios (ἕμβῐος) means having/channeling life (βῐος)
-empatheia (έμπάθεια) means empathy, having/channeling feelings (πάθεια)
-empsuchia (έμψῡχία) means having life in one, having a soul/psyche (ψῡχία).
The name Empedoklees (Έμπεδοκλῆς) means having/channeling (Έμ-) earth’s (πεδο) keys (κλῆς).
UPON
Ep- (έπ-) is a prefix meaning on, upon, over, above, literally “essence unified,” a prefix for many, many Greek words.
Epi (έπί) means upon or supported upon a surface.
Epopteia (έποπτεία) is the highest grade of initiation at the Eleusinian mysteries; attaining to the highest happiness; also, to study, meditate on. (Note that opteia (οπτεία) means see, so that epopteia (έποπτεία) means “upon seeing.”)
EXIT
Ε (essence) combined with the letter Ξ (detached-from) conveys the notion of something coming out of something else.
Eks- (έξ-) is a prefix meaning exit, take out from, extract.
Eksodos (ἕξοδος) means going out, way out; οδος means way, road, exodus. Eksiteelos (έξίτηλος) means going out, exiting.
Eiksis (εἷξις) means giving way, yielding.
Eks (ἕξ), the number six, is counted by going from the fingers of one hand to the other.
The letter Ε (essence) combined with the letter Κ (core) also conveys the notion of something coming out of something else, the way that the interior of the core of a bulb/seed, naturally comes out and transitions into a plant, for example.
Three tulip bulbs in bloom on a doorstep in Amsterdam. http://www.istockphoto.com/stock-photo-10053166-tulip-bulbs-blooming.php
Ek (έκ) means from out of, from, therefrom. Ek- (έκ-) is a prefix meaning of, from, out of, literally “essence (of) core.”
HEKATE
Ekatee (Έκάτη), Hecate, is the immortal Goddess of countless blessings. Ekatee is usually depicted holding two torches or a crossed torch. She is frequently depicted as a companion of Ermees, Hermes, in their roles as escorts.
Ekat- (έκᾰτ-) is a prefix meaning 100, ekaton (έκᾰτόν).
Ekaton (εκατόν), is a number used for hyperbole and for exaggerative effect, as in the hundred-eyed or hundred-handed or hundred-armed giants, hundred-headed dragon, the warrior pierced by a hundred wounds, the pit filled with one hundred snakes, the maiden courted by a hundred suitors, the plant whose root brings forth a hundred blooms, or the person who lives to the age of one hundred.
“According to the most genuine traditions, Hekate appears to have been an ancient Thracian divinity, and a Titan, who, from the time of the Titans, ruled in heaven, on the earth, and in the sea, who bestowed on mortals wealth, victory, wisdom, good luck to sailors and hunters, and prosperity to youth and to the flocks of cattle; but all these blessings might at the same time be withheld by her, if mortals did not deserve them. She was the only one among the Titans who retained this power under the rule of Zeus, and she was honored by all the immortal [G]ods [and Goddesses].” (Theoi.com)
Hesiod describes the wide-ranging powers of the immortal Goddess Ekatee:
" . . . Whenever any one of men (sic) on earth offers rich sacrifices and prays for favour according to custom, (s)he calls upon Hecate. Great honour comes full easily to him (sic) whose prayers the [G]oddess receives favorably, and she bestows wealth upon him (sic); for the power surely is with her.
“. . . Whom she will she greatly aids and advances: she sits by worshipful kings in judgement, and in the assembly whom she will is distinguished among the people.
“And when men (sic) arm themselves for the battle that destroys men (sic), then the [G]oddess is at hand to give victory and grant glory readily to whom she will.
“Good is she also when men (sic) contend at the games, for there too the [G]oddess is with them and profits them: and (s)he who by might and strength gets the victory wins the rich prize easily with joy, and brings glory to his (sic) parents.
“And she is good to stand by horsemen, whom she will: and to those whose business is in the grey discomfortable sea, and who pray to Hecate and the loud-crashing Earth-Shaker [Poseidon], easily the glorious [G]oddess gives great catch, and easily she takes it away as soon as seen, if so she will.
“She is good in the byre with Hermes to increase the stock. The droves of kine and wide herds of goats and flocks of fleecy sheep, if she will, she increases from a few, or makes many to be less.
“So, then . . . she is honoured amongst all the deathless [G]ods [and Goddesses].
“And the son of Cronos (Zeus) made her a nurse of the young who after that day saw with their eyes the light of all-seeing Dawn. So from the beginning she is a nurse of the young, and these are her honours."
(Hesiod (circa 750 BCE). “The Theogony (410-452),” Homeric Hymns, Epic Cycle, Homerica, translated by H. G. Evelyn-White, Loeb Classical Library (London: William Heinemann, 1914.)) http://www.theoi.com/Text/HesiodTheogony.html
Ekatee (Hecate) is depicted in art holding torches and guiding the way in Demeter’s search for her Daughter and in Persephone’s travels through the netherworld.
In the scene, below, Ekatee is shown holding a pair of torches.
Ekatee, from a scene showing the journey of Orpheus to the Underworld. Antikensammlungen, Munich, Germany Catalogue Number: Munich 3297, Apulian Red Volute krater, Name vase Underworld Painter, circa 330 - 310 BCE. http://www.theoi.com/Gallery/T16.2.html
Below, Ekatee holds a crossed Eleusinian torch and leads the way in a procession of Pluto and Persephone. Ermees accompanies the chariot.
Ermes and Ekate accompany Pluto and Persephone. Ermes carries a herald's wand and Ekatee a crossed Eleusinian torch. British Museum, London, United Kingdom, Catalogue Number: London F277, Apulian Red Krater, circa 350 BCE. http://www.theoi.com/Gallery/K14.7.html
Below, Ekatee holds two torches as she leads Persephone from the netherworld to return to Demeter. Ermees stands beside Persephone.
Hermes, holding a herald's wand and wearing a winged cap, accompanies a crowned Persephone in her return from the netherworld. Hekate leads the way, carrying a pair of burning torches. Demeter holds a royal staff.
Metropolitan Museum, New York City, USA Catalogue No.: New York 28.57.23 Beazley Archive No: 214158, Attic Red Krater, bell, Attributed to the Persephone Painter. http://www.theoi.com/Gallery/T16.6.html
Eikosee (είκοσά) means twenty, the total number of fingers and toes, a number that means “a lot.” In ancient Greek literature, someone might have twenty daughters, or twenty sons, or twenty tripods, or travel a distance of twenty furlongs or twenty stades, or have twenty travel companions, or be accompanied by twenty nymphs, or possess twenty geese or twenty oxen, or reign for twenty years, or possess a ship with twenty oars.
ESSENCE FLOW
The combination of the letter Ε (essence) with the letter Ρ (outflow) conveys the notion of motion and force/power.
Er- (έρ-) is a prefix meaning raise, rouse, bring up.
Era (ἕρα) means earth, literally “essence outflow arising.” In Greece, a land of volcanoes, it is quite evident that land mass forms from within the earth. Also, it is readily apparent that plants and fresh-water springs emerge from the earth.
Ear- (ἒᾰρ-) is a prefix meaning springtime, literally “essence arising outflow.”
Ear (ἒάρ) means springtime, the basis for the word early.
Ear (ἒᾰρ) also means blood; juice, the essence of life that flows through animals and plants.
Eiar- (είαρ-) is a prefix meaning youthful, springtime.
Erdo (ἕρδω) means to do, to offer sacrifice.
Erg- (έργ-) is a prefix meaning to work, literally “essence outflow generative.”
Erganee (έργάνη) means worker. Ergo (ἕργω) means to do work. Webster’s defines work as “exertion or effort directed to produce or accomplish something.” Hesiod’s Works and Days (Ἔργα καὶ Ἡμέραι), written circa 700 BCE, is a poem about living life in harmony with the seasons and with justice.
“Hesiod’s instruction includes high praise of the life of work, especially that of farming and its ancillary activities (the “works”); remarkably specific directions for carrying out many of these activities, including the auspicious times for doing so (the “days”); and, perhaps most prominent of all, repeated exhortations always to choose justice over injustice.”
(Robert C. Bartlett. “An Introduction to Hesiod’s Works and Days,” The Review of Politics 68 (Cambridge University Press, Spring, 2006), 177-205. http://www.jstor.org/stable/20452777 )
EROS AND ERIS
Empedoklees (Έμπεδοκλῆς) in The Poem of Empedocles and other existing fragments asserts that nothing is created or destroyed, everything is eternally mixing through two eternal forces: attraction/love/eros (ἕρως) and repulsion/strife/hate/eris (ἕρις).
Eros (ἕρως) means love, literally “essence outflow-of brings-forth.” Eros (Ἕρως) is the immortal God of passionate love. Erao (ἕράω) means love, love warmly, love or desire passionately. Erasis (ἕρᾰσις) means love.
Eris (ἕρις) means strife, quarrel, contention, literally “essence outflow-of divine-power.”
Empedocles quotes Hippolytus as describing Eros (Love) and Eris (Strife) as eternal:
“[Hippolytus writes] ‘Concerning the point that both of these [love and strife] are immortal and uncreated and have never received a starting-point for becoming, Empedocles says other things in roughly this fashion:
“[Empedocles] “For they are, as they were before and will be, nor do I think that endless time will ever be empty of these two. (20/16).’
“[Hippolytus] ‘What are ‘these’? Strife and love. For they never began to come into being, but they pre-existed and will always exist . . .
“[Hippolytus] For when the things which come to be by strife’s agency die, love receives them and draws them towards, puts them with, and assimilates them to the universe, so that the universe might remain one, always being organized by love in one manner and form.”
“. . . [Inwood] Later in CTXT-10g Hippolytus returns to this point, calling the roots [earth, air, fire, and water] mortal [G]ods [and Goddesses] and love and strife immortal . . .”
(Empedocles (circa 450 BCE). The Poem of Empedocles, translated by Brad Inwood (University of Toronto Press, 2001.) 31-32)
Seneca’s description of Eros in Phaedra depicts the unremitting fire of love.
“This winged [G]od [Eros] rules ruthlessly throughout the earth and inflames Jove [Zeus] himself, wounded with unquenched fires.”
(Seneca (circa 50 CE). Phaedra, translated by Frank Justus Miller (London: William Heinemann and New York: G.P. Putnam’s Sons, 1917) 186ff.) http://www.theoi.com/Text/SenecaPhaedra.html
"He [Eros] kindles the fierce flames of youth and in worn-out age he wakes again the extinguished fires; [H]e smites maids’ breasts with unknown heat . . .”
(Seneca. Phaedra 290 ff).
Below, the winged immortal God Eros is depicted perched on the forearm of the immortal Goddess Aphrodite.
Winged Eros perched on the forearm of Aphrodite, the immortal Goddess of love. The immortal God Zeus is seated.
The J. Paul Getty Museum, Malibu, California, USA Catalogue Number: Malibu 86.AE.680, Apulian Red Figure Loutrophoros Painter: Attributed to Painter of Louvre MNB1148, circa 350 - 340 BCE. http://www.theoi.com/Gallery/K10.1.html
PURVEYORS OF JUSTICE: ERINUS (VENGEANCE) AND EIRENE (PEACE)
Erinus
The Erinus (Έρῑνύς) are the immortal Goddesses who uphold the natural and moral order, avenging crimes such as perjury and homicide, as described by Aeschylus, Quintus Smyrnaeus, and Apollonius Rhodius:
"The [G]ods [and Goddesses] are not blind to men with blood upon their hands. In the end the black Spirits of Vengeance (Erinus) bring to obscurity that one who has prospered in unrighteousness and wear down his fortunes by reverse."
(Aeschylus (circa 450 BCE). Agamemnon, translated by Herbert Weir Smyth, Loeb Classical Library Volumes 145 & 146 (Cambridge, MA: Harvard University Press, 1926) 461.) http://www.theoi.com/Text/AeschylusAgamemnon.html
"[Aias curses Odysseus:] 'O may his soul suffer all torments that the Avenging Fiends (Erinus) devise for villains! On all other Greeks may they bring murderous battle, woeful griefs, and chiefly on Agamemnon, Atreus' son!"
(Quintus Smyrnaeus. The Fall of Troy, translated by A.S. Way, Loeb Classical Library (London: William Heinemann, 1913) 5.470.)
http://www.theoi.com/Text/QuintusSmyrnaeus1.html
"[Medea threatens Jason with the curse of the Erinus should he hand her over to the pursuing Kolkhians:] `May my avenging Furies (Erinus) forthwith drive thee from thy country, for all that I have suffered through thy cruelty! These curses will not be allowed to fall unaccomplished to the ground. A mighty oath hast thou transgressed . . . '"
(Apollonius Rhodius. Argonautica, translated by R. C. Seaton, Loeb Classical Library (London: William Heinemann, 1912) 4.383.) http://www.theoi.com/Text/ApolloniusRhodius4.html
Eirene
Eireenee (είρήνη), in contrast, means a time of peace, peace.
Eireenee (Είρήνη), Eirene, the immortal Goddess of peace, bestows blessings on the just.
Hesiod in Works and Days, describes Eirene as prevailing in a place where Justice is upheld:
“But they who give straight judgements to strangers and to the men of the land, and go not aside from what is just, their city flourishes, and the people prosper in it: Peace (Eirene), the nurse of children, is abroad in their land, and all-seeing Zeus never decrees cruel war against them.”
(Hesiod (circa 750 BCE). Works and Days, translated by Hugh G. Evelyn-White (Cambridge, MA: Harvard University Press; London: William Heinemann Ltd., 1914; Reprinted in English by Dodo Press dodopress.co.uk, 2011) 225-237.)
Eiree (εϊρη) means rainbow. Eiree (εϊρη) also means speak; also, a place of assembly.
Full featured double rainbow in Wrangell-St. Elias National Park, Alaska.
http://en.wikipedia.org/wiki/Rainbow
Eiro (εϊρω) means to fasten together in rows; a connected system; also, say, speak, tell, ask. Eirktee (είρκτή) means enclosure. Eirksis (εἷρξις) means fencing in. Eiro- (είρο-) is a prefix meaning wool. Eiros (εἷρος) means sheep’s coat.
Similarly-spelled Eiris (εἷρις) has several meanings including Iris, the messenger of the immortals among themselves; a rainbow; any bright-colored circle surrounding another body such as the halo of a candle or the iris surrounding the pupil of the eye; and the spring-blooming iris flower.
Winged Iris, holding a herald’s wand and a pitcher.
Museum of Art, Rhode Island School of Design, New York City, USA Catalogue Number: RISD 35.707, Beazley Archive Number: 204107, Attic Red Lekythos, Attributed to the Brygos Painter, circa 480 BCE. http://www.theoi.com/Gallery/P21.6B.html
HERMES
Ermees (Έρμῆς, Έρμοῦ) commonly called Hermes, is the immortal God of transitions, communication, inventions, transactions, travel, and passageways, literally “essence outflow-of meta.” (Meta is the medium that connects the macro with the micro.)
A herald’s job is to voice proclamations, announcements, and mandates. Ermees is the herald of the immortals: announcing their intent, proclaiming their will, serving as a medium between immortals and mortals.
Ermees serves as an intermediary between the human and the divine and is credited with introducing most, if not all, of the knowledge and skills that humans enjoy.
Ermees “was regarded as the author of a variety of inventions, and, besides the lyre and syrinx (pan-pipes made of reeds), he is said to have invented the alphabet, numbers, astronomy, music, the art of fighting, gymnastics, the cultivation of the olive tree, measures, weights, and many other things. (Plut. Sympos. ix. 3; Diod. l.c. and v. 75; Hygin. Fab. 277.)” http://www.theoi.com/Olympios/Hermes.html#Gallery
Ermees is a God of escort. Ermees escorts the soul in the transition from wakefulness to sleep, from sleep to waking, and from life to the afterlife.
Orphic Hymn 56. To the Terrestrial Hermes (9-14) says:
“. . . To wretched souls the leader of the way
When Fate decrees, to regions void of day:
Thine is the wand which causes sleep to fly,
Or lulls to slumb’rous rest the weary eye;
For Proserpine (Persephone) thro’ Tart’rus dark and wide
Gave thee forever flowing souls to guide . . . ”
(Orpheus. The Hymns of Orpheus (circa 200 BCE), translated by Thomas Taylor, introductory preface by Manly P. Hall (London: Printed for the Author, 1792. Reprinted Los Angeles, CA: The Philosophical Research Society, 1981) 189.)
Ermees is depicted in art with wings on his head or feet and carrying a snake-entwined staff. The wings symbolize his role as the heaven’s ambassador, while the snake symbolizes his role as the earth’s ambassador.
Hermes with winged boots, holding the keerukeion. Metropolitan Museum, New York City, USA Catalogue Number: New York 25.78.2 Beazley Archive Number: 203182 Ware: Attic Red Figure Lekythos Painter: Attributed to the Tithonus Painter, circa 500 - 450 BCE. http://www.theoi.com/Gallery/K11.11.html
SUNRISE AND SUNSET
Eo (Έω) and Eos (Ἕ
ως) mean dawn; the immortal Goddess of the rising sun, literally “essence brings-forth.” Eoios (έώϊος) means eastern.The chariot of Eos precedes the chariot of Helios, the sun, as depicted below:
Chariot of Eos (Dawn) precedes chariot of Helios (the Sun), both led by Eosphoros (God of the morning star). Staatliche Antiksammulungen Museum, Munich, Germany, Apulian Red Krater, circa 350 BCE. http://www.theoi.com/Gallery/T19.12.html
Eosphoros (Έωσφόρος) is the morning star that heralds the coming of a new day; phoros (φόρος) means bearing, bringing.
Esperia (Έσπερία) means Hesperia, the West, where the sun sets below the horizon in transition from day to night, literally “essence synchronized-contraction unified.”
Ε LOOSENED: SPIRALING, REVOLVING
The combination of the letter Ε (essence) with the letter Λ (loosen) results in the concept of a spiral or revolution, literally “essence loosened,” suggesting the essential nature of cyclical patterns.
Eiliko- (είλικο-) is a prefix meaning of twisted or spiral form.
Eileo (είλέω) means the sun.
Eileesis (εϊλησις) means an eddy, a vortex of wind; also, the revolution of heavenly bodies.
Ela (ἕλα) means sunrise, the transition from night to day.
Elelizo (έλελίζω) means to whirl round.
Elinos (ἕλῐνος) means vine-tendril.
Eliks (ἕλιξ) means helix, twisted, curved, anything which assumes a spiral shape, such as a wreath of smoke, the tendril of a vine, a lock of hair, ivy, the coil of a serpent, a sea-shell, an orbit.
DNA forms a double helix. (It is interesting to note the E-shaped pattern within the helix.)
(The Discovery of the Molecular Structure of DNA - The Double Helix". Nobelprize.org. 7 May 2012.) http://www.nobelprize.org/educational/medicine/dna_double_helix/readmore.html
Elisso (έλίσσω) means to turn round, revolve.
HELLENIC, TORCH
The people of Greece refer to their land as Ellas (Έλλας), Hellas. (The term “Greek” (Graikos (Γραικός)) is a designation bestowed by Italians, which translates roughly as “old.”)
Ellas (Έλλάς) means Hellas, Greece; all lands inhabited by Elleenes (Έλληνες), Hellenes.
Ellania ((Έλλανία), Elleenios (Έλληνιος), and Elladikos (Έλλᾰδικός) mean Elleenikos (Έλληικός), Hellenic, Greek.
Elanee (έλάνη) means a torch of reeds. Elenee (έλένη) means torch.
Eilipodees (Είλῐπόδης) is another name for Eephaistos (Ἣφαιστος, Hephaistos), the immortal God of volcanoes and fire.
Elenia (Έλένια) is a feast in honor of Helen.
Elladarchees (Έλλᾰδαρχης) is an official of the Delphic Amphictyony (Άμφικτυονία “Surrounding Inhabitants”), the ancient ruling body of the Ellas. Elladarcheo (Έλλαδαρχέω) means to hold office in the Amphictyonic League.
“The Amphictyonic League was a religious association of twelve peoples, almost all from central Greece … from the very beginnings of the Amphictyonic League, whose origins are shrouded in remote antiquity, the members met at the sanctuary of Demeter at Thermopylae. Drawn by the fame of the sanctuary of Pythian Apollo the Amphictyonic league transferred its headquarters to Delphi (circa 550 BCE) . . . the two annual conventions in spring and autumn were (then) held partly at Thermopylae and partly at Delphi.”
(Pierre Amandry, Delphi and Its History, translated by Dr. Judith Binder (Athens: “Greece-An Archeological Guide” 27 Praxitelous Street, 1984) 7.)
Map showing location of Thermopylae. http://holylandarchive.com/section_images/416_ThermopylaeMap01.jpg
Elleespontos (Έλλησποντος) is the Hellespont, now called Dardanelles, a narrow strait in northwest Turkey that connects the Sea of Marmara with the Aegean Sea, providing a passageway between Asia and Europe.
http://www.historyforkids.org/learn/greeks/history/thermopylae.htm
EILEITHUIA: CHILDBIRTH
Ealon (έαλόν) means make a beginning of, strike out, issue forth from; also, loosing, delivering, healing. Elar (ἕλαρ) means help, aid.
Elauno (έλαύνω) means to drive, set in motion.
Eileithuia (Είλείθυια) is the immortal Goddess of childbirth, parturition. Parturition is defined by Webster’s as “the process of bringing forth young.”
Pindar begins his Nemean 7 Ode to the winner in the boys’ pentathlon by honoring Eleithyia as the source/essence of the athlete’s life and fate:
“Eleithyia, enthroned beside the deep-pondering Muses,
daughter of powerful Hera, bringer to birth of children--
hear me; without you we cannot look upon the light or the
dark night . . .”
(Pindar (circa 485 BCE), “Nemean 7,” The Complete Odes, translated by Anthony Verity (Oxford: Oxford University Press, 2007) 105.)
The name of the Goddess of childbirth is also spelled:
-Eileethuia (Είλήθυια)
-Eilioneia (Είλιόνεια)
-Eleithuia (Έλείθυια)
-Eleuthia (Έλευθία)
-Eleusia (Έλευσία).
The word eilo (εϊλω) has many definitions in the Lexicon: shut in, hinder, hold in check, press; huddle; wind, turn round, revolve, move to and fro, pivot, swing round; squeeze. These seemingly unrelated terms may all be techniques that aid in childbirth.
Eilipous (είλίπους) means bring round their legs with a circling or rolling motion.
Eiluo (είλύω) means crouching.
Crouching is a birth-giving position depicted in artwork from Egypt, India, Costa Rica, Africa, Greece, Germany, and the United States.
An Egyptian relief of a woman giving birth. http://www.thehistoryblog.com/wp-content/uploads/2011/10/Kom-Ombo-relief.jpg
A squatting woman giving birth, assisted by two depictions of the Goddesses Hathor and Taweret, from the Temple of Hathor at Dendera. http://babymagic.files.wordpress.com/2008/10/egyptianmother.jpg
India, 15th century, a carving in a temple of birth-giving. http://nike.lotekk.net/wp-content/uploads/2006/09/givingbirth10.jpg
The Indian Goddess Kali, giving birth to the universe. http://nike.lotekk.net/wp-content/uploads/2006/09/givingbirth5.jpg
A Costa Rican sculpture of a woman giving birth. http://nike.lotekk.net/wp-content/uploads/2006/09/givingbirth6.jpg
Baluba culture, Zaire, Africa. Wood sculpture. Height: 7.25 inches (18.6 cm.) Width: 7.75 inches (19.6 cm. AM09)
150 × 150 - worldartandantiques.com
An Athenian relief showing a woman giving-birth. http://nike.lotekk.net/wp-content/uploads/2006/09/givingbirth7.jpg
Another relief of a woman giving birth. http://4.bp.blogspot.com/-J-hyAapDXfE/TzMQTy5L1TI/AAAAAAAAB_E/AmX-tIiMa1Q/s400/childbirthplaquesM0003964EB.jpg
A birth scene. The men consult the position of the stars and moon to gain insight to the child’s fate. Published in 1580. The title of the publication was “Kunnst und Lehrbchlein fr die anfahenden Jungen. Daraus reissen und Malen zu lernen.” giving-birth
An early American depiction of giving birth on a birthing stool. https://c479107.ssl.cf2.rackcdn.com/files/23279/width237/9ycdnjwz-1367824679.jpg
ELEUSIS
Eleusis (Έλευσίς) is an ancient city of Attica sacred to the immortal Goddesses Demeter and Kore/Persephone (Demeter’s daughter). The worship of Demeter at Eleusis dates to circa 1400 BCE.
“. . . Demeter came to Athens in the reign of Erichthonios, or ca. 1409/08 B. C. [E.] . . . the reign of Erechtheus the Parian Chronicle refers not only to the advent of Demeter, but also the first sowing of wheat in the Rarian plain of Eleusis . . . and the first celebration of the Mysteries at Eleusis by Eumolpos.”
(George E. Mylonas. Eleusis and the Eleusinian Mysteries (New Jersey: Princeton University Press, 1961) 14.)
Eleusinios (Έλευσίνιος) means of Eleusis; Demeter and Kore/Persephone.
The Eleusinian Mysteries were celebrated for at least 1500 years, up to and including the time of the Roman Emperor Hadrian’s initiation circa 120 CE. (Mylonas, 185.)
It is of interest to note that the Emperor Hadrian began designing the Pantheon in Rome near the time of his initiation, circa 120 CE.
The interior of the dome-shaped Pantheon designed by Hadrian. http://www.monolithic.com/stories/the-pantheon-rome-126-ad/photos#8
Eleusis (ἕλευσις) means coming, arrival.
The Bay of Eleusis is west of Athens. http://www.classics.upenn.edu/myth/php/hymns/index.php?page=eleusis
Eleutheria (έλευθερία) means freedom, liberty.
Eleutheros (έλεύθερος) means free.
Frederic-Auguste Bartholdi, the French sculptor who designed New York’s Statue of Liberty, titled his work “Liberty Enlightening the World (La Liberté éclairant le monde.)
Design patent for the Statue of Liberty. http://en.wikipedia.org/wiki/File:U.S._Patent_D11023.jpeg
Apuleius (circa 200 CE), in Metamorphoses XI. 1-25, describes initiation into the mysteries of the Goddess. It is interesting to note that he says, upon emerging from the solemn rites, “In my right hand I wielded a torch well alight; a garland of glinting palm-leaves projecting like the sun’s rays encircled my head,” which sounds like a description of the Statue of Liberty.
Head of the Statue of Liberty. http://en.wikipedia.org/wiki/Statue_of_Liberty
“(22)[Priest speaks to Lucius] ‘Lucius . . . at the divine commands of the [G]oddess with many names you are to be admitted through my agency into the most holy mysteries of our sacred rites.’ . . .
“(24) . . . Morning came, and the rites were completed. I emerged sacramentally clothed in twelve garments . . . In my right hand I wielded a torch well alight; a garland of glinting palm-leaves projecting like the sun’s rays encircled my head.
“. . . I finally crouched before the image of the [G]oddess . . . With rising tears and frequent sobs I addressed her . . .
“(25) ‘O holy, perennial savior of the human race, you are ever generous in your care for mortals, and you bestow a mother’s sweet affection upon wretched people in misfortune . . . I have neither the richness of speech, nor a thousand mouths and as many tongues, nor an endless and uninhibited flow of words to express my feelings about your majesty . . .’”
(Apuleius (circa 120 CE). Metamorphoses 6.13 ff (Apuleius’ title as it appears on the original manuscript; after Apuleius’ death, Augustine re-titled it The Golden Ass), translated by P. G. Walsh (Oxford and New York: Oxford University Press, 1994) 233-236.)
“Now the details of the initiatory rite [of Eleusis] are guarded among the matters not to be divulged and are communicated to the initiates alone; but the fame has travelled wide of how these [G]ods [and Goddesses] appear to mankind [humanity] and bring unexpected aid to those initiates of theirs who call upon them in the midst of perils. The claim is also made that men (sic) who have taken part in the mysteries become both more pious and more just and better in every respect than they were before.”
Diodorus Siculus (of Sicily). LIBRARY OF HISTORY Book V, 49.
http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Diodorus_Siculus/5D*.html
According to A Dictionary of Greek and Roman Antiquities (p. 395) by Sir William Smith, New York: Harper & Brothers, 1857: Eleusinia was “a festival and mysteries, originally celebrated only at Eleusis in Attica, in honour of Demeter and Persephone. All the ancients who have occasion to mention the Eleusinian mysteries, or the mysteries, as they were sometimes called, agree that they were the holiest and most venerable of all that were celebrated in Greece …
“The lesser Eleusinia were held every year in the month of Anthesterion [approximately second half of February/first half of March], and, according to some accounts, in honour of Persephone alone. Those who were initiated in them bore the name of mystae, and had to wait at least another year before they could be admitted to the great mysteries. The principal rites of this first stage of initiation consisted in the sacrifice of a sow [female pig] . . .
“The great mysteries were celebrated every year in the month of Boedromion [approximately late September/early October], during nine days, from the 15th to the 23d, both at Athens and Eleusis.”
http://books.google.com/books?id=aCRXAAAAMAAJ&pg=PA346&lpg=PA346&dq=eleusis+pigs&source=bl&ots=G54BitUIr8&sig=Bl0lv7bYMciDWCmtEFXa5UbxhGQ&hl=en&ei=Pxx-TcDhHYj3rAHo08STCw&sa=X&oi=book_result&ct=result&resnum=8&ved=0CEEQ6AEwBw#v=onepage&q=eleusis&f=false
ELESIAN
Eleeo (έλεέω) means to have pity on. Eleos (ἕλεος) means mercy, compassion.
Eneelusia (Ένηλύσια) is another name for the Eelusion (Ήλύσιον), commonly called the Elysian, the place of paradise in the afterlife. (It is interesting to note that in Paris, France, the Avenue des Champs-Élysées and the Élysée Palace, the official residence of France’s President, are both named for the Elysian.)
Elegeia (έλεγεία) means elegy. Webster’s defines elegy as “a funeral song or a lament for the dead.”
HELICON
Elikon (Έλῐκών) means Helicon, a mountain in Boeotia, the seat of the immortal Muses, Goddesses of inspiration.
Hesiod begins his Theogony with praise of the Muses of Elikon:
“From the Heliconian Muses let us begin to sing, who hold the great and holy mount of Helicon . . .”
(Hesiod. “The Theogony (1),” Homeric Hymns, Epic Cycle, Homerica, translated by H. G. Evelyn-White, Loeb Classical Library (London: William Heinemann, 1914.)) http://www.theoi.com/Text/HesiodTheogony.html
Callistratus describes a statue of the poet Orpheus on Elikon:
“On Helicon – the spot is a shaded precinct sacred to the Muses – . . . there stood beside the Muses a statue of Orpheus, the son of Calliope, a statue most beautiful to look upon. For the bronze joined with art to give birth to beauty, indicating by the splendour of the body the musical nature of the soul.”
(Callistratus. “Descriptions (7.1),” Elder Philostratus, Younger Philostratus, Callistratus, translated by Arthur Fairbanks, Loeb Classical Library (London: William Heinemann, 1931.))
http://www.theoi.com/Text/Callistratus.html
Pausanias describes Elikon as a pleasant setting:
“Helicon is one of the mountains of Greece with the most fertile soil and the greatest number of cultivated trees. The wild-strawberry bushes supply to the goats sweeter fruit than that growing anywhere else. The dwellers around Helicon say that all the grasses too and roots growing on the mountain are not at all poisonous . . .
“On Helicon tripods have been dedicated, of which the oldest is the one which it is said Hesiod received for winning the prize for song at Chalcis on the Euripus. Men (sic) too live round about the grove, and here the Thespians celebrate a festival, and also games called the Museia. They celebrate other games in honor of Love, offering prizes not only for music but also for athletic events.”
(Pausanias. Description of Greece (9.28.1-9.31.3), translated by W. H. S. Jones and H. A. Omerod, Loeb Classical Library (Cambridge, MA: Harvard University Press; London: William Heinemann, 1918.)
http://www.theoi.com/Text/Pausanias9B.html
Hesiod confirms Pausanias’ account of the tripod he won and dedicated to the Muses of Elikon:
“And there (Chalcis) I boast that I gained the victory with a song and carried off an handled tripod which I dedicated to the Muses of Helicon, in the place where they first set me in the way of clear song.”
(Hesiod. “Works and Days (646),” Homeric Hymns, Epic Cycle, Homerica, translated by H. G. Evelyn-White, Loeb Classical Library (London: William Heinemann, 1914.))
http://www.theoi.com/Text/HesiodWorksDays.html
MYSTICAL SEVEN
Ebdomas (έβδομάς) is the number seven, a number of special significance.
The seven vowels (Α Ε Η Ι Ο Υ Ω) are considered mystical/magical characters and are associated with the seven planets. The seven days of the week are named for the seven-zoned, eptazonos (έπτάζωνος), planetary system.
Below is a proposed explanation for the association between the vowels, days of the week, (Latin names), and associated planets.
Α Aphroditee (Άφροδίτη) Friday (Veneris) Venus
Ε Eos (Ἕως “Morning/ Ήλίου άστήρ”) Saturday (Saturni) Saturn*
Η Helios (Ήλιος) Sunday (Solis) Sun
Ι Io (Ίώ) Monday (Lunae) Moon
Ο Oulos (Οὖλος, “Baneful”) Arees (Ἅρης) Tuesday (Marti) Mars
Υ Upeeretees (Ύπηρέτης,“Attendant/Hermes”) Wednesday (Mercuri) Mercury
Ω Osiris (Ώσῖρις,Ὅσῖρις, “Zeus”) Thursday (Jove) Jupiter
*Saturn is called “The Star of Helios (Ήλίου άστήρ).” The Roman Saturnalia was a feast heralding the winter solstice, the turning point when the sun appears to begin its upward ascent.
Ebdomagetees (έβδομᾱγέτης), “seven magical,” is an epithet of Apollo, who keeps the harmony of spheres by playing his seven-stringed lyre.
Ebdomazo (έβδομάζω), “seven bread,” means to keep the Sabbath. Ebraios (Έβραῖος) means Hebrew.
Ebdomos (έβδομος) means celebrated on the seventh day after birth. Ebdomeuomai (έβδομεύομαι) means to receive a name at seven days of age, as was customary.
Epta (έπτά) means seven as a mystical number, i.e. the Seven Wonders, Seven Sages, seven years, seven days, seven vowels, seven gates of Grecian Thebes, seven strings of Apollo’s lyre, seven largest islands.
There are seven stars in the Pleiades constellation, which are “signs for sowing and reaping when they set or when they appear once more.”
(Philostratus the Younger (circa 250 CE), “Imagines 10,” Elder Philostratus, Younger Philostratus, Callistratus, translated by Arthur Fairbanks. Loeb Classical Library Volume 256. (London: William Heinemann, 1931.) Imagines 10.) http://www.theoi.com/Text/PhilostratusYounger2.html#10
Philebdomos (φιλέβδομος) means fond of the number seven; 'goes by sevens.'
It may be worth noting that the seventh letter of the Greek alphabet is Ζ, literally “spark-of-life.”
ESSENCE BASIS LOOSENED/OUTFLOW
Ebleeto (ἕβλητο) means to throw, literally “essence basis loosened.”
Eblon (έβλόν) means disabled by a stroke, struck dumb, paralyzed, crippled, literally “essence basis loosened.”
Ebrache (ἕβρᾰχε) means rattle, clash, ring, roar, literally “essence basis outflow.”
ETHNICITY
Eth- (έθ-) is a prefix meaning according to established customs, the basis for the word ethnic.
Ethn- (έθν-) is a prefix meaning nation, tribe, ethnicity, “customs (έθ-) prevailing (ν).”
Ethnarchees (έθνάρχης) means ruler of a tribe or nation.
Ethnikos (έθνικός) means national.
Ethnos (ἒθνος) means a number of people living together, company, band, flock, nation, people.
Ethas (έθάς) means accustomed, familiar, customary, usual.
Ethos (ἒθος) means custom, habit, according to custom.
Etho (ἒθω) means to be accustomed, as is the custom.
YEAR
Etos (ἕτος) means year.
The Attic calendar began with the feast of Ekatombaion (Ἑκᾰτομβαιών), the sacrifice of 100 oxen. The 12 months of the Attic year were as follows (my translation in parens):
Summer Solstice
1. Ekatombaion (Ἑκᾰτομβαιών) (100-Oxen Sacrifice) Jul-Aug
2. Metageitnion (Μεταγείτνιών) (Meet Neighbors) Aug-Sep
3. Boeedromion (Βοηδρομιών) (Ox Race) Sep-Oct Autumn Equinox
4. Puanopsion (Πῠᾰνοψιών) (All-Seeing) Oct-Nov
5. Maimakteerion (Μαιμακτηριών) (Stormy) Nov-Dec
6. Posideeion (Ποσῐδηϊών) (Drinks) Dec-Jan Winter Solstice
7. Gameelion (Γᾰμηλιών) (Weddings) Jan-Feb
8. Anthesteerion (Ἀνθεστηριών) (Raise Prayers) Feb-Mar
9. Elapheebolion (Ἐλᾰφηβολιών) (Deer Hunt) Mar-Apr SpringEquinox
10. Mounuchion (Μουνῠχιών) (Muse Night) Apr-May
11. Thargeelion (Θαργηλιών) (First-Fruits) May-Jun
12. Skirophorion (Σκιροφοριών) (Shade Bearing) Jun-Jul Summer Solstice
(Jane Ellen Harrison. Prolegomena to the Study of the Greek Religion, (Princeton , NJ: Princeton University Press, 1991, first published Cambridge, MA: Cambridge University Press, 1903) 29.)
OTHER
Eao (έάω) means leave alone, let alone, have done with, quit; ao (άω) means satiate, so “essence of satiety.”
Edar (ἕδαρ) means that which is eaten, food, meat, bread, honey; darata (δάρατα) is a kind of bread; darda (δάρδα) means honey; dardapto (δαρδάπτω) means devour.
Edaphos (ἕδᾰφος) means bottom, foundation, base.
Edos (ἕδος) means seat, stool, sitting-place; abode; dwelling place of the immortals.
Edo (ἕδω) means eat; dos (δώς) means giving.
Ezomai (ἕζομαι) means seat oneself, sit; sink to the earth; crouch; collapse.
Eimartos (είμαρτός) means fixed by fate.
Elaa (έλάα) means olive-tree, olive, olive-oil.
Elaphos (ἕλᾰφος) means deer, stag, hart. Ellos (έλλος) is a young deer, a fawn.
Elaphros (ἕλαφρός) means light in weight, lightness, light-minded; aphros (αφρός) means foamy.
Elachus (έλαχύς) means small, short, little; lach- (λαχ-) is a prefix meaning allotted portion.
Eldomai (ἕλδομαι) means wish, long for, desire; doma (δόμα) means gift.
Elko (ἕλκω) means drag away, draw along, draw, drag.
Elpis (έλπίς) means expectation, hope.
Eortaios (έορταῖος) means festal, holiday. Eortee (έορτή) means feast, festival, holiday.
Eree- (έρη-) is a prefix meaning solitary, “essence flow (to) center.”
Etees (έτης) means clansfolk, kin and dependents, “essence stretch/extend.”
Ephesus (Έφεσος, Έφεσιος, Έφεσήϊα, Έφεσία, Έφεσηονίκης, Έφεσίς) is a city on the coast of modern-day Turkey and the location of the Temple of Artemis, one of the Seven Wonders of the Ancient World.
The Theater at Ephesus (in modern-day Turkey). http://upload.wikimedia.org/wikipedia/commons/d/dd/Ephesus_Theater.jpg
Ephoros (ἕφορος) means overseer, guardian, ruler. Ephor- (έφόρ-) is a prefix meaning observe, look upon, inspect; phoros (φόρος) means that which is brought in by way of payment.
Ech- (έχ-) is a prefix that means hold, hold tight, literally “essence (of) foundation.” Echthairo (έχθαίρω), echthos (ἕχθος), and echtho (ἕχθω) mean hate. Echthra (ἕχθρα) means hatred, enmity.
Epsia (έψία) means amusement, literally “essence incorporeal.”
Epso (ἕψω) means boil, literally “essence incorporeal brings-forth.”
The letter E means essence, the quintessence.
Webster’s defines essence as “the basic, real, and invariable nature of a thing or its significant individual feature.”
Webster’s defines quintessence as “the pure and concentrated essence of a substance.”
Psilos (ψῑλός) means bare, stripped of hair or feathers, smooth, stripped of appendages, naked, unaccompanied (by music), simple, so that epsilon (ἒ ψιλόν) means “essence simply,” literally “essence incorporeal divine-power.”
The branching shape of Ε resembles many shapes in nature, such as rainbow-bands, roots, wood-grain, tree-branches, leaf-veins, pine-needles, flower petal-veins, feather-barbs, some fruit interiors, and the interior branches of the lungs.
Rainbow. http://lisathatcher.files.wordpress.com/2013/04/rainbow.jpg
Plant roots. http://assets.inhabitat.com/wp-content/blogs.dir/1/files/2012/06/shutterstock-plant-roots.jpg
Wood-grain. http://cdnm.tutorialchip.com/wp-content/uploads/2011/12/Wood-Grain-Texture-1-520x390.jpg
Branches. http://www.publicdomainpictures.net/pictures/10000/nahled/1112-1239123769E0Jr.jpg
Leaf veins. http://www.greenlaunches.com/alternative-energy/artificial-leaves-created-to-pump-water-for-power-generation.php
Pine-needles. http://i-cdn.apartmenttherapy.com/uimages/kitchen/2012-12-5-PineNeedles.jpg
Flower-petal veins. http://www.worldofstock.com/stock_photos/NPF3039.php
Feather. http://photo-dict.faqs.org/phrase/81/feather.html
Orange-slice. http://www.sxc.hu/photo/1167187
Lungs. http://www.elistmania.com/juice/10_first_transplants/
THE LETTER E AT DELPHI
At Delphi, a large letter E was dedicated to the immortal God Apollo. Plutarch wrote a treatise on this monument, Moralia, in which he gives various explanations for the E.
In Moralia, Plutarch asserts that E represents the soul, the animating force, “the movement or disposition which sets soul therein . . .” He concludes that E is a symbol for “being throughout all eternity:”
“XVIII. 'For we have, really, no part in real being; all mortal nature is in a middle state between becoming and perishing, and presents but an appearance, a faint unstable image, of itself . . . ‘It is impossible to go into the same river twice,’ said Heraclitus; no more can you grasp mortal being twice, so as to hold it. So sharp and so swift its change . . .
“XIX. 'What then really is? That which is eternal, was never brought into being, is never destroyed, to which no time ever brings change . . . (the letter E represents) being throughout all eternity . . .”
(Plutarch. Morals V.27. “Concerning the Letter E at Delphi (περι ΕΙ τοῦ έν Δελφοῖς)”, Translated by A.O. Prickard (Oxford: The Clarendon Press, 1918) with a few minor changes and some additional notes taken from the translation of C.W. King (London: George Bell and Sons, 1889). http://penelope.uchicago.edu/misctracts/plutarchE.html#392d
The Orphic Hymn 33, To Apollo (33-42), describes Apollo as the immortal God who confers the variety of forms found in nature:
“. . . All Nature’s tribes to thee their diff’rence owe,
And changing seasons from thy music flow . . .
“Since to thy care, the figur’d seal’s consigned,
Which stamps the world with forms of every kind . . .”
(Orpheus. The Hymns of Orpheus (circa 200 BCE), translated by Thomas Taylor, introductory preface by Manly P. Hall (London: Printed for the Author, 1792. Reprinted Los Angeles, CA: The Philosophical Research Society, 1981) 164.)
EXIST
Ea (ἕᾱ) means existing, being.
Eimi (είμί) means exist, to be; in reality, in fact; is and always been; essence; the essential nature of a thing.
(Other conjugations of eimi (είμί) include easi (ἕᾶσι), eassa (ἕασσα), eeen (ἕην), eeesi (ἕησι), eiato (είατο), ein (εἷν), eistha (εἷσθα), eisi (είσί), eite (εἷτε), emen (ἕμεν), emmi (ἕμμι), eneimi (ἕνειμι), enti (έντί), eoi (ἕοι), eon (ἕον), eousa (έοῦσα), esthi (ἕσθι), essa (ἕσσα), eusa (εῧσα), eo (ἕω) in addition to several words beginning with the letter Η.)
Esto (έστώ) means substance, the opposite of morphee (μορφή)=form/shape/appearance.
Estor (ἕστωρ) means founder.
Eri- (έρῐ-) is a prefix used to strengthen the sense of a word, meaning with a great deal of, completely.
Erichthonios (Έριχθόνιος “Very (έρῐ) Earthly (χθόνιος),” “Arising from Earth”) is the founding king of Athens, so named because he did not come from another place. Below, Gaia is shown presenting Erichthonios as an infant to Athena.
The Birth of Erichthonios. Museum of Fine Arts, Richmond, Virginia, USA Catalogue No.: Richmond 81.70 Beazley Archive No.: 10158 Ware: Attic Red Figure Krater, calyx, Attributed to the Manner of Kadmos Painter.
Gaia (the earth) hands her newborn son Erichthonios over to Athena, who will foster this founding king of Athens. Gaia is shown only partially risen from the earth, inseperable from her native element. Winged Hermes acts as witness. Beside Athena flies a sacred owl bearing an olive wreath and Nike (Victory). Aphrodite is seated. http://www.theoi.com/Gallery/T1.7.html
TRUTH
Eteos (έτεός) means true, genuine. Eteetumia (έτητῠμία) means truth. Eteetumos (έτητῠμος) means truthful, genuine, real.
Etum- (ετῠμ-) is a prefix meaning truth, as in etumologia (έτῠμολογία). Etymology is defined by Webster’s as “studying the true meanings and values of words.”
Etumos (ἕτῠμος) means true, according to its origin.
IDEA, ICON
Eidos (εἷδος) means idea, that which is seen, form, shape. The Platonic concept of idea, according to Webster’s, is “an archetype or pattern of which the individual objects in any natural class are imperfect copies and from which they derive their being.” Idea is the basis for the word ideal.
Eid- (εϊδ-) is a prefix meaning form, knowledge. Webster’s defines knowledge as “acquaintance with facts, truths or principles.” Know is defined as “to perceive or understand as fact or truth.”
Eido (εϊδω) means know; see, perceive; experience; see with the mind’s eye.
Eidol (είδωλ) means idol; symbol, image, likeness, model; to depict in words; form mental images.
Eikon (εικών) means image, icon, representation.
Eik- (είκ-) is a prefix meaning image, icon, as in eikonographos (είκονογράφος): portrait (είκονο) painter (γράφος), and eikonomorphos (είκονομορφος): portrait (είκονο)-sculptor (μορφος).
Several Greek pronouns begin with the letter Ε. Pronouns are the “idea” of a person without naming names.
Ego (έγώ) means I, we, the basis for the word ego.
Ee (ἒε) means him.
Eee (έή) means her own.
Ethen (ἒθεν) means his, her, of him, of her.
Eos (έός) means his own, her own, their.
Ε DENOTES TRANSITION
The combination of the letter Ε (essence) with the letter Ι (divine-power) conveys the notion of conditional statements, movement, and status quo.
Ei (εἷ), the name of the letter Ε, means if.
Eita (εἷτα) means then.
Eia (εἷα) means on! up! away! come then!
Eimi (εἷμι) means shall go, shall come, come, go.
Eina- (είνᾰ-) is a prefix meaning nine. The number nine, eina (εινα), represents the point at which a holding pattern is broken, such as a pregnancy, siege, or voyage, with a change in circumstance occurring on the tenth (day/month/year): when the child is born, the siege is broken, the voyagers arrive.
ESTIA: THE HEARTH FIRE
Fire is obviously transitional, transforming the fuel (wood, coal, etc.) into light, heat, and ashes. While fire can be destructive when it rages out of control, the hearth fire is a welcome and friendly presence. The word for hearth fire begins with a combination of the letter Ε (essence), the letter Σ (synchronized), and the letter Τ (stretch/extend).
Estia (Έστία, Έστίη, Ίστίη), commonly referred to as Hestia, is the immortal Goddess of the hearth fire. Estia (Έστία, Έστίη, Ίστίη) also means the beginning. Estia (έστία) also means altar.
Esto (έστώ) means substance, the opposite of morphee (μορφή) = form/shape/appearance.
Orpheus’ Hymn 83. To Vesta (Estia) (5-6) says of Estia:
“In thee, the Gods [and Goddesses] have fix’d their dwelling place,
Strong, stable basis of the mortal race.”
(Orpheus. The Hymns of Orpheus (circa 200 BCE), translated by Thomas Taylor, introductory preface by Manly P. Hall (London: Printed for the Author, 1792. Reprinted Los Angeles, CA: The Philosophical Research Society, 1981) 221.)
Estia is the first and last of the Gods and Goddesses to receive libations and sacrifices at meals and public occasions. Plato (circa 350 BCE) writes of Socrates discussing Estia’s name and honored status by explaining that Estia means essence:
“‘Socrates: Shall we, then, begin with Hestia, according to custom?
“‘Hermogenes: That is the proper thing.
“‘Socrates: Then what would you say the man (sic) had in mind who gave Hestia her name? . . . Take, for instance, that which we call ousia (ούσία) (reality, essence); some people call it essia (έσσία), and still others ôssia (ώσσία).
“First, then, in connection with the second of these forms, it is reasonable that the essence of things be called Hestia; and moreover, because we ourselves say of that which partakes of reality ‘it is’ (estin) (ἕστιν), the name Hestia would be correct in this connection also; for apparently we also called ousia (ούσία) (reality) essia (έσσία) in ancient times.
“And besides, if you consider it in connection with sacrifices, you would come to the conclusion that those who established them understood the name in that way; for those who called the essence of things essia (έσσία) would naturally sacrifice to Hestia first of all the [G]ods [and Goddesses].”
(Plato (circa 350 BCE). “Cratylus 401b – 401d,” Plato in Twelve Volumes, Vol. 12. translated by Harold N. Fowler (Cambridge, MA: Harvard University Press; London: William Heinemann, 1921.) http://www.perseus.tufts.edu/hopper/text?doc=plat.+crat.+401b
Homeric Hymn 29. To Hestia says of Estia:
“. . . You have gained an everlasting abode and highest honor:
Glorious is your portion and your right.
For without you mortals hold no banquet, --
Where one does not duly pour sweet wine,
In offering to Hestia both first and last . . .”
(Homer. Hesiod, Homeric Hymns, Epic Cycle, Homerica, translated by H. G. Evelyn-White, Loeb Classical Library (Cambridge, MA: Harvard University Press; London: William Heinemann Ltd. 1914.
http://www.theoi.com/Text/HomericHymns3.html#29 )
Pindar (circa 446 BCE), in his Nemean 11, describes Estia as the “guardian of parliaments.”
(Pindar. “Nemean 11,” The Odes and Selected Fragments, translated by G. S. Conway and Richard Stoneman (London: J.M. Dent Orion Publishing; Vermont: Charles E. Tuttle, 1997) 269.)
Estioucheo (έστιουχέω) means presiding over the house or the state.
Eschara (έσχάρα) means the place for fire in domestic use, the hearth fire, “Estia’s (Έσ) foundation (χ).”
An image of Estia is featured on a 1986 Hellenic stamp with the words, “Elleenikee Deemokratia (Hellenic Democracy).”
image at: www.mlahanas.de/ Greeks/Gods/Estia.html
The stamp image is derived from an image of Estia on an ancient Greek vase (circa 500 BCE).
Estia. Museo Nazionale Tarquiniese, Tarquinia, Italy Catalogue Number: Tarquinia RC6848 Beazley Archive Number: 200502, Attic Red Figure Kylix, Attributed to Oltos, circa 500 BCE. http://www.theoi.com/Gallery/K13.2.html
Cicero describes the role of Hestia in prayers and sacrifices:
". . . the name Vesta comes from the Greeks, for she is the [G]oddess whom they call Hestia. Her power extends over altars and hearths, and therefore all prayers and all sacrifices end with this [G]oddess . . .”
(Cicero (circa 50 BCE). De Natura Deorum 2. 27, translated by H. Rackham, Loeb Classical Library (Cambridge, Mass.: Harvard University Press; London: William Heinemann, 1933.)
http://archive.org/stream/denaturadeorumac00ciceuoft/denaturadeorumac00ciceuoft_djvu.txt
WITHIN
Eis- (είσ-) is a prefix meaning into, to. Eis (είς) means into.
Eisodos (εἵσοδος) means entrance (note that οδος means way or road). Eisoptos (εἵσοπτος) means visible, within sight (οπτος). Eispneo (είσπνέω) means inhale (πνέω), inspire. Eisreo (είσρέω) means stream (ρέω) into.
The combination of the letter Ε (essence) with the letter Ν (prevailing/victorious) conveys the notion of something within. En- (έν-) is a prefix meaning in/within:
-entheos (ἕνθεος) means filled with the God or Goddess (θεος); inspired; enthusiastic
-enthermos (ἕνθερμος) means hot (θερμος), with heat
-enruthmos (ἕνρυθμος) means in rhythm (ρυθμος).
-Enuo (Ένῦώ) is Enyo, a Goddess of war, fury, the battle-cry; a companion of the immortal God Arees (Ἅρης, Ἅρευς) and the immortal Goddess Eris (Ἕρις). Enyo spurs soldiers to battle, perhaps reflecting the sentiment, “All-In (Έν).”
(Quintus Smyrnaeus Fall of Troy 11. 237 ff; Nonnos: Dionysiaca 2. 475 ff.
The prefix eg- (ἒγ-), literally “essence generative,” means in when paired with words pertaining to generative earth, milk, womb, and written letters:
-eggaios (ἒγγαιος) means in or of the earth (γαιος)
-eggalos (ἒγγᾰλος) means in milk (γᾰλος) (of a woman, of an ewe, etc.)
-eggameo (έγγᾰμέω) means marry (γᾰμέω) into a family
-eggastrios (έγγάστριος) means in the womb (γάστριος)
-eggrammatos (έγγράμμᾰτος) means written; containing letters (γράμμᾰτος).
Em- (έμ-) is a prefix meaning having:
-embios (ἕμβῐος) means having/channeling life (βῐος)
-empatheia (έμπάθεια) means empathy, having/channeling feelings (πάθεια)
-empsuchia (έμψῡχία) means having life in one, having a soul/psyche (ψῡχία).
The name Empedoklees (Έμπεδοκλῆς) means having/channeling (Έμ-) earth’s (πεδο) keys (κλῆς).
UPON
Ep- (έπ-) is a prefix meaning on, upon, over, above, literally “essence unified,” a prefix for many, many Greek words.
Epi (έπί) means upon or supported upon a surface.
Epopteia (έποπτεία) is the highest grade of initiation at the Eleusinian mysteries; attaining to the highest happiness; also, to study, meditate on. (Note that opteia (οπτεία) means see, so that epopteia (έποπτεία) means “upon seeing.”)
EXIT
Ε (essence) combined with the letter Ξ (detached-from) conveys the notion of something coming out of something else.
Eks- (έξ-) is a prefix meaning exit, take out from, extract.
Eksodos (ἕξοδος) means going out, way out; οδος means way, road, exodus. Eksiteelos (έξίτηλος) means going out, exiting.
Eiksis (εἷξις) means giving way, yielding.
Eks (ἕξ), the number six, is counted by going from the fingers of one hand to the other.
The letter Ε (essence) combined with the letter Κ (core) also conveys the notion of something coming out of something else, the way that the interior of the core of a bulb/seed, naturally comes out and transitions into a plant, for example.
Three tulip bulbs in bloom on a doorstep in Amsterdam. http://www.istockphoto.com/stock-photo-10053166-tulip-bulbs-blooming.php
Ek (έκ) means from out of, from, therefrom. Ek- (έκ-) is a prefix meaning of, from, out of, literally “essence (of) core.”
HEKATE
Ekatee (Έκάτη), Hecate, is the immortal Goddess of countless blessings. Ekatee is usually depicted holding two torches or a crossed torch. She is frequently depicted as a companion of Ermees, Hermes, in their roles as escorts.
Ekat- (έκᾰτ-) is a prefix meaning 100, ekaton (έκᾰτόν).
Ekaton (εκατόν), is a number used for hyperbole and for exaggerative effect, as in the hundred-eyed or hundred-handed or hundred-armed giants, hundred-headed dragon, the warrior pierced by a hundred wounds, the pit filled with one hundred snakes, the maiden courted by a hundred suitors, the plant whose root brings forth a hundred blooms, or the person who lives to the age of one hundred.
“According to the most genuine traditions, Hekate appears to have been an ancient Thracian divinity, and a Titan, who, from the time of the Titans, ruled in heaven, on the earth, and in the sea, who bestowed on mortals wealth, victory, wisdom, good luck to sailors and hunters, and prosperity to youth and to the flocks of cattle; but all these blessings might at the same time be withheld by her, if mortals did not deserve them. She was the only one among the Titans who retained this power under the rule of Zeus, and she was honored by all the immortal [G]ods [and Goddesses].” (Theoi.com)
Hesiod describes the wide-ranging powers of the immortal Goddess Ekatee:
" . . . Whenever any one of men (sic) on earth offers rich sacrifices and prays for favour according to custom, (s)he calls upon Hecate. Great honour comes full easily to him (sic) whose prayers the [G]oddess receives favorably, and she bestows wealth upon him (sic); for the power surely is with her.
“. . . Whom she will she greatly aids and advances: she sits by worshipful kings in judgement, and in the assembly whom she will is distinguished among the people.
“And when men (sic) arm themselves for the battle that destroys men (sic), then the [G]oddess is at hand to give victory and grant glory readily to whom she will.
“Good is she also when men (sic) contend at the games, for there too the [G]oddess is with them and profits them: and (s)he who by might and strength gets the victory wins the rich prize easily with joy, and brings glory to his (sic) parents.
“And she is good to stand by horsemen, whom she will: and to those whose business is in the grey discomfortable sea, and who pray to Hecate and the loud-crashing Earth-Shaker [Poseidon], easily the glorious [G]oddess gives great catch, and easily she takes it away as soon as seen, if so she will.
“She is good in the byre with Hermes to increase the stock. The droves of kine and wide herds of goats and flocks of fleecy sheep, if she will, she increases from a few, or makes many to be less.
“So, then . . . she is honoured amongst all the deathless [G]ods [and Goddesses].
“And the son of Cronos (Zeus) made her a nurse of the young who after that day saw with their eyes the light of all-seeing Dawn. So from the beginning she is a nurse of the young, and these are her honours."
(Hesiod (circa 750 BCE). “The Theogony (410-452),” Homeric Hymns, Epic Cycle, Homerica, translated by H. G. Evelyn-White, Loeb Classical Library (London: William Heinemann, 1914.)) http://www.theoi.com/Text/HesiodTheogony.html
Ekatee (Hecate) is depicted in art holding torches and guiding the way in Demeter’s search for her Daughter and in Persephone’s travels through the netherworld.
In the scene, below, Ekatee is shown holding a pair of torches.
Ekatee, from a scene showing the journey of Orpheus to the Underworld. Antikensammlungen, Munich, Germany Catalogue Number: Munich 3297, Apulian Red Volute krater, Name vase Underworld Painter, circa 330 - 310 BCE. http://www.theoi.com/Gallery/T16.2.html
Below, Ekatee holds a crossed Eleusinian torch and leads the way in a procession of Pluto and Persephone. Ermees accompanies the chariot.
Ermes and Ekate accompany Pluto and Persephone. Ermes carries a herald's wand and Ekatee a crossed Eleusinian torch. British Museum, London, United Kingdom, Catalogue Number: London F277, Apulian Red Krater, circa 350 BCE. http://www.theoi.com/Gallery/K14.7.html
Below, Ekatee holds two torches as she leads Persephone from the netherworld to return to Demeter. Ermees stands beside Persephone.
Hermes, holding a herald's wand and wearing a winged cap, accompanies a crowned Persephone in her return from the netherworld. Hekate leads the way, carrying a pair of burning torches. Demeter holds a royal staff.
Metropolitan Museum, New York City, USA Catalogue No.: New York 28.57.23 Beazley Archive No: 214158, Attic Red Krater, bell, Attributed to the Persephone Painter. http://www.theoi.com/Gallery/T16.6.html
Eikosee (είκοσά) means twenty, the total number of fingers and toes, a number that means “a lot.” In ancient Greek literature, someone might have twenty daughters, or twenty sons, or twenty tripods, or travel a distance of twenty furlongs or twenty stades, or have twenty travel companions, or be accompanied by twenty nymphs, or possess twenty geese or twenty oxen, or reign for twenty years, or possess a ship with twenty oars.
ESSENCE FLOW
The combination of the letter Ε (essence) with the letter Ρ (outflow) conveys the notion of motion and force/power.
Er- (έρ-) is a prefix meaning raise, rouse, bring up.
Era (ἕρα) means earth, literally “essence outflow arising.” In Greece, a land of volcanoes, it is quite evident that land mass forms from within the earth. Also, it is readily apparent that plants and fresh-water springs emerge from the earth.
Ear- (ἒᾰρ-) is a prefix meaning springtime, literally “essence arising outflow.”
Ear (ἒάρ) means springtime, the basis for the word early.
Ear (ἒᾰρ) also means blood; juice, the essence of life that flows through animals and plants.
Eiar- (είαρ-) is a prefix meaning youthful, springtime.
Erdo (ἕρδω) means to do, to offer sacrifice.
Erg- (έργ-) is a prefix meaning to work, literally “essence outflow generative.”
Erganee (έργάνη) means worker. Ergo (ἕργω) means to do work. Webster’s defines work as “exertion or effort directed to produce or accomplish something.” Hesiod’s Works and Days (Ἔργα καὶ Ἡμέραι), written circa 700 BCE, is a poem about living life in harmony with the seasons and with justice.
“Hesiod’s instruction includes high praise of the life of work, especially that of farming and its ancillary activities (the “works”); remarkably specific directions for carrying out many of these activities, including the auspicious times for doing so (the “days”); and, perhaps most prominent of all, repeated exhortations always to choose justice over injustice.”
(Robert C. Bartlett. “An Introduction to Hesiod’s Works and Days,” The Review of Politics 68 (Cambridge University Press, Spring, 2006), 177-205. http://www.jstor.org/stable/20452777 )
EROS AND ERIS
Empedoklees (Έμπεδοκλῆς) in The Poem of Empedocles and other existing fragments asserts that nothing is created or destroyed, everything is eternally mixing through two eternal forces: attraction/love/eros (ἕρως) and repulsion/strife/hate/eris (ἕρις).
Eros (ἕρως) means love, literally “essence outflow-of brings-forth.” Eros (Ἕρως) is the immortal God of passionate love. Erao (ἕράω) means love, love warmly, love or desire passionately. Erasis (ἕρᾰσις) means love.
Eris (ἕρις) means strife, quarrel, contention, literally “essence outflow-of divine-power.”
Empedocles quotes Hippolytus as describing Eros (Love) and Eris (Strife) as eternal:
“[Hippolytus writes] ‘Concerning the point that both of these [love and strife] are immortal and uncreated and have never received a starting-point for becoming, Empedocles says other things in roughly this fashion:
“[Empedocles] “For they are, as they were before and will be, nor do I think that endless time will ever be empty of these two. (20/16).’
“[Hippolytus] ‘What are ‘these’? Strife and love. For they never began to come into being, but they pre-existed and will always exist . . .
“[Hippolytus] For when the things which come to be by strife’s agency die, love receives them and draws them towards, puts them with, and assimilates them to the universe, so that the universe might remain one, always being organized by love in one manner and form.”
“. . . [Inwood] Later in CTXT-10g Hippolytus returns to this point, calling the roots [earth, air, fire, and water] mortal [G]ods [and Goddesses] and love and strife immortal . . .”
(Empedocles (circa 450 BCE). The Poem of Empedocles, translated by Brad Inwood (University of Toronto Press, 2001.) 31-32)
Seneca’s description of Eros in Phaedra depicts the unremitting fire of love.
“This winged [G]od [Eros] rules ruthlessly throughout the earth and inflames Jove [Zeus] himself, wounded with unquenched fires.”
(Seneca (circa 50 CE). Phaedra, translated by Frank Justus Miller (London: William Heinemann and New York: G.P. Putnam’s Sons, 1917) 186ff.) http://www.theoi.com/Text/SenecaPhaedra.html
"He [Eros] kindles the fierce flames of youth and in worn-out age he wakes again the extinguished fires; [H]e smites maids’ breasts with unknown heat . . .”
(Seneca. Phaedra 290 ff).
Below, the winged immortal God Eros is depicted perched on the forearm of the immortal Goddess Aphrodite.
Winged Eros perched on the forearm of Aphrodite, the immortal Goddess of love. The immortal God Zeus is seated.
The J. Paul Getty Museum, Malibu, California, USA Catalogue Number: Malibu 86.AE.680, Apulian Red Figure Loutrophoros Painter: Attributed to Painter of Louvre MNB1148, circa 350 - 340 BCE. http://www.theoi.com/Gallery/K10.1.html
PURVEYORS OF JUSTICE: ERINUS (VENGEANCE) AND EIRENE (PEACE)
Erinus
The Erinus (Έρῑνύς) are the immortal Goddesses who uphold the natural and moral order, avenging crimes such as perjury and homicide, as described by Aeschylus, Quintus Smyrnaeus, and Apollonius Rhodius:
"The [G]ods [and Goddesses] are not blind to men with blood upon their hands. In the end the black Spirits of Vengeance (Erinus) bring to obscurity that one who has prospered in unrighteousness and wear down his fortunes by reverse."
(Aeschylus (circa 450 BCE). Agamemnon, translated by Herbert Weir Smyth, Loeb Classical Library Volumes 145 & 146 (Cambridge, MA: Harvard University Press, 1926) 461.) http://www.theoi.com/Text/AeschylusAgamemnon.html
"[Aias curses Odysseus:] 'O may his soul suffer all torments that the Avenging Fiends (Erinus) devise for villains! On all other Greeks may they bring murderous battle, woeful griefs, and chiefly on Agamemnon, Atreus' son!"
(Quintus Smyrnaeus. The Fall of Troy, translated by A.S. Way, Loeb Classical Library (London: William Heinemann, 1913) 5.470.)
http://www.theoi.com/Text/QuintusSmyrnaeus1.html
"[Medea threatens Jason with the curse of the Erinus should he hand her over to the pursuing Kolkhians:] `May my avenging Furies (Erinus) forthwith drive thee from thy country, for all that I have suffered through thy cruelty! These curses will not be allowed to fall unaccomplished to the ground. A mighty oath hast thou transgressed . . . '"
(Apollonius Rhodius. Argonautica, translated by R. C. Seaton, Loeb Classical Library (London: William Heinemann, 1912) 4.383.) http://www.theoi.com/Text/ApolloniusRhodius4.html
Eirene
Eireenee (είρήνη), in contrast, means a time of peace, peace.
Eireenee (Είρήνη), Eirene, the immortal Goddess of peace, bestows blessings on the just.
Hesiod in Works and Days, describes Eirene as prevailing in a place where Justice is upheld:
“But they who give straight judgements to strangers and to the men of the land, and go not aside from what is just, their city flourishes, and the people prosper in it: Peace (Eirene), the nurse of children, is abroad in their land, and all-seeing Zeus never decrees cruel war against them.”
(Hesiod (circa 750 BCE). Works and Days, translated by Hugh G. Evelyn-White (Cambridge, MA: Harvard University Press; London: William Heinemann Ltd., 1914; Reprinted in English by Dodo Press dodopress.co.uk, 2011) 225-237.)
Eiree (εϊρη) means rainbow. Eiree (εϊρη) also means speak; also, a place of assembly.
Full featured double rainbow in Wrangell-St. Elias National Park, Alaska.
http://en.wikipedia.org/wiki/Rainbow
Eiro (εϊρω) means to fasten together in rows; a connected system; also, say, speak, tell, ask. Eirktee (είρκτή) means enclosure. Eirksis (εἷρξις) means fencing in. Eiro- (είρο-) is a prefix meaning wool. Eiros (εἷρος) means sheep’s coat.
Similarly-spelled Eiris (εἷρις) has several meanings including Iris, the messenger of the immortals among themselves; a rainbow; any bright-colored circle surrounding another body such as the halo of a candle or the iris surrounding the pupil of the eye; and the spring-blooming iris flower.
Winged Iris, holding a herald’s wand and a pitcher.
Museum of Art, Rhode Island School of Design, New York City, USA Catalogue Number: RISD 35.707, Beazley Archive Number: 204107, Attic Red Lekythos, Attributed to the Brygos Painter, circa 480 BCE. http://www.theoi.com/Gallery/P21.6B.html
HERMES
Ermees (Έρμῆς, Έρμοῦ) commonly called Hermes, is the immortal God of transitions, communication, inventions, transactions, travel, and passageways, literally “essence outflow-of meta.” (Meta is the medium that connects the macro with the micro.)
A herald’s job is to voice proclamations, announcements, and mandates. Ermees is the herald of the immortals: announcing their intent, proclaiming their will, serving as a medium between immortals and mortals.
Ermees serves as an intermediary between the human and the divine and is credited with introducing most, if not all, of the knowledge and skills that humans enjoy.
Ermees “was regarded as the author of a variety of inventions, and, besides the lyre and syrinx (pan-pipes made of reeds), he is said to have invented the alphabet, numbers, astronomy, music, the art of fighting, gymnastics, the cultivation of the olive tree, measures, weights, and many other things. (Plut. Sympos. ix. 3; Diod. l.c. and v. 75; Hygin. Fab. 277.)” http://www.theoi.com/Olympios/Hermes.html#Gallery
Ermees is a God of escort. Ermees escorts the soul in the transition from wakefulness to sleep, from sleep to waking, and from life to the afterlife.
Orphic Hymn 56. To the Terrestrial Hermes (9-14) says:
“. . . To wretched souls the leader of the way
When Fate decrees, to regions void of day:
Thine is the wand which causes sleep to fly,
Or lulls to slumb’rous rest the weary eye;
For Proserpine (Persephone) thro’ Tart’rus dark and wide
Gave thee forever flowing souls to guide . . . ”
(Orpheus. The Hymns of Orpheus (circa 200 BCE), translated by Thomas Taylor, introductory preface by Manly P. Hall (London: Printed for the Author, 1792. Reprinted Los Angeles, CA: The Philosophical Research Society, 1981) 189.)
Ermees is depicted in art with wings on his head or feet and carrying a snake-entwined staff. The wings symbolize his role as the heaven’s ambassador, while the snake symbolizes his role as the earth’s ambassador.
Hermes with winged boots, holding the keerukeion. Metropolitan Museum, New York City, USA Catalogue Number: New York 25.78.2 Beazley Archive Number: 203182 Ware: Attic Red Figure Lekythos Painter: Attributed to the Tithonus Painter, circa 500 - 450 BCE. http://www.theoi.com/Gallery/K11.11.html
SUNRISE AND SUNSET
Eo (Έω) and Eos (Ἕ
ως) mean dawn; the immortal Goddess of the rising sun, literally “essence brings-forth.” Eoios (έώϊος) means eastern.The chariot of Eos precedes the chariot of Helios, the sun, as depicted below:
Chariot of Eos (Dawn) precedes chariot of Helios (the Sun), both led by Eosphoros (God of the morning star). Staatliche Antiksammulungen Museum, Munich, Germany, Apulian Red Krater, circa 350 BCE. http://www.theoi.com/Gallery/T19.12.html
Eosphoros (Έωσφόρος) is the morning star that heralds the coming of a new day; phoros (φόρος) means bearing, bringing.
Esperia (Έσπερία) means Hesperia, the West, where the sun sets below the horizon in transition from day to night, literally “essence synchronized-contraction unified.”
Ε LOOSENED: SPIRALING, REVOLVING
The combination of the letter Ε (essence) with the letter Λ (loosen) results in the concept of a spiral or revolution, literally “essence loosened,” suggesting the essential nature of cyclical patterns.
Eiliko- (είλικο-) is a prefix meaning of twisted or spiral form.
Eileo (είλέω) means the sun.
Eileesis (εϊλησις) means an eddy, a vortex of wind; also, the revolution of heavenly bodies.
Ela (ἕλα) means sunrise, the transition from night to day.
Elelizo (έλελίζω) means to whirl round.
Elinos (ἕλῐνος) means vine-tendril.
Eliks (ἕλιξ) means helix, twisted, curved, anything which assumes a spiral shape, such as a wreath of smoke, the tendril of a vine, a lock of hair, ivy, the coil of a serpent, a sea-shell, an orbit.
DNA forms a double helix. (It is interesting to note the E-shaped pattern within the helix.)
(The Discovery of the Molecular Structure of DNA - The Double Helix". Nobelprize.org. 7 May 2012.) http://www.nobelprize.org/educational/medicine/dna_double_helix/readmore.html
Elisso (έλίσσω) means to turn round, revolve.
HELLENIC, TORCH
The people of Greece refer to their land as Ellas (Έλλας), Hellas. (The term “Greek” (Graikos (Γραικός)) is a designation bestowed by Italians, which translates roughly as “old.”)
Ellas (Έλλάς) means Hellas, Greece; all lands inhabited by Elleenes (Έλληνες), Hellenes.
Ellania ((Έλλανία), Elleenios (Έλληνιος), and Elladikos (Έλλᾰδικός) mean Elleenikos (Έλληικός), Hellenic, Greek.
Elanee (έλάνη) means a torch of reeds. Elenee (έλένη) means torch.
Eilipodees (Είλῐπόδης) is another name for Eephaistos (Ἣφαιστος, Hephaistos), the immortal God of volcanoes and fire.
Elenia (Έλένια) is a feast in honor of Helen.
Elladarchees (Έλλᾰδαρχης) is an official of the Delphic Amphictyony (Άμφικτυονία “Surrounding Inhabitants”), the ancient ruling body of the Ellas. Elladarcheo (Έλλαδαρχέω) means to hold office in the Amphictyonic League.
“The Amphictyonic League was a religious association of twelve peoples, almost all from central Greece … from the very beginnings of the Amphictyonic League, whose origins are shrouded in remote antiquity, the members met at the sanctuary of Demeter at Thermopylae. Drawn by the fame of the sanctuary of Pythian Apollo the Amphictyonic league transferred its headquarters to Delphi (circa 550 BCE) . . . the two annual conventions in spring and autumn were (then) held partly at Thermopylae and partly at Delphi.”
(Pierre Amandry, Delphi and Its History, translated by Dr. Judith Binder (Athens: “Greece-An Archeological Guide” 27 Praxitelous Street, 1984) 7.)
Map showing location of Thermopylae. http://holylandarchive.com/section_images/416_ThermopylaeMap01.jpg
Elleespontos (Έλλησποντος) is the Hellespont, now called Dardanelles, a narrow strait in northwest Turkey that connects the Sea of Marmara with the Aegean Sea, providing a passageway between Asia and Europe.
http://www.historyforkids.org/learn/greeks/history/thermopylae.htm
EILEITHUIA: CHILDBIRTH
Ealon (έαλόν) means make a beginning of, strike out, issue forth from; also, loosing, delivering, healing. Elar (ἕλαρ) means help, aid.
Elauno (έλαύνω) means to drive, set in motion.
Eileithuia (Είλείθυια) is the immortal Goddess of childbirth, parturition. Parturition is defined by Webster’s as “the process of bringing forth young.”
Pindar begins his Nemean 7 Ode to the winner in the boys’ pentathlon by honoring Eleithyia as the source/essence of the athlete’s life and fate:
“Eleithyia, enthroned beside the deep-pondering Muses,
daughter of powerful Hera, bringer to birth of children--
hear me; without you we cannot look upon the light or the
dark night . . .”
(Pindar (circa 485 BCE), “Nemean 7,” The Complete Odes, translated by Anthony Verity (Oxford: Oxford University Press, 2007) 105.)
The name of the Goddess of childbirth is also spelled:
-Eileethuia (Είλήθυια)
-Eilioneia (Είλιόνεια)
-Eleithuia (Έλείθυια)
-Eleuthia (Έλευθία)
-Eleusia (Έλευσία).
The word eilo (εϊλω) has many definitions in the Lexicon: shut in, hinder, hold in check, press; huddle; wind, turn round, revolve, move to and fro, pivot, swing round; squeeze. These seemingly unrelated terms may all be techniques that aid in childbirth.
Eilipous (είλίπους) means bring round their legs with a circling or rolling motion.
Eiluo (είλύω) means crouching.
Crouching is a birth-giving position depicted in artwork from Egypt, India, Costa Rica, Africa, Greece, Germany, and the United States.
An Egyptian relief of a woman giving birth. http://www.thehistoryblog.com/wp-content/uploads/2011/10/Kom-Ombo-relief.jpg
A squatting woman giving birth, assisted by two depictions of the Goddesses Hathor and Taweret, from the Temple of Hathor at Dendera. http://babymagic.files.wordpress.com/2008/10/egyptianmother.jpg
India, 15th century, a carving in a temple of birth-giving. http://nike.lotekk.net/wp-content/uploads/2006/09/givingbirth10.jpg
The Indian Goddess Kali, giving birth to the universe. http://nike.lotekk.net/wp-content/uploads/2006/09/givingbirth5.jpg
A Costa Rican sculpture of a woman giving birth. http://nike.lotekk.net/wp-content/uploads/2006/09/givingbirth6.jpg
Baluba culture, Zaire, Africa. Wood sculpture. Height: 7.25 inches (18.6 cm.) Width: 7.75 inches (19.6 cm. AM09)
150 × 150 - worldartandantiques.com
An Athenian relief showing a woman giving-birth. http://nike.lotekk.net/wp-content/uploads/2006/09/givingbirth7.jpg
Another relief of a woman giving birth. http://4.bp.blogspot.com/-J-hyAapDXfE/TzMQTy5L1TI/AAAAAAAAB_E/AmX-tIiMa1Q/s400/childbirthplaquesM0003964EB.jpg
A birth scene. The men consult the position of the stars and moon to gain insight to the child’s fate. Published in 1580. The title of the publication was “Kunnst und Lehrbchlein fr die anfahenden Jungen. Daraus reissen und Malen zu lernen.” giving-birth
An early American depiction of giving birth on a birthing stool. https://c479107.ssl.cf2.rackcdn.com/files/23279/width237/9ycdnjwz-1367824679.jpg
ELEUSIS
Eleusis (Έλευσίς) is an ancient city of Attica sacred to the immortal Goddesses Demeter and Kore/Persephone (Demeter’s daughter). The worship of Demeter at Eleusis dates to circa 1400 BCE.
“. . . Demeter came to Athens in the reign of Erichthonios, or ca. 1409/08 B. C. [E.] . . . the reign of Erechtheus the Parian Chronicle refers not only to the advent of Demeter, but also the first sowing of wheat in the Rarian plain of Eleusis . . . and the first celebration of the Mysteries at Eleusis by Eumolpos.”
(George E. Mylonas. Eleusis and the Eleusinian Mysteries (New Jersey: Princeton University Press, 1961) 14.)
Eleusinios (Έλευσίνιος) means of Eleusis; Demeter and Kore/Persephone.
The Eleusinian Mysteries were celebrated for at least 1500 years, up to and including the time of the Roman Emperor Hadrian’s initiation circa 120 CE. (Mylonas, 185.)
It is of interest to note that the Emperor Hadrian began designing the Pantheon in Rome near the time of his initiation, circa 120 CE.
The interior of the dome-shaped Pantheon designed by Hadrian. http://www.monolithic.com/stories/the-pantheon-rome-126-ad/photos#8
Eleusis (ἕλευσις) means coming, arrival.
The Bay of Eleusis is west of Athens. http://www.classics.upenn.edu/myth/php/hymns/index.php?page=eleusis
Eleutheria (έλευθερία) means freedom, liberty.
Eleutheros (έλεύθερος) means free.
Frederic-Auguste Bartholdi, the French sculptor who designed New York’s Statue of Liberty, titled his work “Liberty Enlightening the World (La Liberté éclairant le monde.)
Design patent for the Statue of Liberty. http://en.wikipedia.org/wiki/File:U.S._Patent_D11023.jpeg
Apuleius (circa 200 CE), in Metamorphoses XI. 1-25, describes initiation into the mysteries of the Goddess. It is interesting to note that he says, upon emerging from the solemn rites, “In my right hand I wielded a torch well alight; a garland of glinting palm-leaves projecting like the sun’s rays encircled my head,” which sounds like a description of the Statue of Liberty.
Head of the Statue of Liberty. http://en.wikipedia.org/wiki/Statue_of_Liberty
“(22)[Priest speaks to Lucius] ‘Lucius . . . at the divine commands of the [G]oddess with many names you are to be admitted through my agency into the most holy mysteries of our sacred rites.’ . . .
“(24) . . . Morning came, and the rites were completed. I emerged sacramentally clothed in twelve garments . . . In my right hand I wielded a torch well alight; a garland of glinting palm-leaves projecting like the sun’s rays encircled my head.
“. . . I finally crouched before the image of the [G]oddess . . . With rising tears and frequent sobs I addressed her . . .
“(25) ‘O holy, perennial savior of the human race, you are ever generous in your care for mortals, and you bestow a mother’s sweet affection upon wretched people in misfortune . . . I have neither the richness of speech, nor a thousand mouths and as many tongues, nor an endless and uninhibited flow of words to express my feelings about your majesty . . .’”
(Apuleius (circa 120 CE). Metamorphoses 6.13 ff (Apuleius’ title as it appears on the original manuscript; after Apuleius’ death, Augustine re-titled it The Golden Ass), translated by P. G. Walsh (Oxford and New York: Oxford University Press, 1994) 233-236.)
“Now the details of the initiatory rite [of Eleusis] are guarded among the matters not to be divulged and are communicated to the initiates alone; but the fame has travelled wide of how these [G]ods [and Goddesses] appear to mankind [humanity] and bring unexpected aid to those initiates of theirs who call upon them in the midst of perils. The claim is also made that men (sic) who have taken part in the mysteries become both more pious and more just and better in every respect than they were before.”
Diodorus Siculus (of Sicily). LIBRARY OF HISTORY Book V, 49.
http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Diodorus_Siculus/5D*.html
According to A Dictionary of Greek and Roman Antiquities (p. 395) by Sir William Smith, New York: Harper & Brothers, 1857: Eleusinia was “a festival and mysteries, originally celebrated only at Eleusis in Attica, in honour of Demeter and Persephone. All the ancients who have occasion to mention the Eleusinian mysteries, or the mysteries, as they were sometimes called, agree that they were the holiest and most venerable of all that were celebrated in Greece …
“The lesser Eleusinia were held every year in the month of Anthesterion [approximately second half of February/first half of March], and, according to some accounts, in honour of Persephone alone. Those who were initiated in them bore the name of mystae, and had to wait at least another year before they could be admitted to the great mysteries. The principal rites of this first stage of initiation consisted in the sacrifice of a sow [female pig] . . .
“The great mysteries were celebrated every year in the month of Boedromion [approximately late September/early October], during nine days, from the 15th to the 23d, both at Athens and Eleusis.”
http://books.google.com/books?id=aCRXAAAAMAAJ&pg=PA346&lpg=PA346&dq=eleusis+pigs&source=bl&ots=G54BitUIr8&sig=Bl0lv7bYMciDWCmtEFXa5UbxhGQ&hl=en&ei=Pxx-TcDhHYj3rAHo08STCw&sa=X&oi=book_result&ct=result&resnum=8&ved=0CEEQ6AEwBw#v=onepage&q=eleusis&f=false
ELESIAN
Eleeo (έλεέω) means to have pity on. Eleos (ἕλεος) means mercy, compassion.
Eneelusia (Ένηλύσια) is another name for the Eelusion (Ήλύσιον), commonly called the Elysian, the place of paradise in the afterlife. (It is interesting to note that in Paris, France, the Avenue des Champs-Élysées and the Élysée Palace, the official residence of France’s President, are both named for the Elysian.)
Elegeia (έλεγεία) means elegy. Webster’s defines elegy as “a funeral song or a lament for the dead.”
HELICON
Elikon (Έλῐκών) means Helicon, a mountain in Boeotia, the seat of the immortal Muses, Goddesses of inspiration.
Hesiod begins his Theogony with praise of the Muses of Elikon:
“From the Heliconian Muses let us begin to sing, who hold the great and holy mount of Helicon . . .”
(Hesiod. “The Theogony (1),” Homeric Hymns, Epic Cycle, Homerica, translated by H. G. Evelyn-White, Loeb Classical Library (London: William Heinemann, 1914.)) http://www.theoi.com/Text/HesiodTheogony.html
Callistratus describes a statue of the poet Orpheus on Elikon:
“On Helicon – the spot is a shaded precinct sacred to the Muses – . . . there stood beside the Muses a statue of Orpheus, the son of Calliope, a statue most beautiful to look upon. For the bronze joined with art to give birth to beauty, indicating by the splendour of the body the musical nature of the soul.”
(Callistratus. “Descriptions (7.1),” Elder Philostratus, Younger Philostratus, Callistratus, translated by Arthur Fairbanks, Loeb Classical Library (London: William Heinemann, 1931.))
http://www.theoi.com/Text/Callistratus.html
Pausanias describes Elikon as a pleasant setting:
“Helicon is one of the mountains of Greece with the most fertile soil and the greatest number of cultivated trees. The wild-strawberry bushes supply to the goats sweeter fruit than that growing anywhere else. The dwellers around Helicon say that all the grasses too and roots growing on the mountain are not at all poisonous . . .
“On Helicon tripods have been dedicated, of which the oldest is the one which it is said Hesiod received for winning the prize for song at Chalcis on the Euripus. Men (sic) too live round about the grove, and here the Thespians celebrate a festival, and also games called the Museia. They celebrate other games in honor of Love, offering prizes not only for music but also for athletic events.”
(Pausanias. Description of Greece (9.28.1-9.31.3), translated by W. H. S. Jones and H. A. Omerod, Loeb Classical Library (Cambridge, MA: Harvard University Press; London: William Heinemann, 1918.)
http://www.theoi.com/Text/Pausanias9B.html
Hesiod confirms Pausanias’ account of the tripod he won and dedicated to the Muses of Elikon:
“And there (Chalcis) I boast that I gained the victory with a song and carried off an handled tripod which I dedicated to the Muses of Helicon, in the place where they first set me in the way of clear song.”
(Hesiod. “Works and Days (646),” Homeric Hymns, Epic Cycle, Homerica, translated by H. G. Evelyn-White, Loeb Classical Library (London: William Heinemann, 1914.))
http://www.theoi.com/Text/HesiodWorksDays.html
MYSTICAL SEVEN
Ebdomas (έβδομάς) is the number seven, a number of special significance.
The seven vowels (Α Ε Η Ι Ο Υ Ω) are considered mystical/magical characters and are associated with the seven planets. The seven days of the week are named for the seven-zoned, eptazonos (έπτάζωνος), planetary system.
Below is a proposed explanation for the association between the vowels, days of the week, (Latin names), and associated planets.
Α Aphroditee (Άφροδίτη) Friday (Veneris) Venus
Ε Eos (Ἕως “Morning/ Ήλίου άστήρ”) Saturday (Saturni) Saturn*
Η Helios (Ήλιος) Sunday (Solis) Sun
Ι Io (Ίώ) Monday (Lunae) Moon
Ο Oulos (Οὖλος, “Baneful”) Arees (Ἅρης) Tuesday (Marti) Mars
Υ Upeeretees (Ύπηρέτης,“Attendant/Hermes”) Wednesday (Mercuri) Mercury
Ω Osiris (Ώσῖρις,Ὅσῖρις, “Zeus”) Thursday (Jove) Jupiter
*Saturn is called “The Star of Helios (Ήλίου άστήρ).” The Roman Saturnalia was a feast heralding the winter solstice, the turning point when the sun appears to begin its upward ascent.
Ebdomagetees (έβδομᾱγέτης), “seven magical,” is an epithet of Apollo, who keeps the harmony of spheres by playing his seven-stringed lyre.
Ebdomazo (έβδομάζω), “seven bread,” means to keep the Sabbath. Ebraios (Έβραῖος) means Hebrew.
Ebdomos (έβδομος) means celebrated on the seventh day after birth. Ebdomeuomai (έβδομεύομαι) means to receive a name at seven days of age, as was customary.
Epta (έπτά) means seven as a mystical number, i.e. the Seven Wonders, Seven Sages, seven years, seven days, seven vowels, seven gates of Grecian Thebes, seven strings of Apollo’s lyre, seven largest islands.
There are seven stars in the Pleiades constellation, which are “signs for sowing and reaping when they set or when they appear once more.”
(Philostratus the Younger (circa 250 CE), “Imagines 10,” Elder Philostratus, Younger Philostratus, Callistratus, translated by Arthur Fairbanks. Loeb Classical Library Volume 256. (London: William Heinemann, 1931.) Imagines 10.) http://www.theoi.com/Text/PhilostratusYounger2.html#10
Philebdomos (φιλέβδομος) means fond of the number seven; 'goes by sevens.'
It may be worth noting that the seventh letter of the Greek alphabet is Ζ, literally “spark-of-life.”
ESSENCE BASIS LOOSENED/OUTFLOW
Ebleeto (ἕβλητο) means to throw, literally “essence basis loosened.”
Eblon (έβλόν) means disabled by a stroke, struck dumb, paralyzed, crippled, literally “essence basis loosened.”
Ebrache (ἕβρᾰχε) means rattle, clash, ring, roar, literally “essence basis outflow.”
ETHNICITY
Eth- (έθ-) is a prefix meaning according to established customs, the basis for the word ethnic.
Ethn- (έθν-) is a prefix meaning nation, tribe, ethnicity, “customs (έθ-) prevailing (ν).”
Ethnarchees (έθνάρχης) means ruler of a tribe or nation.
Ethnikos (έθνικός) means national.
Ethnos (ἒθνος) means a number of people living together, company, band, flock, nation, people.
Ethas (έθάς) means accustomed, familiar, customary, usual.
Ethos (ἒθος) means custom, habit, according to custom.
Etho (ἒθω) means to be accustomed, as is the custom.
YEAR
Etos (ἕτος) means year.
The Attic calendar began with the feast of Ekatombaion (Ἑκᾰτομβαιών), the sacrifice of 100 oxen. The 12 months of the Attic year were as follows (my translation in parens):
Summer Solstice
1. Ekatombaion (Ἑκᾰτομβαιών) (100-Oxen Sacrifice) Jul-Aug
2. Metageitnion (Μεταγείτνιών) (Meet Neighbors) Aug-Sep
3. Boeedromion (Βοηδρομιών) (Ox Race) Sep-Oct Autumn Equinox
4. Puanopsion (Πῠᾰνοψιών) (All-Seeing) Oct-Nov
5. Maimakteerion (Μαιμακτηριών) (Stormy) Nov-Dec
6. Posideeion (Ποσῐδηϊών) (Drinks) Dec-Jan Winter Solstice
7. Gameelion (Γᾰμηλιών) (Weddings) Jan-Feb
8. Anthesteerion (Ἀνθεστηριών) (Raise Prayers) Feb-Mar
9. Elapheebolion (Ἐλᾰφηβολιών) (Deer Hunt) Mar-Apr SpringEquinox
10. Mounuchion (Μουνῠχιών) (Muse Night) Apr-May
11. Thargeelion (Θαργηλιών) (First-Fruits) May-Jun
12. Skirophorion (Σκιροφοριών) (Shade Bearing) Jun-Jul Summer Solstice
(Jane Ellen Harrison. Prolegomena to the Study of the Greek Religion, (Princeton , NJ: Princeton University Press, 1991, first published Cambridge, MA: Cambridge University Press, 1903) 29.)
OTHER
Eao (έάω) means leave alone, let alone, have done with, quit; ao (άω) means satiate, so “essence of satiety.”
Edar (ἕδαρ) means that which is eaten, food, meat, bread, honey; darata (δάρατα) is a kind of bread; darda (δάρδα) means honey; dardapto (δαρδάπτω) means devour.
Edaphos (ἕδᾰφος) means bottom, foundation, base.
Edos (ἕδος) means seat, stool, sitting-place; abode; dwelling place of the immortals.
Edo (ἕδω) means eat; dos (δώς) means giving.
Ezomai (ἕζομαι) means seat oneself, sit; sink to the earth; crouch; collapse.
Eimartos (είμαρτός) means fixed by fate.
Elaa (έλάα) means olive-tree, olive, olive-oil.
Elaphos (ἕλᾰφος) means deer, stag, hart. Ellos (έλλος) is a young deer, a fawn.
Elaphros (ἕλαφρός) means light in weight, lightness, light-minded; aphros (αφρός) means foamy.
Elachus (έλαχύς) means small, short, little; lach- (λαχ-) is a prefix meaning allotted portion.
Eldomai (ἕλδομαι) means wish, long for, desire; doma (δόμα) means gift.
Elko (ἕλκω) means drag away, draw along, draw, drag.
Elpis (έλπίς) means expectation, hope.
Eortaios (έορταῖος) means festal, holiday. Eortee (έορτή) means feast, festival, holiday.
Eree- (έρη-) is a prefix meaning solitary, “essence flow (to) center.”
Etees (έτης) means clansfolk, kin and dependents, “essence stretch/extend.”
Ephesus (Έφεσος, Έφεσιος, Έφεσήϊα, Έφεσία, Έφεσηονίκης, Έφεσίς) is a city on the coast of modern-day Turkey and the location of the Temple of Artemis, one of the Seven Wonders of the Ancient World.
The Theater at Ephesus (in modern-day Turkey). http://upload.wikimedia.org/wikipedia/commons/d/dd/Ephesus_Theater.jpg
Ephoros (ἕφορος) means overseer, guardian, ruler. Ephor- (έφόρ-) is a prefix meaning observe, look upon, inspect; phoros (φόρος) means that which is brought in by way of payment.
Ech- (έχ-) is a prefix that means hold, hold tight, literally “essence (of) foundation.” Echthairo (έχθαίρω), echthos (ἕχθος), and echtho (ἕχθω) mean hate. Echthra (ἕχθρα) means hatred, enmity.
Epsia (έψία) means amusement, literally “essence incorporeal.”
Epso (ἕψω) means boil, literally “essence incorporeal brings-forth.”
