Η η eeta (ἧτα) center pronounce: long “ee” or “he”
The letter Η means center, center-divide, half, half-way point.
Eekee (ήκή) means edge, meeting-point.
A fence, where property-line meet, resembles the letter Η.
http://www.citywidefenceonline.com/gallery.html
The shape of the letter Η is that of two vertical lines with a horizontal line connecting them at the center.
Η
As the 8th letter of the Greek alphabet, the letter Η was originally written in the shape of a squared number 8, as shown below in L.H. Jeffery’s “Table of Letters.”
Table of Letters. (L.H. Jeffery. The Local Scripts of Archaic Greece: A Study of the Origin of the Greek Alphabet and Its Development from the Eighth to the Fifth Centuries B.C.[E.]. (Oxford and New York: Oxford University Press, 1961.)
The letter ἧ means in truth, of a surety, it is true that. In other words, the letter ἧ means “at center (the reality is as such).”
The letter ἧ means eimi (είμί): to be, to exist; where; how; and from the time when. Eeto (ἥτω), eeion (ἥἲον), and ees (ἦς) are conjugations of eimi (είμί): to be, to exist.
Eeko (ἥκω) means to arrive at a given point, to have reached a point.
Eechi (ἧχι) means where.
Eedee (ἥδη) means immediately. Dee (δή) means at this or that point, so ἥδη translates as “centered at this point,” now.
Eemos (ἦμος) means a specific, agreed upon point in time.
The letter ἥ means “or.” It is the turning point of a proposition, as in, “this or that,” with the two sides in relative balance; ἥ joins two comparatives.
HALF
The letter Η (center) followed by the letter Μ (meta/median) conveys the meaning of half.
Eemisus (ἥμῐσυς) means half.
The prefix eemi- (ἡμῐ-), the basis for the prefix hemi-, means half, a prefix for many words.
Eemi-sphairion (ήμισφαίριον) means hemisphere, half of a sphere.
The earth is divided into hemispheres. http://www.ikonet.com/en/visualdictionary/earth/geography/cartography/hemispheres.php
Eemi-bios (ήμιβῐος) means half-alive.
Eemi-kentros (ήμικεντρος) means half-way between cardinal points.
Eemi-Elleen (ήμιέλλην) means half-Greek. Eemi-Persees (ήμιπέρσης) means half-Persian.
Eemi-sophos (ήμισοφος) means half-wise.
Eemi-oria (ήμιωρία) means half-hour.
HEPHAISTOS
Eephaistos (Ήφαιστος) is Hephaistos, is the immortal God of volcanoes and forges (metal-working fires).
Eephaistos’ (Ήφαιστος’) name is derived from the words for radiant (φαι) and roof (στοά). The name Eephaistos (Ήφαιστος) translates as “center of (Ή) a radiant (φαι) roof (στοά),” that is, the fiery essence of a volcano or forge.
SUN: EELIOS
Eelios (Ἣλιος) is Helios, the immortal God of the sun and the central source of light and warmth on earth.
Eelio- (ήλιο-) is a prefix meaning sun.
Eeliaia (Ήλιαῖα) is a festival of Eelios (Helios).
Eeliakos (ήλιᾰκός) means of the sun, solar, the solar year.
Eeliadhees (Ήλιάδης) means child of the Sun. Eelias (Ήλιάς) and Eeliades (Ήλιάδες) mean daughter of the Sun.
Detail of Helios driving the chariot of the sun. http://www.theoi.com/Gallery/T17.6.html
Museum of Fine Arts, Boston, Massachusetts, USA Catalogue Number: Boston 03.804 Apulian Red Figure Krater, volute Painter: Resembles the Varrese Painter Date: circa 340 BCE.
In Orphic Hymn 7. To the Sun, Orpheus describes Eelios as:
- “Lord of the seasons” (5)
- “With thy right hand the source of morning light, And with thy left the father of the night” (7-8)
- “The world’s commander” (16)
- “Source of existence, pure and fiery bright” (18-19)
- “almighty lord of years.” (19)
(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) 122-123.)
ELYSIAN FIELDS
Eelusion (Ήλύσιον) are the fields of Eelusios (Ήλύσιος), the Elysian Fields, the place of happiness and the light of day in the afterlife. Pindar describes the Elysium as a place where “the sun shineth in his strength, in the world below, while here ‘tis night . . .”
(Pindar. “Dirges Fragment 129,” The Odes of Pindar, translated by John Sandys, Loeb Classical Library (Cambridge: Harvard University Press; London: William Heinemann, 1915) 589.)
Lusios (λύσιος) means releasing, delivering; the Gods or Goddesses who deliver from curse or sin. Lusis (λύσις) means loosing, releasing, deliverance, atonement, redemption.
Eelusion (Ήλύσιον) translates as “center of deliverance.”
Pindar describes the paradise of the Eelusios (Ήλύσιος):
"For them [in Elysium] . . . in meadows red with roses, the space before their city is shaded by the incense-tree, and is laden with golden fruits . . .
“Some of them delight themselves with horses and with wrestling; others with draughts, and with lyres; while beside them bloometh the fair flower of perfect bliss.
“And o’er that lovely land fragrance is ever shed, while they mingle all manner of incense with the far-shining fire on the altars of the [G]ods [and Goddesses].”
(Pindar (circa 530 BCE), “Dirges 129,” The Odes of Pindar, translated by Sir John Sandys, Loeb Classical Library (Cambridge: Harvard University Press; London: William Heinemann, 1915) 589.)
An inscription on a gold tablet buried with a woman in a grave in Italy dated circa 400 BCE describes the path to the Elysian:
“When you are about to die
down to the well-built house of Hades,
There is a spring at the right side,
And standing by it a white cypress.
Descending to it, the souls of the dead refresh themselves.
Do not even go near this spring!
Ahead you will find from the Lake of Memory,
Cold water pouring forth; there are guards before it.
They will ask you, with astute wisdom,
What you are seeking in the darkness of murky Hades.
Say, ‘I am a child of Earth and starry Sky,
I am parched with thirst and am dying;
But quickly grant me
Cold water from the Lake of Memory to drink.’
And they will announce you to the Chthonian King,
And they will grant you to drink from the Lake of Memory.
And you, too, having drunk, will go along the sacred road on which other
Glorious initiates and bacchoi travel.”
From the cist-grave of a woman, around 400 BCE, grave tablet, Museo Archeologico di Vibo. The rectangular gold tablet, folded several times, was found lying on the upper chest of the skeleton and was perhaps attached to the neck by a tiny string.
(Fritz Graf and Sarah Iles Johnson, Ritual Texts for the Afterlife: Orpheus and the Bacchic Gold Tablets (New York: Routledge, 2007) 5-6).
ELECTRIC
Eelektor (ήλέκτωρ) means the beaming sun; fire as an element.
Eelektron (ἥλεκτρον) means amber, a magnetically-charged fossil, the basis for the word electronic.
Webster’s defines amber as “a pale yellow, reddish, or brownish fossil resin of vegetable origin . . . capable of giving a negative electrical charge by friction.” Amber acts as a magnet.
Eelektris (Ήλεκτρίς) is an epithet of the Moon, reflecting its magnetic pull on tides, etc. and, at times, its color. In Orphic Hymn 8. To the Moon (7-8), Orpheus refers to the moon as:
“. . . Mother of ages, fruit-producing Moon,
Whose amber (ἥλεκτρον) orb makes Night’s reflected noon . . .”
(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) 125.)
DAWN: EEOS
Eeos (ήώς) means dawn, the turning point between night and day. Eeos (Ήώς) is Eos, the immortal Goddess of the dawn, literally “center brings-forth.”
Eeothen (ήῶθεν) means from morn, at dawn, at break of day.
Eeoos (ήωος) means at break of day; eastern.
In Orphic Hymn 77. To Aurora (Eeos) (9-14), Orpheus proclaims:
“. . . Mankind in thee eternally delight,
And none presumes to shun thy beauteous sight.
Soon as thy splendours break the bands of rest,
And eyes unclose with pleasing sleep oppress’d;
Men, reptiles, birds, and beasts, with gen’ral voice,
And all the nations of the deep, rejoice . . . ”
(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) 216.)
DAY: EEMERA
Eemera (Ήμέρα) is Hemera, the immortal Goddess of day. Mera (μέρα) means share, portion, allotment, fate, lot, destiny, so that Eemera (Ήμέρα), each day, translates as “center destiny.”
Eemar (ἦμαρ) means day, in a day, on that day, within a day's space, for a day.
Eematos (ήμάτος) means by day.
EARLY
The letter Η (center) followed by the letter Ρ (outflow-of) conveys the notion of early.
Eeri (ἦρι) means early morning; ris (ῤίς) means protrusion. The first glimpse of sunlight on the horizon is eeri (ἦρι), “center protrusion.”
Eeri- (ήρι-) is a prefix meaning early; spring; dawn.
Eerios (ήέριος) means early, at early morn.
Eerinos (ήρῐνός) means in Spring.
HERA: THE IMMORTAL GODDESS OF AIR
Eera (Ήρα), also spelled Eeree (Ἢρη), is the immortal Goddess Hera. Hera is often depicted in literature as raging with jealousy over her husband Zeus’ amorous transgressions. Zeus is the God of lightning and rain, generally accompanied by winds and tempests.
Head of Hera from the Heraeum of Argos, circa 450 B.C.E. http://www.sikyon.com/Argos/Art/argos_eg04.html
Silver stater, on the left side showing the head of Hera wearing a crown and on the reverse two dolphins and the forepart of a wolf in the middle, with the word "ΑΡΓΕΙΩΝ", 350 BCE. http://www.sikyon.com/Argos/Coinage/coins_eg01.html
The prefix eeero- (ήερο-) means in mid-air, the basis for the prefix aero-.
Empedocles in Physics (7(6).2-3) equates Eeree/Hera (Ἢρη) with air, one of the four roots/elements.
(Empedocles: The Extant Fragments, translated by M.R. Wright (Yale University, 1981) 23.)
In another Fragment regarding the four roots/elements, Empedocles equates fire with Zeus (Ζεύς), air with Hera (Ἥρη), earth with Aidoneus (Άιδωνεύς) (the poetic form of Aidees (Ἃΐδης), Hades), and water with Neestis (Νῆστίς), a Sicilian water-Goddess. (Emp. 6.3, 96.2, Alex. 323 K.-A. (= Emp.6.3).
τέσσαρα γάρ πάντων ῥιζωματα πρῶτον ἅκουε.
Ζεύς άργής Ἥρη τε φερέσβιος ήδ' Άιδωνεύς
Νῆστίς θ', ἥ δακρύοις τέγγει κρούνωμα βρότειον.
“And first the fourfold root of all things hear! –
White gleaming Zeus, life-bringing Here, Dis (sic),
And Nestis whose tears bedew mortality.”
(Empedocles. Poeta Philosophus 6.1, cited in The Framents of Empedocles, translated by William Ellery Leonard (Chicago: Open Court Publishing, 1908) 17.)
http://archive.org/stream/thefragmentsofem00empeuoft#page/17/mode/1up/search/root
In Orphic Hymn 15. To Juno (Hera), Orpheus calls Eeree/Hera (Ἢρη) the inspiration for gales and the mother of winds:
“O Royal Juno (Hera) of majestic mien,
Aerial-form’d, divine, Jove’s blessed queen,
Thron’d in the bosom of caerulean air,
The race of mortals is thy constant care.
The cooling gales thy pow’r alone inspires,
Which nourish life, which ev’ry life desires.
Mother of clouds and winds, from thee alone
Producing all things, mortal life is known:
All natures share thy temp’rament divine,
And universal sway alone is thine,
With sounding blasts of wind, the swelling sea
And rolling rivers roar, when shook by thee.
Come, blessed Goddess, fam’d almighty queen,
With aspect kind, rejoicing and serene."
(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) 140-141.)
Antheia (Ἃνθεια), “arising prevailing Goddess,” is an epithet of Hera.
The flowers that spring forth from the union of Zeus and Hera are described in Homer’s “The Couch of Zeus and Hera:”
“Zeus spoke, and seized his wife in his arms. The divine earth beneath them put forth newly-sprung grass, and the dewy lotus, and the crocus and the hyacinth, thickly-growing and soft. The flowers raised them up, coming between them and the earth.
“On this bed they lay . . .”
(Homer. “The Couch of Zeus and Hera,” translated by Kathleen Freeman in The Greek Way: An Anthology (London: MacDonald and Co., 19 Ludgate Hill, 1947) 92.)
Temples to Eera/Hera were located in numerous cities. The magnificent remains of the Temple of Hera in Paestum (near Naples, Italy) still stand.
Temple of Hera in Paestum (near Naples, Italy). http://mattglen.com/olympics-2012-torch-relay/the-lighting-of-the-olympic-flame-greece-here-we-come/
Pausanias describes the Olympian Temple of Hera and the maidens’ foot races in her honor:
“[5.16.1] XVI. It remains after this for me to describe the temple of Hera (of Olympos) and the noteworthy objects contained in it . . .
The length of the temple is one hundred and sixty-nine feet, the breadth sixty-three feet, the height not short of fifty feet . . .
[5.16.2] Every fourth year there is woven for Hera a robe by the Sixteen women, and the same also hold games called Heraea. The games consist of foot-races for maidens. These are not all of the same age. The first to run are the youngest; after them come the next in age, and the last to run are the oldest of the maidens. They run in the following way:
[5.16.3] . . . their hair hangs down, a tunic reaches to a little above the knee, and they bare the right shoulder as far as the breast. These too have the Olympic stadium reserved for their games, but the course of the stadium is shortened for them by about one-sixth of its length. To the winning maidens they give crowns of olive and a portion of the cow sacrificed to Hera. They may also dedicate statues with their names inscribed upon them. Those who administer to the Sixteen are, like the presidents of the games, married women . . .
[5.16.8] Whatever ritual it is the duty of either the Sixteen Women or the Elean umpires to perform, they do not perform before they have purified themselves with a pig meet for purification and with water. Their purification takes place at the spring Piera. You reach this spring as you go along the flat road from Olympia to Elis . . .”
(Pausanias (circa 150 CE). Description of Greece 5. 16.1 – 8, 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/Pausanias1A.html
Pausanias describes a Temple of Hera in Argolis containing an enormous gold and ivory statue of Hera:
“Fifteen stades distant from Mykenai [in Argolis] is on the left the Heraion (temple of Hera). Beside the road flows the brook called Water of Freedom. The priestesses use it in purifications and for such sacrifices as are secret . . .
“This Asterion flows above the Heraion, and falling into a cleft disappears. On its banks grows a plant, which also is called Asterion. They offer the plant itself to Hera, and from its leaves weave her garland . . .
“Before the entrance stand statues of women who have been priestesses to Hera and of various heroes, including Orestes . . .
“The statue of Hera is seated on a throne; it is huge, made of gold and ivory, and is a work of Polykleitos. She is wearing a crown with Kharites (Graces) and Horai (Seasons) worked upon it, and in one hand she carries a pomegranate and in the other a sceptre. About the pomegranate I must say nothing, for its story is somewhat of a holy mystery.”
(Pausanias (circa 150 CE). Description of Greece 2. 17. 1 – 78, 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/Pausanias1A.html
HERAKLES AND HEROES
Eeros (ἥρως) means hero. Note that rosis (ρῶσις) means strength, so that eeros (ἥρως) translates as “center strength.” Eero- (ήρω-) is a prefix meaning of heroes.
Eerakleees (Ήρακλέης) is Herakles a Greek hero famous for performing twelve labors at the command of the Delphic Oracle, such as slaying ferocious beasts, etc.
Herakles seated on a stool draped with his lion-skin cape, flanked by Hermes and Nike. Musée du Louvre, Paris, France, Louvre K518, Lucanian Red Krater, Attributed to the Primato Painter, circa 350 - 330 BCE.
CENTRAL BODY PARTS
Eetor (ἦτορ) means heart; the seat of life.
Eetron (ἦτρον) means abdomen, belly.
Eepar (ἧπαρ) means liver.
TO LEAD
Eegemon- (ἡγεμόν-) is a prefix meaning to lead, govern, rule, the basis for the word hegemony. Gemos (γέμος) means load, so that eegemon- (ἡγεμόν-) translates as “center (of the) load.”
Eegemonee (ήγεμόνη) means queen.
Eegemon (ἡγεμών) means one who leads.
Eegeomai (ήγέομαι) means to go before, lead the way.
Eegetees (ήγέτης) means leader, with etees (ἕτης) meaning clan, kin, so that eegetees (ήγέτης) means “center of kin.”
Eegeema (ἥγημα) means guide, that which guides; thought, purpose.
Eegeesis (ἥγησις) means command.
Eenia (ήνία) means reins, literally “center prevailing.”
CENTRAL TO THE CULTURE
Eethos (ἦθος) means an accustomed place; custom; character, the basis for the word ethos. Eethas (ήθάς) means accustomed to.
Webster’s defines ethos as “the fundamental character or spirit of a culture.”
Eetheios (ήθεῖος) means trusty, honored; theios (θεῖος) means from the Gods and Goddesses.
TO ENJOY, TAKE PLEASURE
Eedomai (ἥδομαι) means to enjoy oneself, take one's pleasure, please, delight, the basis for the word hedonism. Doma (δόμα) means gift and domos (δόμος) means house, so that eedomai (ἥδομαι) translates as "central gift" or "center of the house."
Webster’s defines hedonism as “the doctrine that pleasure or happiness is the highest good.”
Eedonee (ήδονή) means enjoyment, pleasure.
Eedos (ἦδος) means delight, pleasure; dosis (δόσις) means giving, gift, destiny, fate.
Eedu- (ήδῠ-) is a prefix meaning sweet.
Eedubios (ήδύβῐος) means sweetening life, living pleasantly.
Eedumos (ἥδῠμος) means sweet, pleasant.
YOUTH
Eeba (ἥβα) means youthful prime, youth, the strength and vigor of youth, youthful fire, spirit, literally “center basis arising.”
Eeba (Ἥβα) is Hebe, the immortal Goddess of youth.
Herakles & Hebe, Athenian red-figure pyxis circa 450 BCE, University of Pennsylvania Museum http://www.theoi.com/Ouranios/Hebe.html
Eebasko (ἡβάσκω) means to come to puberty, become marriageable, to have the outward signs of puberty.
Eebulliao (ἡβυλλιάω) means in the bloom of youth; bulli- (βυλλι-) is a prefix meaning dance. Eebulliao (ἡβυλλιάω) is the basis for the word ebullient, defined by Webster’s as “overflowing with fervor, enthusiasm, or excitement; high-spirited.”
HESIOD
Eesiodos (Ήσίοδος) is Hesiod, is the author of the Theogony, an ancient Greek poem written circa 750 BCE describing the genealogy of the Gods and Goddesses.
Ancient writers and philosophers often self-named to reflect their specialties. Hesiod’s name means “centered on (Ή) the Gods and Goddesses (σῐός=Laconic for θεός=the Gods and Goddesses).”
ECHO
Eecho (ήχω) means echo, a sound that reverberates back to its source.
Eecheo (ήχέω) means sound, ring, peal, chirp, roar. Cheo (χέω) means pour, let flow, scatter, shed, diffuse, so that eecheo (ήχέω) translates as “center of diffusion.”
Eechos (ἦχος) means the sound of words, breathing, voice.
Eechion (ήχεῖον) means drum, gong, or tambourine.
Eechetees (ήχέτης) means clear-sounding, musical, shrill, chirping (of the cicada).
SOOTHING
Eepios (ἥπῐος) means gentle, kind, soothing, with pios (πιος) meaning fat, rich milk, reflecting the soothing properties of milk.
Eesuch- (ήσῠχ-) is a prefix meaning quiet, soothing, gentle with suchnos (σῠχνός) meaning frequent, long, many, much, often, so that eesuch- (ήσῠχ-) reflects the soothing essence of repetition, such as, for example, rocking or chanting.
The Eesuchides (Ήσῠχίδες) are the priestesses of the Eumenides (Έυμενίδες), the gracious Goddesses, a euphemism for the immortal Goddesses of retribution. The Furies are described in the Orphic Hymn 69. To the Furies (Eumenides) (5-12) as “punishing:”
“. . . Whose piercing sight, with vision unconfin’d,
Surveys the deeds of all the impious kind:
On Fate attendant, punishing the race
(With wrath severe) of deeds unjust and base . . .
Eternal rulers, terrible and strong,
To whom revenge, and tortures dire belong . . .”
Eesuchikos (ήσῠχικός) means peaceable, quiet, a state of mind one might hope to foster in avenging Goddesses.
CENTERING ON
Eetrion (ἥτριον) means the warp, literally “center stretch/extend.” The warp are the strings held in tension on the loom, the weft is woven over and under, in and out of the warp.
OTHER
Eegatheos (ήγάθεος) means most holy, of places immediately under divine protection, “center (ή) earth (γά) divine (θεος).”
Eepeiros (ήπειρος) means terra firma, land (opposite the sea; opposite land flooded by the Nile); the mainland.
Eeia (ἥϊα) means provisions for a journey.
Eeioo (ήϊόω) means to provide with food.
Eelaino (ήλαίνω) means to wander, stray, roam.
The letter Η means center, center-divide, half, half-way point.
Eekee (ήκή) means edge, meeting-point.
A fence, where property-line meet, resembles the letter Η.
http://www.citywidefenceonline.com/gallery.html
The shape of the letter Η is that of two vertical lines with a horizontal line connecting them at the center.
Η
As the 8th letter of the Greek alphabet, the letter Η was originally written in the shape of a squared number 8, as shown below in L.H. Jeffery’s “Table of Letters.”
Table of Letters. (L.H. Jeffery. The Local Scripts of Archaic Greece: A Study of the Origin of the Greek Alphabet and Its Development from the Eighth to the Fifth Centuries B.C.[E.]. (Oxford and New York: Oxford University Press, 1961.)
The letter ἧ means in truth, of a surety, it is true that. In other words, the letter ἧ means “at center (the reality is as such).”
The letter ἧ means eimi (είμί): to be, to exist; where; how; and from the time when. Eeto (ἥτω), eeion (ἥἲον), and ees (ἦς) are conjugations of eimi (είμί): to be, to exist.
Eeko (ἥκω) means to arrive at a given point, to have reached a point.
Eechi (ἧχι) means where.
Eedee (ἥδη) means immediately. Dee (δή) means at this or that point, so ἥδη translates as “centered at this point,” now.
Eemos (ἦμος) means a specific, agreed upon point in time.
The letter ἥ means “or.” It is the turning point of a proposition, as in, “this or that,” with the two sides in relative balance; ἥ joins two comparatives.
HALF
The letter Η (center) followed by the letter Μ (meta/median) conveys the meaning of half.
Eemisus (ἥμῐσυς) means half.
The prefix eemi- (ἡμῐ-), the basis for the prefix hemi-, means half, a prefix for many words.
Eemi-sphairion (ήμισφαίριον) means hemisphere, half of a sphere.
The earth is divided into hemispheres. http://www.ikonet.com/en/visualdictionary/earth/geography/cartography/hemispheres.php
Eemi-bios (ήμιβῐος) means half-alive.
Eemi-kentros (ήμικεντρος) means half-way between cardinal points.
Eemi-Elleen (ήμιέλλην) means half-Greek. Eemi-Persees (ήμιπέρσης) means half-Persian.
Eemi-sophos (ήμισοφος) means half-wise.
Eemi-oria (ήμιωρία) means half-hour.
HEPHAISTOS
Eephaistos (Ήφαιστος) is Hephaistos, is the immortal God of volcanoes and forges (metal-working fires).
Eephaistos’ (Ήφαιστος’) name is derived from the words for radiant (φαι) and roof (στοά). The name Eephaistos (Ήφαιστος) translates as “center of (Ή) a radiant (φαι) roof (στοά),” that is, the fiery essence of a volcano or forge.
SUN: EELIOS
Eelios (Ἣλιος) is Helios, the immortal God of the sun and the central source of light and warmth on earth.
Eelio- (ήλιο-) is a prefix meaning sun.
Eeliaia (Ήλιαῖα) is a festival of Eelios (Helios).
Eeliakos (ήλιᾰκός) means of the sun, solar, the solar year.
Eeliadhees (Ήλιάδης) means child of the Sun. Eelias (Ήλιάς) and Eeliades (Ήλιάδες) mean daughter of the Sun.
Detail of Helios driving the chariot of the sun. http://www.theoi.com/Gallery/T17.6.html
Museum of Fine Arts, Boston, Massachusetts, USA Catalogue Number: Boston 03.804 Apulian Red Figure Krater, volute Painter: Resembles the Varrese Painter Date: circa 340 BCE.
In Orphic Hymn 7. To the Sun, Orpheus describes Eelios as:
- “Lord of the seasons” (5)
- “With thy right hand the source of morning light, And with thy left the father of the night” (7-8)
- “The world’s commander” (16)
- “Source of existence, pure and fiery bright” (18-19)
- “almighty lord of years.” (19)
(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) 122-123.)
ELYSIAN FIELDS
Eelusion (Ήλύσιον) are the fields of Eelusios (Ήλύσιος), the Elysian Fields, the place of happiness and the light of day in the afterlife. Pindar describes the Elysium as a place where “the sun shineth in his strength, in the world below, while here ‘tis night . . .”
(Pindar. “Dirges Fragment 129,” The Odes of Pindar, translated by John Sandys, Loeb Classical Library (Cambridge: Harvard University Press; London: William Heinemann, 1915) 589.)
Lusios (λύσιος) means releasing, delivering; the Gods or Goddesses who deliver from curse or sin. Lusis (λύσις) means loosing, releasing, deliverance, atonement, redemption.
Eelusion (Ήλύσιον) translates as “center of deliverance.”
Pindar describes the paradise of the Eelusios (Ήλύσιος):
"For them [in Elysium] . . . in meadows red with roses, the space before their city is shaded by the incense-tree, and is laden with golden fruits . . .
“Some of them delight themselves with horses and with wrestling; others with draughts, and with lyres; while beside them bloometh the fair flower of perfect bliss.
“And o’er that lovely land fragrance is ever shed, while they mingle all manner of incense with the far-shining fire on the altars of the [G]ods [and Goddesses].”
(Pindar (circa 530 BCE), “Dirges 129,” The Odes of Pindar, translated by Sir John Sandys, Loeb Classical Library (Cambridge: Harvard University Press; London: William Heinemann, 1915) 589.)
An inscription on a gold tablet buried with a woman in a grave in Italy dated circa 400 BCE describes the path to the Elysian:
“When you are about to die
down to the well-built house of Hades,
There is a spring at the right side,
And standing by it a white cypress.
Descending to it, the souls of the dead refresh themselves.
Do not even go near this spring!
Ahead you will find from the Lake of Memory,
Cold water pouring forth; there are guards before it.
They will ask you, with astute wisdom,
What you are seeking in the darkness of murky Hades.
Say, ‘I am a child of Earth and starry Sky,
I am parched with thirst and am dying;
But quickly grant me
Cold water from the Lake of Memory to drink.’
And they will announce you to the Chthonian King,
And they will grant you to drink from the Lake of Memory.
And you, too, having drunk, will go along the sacred road on which other
Glorious initiates and bacchoi travel.”
From the cist-grave of a woman, around 400 BCE, grave tablet, Museo Archeologico di Vibo. The rectangular gold tablet, folded several times, was found lying on the upper chest of the skeleton and was perhaps attached to the neck by a tiny string.
(Fritz Graf and Sarah Iles Johnson, Ritual Texts for the Afterlife: Orpheus and the Bacchic Gold Tablets (New York: Routledge, 2007) 5-6).
ELECTRIC
Eelektor (ήλέκτωρ) means the beaming sun; fire as an element.
Eelektron (ἥλεκτρον) means amber, a magnetically-charged fossil, the basis for the word electronic.
Webster’s defines amber as “a pale yellow, reddish, or brownish fossil resin of vegetable origin . . . capable of giving a negative electrical charge by friction.” Amber acts as a magnet.
Eelektris (Ήλεκτρίς) is an epithet of the Moon, reflecting its magnetic pull on tides, etc. and, at times, its color. In Orphic Hymn 8. To the Moon (7-8), Orpheus refers to the moon as:
“. . . Mother of ages, fruit-producing Moon,
Whose amber (ἥλεκτρον) orb makes Night’s reflected noon . . .”
(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) 125.)
DAWN: EEOS
Eeos (ήώς) means dawn, the turning point between night and day. Eeos (Ήώς) is Eos, the immortal Goddess of the dawn, literally “center brings-forth.”
Eeothen (ήῶθεν) means from morn, at dawn, at break of day.
Eeoos (ήωος) means at break of day; eastern.
In Orphic Hymn 77. To Aurora (Eeos) (9-14), Orpheus proclaims:
“. . . Mankind in thee eternally delight,
And none presumes to shun thy beauteous sight.
Soon as thy splendours break the bands of rest,
And eyes unclose with pleasing sleep oppress’d;
Men, reptiles, birds, and beasts, with gen’ral voice,
And all the nations of the deep, rejoice . . . ”
(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) 216.)
DAY: EEMERA
Eemera (Ήμέρα) is Hemera, the immortal Goddess of day. Mera (μέρα) means share, portion, allotment, fate, lot, destiny, so that Eemera (Ήμέρα), each day, translates as “center destiny.”
Eemar (ἦμαρ) means day, in a day, on that day, within a day's space, for a day.
Eematos (ήμάτος) means by day.
EARLY
The letter Η (center) followed by the letter Ρ (outflow-of) conveys the notion of early.
Eeri (ἦρι) means early morning; ris (ῤίς) means protrusion. The first glimpse of sunlight on the horizon is eeri (ἦρι), “center protrusion.”
Eeri- (ήρι-) is a prefix meaning early; spring; dawn.
Eerios (ήέριος) means early, at early morn.
Eerinos (ήρῐνός) means in Spring.
HERA: THE IMMORTAL GODDESS OF AIR
Eera (Ήρα), also spelled Eeree (Ἢρη), is the immortal Goddess Hera. Hera is often depicted in literature as raging with jealousy over her husband Zeus’ amorous transgressions. Zeus is the God of lightning and rain, generally accompanied by winds and tempests.
Head of Hera from the Heraeum of Argos, circa 450 B.C.E. http://www.sikyon.com/Argos/Art/argos_eg04.html
Silver stater, on the left side showing the head of Hera wearing a crown and on the reverse two dolphins and the forepart of a wolf in the middle, with the word "ΑΡΓΕΙΩΝ", 350 BCE. http://www.sikyon.com/Argos/Coinage/coins_eg01.html
The prefix eeero- (ήερο-) means in mid-air, the basis for the prefix aero-.
Empedocles in Physics (7(6).2-3) equates Eeree/Hera (Ἢρη) with air, one of the four roots/elements.
(Empedocles: The Extant Fragments, translated by M.R. Wright (Yale University, 1981) 23.)
In another Fragment regarding the four roots/elements, Empedocles equates fire with Zeus (Ζεύς), air with Hera (Ἥρη), earth with Aidoneus (Άιδωνεύς) (the poetic form of Aidees (Ἃΐδης), Hades), and water with Neestis (Νῆστίς), a Sicilian water-Goddess. (Emp. 6.3, 96.2, Alex. 323 K.-A. (= Emp.6.3).
τέσσαρα γάρ πάντων ῥιζωματα πρῶτον ἅκουε.
Ζεύς άργής Ἥρη τε φερέσβιος ήδ' Άιδωνεύς
Νῆστίς θ', ἥ δακρύοις τέγγει κρούνωμα βρότειον.
“And first the fourfold root of all things hear! –
White gleaming Zeus, life-bringing Here, Dis (sic),
And Nestis whose tears bedew mortality.”
(Empedocles. Poeta Philosophus 6.1, cited in The Framents of Empedocles, translated by William Ellery Leonard (Chicago: Open Court Publishing, 1908) 17.)
http://archive.org/stream/thefragmentsofem00empeuoft#page/17/mode/1up/search/root
In Orphic Hymn 15. To Juno (Hera), Orpheus calls Eeree/Hera (Ἢρη) the inspiration for gales and the mother of winds:
“O Royal Juno (Hera) of majestic mien,
Aerial-form’d, divine, Jove’s blessed queen,
Thron’d in the bosom of caerulean air,
The race of mortals is thy constant care.
The cooling gales thy pow’r alone inspires,
Which nourish life, which ev’ry life desires.
Mother of clouds and winds, from thee alone
Producing all things, mortal life is known:
All natures share thy temp’rament divine,
And universal sway alone is thine,
With sounding blasts of wind, the swelling sea
And rolling rivers roar, when shook by thee.
Come, blessed Goddess, fam’d almighty queen,
With aspect kind, rejoicing and serene."
(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) 140-141.)
Antheia (Ἃνθεια), “arising prevailing Goddess,” is an epithet of Hera.
The flowers that spring forth from the union of Zeus and Hera are described in Homer’s “The Couch of Zeus and Hera:”
“Zeus spoke, and seized his wife in his arms. The divine earth beneath them put forth newly-sprung grass, and the dewy lotus, and the crocus and the hyacinth, thickly-growing and soft. The flowers raised them up, coming between them and the earth.
“On this bed they lay . . .”
(Homer. “The Couch of Zeus and Hera,” translated by Kathleen Freeman in The Greek Way: An Anthology (London: MacDonald and Co., 19 Ludgate Hill, 1947) 92.)
Temples to Eera/Hera were located in numerous cities. The magnificent remains of the Temple of Hera in Paestum (near Naples, Italy) still stand.
Temple of Hera in Paestum (near Naples, Italy). http://mattglen.com/olympics-2012-torch-relay/the-lighting-of-the-olympic-flame-greece-here-we-come/
Pausanias describes the Olympian Temple of Hera and the maidens’ foot races in her honor:
“[5.16.1] XVI. It remains after this for me to describe the temple of Hera (of Olympos) and the noteworthy objects contained in it . . .
The length of the temple is one hundred and sixty-nine feet, the breadth sixty-three feet, the height not short of fifty feet . . .
[5.16.2] Every fourth year there is woven for Hera a robe by the Sixteen women, and the same also hold games called Heraea. The games consist of foot-races for maidens. These are not all of the same age. The first to run are the youngest; after them come the next in age, and the last to run are the oldest of the maidens. They run in the following way:
[5.16.3] . . . their hair hangs down, a tunic reaches to a little above the knee, and they bare the right shoulder as far as the breast. These too have the Olympic stadium reserved for their games, but the course of the stadium is shortened for them by about one-sixth of its length. To the winning maidens they give crowns of olive and a portion of the cow sacrificed to Hera. They may also dedicate statues with their names inscribed upon them. Those who administer to the Sixteen are, like the presidents of the games, married women . . .
[5.16.8] Whatever ritual it is the duty of either the Sixteen Women or the Elean umpires to perform, they do not perform before they have purified themselves with a pig meet for purification and with water. Their purification takes place at the spring Piera. You reach this spring as you go along the flat road from Olympia to Elis . . .”
(Pausanias (circa 150 CE). Description of Greece 5. 16.1 – 8, 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/Pausanias1A.html
Pausanias describes a Temple of Hera in Argolis containing an enormous gold and ivory statue of Hera:
“Fifteen stades distant from Mykenai [in Argolis] is on the left the Heraion (temple of Hera). Beside the road flows the brook called Water of Freedom. The priestesses use it in purifications and for such sacrifices as are secret . . .
“This Asterion flows above the Heraion, and falling into a cleft disappears. On its banks grows a plant, which also is called Asterion. They offer the plant itself to Hera, and from its leaves weave her garland . . .
“Before the entrance stand statues of women who have been priestesses to Hera and of various heroes, including Orestes . . .
“The statue of Hera is seated on a throne; it is huge, made of gold and ivory, and is a work of Polykleitos. She is wearing a crown with Kharites (Graces) and Horai (Seasons) worked upon it, and in one hand she carries a pomegranate and in the other a sceptre. About the pomegranate I must say nothing, for its story is somewhat of a holy mystery.”
(Pausanias (circa 150 CE). Description of Greece 2. 17. 1 – 78, 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/Pausanias1A.html
HERAKLES AND HEROES
Eeros (ἥρως) means hero. Note that rosis (ρῶσις) means strength, so that eeros (ἥρως) translates as “center strength.” Eero- (ήρω-) is a prefix meaning of heroes.
Eerakleees (Ήρακλέης) is Herakles a Greek hero famous for performing twelve labors at the command of the Delphic Oracle, such as slaying ferocious beasts, etc.
Herakles seated on a stool draped with his lion-skin cape, flanked by Hermes and Nike. Musée du Louvre, Paris, France, Louvre K518, Lucanian Red Krater, Attributed to the Primato Painter, circa 350 - 330 BCE.
CENTRAL BODY PARTS
Eetor (ἦτορ) means heart; the seat of life.
Eetron (ἦτρον) means abdomen, belly.
Eepar (ἧπαρ) means liver.
TO LEAD
Eegemon- (ἡγεμόν-) is a prefix meaning to lead, govern, rule, the basis for the word hegemony. Gemos (γέμος) means load, so that eegemon- (ἡγεμόν-) translates as “center (of the) load.”
Eegemonee (ήγεμόνη) means queen.
Eegemon (ἡγεμών) means one who leads.
Eegeomai (ήγέομαι) means to go before, lead the way.
Eegetees (ήγέτης) means leader, with etees (ἕτης) meaning clan, kin, so that eegetees (ήγέτης) means “center of kin.”
Eegeema (ἥγημα) means guide, that which guides; thought, purpose.
Eegeesis (ἥγησις) means command.
Eenia (ήνία) means reins, literally “center prevailing.”
CENTRAL TO THE CULTURE
Eethos (ἦθος) means an accustomed place; custom; character, the basis for the word ethos. Eethas (ήθάς) means accustomed to.
Webster’s defines ethos as “the fundamental character or spirit of a culture.”
Eetheios (ήθεῖος) means trusty, honored; theios (θεῖος) means from the Gods and Goddesses.
TO ENJOY, TAKE PLEASURE
Eedomai (ἥδομαι) means to enjoy oneself, take one's pleasure, please, delight, the basis for the word hedonism. Doma (δόμα) means gift and domos (δόμος) means house, so that eedomai (ἥδομαι) translates as "central gift" or "center of the house."
Webster’s defines hedonism as “the doctrine that pleasure or happiness is the highest good.”
Eedonee (ήδονή) means enjoyment, pleasure.
Eedos (ἦδος) means delight, pleasure; dosis (δόσις) means giving, gift, destiny, fate.
Eedu- (ήδῠ-) is a prefix meaning sweet.
Eedubios (ήδύβῐος) means sweetening life, living pleasantly.
Eedumos (ἥδῠμος) means sweet, pleasant.
YOUTH
Eeba (ἥβα) means youthful prime, youth, the strength and vigor of youth, youthful fire, spirit, literally “center basis arising.”
Eeba (Ἥβα) is Hebe, the immortal Goddess of youth.
Herakles & Hebe, Athenian red-figure pyxis circa 450 BCE, University of Pennsylvania Museum http://www.theoi.com/Ouranios/Hebe.html
Eebasko (ἡβάσκω) means to come to puberty, become marriageable, to have the outward signs of puberty.
Eebulliao (ἡβυλλιάω) means in the bloom of youth; bulli- (βυλλι-) is a prefix meaning dance. Eebulliao (ἡβυλλιάω) is the basis for the word ebullient, defined by Webster’s as “overflowing with fervor, enthusiasm, or excitement; high-spirited.”
HESIOD
Eesiodos (Ήσίοδος) is Hesiod, is the author of the Theogony, an ancient Greek poem written circa 750 BCE describing the genealogy of the Gods and Goddesses.
Ancient writers and philosophers often self-named to reflect their specialties. Hesiod’s name means “centered on (Ή) the Gods and Goddesses (σῐός=Laconic for θεός=the Gods and Goddesses).”
ECHO
Eecho (ήχω) means echo, a sound that reverberates back to its source.
Eecheo (ήχέω) means sound, ring, peal, chirp, roar. Cheo (χέω) means pour, let flow, scatter, shed, diffuse, so that eecheo (ήχέω) translates as “center of diffusion.”
Eechos (ἦχος) means the sound of words, breathing, voice.
Eechion (ήχεῖον) means drum, gong, or tambourine.
Eechetees (ήχέτης) means clear-sounding, musical, shrill, chirping (of the cicada).
SOOTHING
Eepios (ἥπῐος) means gentle, kind, soothing, with pios (πιος) meaning fat, rich milk, reflecting the soothing properties of milk.
Eesuch- (ήσῠχ-) is a prefix meaning quiet, soothing, gentle with suchnos (σῠχνός) meaning frequent, long, many, much, often, so that eesuch- (ήσῠχ-) reflects the soothing essence of repetition, such as, for example, rocking or chanting.
The Eesuchides (Ήσῠχίδες) are the priestesses of the Eumenides (Έυμενίδες), the gracious Goddesses, a euphemism for the immortal Goddesses of retribution. The Furies are described in the Orphic Hymn 69. To the Furies (Eumenides) (5-12) as “punishing:”
“. . . Whose piercing sight, with vision unconfin’d,
Surveys the deeds of all the impious kind:
On Fate attendant, punishing the race
(With wrath severe) of deeds unjust and base . . .
Eternal rulers, terrible and strong,
To whom revenge, and tortures dire belong . . .”
Eesuchikos (ήσῠχικός) means peaceable, quiet, a state of mind one might hope to foster in avenging Goddesses.
CENTERING ON
Eetrion (ἥτριον) means the warp, literally “center stretch/extend.” The warp are the strings held in tension on the loom, the weft is woven over and under, in and out of the warp.
OTHER
Eegatheos (ήγάθεος) means most holy, of places immediately under divine protection, “center (ή) earth (γά) divine (θεος).”
Eepeiros (ήπειρος) means terra firma, land (opposite the sea; opposite land flooded by the Nile); the mainland.
Eeia (ἥϊα) means provisions for a journey.
Eeioo (ήϊόω) means to provide with food.
Eelaino (ήλαίνω) means to wander, stray, roam.