(note, there are some unmarked names, places, that appear later in the text, so some one will have to go back and mark thoses when they come across them Deinomenes is one of them)

(note, things crossed out, are things/terms, which I have either corrected or added to the xml files)

Heaven (currently marked up as a place. I'm not so sure about that.)

"see Uranus; Zeus; and entries listed under After-life" -OCD

"Uranus (Greek Ouranos), the divine personification of the sky in Greece. Scarcely known in cult, his best-known appearance is in *Hesiod's Theogony. He is produced by *Gaia (Earth), then becoming her consort, but hating their children, he causes them to remain confined within her. At the instigation of Gaia, he is castrated by their son *Cronus; the severed genitals are cast into the sea and engender *Aphrodite."-OCD

"Zeus [...] Already in Homer (much more than in actual cult), Zeus had reached a very dominant position. During the Classical and dHellenistic age, religious thinkers dveloped this into a sort of 'Zeus monotheism'. To *Aexchylus, Zeus had begun to move away from the object of simple human knowledge ('Zeus, whoever you are ...') to a nearly universal function ('Zeus is ether, Zeus is earth, Zeus is sky, Zeus is everything and more than that" -OCD

"After-life See art (funerary); death, attitudes to; Elysium; Hades' Islands of the Blest; Orphism; Tartarus: Transmigration."-OCD

1.18.9 alabaster

1.19.4 Satyr

(there is a group name for satyrs. but this satyr refers to a statue. also in groups of satyrs doesn't actually list the satyrs listed in the text. might want to add?)

1.20.7 suppliants

"supplication, Roman (supplicationes). When calamity struck (pestilence, defeat) or danger threatened, the senate, advised by priests, often decreed adoration by all the people, or part of it, especially women of all or certain gods (often placed on pulvinaria, with the temples open) to expiate transgressions or to ensure future support. Supplicationes were also decreed to render thans for a signal victory. This double character of the rite favours the etymological connection with placo, 'give satisfaction', rather than with plico, "to bend' (one's knees). [...] Apparently it was an old Roman rite, but it fell under Greek influence: more than half of expiatory supplications were held at the suggestion of decemvirs (and the Sibylline books); [...]" -OCD

"Zeus [...] One of his main domains is right and justice: any transgression of his cosmic order is injustice; if necessary Zeus punishes transgressors. Human kings are under his special protection, but they have to endorse his justice. Zeus himself protects those outside ordinary social bonds -strangers, suppliants and beggars[...]" -OCD

1.21.7 Gryneum

1.22.1 sepulchral

 

hetaera? 1.23 (in a character description of Leaina (Leaena)

"hetairai ('companions', singlar hetaira) is an Attic euphemism for those women, slave, freed, or foreign, who were paid for sexual favours (see prostitution, secular). The term first appears with modifiers (Herodotus 2. 134.1 hetaires gynaikos, 2.135.5 epaphroditoi hetairai i.e. 'charming' (a word derived from *Aphrodite) hetairai; Metagenes, Aurai [...]); [...]

There was a class and semantic distinction, but not a legal one, between the hetaira and the porne ('buyable woman'), at least in later sources. A porne, even a lowly brothel slave, could gain her freedom, become an independent contractor, become the lover (hetaira) of some wealthy man or men, and thereby exert her own influence and obtain her own great wealth; [...] Membership of the category hetaira implied beauty, education, and the ability to inspire ruinous infatuation both in foolish young men and those presumably older and wiser. 

Greek literature about hetairai cannot yield concrete historical evidence for the realities of their lives, but instead constructs, from a male viewpoint, those women whose function it was to provide pleasure within a social ideology which defined women as wives, concubines, or prostitutes and allotted to each her separate place. Because the category 'prostitute' was the most fluid and the most exotic of the three, it was the most dangerous for men and the most productive of literary comment, ranging from cynical to the romantic. [...]"-OCD

1.23.3 Chalcidic Euripus

inland town Mycalessus

Mycalessians

1.23.4 Persian wars

1.23.5 Euphemus the Carian

1.23.6 islands were called Satyrides

1.24.3 Spirit of Good

1.25.2 isthmus

1.27. 1; 1.28.11; scimitar (looks like a latin word, will have to see original greek to determine)

"a short sword with a curved blade that broadens towards the point, used originally in Eastern countries" -ODE

1.27.5 Theaenetus

1.27.9 river Tethris

1.28.2 chisel of Mys

Mys: "an artist in the toreutic department, engraved the battle of the Lapithae and the Centaurs and other figures on the shield of Phidias's colossal bronze statue of Athena Promachos, in the Acropolis of Athens. If we are to believe Pausanias, these works were executed from designs by Parrhasius, who flourished half a century later than Phidias. It is probable that there is a mistake in the passage of Pausanias, and that Mys ought to be considered as a contemporary of Phidias, about B.C. 444. He is mentioned as one of the most distinguished engravers by Pliny, Propertius, Martial and Statius." Dictionary of Greek and Roman Biography and Mythology.

1.28.5 hey call the stone of Outrage and the stone of Ruthlessness.

1.29.1 Panathenaea

"the great civic festival of Athens in honour of its patron goddess Athena, celebrated in Hekatombaion (roughly August). Its core was the great procession, evoked on the Parthenon frieze, in which representatives of different sections of Athenian society and even metics marched or rode from the Ceramicus through the agora to the acropolis (see Athens, topography). There followed large sacrifices, the meat from which was publicly distributed. The night before, choirs of boys and maidens had celebrated a ‘night festival’ (pannychis). Every four years, the Panathenaea was extended to become the ‘greater Panathenaea’. Only then, probably, did the procession bring to Athena the famous Panathenaic robe, embroidered with scenes from the battle of Gods and Giants. The greater Panathenaea also included major athletic and musical competitions (see agōnes), open to all Greece and lasting several days, winners in which received money prizes or olive oil contained in the distinctive Panathenaic prize amphoras. The games were added to the Panathenaea in the 6th cent. (in or near 566), doubtless to set it on a par with other recently founded panhellenic athletic festivals (Pythia, Isthmia, Nemeia; see panhellenism; Pythian, Isthmian, and Nemean Games). In the 5th cent. Athens' allies were required to participate in the procession, which thus became a symbol of imperial power; see Delian League."-OCD

1.29. 3 Chabrias (name appears again, in Pausa 9.15.4

" the Athenian general[...]" -Dictionary of Greek and Roman Biography and Mythology

1.29.5 pentathlon

"An event in the Greek athletic festivals. Competitors in this event had to enter five contests: long jump, foot-race, throwing the discus, throwing the javelin, and wrestling. Victory in three events seems to have been sufficient for overall victory, but not necessary. It is not known how victory was decided if no competitor won three events. See also athletics." -The Oxford Companion to Classical Literature

1.29.11 Good Fortune

1.29.15 Mnaseas

Metic (in a character description)

"In ancient Greece, “metic” was the term for a resident alien—that is, a person resident in a city-state in which he did not enjoy citizen rights but in which he had to perform duties characteristic of citizens. The word “metic” means “one who lives among us” (but who is not “one of us”). The term was created to distinguish a free noncitizen who was not a slave. In attempting to define the metic, one must always keep in mind the figure of the citizen and his rights, privileges, and duties, because those are the criteria by which the metic class was defined.

The best evidence for metics, their status, and their treatment comes from Athens. Metics in Athens were either immigrants or freed slaves. Their numbers in Hellenistic times were equal to about half of the citizen body—in Classical times, probably even more than half.

Nothing is known about when the class distinction originated, at Athens or elsewhere; the ancient Athenian hero Theseus was said to have to have founded the Metoikia festival at Athens, but this cannot be verified. The history of the Athenian metic class may begin with Cleisthenes and his reforms in 508 bce; after that date, laws and decrees begin to make reference to metics. The class continued to exist until about 300 bce, after which the word “metic” disappears from the sources, although inscriptions continue to attest the presence of foreigners in Athens. It is not the idea of the metic—the resident alien—that disappeared; but rather, what disappeared is the legal distinction of a resident alien who paid the metic tax, registered in a deme, and performed other obligations of citizenship. This disappearance of the metic as such is probably the result of the death of the jealously guarded privilege of citizenship in the Hellenistic world.

Metics played no political role in Athenian affairs. They could not serve in the ekklēsia (people's assembly) or as jurors. Although they did have the same access to the courts that Athenian citizens did, and could prosecute or be prosecuted, they could—like slaves—be tortured in relation to testifying in a court case. The legal penalty for killing a metic was not as severe as that for killing a citizen. Metics were also liable to enslavement for violation of their metic status; offenses might range from posing as or marrying a citizen to failing to pay the tax on metics. Metics had to register as such with the deme in which they lived, and like women, they had to have a citizen “guardian.” They were rarely granted citizenship, although they could receive the right of isoteleia, which did not give them greater political rights but freed them from the burdens of citizenship. They could participate in all civic events, including religious festivals, except in roles specifically assigned to citizens.

Despite not possessing the legal and political rights of citizens, metics were expected to assume the burdens of citizenship, such as military service and payment of taxes. Wealthy metics paid a tax called the eisphora and participated in liturgies—sponsoring a trireme in the navy or a tragic chorus—just as the wealthy citizens of Athens did.

The area in which the metic had the greatest influence on Athenian life was economic. There were a great number of wealthy metics. The orator Lysias and his brother paid high taxes and sponsored dramatic choruses. A freed slave, Pasion the banker, was thus a metic; he became so wealthy that he was granted citizenship in gratitude for his benefactions to the city. Metics were essential to the Athenian economy; many were bankers, and still more were shopkeepers or artisans. Although the circumstances might seem ripe for it, metics did not resist their lot; they either performed the obligations expected of them or left the city. Immigrant metics retained citizen status in their home cities.

Some female metics led less circumscribed lives than female citizens, especially the poorer ones, did. Inscriptions preserve records of female shopkeepers and café owners, and the trade of prostitution was dominated by foreign women and slaves. Both female metics and metics who had been slaves benefited greatly from life in Athens, which gave them greater opportunities for assimilation and advancement than did other Greek cities.

It is a common belief that the metic class was not often found outside Athens, but this is false. Sparta is the only Greek city known definitively not to have had a metic class. Sources testify to the presence of metics in at least seventy other Greek cities besides Athens. Far less is known of these metics and whether their status, privileges, and duties were the same as those of the Athenian metic." -The Oxford Encyclopedia of Ancient Greece and Rome

1.31.3 Potami in Attica

"Potamus (Daskalio?) a deme of Attica, lay on the east coast north of Thoricus. It was celebrated as containing the sepulcher of Ion. Ion was the ancestor of the Ionians. He was, according to some traditions, king of Athens between the reigns of Erechtheus and Cecrops. He there became the father of four sons: Geleon, Aegicores, Argades, and Hoples. According to these four, he divided the Athenians into four classes, which derived their names from his sons. The harbor of Potamus was probably the modern Daskalio; and the deme itself is placed at the ruins situated on a height 3 km to the southwest of Daskalio. However, it should be pointed out that there were more than one deme named Potamus. Also, recent investigation has separated Upper and Lower Potamus from Potamus Deiradiotes, a coastal deme, and placed them in the Illisos valley. " -Bell, Robert E. Place-Names in Classical Mythology: Greece.

 

"Potamia, see  Kyme (Euboia)"

"Kyme, Euboia, Greece. Map 11. One of the chief towns of the region in the archaic period, joining with Chalkis in the 8th c. B.C. to found Cumae in Italy. There was a tendency in later times, when the Euboian city was over-shadowed by Chalkis, to confuse it with the far more important Aeolian Kyme in Asia Minor. The location of the archaic city is not certain, but it is presumably to coast town of Koumi. No ancient remains other than inscriptions have been found at the modern town; the ancient acropolis was probably on the height of Palaiokastri at Potamia, now marked by a mediaeval fortress. Bursian reported 4th and 3d c. B. C. graves NE or Koumi; a small temple has been excavated at Oxylithos not far to the S." -The Princeton Encyclopedia of Classical Sites. Edited by Richard Stillwell, William L. MacDonald, Marian Holland McAllister.   

1.31.5 Colaenis in Myrrhinus iscalled after Colaenus

(colaenis might refer to artemis, but will have to check. )

1.32.6 Ceyx, who was king of Trachis

"lord of Trachis, was connected by friendship with Heracles. He was the father of Hippasus, who fell in battle fighting as the ally of Heracles. According to others, Ceyx was a nephew of Heracles, who built for him the town of Trachis. [...]" -Dictionary of Greek and Roman Biography and Mythology

1.33.5 Nasamones, whom Herodotus calls the Atlantes, and those who profess to know the measurements of the earth name the Lixitae

(there is a place called Lixus, so Lixitae might refer to the people living in Lixus. )

1.33.7 Love. (is this eros)

 

 

Pausa 1.18.3; 1.23.10

 

term pancratiast is παγκρατιαστής, noun singular masculine nominative. meaning: one who practises the.

Will need to find out more about this term, is it referring to participating in the Pankration. "a sporting event introduced into the Greek Olympic Games in 648 BC and was an empty-hand submission sport with scarcely any rules. The athletes used boxing and wrestling techniques, but also others, such as kicking and holds, locks and chokes on the ground. The only things not acceptable were biting and gouging out the opponent's eyes." -Wikipedia

or was it "a poet or musician, who appears to have been eminent in his art, by the notive of him in Plutarch [...]" -Dictionary of Greek and Roman Biography and Mythology. Edited by William Smith, LL.D. London: Walton and Maberly, upper Gower Street, and Ivy Lane, Paternoster Row: John Murray, Albemarle Street. Volume 3.

 

παγκρατιov

is pankration. "in this event *boxing and *wrestling were combined with kicking, strangling, and twisting. It was a dangerous sport, but strict rules were enforced by the umpires. Biting and gouging were forbiddn (expect at Sparta, Philostr. Imag. 348), nearly every manoeuver of hands, feet, and body was permissible. You might kick your opponent in the stomach, twist his foot out of its socket, or break his fingers (cf. Pausanias 6.4, 8. 40. 1-2). All neck holds were allowed, a favourite method being the 'ladder-grip', in whcih you mounted your opponent's back, and wound your legs round his stomach, your arm around his neck." M. Poliakoff, Combat Sports in the Ancient World (1987), 54-63. In page 1106, The Oxford Classical Dictionary. Third Edition. Edited by Simon Hornblower and Antony Spawforth. Oxford, New York; Oxford University Press, 1996.

 

Pausa 1.22.2

Thymilus Θυμίλος

"a statuary or sculptor, whose group of Eros and Dionysus standing together was seen by Pausanias in the temple of Dionysus at Athens."

Dictionary of Greek and Roman Biography and Mythology. Edited by William Smith. 

pausa 1.22.7

Timaenetus Τιμαίνετος

"a painter, whose picture of a wrestler, in the chamber on the left of the propylaea of the Acropolis at Athens, is mentioned by Pausanias."

Dictionary of Greek and Roman Biography and Mythology. Edited by William Smith.

 

Pausa 1.23.4 Mycalessus

"was an ancient town of Boeotia mentioned by homer.[..] In the time of Pausanias it had ceased to exist."-Bell, Robert. E. Place-Names in Classical Mythology:Greece. 1989

Pausa 1.25.1 Deinomenes

"a statuary, whose statues of Io, the daughter of Inachus, and Callisto, the daughter of Lyceaon, stood in the Acropolis at Athens in the time of Pausanias. Pliny (X X X IV. 8. s. 19) mentions him among the artists who flourished in the 95th olympiad, B. C. 400, and adds, that he made statues of Protesilaus and Pythodemus the wrestler. Tatian mentions a statue by him of Besantis, queen of the Paeonians. His name appears on a base, the statue belonging to which is lost." -Dictionary of Greek and Roman Biography and Mythology.

Pausa 1.25.2 Olympiodorus

"An Athenian general and statesman of considerable ability. When Cassander made his attempt upon Athens in B.C. 293, Olympiodorus sailed to Aetolia, and induced the Aetolians to send assistance to Athens; and Cassander was compelled to withdraw his forces. Shortly afterwards, when Elatea, which had been conquered by Cassander, revolted from him, it was mainly through Olympiodorus that it was enabled to hold out against his troops. Subsequently, in B.C. 288, when Demetrius was stripped of his kingdom by Lysimachus and Pyrrhus, a small number of the Athenians, with Olympiodorus at their head, resolved to rid the city of the Macedonian garrison which Demetrius had posted in Athens in the fortress of the Museum after his conquest of the city, and which still remained faithful to him. The Athenians readily joined Olym. and his confederates, and the Museum was carried by storm. Peiraeus asnd Munychia were also recovered, and Olym., at the head of a small body of troops in the service of Demetrius, who were ravaging the plain. Demetrius invested Athens, but was compelled by the approach of Pyrrhus to raise the siege, and shortly afterwards crossed over into Asia Minor. it was probably this Olym. who was archon eponymus in B.C. 294. there was a statue of him on the Acropolis. (Pausa i.25ss 2, i.29. ss 13, x. 18 ss 7, x. 34. ss 3.)" -Dictionary of Greek and Roman Biography and Mythology.

 

Pausa Pandion

"A son of Cecrops and Metiadusa, was likewise a king of Athens. Being expelled from Athens by Metionidae, he fled to Megara, and there married Pylia, the daughter of king Pylas. When the later, in consequence of a murder, emigrated into Peloponnesus, Pandion obtained the government of Megara. He became the father of Aegeus, Pallas, Nisus, Lycus, and a natural son, Oeneus, and also of a daugther, who was married to Sciron. his tomb was shown in the territory of Megara, near the rock of Athena Aethyia, on the sea-coast and at Megara he was honoured with an heroum. a statue of him stood at Athens, on the Acropolis, among those of the eponymic heroes"-Dictionary of Greek and Roman Biography and Mythology.

(why does the auther think this)