Embedded Files
W, X, and Y
An Illustrated Glossary of Hellenic Polytheism
BEING A DICTIONARY OR BRIEF ENCYCLOPEDIA OF HELLENISMOS, THE ANCIENT PAGAN GREEK RELIGION
HellenicGods.org
PLEASE NOTE: Throughout the pages of this Glossary, you will find fascinating stories. These narratives are known as mythology, the traditional stories of the Gods and Heroes. While these tales are great mystical vehicles containing transcendent truth, they are symbolic and should not be taken literally; a literal reading will frequently yield an erroneous result. The meaning of the myths is often concealed in code. To understand them requires a key. For instance, when a God kills someone, this usually means a transformation of the soul to a higher level. Similarly, sexual union with a God is a transformation.
PHOTO COPYRIGHT INFORMATION: The many pages of this website incorporate images, some created by the author, but many obtained from outside sources. To find out more information about these images and why this website can use them, visit this link: Photo Copyright Information
DISCLAIMER: The inclusion of images, quotations, and links from outside sources does not in any way imply agreement (or disagreement), approval (or disapproval) with the views of HellenicGods.org by the external sources from which they were obtained.
Further, the inclusion of images, quotations, and links from outside sources does not in any way imply agreement (or disagreement), approval (or disapproval) by HellenicGods.org of the contents or views of any external sources from which they were obtained.
ABBREVIATIONS: A list of abbreviations used in the glossary can be found on this page: GLOSSARY HOME PAGE
Water - See Ýdohr.
Water-Fire-Aithír are all Synækhís Ousía, continuous substance (in contrast to Earth, the Mæristí Ousía or divisible substance). In Orphic literature, Water-Fire-Aithír are usually simply called Water (Ýdohr; Gr. Ὕδωρ). See Ýdohr.
Wheat-Ear - Wheat-Ear is the zodiacal month of Virgo. See Stachys and Parthenos.
Wholeness - See olotis.
Will, the - See Voulí.
wine - Wine and its intoxicating character is a major symbol in Hellenic mythology. Its primary association is with Ælefthærefs Dionysos, the great liberator. Wine is representative of the divine Æther of Zeus' influence on the soul. Red-wine is symbolic of the blood of Dionysos, and therefore is used in libation as a type of sacrifice.
Wisdom - See Phrónisis. Please visit this page: Virtue in Hellenismos.
words and names - Homer says that the Gods call things by their correct and natural names, names which may be different than those which mortals use. (Plato Kratylos 391d; Homer Iliad xxi.332-80, xx.74, xiv.291, and ii.813.
Ξ, ξ - Xei (Xi; Gr. χεῖ, ΧΕΙ) is pronounced: ĭk-SEE, and the letter sounds like ks or the x in ax or box. See Pronunciation of Ancient Greek and Transliteration of Ancient Greek.
Xænía - (xenia; Gr. ξενία, ΞΕΝΙΑ) - Xænía is hospitality; the guest/host relationship protected by Zefs Xǽnios (Ζεὺς Ξένιος), the God of friendliness, the God of strangers, Zefs the compassionate one. The word is derived from ξένος, a stranger, a wanderer, a refugee. We are obligated by Zefs Xǽnios to be kind to strangers because they are in a vulnerable position. Xænía requires that we do not turn our back on one who is in need and defenseless. The stranger who receives hospitality is bound to the person who gives help (the host); the host is also bound to the stranger in a reciprocal relationship. Xænía is the reciprocal relationship between two xǽni (xenoi; Gr. ξένοι, plural) under which both parties have obligations. A ξένος is defined in five ways: guest, host, stranger, foreigner, and friend; so once the relationship has commenced, both the host and the guest become a ξένος.
In ancient times these two parties, the guest and the host, had obligations. If you try to imagine a traveler approaching a home in a society that did not have hotels, you can see the necessity for such courtesy. The host was obligated to provide protection for the traveler: food, shelter, and facility for bathing. There was a tradition that no questions were asked of the traveler until they had first eaten. When the stranger returned to his journey, gifts were given. The stranger was obligated to be humble and courteous and, if possible, to give a gift to the host when he resumed his journey. The two xǽni were now bound to each other in the future.
"For Homer says that all the Gods, and especially the God of strangers (ed. Zeus), are companions of the meek and just, and visit the good and evil among men." (Πλάτων Σοφιστής 216, trans. Benjamin Jowett, 1892; found in the 1937 Random House edition of The Dialogues of Plato, Vol. 2, p. 221.)
There was a belief in ancient times that sometimes Gods disguised themselves as travelers and one could encounter such deities in your daily life. The person standing before you could be a God so we should treat everyone with great kindness and generosity. Such compassion for strangers and the vulnerable is the desire of Zefs Xǽnios.
Xóanon - (Gr. Ξόανον, ΞΟΑΝΟΝ. Plural: Ξόανα) The Xóanon is an archaic wooden statue of a God, rarely showing precise features, often believed to have fallen from heaven. There is the famous story of the Xóanon of Ártæmis Orthía, (Gr. Ἄρτεμις Ὀρθία), stolen from Taurikí (Taurica or Tauride; Gr. Ταυρικὴ) by Orǽstis (Orestes; Gr. Ὀρέστης) and his sister Iphiyǽneia (Iphigenia; Gr. Ἰφιγένεια). There are no original Xóana that have survived from antiquity. We know what they looked like because copies were created in stone which are extant. These copies were made when a new colony was created; they were sent off with the new colonists.
Υ, υ (UPSILON) - The Greek letter UPSILON (pronounced eepseelohn) sounds like a long e, like the double e in fee, knee, or see; never like the y in sky or by. This long e sound is common to the Greek letters IOTA and ETA, as well as the graphemes EPSILON-IOTA and OMICRON-IOTA. This presents a dilemma when creating a convention for transliteration. We have decided to represent UPSILON with the y, requiring the student to remember that when encountering a transliterated Greek word with a y, it should always be pronounced like a long e, not like the y in sky or by. See Pronunciation of Ancient Greek and Transliteration of Ancient Greek.
The English letter Y, y is also being used in certain circumstances to represent Γ, γ (GAMMA), when gamma appears before ε and the diphthong αι, and all letters and diphthongs which have the ee sound as in see (η, ι, υ, ει, οι, υι). In these cases, the gamma, here represented by Y, y, sounds like the y in yes.
Yænæsiouryikón, to - (genesiourgicon, to; Gr. το γενεσιουργικόν, ΤΟ ΓΕΝΕΣΙΟΥΡΓΙΚΟΝ) Yænæsiouryikón, or in English, the Genesiurgic, is that which is effective of generation. (TTS XV p. 9)
Yǽnæsis - (genesis; Gr. γένεσις, ΓΕΝΕΣΙΣ) Yǽnæsis is genesis, generation. The word is used by the Neoplatonists and defined as "a flowing condition of being, or a subsistence in becoming to be. Hence, το γίγνεσθαι (ed. to yígnæsthai) signifies an extension in subsistence, or a tendency to being." (TTS XV p. 9)
Yǽnæsis of the Gods - Please visit these pages: Orphic Rhapsodic Theogony and Orphic Cosmogony and Theogony.
Yænǽthlia - (Genethlia; Gr. Γενέθλια) Yænǽthlia is the birthday of a God, or simply any birthday. See also Æpivatírion.
Yǽnito - (Genoito; Gr. γένοιτο, ΓΈΝΟΙΤΟ, from γίγνομαι.) The word Yǽnito is said silently at the end of every ritual by each participant, similar to the Christian word amen. The meaning of Yǽnito is: 'May this be done."
Yǽnito is difficult to find in an Greek-English dictionary because it is a form of a somewhat dissimilar looking word, Yígnomai, (Gr. γίγνομαι): come into being. There are many instances of the word in ancient literature, including the writings of Ómiros (Homer; Gr. Ὅμηρος) and Aiskhýlos (Aeschylus; Gr. Αἰσχύλος): Perseus Search Results.
Yaia - (Gaia; Gr. Γαῖα, ΓΑΙΑ = Yi or Ge; Gr. Gή, ΓΗ) Yaia (or Yi) is the ancient Greek word for Earth. Earth is one of the two basic material kozmogonic substances. The other kozmogonic substance is Ýdohr (Water-Fire-Aithír). Earth is receptive female. Ýdohr is active, formative male. Earth is divisible substance (Μεριστή Οὐσία). Ýdohr is continuous substance (Συνεχής Οὐσία).
- Yaia is the Goddess, who, in the mythology, is depicted as married to Ouranós. The word ouranós means "sky" and the word is poetically used to refer to Aithír (Aether; Gr. Αἰθήρ), and Aithír is kozmogonically connected with Water, so the marriage of Yaia and Ouranós represents the interaction of the two kozmogonic material substances, Earth and Water.
- See Ýdohr. See Elements, The Classical. Also, please visit this page: Mystic Materialism.
Ÿákinthos (Hyacinth; Gr. Ὑάκινθος) Ÿákinthos was a Spartan prince who was loved by both Apóllohn (Apollo; Gr. Ἀπόλλων) and Zǽphyros (Zephyrus; Gr. Ζέφυρος) The parentage of Ÿákinthos varies depending what source you read but it is usually given as King Amýklas (Amyclas; Gr. Ἀμύκλας) of Spárta (Gr. Σπάρτα) and Diomídi (Diomede; Gr. Διομήδη). While Apóllohn and the prince were playing quoits, Zǽphyros became jealous and blew the discus off course, occasionally, Zǽphyros is not mentioned in some accounts,. The discus killed Ÿákinthos. From his blood Apóllohn caused a flower to grow, the hyacinth, the larkspur, or perhaps an iris; no one really knows which modern-day flower is actually meant in the myths. The locale was Amýklæs (Amykles; Gr. Αμύκλες) in Lakædaimohn (Lacedaemonia; Gr. Λακεδαίμων) (near Spárta).
A great festival was held in Spárta in honor of Ÿákinthos called the Yäkínthia (Hyacinthia; Gr. Ὑακίνθια) Pausanias' Guide to Greece 3.19.3-4
Yassou - (Gr. γεια σου, ΓΕΙΑ ΣΟΥ) - Yassou is the traditional Greek salutation used in the Hellenic community meaning to your health or just hello. It is more informal and not so religious. Cf. Khairæ.
Ýdohr - (Hydor; Gr. Ὕδωρ, ΥΔΩΡ) Ýdohr is Water. Ýdohr is one of the two basic material kozmogonic substances. Water is a God, characterized as male and formative. Ýdohr is the Synækhís Ousía, the continuous substance. The other and complementary kozmogonic substance is Earth. Ýdohr is active; Earth is receptive. Ýdohr is continuous; Earth is divisible. Plátohn (Plato; Gr. Πλάτων) calls these two substances the One (Monad) and the Other. In Orphic literature, the word Water usually represents all three types of Synækhís Substance: Water-Fire-Aithír. See Earth. See Water-Fire-Aithír. See Elements, The Classical.
Ýdra - (Hydra; Gr. Ὕδρα, ὝΔΡΑ) The Ýdra in mythology is a murderous serpent with nine heads, each of which, when cut off, grow two more in its place. The Ýdra symbolizes the ego, not in the Freudian sense, but in the ordinary meaning of exaggerated self-importance. The Ýdra must be conquered, a most difficult task, as the ego is well-equipped to endlessly find new means of defending itself.
About the Lærnaian Ýdra (Lernaean Hydra; Gr. Λερναία Ὕδρα) from William Smith's Dictionary: "This monster, like the lion, was the offspring of Typhon and Echidna, and was brought up by Hera. It ravaged the country of Lernae near Argos, and dwelt in a swamp near the well of Amymone: it was formidable by its nine heads, the middle of which was immortal. Heracles, with burning arrows, hunted up the monster, and with his club or a sickle he cut off its heads; but in the place of the head he cut off, two new ones grew forth each time, and a gigantic crab came to the assistance of the hydra, and wounded Heracles. However, with the assistance of his faithful servant Iolaus, he burned away the heads of the hydra, and buried the ninth or immortal one under a huge rock. Having thus conquered the monster, he poisoned his arrows with its bile, whence the wounds inflicted by them became incurable. Eurystheus declared the victory unlawful, as Heracles had won it with the aid of Iolaus. (Hes. Theog. 313, &c.; Apollod. ii. 5. § 2; Diod. iv. 11; Eurip. Herc. Fur. 419, 1188, Ion, 192; Ov. Met. ix. 70; Virg. Aen. viii. 300; Paus. ii. 36. § 6, 37. § 4, v. 5. § 5; Hygin. Fab. 30.)" (This essay found in DGRBM Vol.II, p.395; a sub-topic of the article Heracles)
Lexicon entry: ὕδρα, water-serpent, but esp. of the Lernaean hydra, Hes.Th.313; Ὕδραν τέμνειν, prov. of labour in vain, because two heads sprang up for every one which was cut off. II. name of a constellation, = ὕδρος. (L&S p. 1844, left column)
Ydrána - (Hydrana; Gr. Ὑδράνᾱ, ΥΔΡΑΝΑ) The Ydrána is a bowl for Khǽnips (Chernips or Lustral Water; Gr. Χέρνιψ).
Ydrokhóös - (Gr. Υδροχόος, ΥΔΡΟΧΟΟΣ) Ydrokhóös is the fifth month of the Mystery year beginning January 21 and corresponding to the zodiacal month of Aquarius. Ydrokhóös is ruled by the Goddess Íra (Hera; Gr. Ήρα). It is a month of Stability (Stathærótita; Gr. Σταθερότητα).
Lexicon entry Ydrokhóös: water-pourer, name of the constellation Aquarius. (L&S p. 1845, right column, within the entries beginning ὑδρο-φῠλᾰκέω, edited for simplicity.) Ydrokhóös may also be spelled Ydríkhöos (Gr. Ὑδρήχοος), defined in Liddell & Scott as: of poured water. II. the sign Aquarius. (L&S p. 1844, right column, edited for simplicity.)
Yi - See Yaia.
Yígantæs - (Gigantes or Giants; Gr. Γίγαντες, ΓΙΓΑΝΤΕΣ) The Yígantæs are the Giants, the prodigy of Yi, Earth and Ouranós.
Yígas - (Gigas; Gr. Γίγας, ΓΙΓΑΣ) Yígas is a Giant, the singular of Yígantæs.
Yíras - (geras; Gr. γῆρας, ΓΗΡΑΣ) Yíras is old age.
Ýparxis - (Hyparxis; Gr. Ὕπαρξις, ὝΠΑΡΞΙΣ) Ýparxis is the "first principle, or foundation, as it were, of the essence of a thing. Hence also, it is the summit of essence." (TTS XV p. 10)
Ypærkhthónios - (Hyperchthonius; Gr. ὑπερχθόνιος, ΥΠΕΡΧΘΟΝΙΟΣ) Ypærkhthónios means above the earth (not to be confused with ypokhthónios, which means "under the earth" or khthónios, which refers to "the surface of the earth."). So, we have three words: ypokhthónios (under), khthónios (the surface of) and ypærkhthónios (above) the earth.
- Lexicon entry: ὑπερχθόνιος, ον, above the earth, Man.2.26. (L&S p. 1870, right column.)
- Cf. Ypokhthónios and Khthónios.
Ýpnos - (Hypnos; Gr. Ὕπνος, ΥΠΝΟΣ) Ýpnos is Sleep
Ypokhthónios - (hypochthonic; Gr. ὑποχθόνιος, ΥΠΟΧΘΟΝΙΟΣ) - Ypokhthónios means under the surface of the earth (not to be confused with khthónios, which refers to the "surface of the earth," or ypærkhthónios which means "above the earth.") So, we have three words: ypokhthónios (under), khthónios (the surface of) and ypærkhthónios (above) the earth.
- Lexicon entry: ὑποχθόνιος, η, ον, Call. (v. infr.): (χθών):— under the earth, subterranean. (L&S p. 1902, right column, edited for simplicity)
- Cf. Ypærkhthónios and Khthónios.
Ypómnima - (hypomnema; Gr. ὑπόμνημα, ΥΠΟΜΝΗΜΑ, singular. Usually in plural: ὑπομνήματα.) Ypómnima is a note written down; ypomnímata (plural) are someone's notes, personal memories, a journal. The word is included in this glossary because there are several literary works written by philosophers, historians, etc. which use the word in the titlel
- Lexicon entry: ὑπόμνημα, ατος, τό, reminder, memorial. 2. tomb. II. reminder, mention, in a speech; in a letter; esp. written reminder, memorandum. 2. note or memorandum entered by a tradesman in his day-book. 3. mostly in pl., memoranda, notes. 4. minutes of the proceedings of a public body, public records. 5. dissertations or treatises written by philosophers, rhetoricians, and artists. b. division, section, 'book' of such a treatise. c.explanatory notes, commentaries. III. draft or copy of a letter. IV. memorial, petition. 2. notification.
Yposælínia - (Hyposelenia; Gr. Υποσελήνια, ΥΠΟΣΕΛΗΝΙΑ) The Yposælínia is the area just under the moon.
Ypóstasis - (hypostasis; Gr. ὑπόστασις, ΥΠΟΣΤΑΣΙΣ) Ypóstasis, from the perspective of philosophy, means the underlying substantial nature of something.
ývris - (hubris; Gr. ὕβρις, ΥΒΡΙΣ) Ývris is defined by Liddel & Scott as wanton violence, arising from the pride of strength or from passion, insolence. We are using the term more as it is used in modern times: ývris is excessive pride. Ývris is the wanton excess and insolence that causes one to claim more than what is justifiably yours. In particular, ývris occurs when the border between ones humanity and the divinity is blurred. The opposite of ývris, and the correct attitude, would be expressed in the Delphic Maxim: Think as a mortal. More informally, ývris is currently being used by some meaning a violation, an offense against the Gods, and an offense against nature, and we are using the term in this way also.
Yyeia - (Hygeia; Gr. Ὑγεία, ὙΓΕΊΑ. Roman is Salus.) Yyeia is pronounced ee-GYEE-ah, the gy of the second syllable is somewhat guttural, something like a cross between a hard g and y, from the top of the mouth. Yyeia is the daughter of Asklipiós (Asclepius; Gr. Ἀσκληπιός) and Ipióni (Epione; Gr. Ἠπιόνη). Próklos (Proclus; Gr. Πρόκλος) gives her parentage (in Plat. Tim.) as Ǽrohs (Eros; Gr. Ἔρως) and Peithóh (Peitho; Gr. Πειθώ). Yyeia is a great Goddess of health, cleanliness, and sanitation, the prevention of disease. From her name we have the English word 'hygiene,' Also associated with Yyeia is good mental health which she bestows and protects. In iconography, Yyeia is depicted as a compassionate woman who is chaste. She holds a serpent in her arms, feeding it from a cup, and she wears a long khitóhn (Chiton; Gr. Χιτών). Sometimes she is shown with her father or grouped with her sisters. The Orphic Hymn to this Goddess recommends an offering of frankincense.
ABBREVIATIONS: A list of abbreviations used in the glossary can be found on this page: GLOSSARY HOME PAGE
The logo to the left is the principal symbol of this website. It is called the CESS logo, i.e. the Children of the Earth and the Starry Sky. The Pætilía (Petelia; Gr. Πετηλία) and other golden tablets having this phrase are the inspiration for the symbol. The image represents this idea: Earth (divisible substance) and the Sky (continuous substance) are the two kosmogonic substances. The twelve stars represent the Natural Laws, the dominions of the Olympian Gods. In front of these symbols is the seven-stringed kithára (cithara; Gr. κιθάρα), the lyre of Apóllohn (Apollo; Gr. Ἀπόλλων). It (here) represents the bond between Gods and mortals and is representative that we are the children of Orphéfs (Orpheus; Gr. Ὀρφεύς).
SPELLING: HellenicGods.org uses the Reuchlinian method of pronouncing ancient Greek, the system preferred by scholars from Greece itself. An approach was developed to enable the student to easily approximate the Greek words. Consequently, the way we spell words is unique, as this method of transliteration is exclusive to this website. For more information, visit these three pages:
Pronunciation of Ancient Greek
Transliteration of Ancient Greek
Pronouncing the Names of the Gods in Hellenismos
For more information: Inquire.hellenicgods@gmail.com
For answers to many questions: Hellenismos FAQ
© 2010 by HellenicGods.org. All Rights Reserved.
Page updated
Report abuse