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41 πύελος
Grammatical information: f.Meaning: `water-trough' (with soaked corn?, τ 553; where grain is washed), `bathtub' (Hp., com., pap.), `coffin' (hell.; cf. Schulze Q. 515 a. Kl. Schr. 380 n.1).Other forms: hell. u. late πύαλος.Derivatives: πυέλ-ιον n. `coffin' (Crete, Diogenian.), - ίς (- αλίς), - ίδος f. `id.'; also `setting of a jewel, eye-socket etc.' (Att., hell.); - ώδης `trough-like, hollow' (Arist.).Origin: PG [a word of Pre-Greek origin](X)Etymology: Dissimilated from *πλυ-ελος? Nomen instr. or loci to πλύνω ( πλυ-τός, πλύ-σις a.o.). -- Interpretation by Masing, to be rejected; s. Kretschmer Glotta 6, 308. Cf. Renehan, Class. Rev. N.S. 18 (1968) 133. -- The etymol. from πλύω is almost certainly wrong; it is almost certainly a Pre-Greek word (though the variation - ελος\/- αλος (late) is not very significant.Page in Frisk: 2,620Greek-English etymological dictionary (Ελληνικά-Αγγλικά ετυμολογική λεξικό) > πύελος
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42 Ἄρτεμις
Grammatical information: f.Meaning: name of a goddess (Il.)Dialectal forms: Myc. atemito \/ Artemitos\/; atimite \/ Artimitei\/. Dor. Ἄρταμις, - ιτος; Boeot. id. - ιδος; ῎Αρτεμις, - ιτος Delphi (SIG 671 etc.).Derivatives: Άρτεμίσιος, Άρταμίτιος m., also Άρτεμισιών, month name (Th.), - ον n. ` tempel of A.' (Hdt.). - ἀρτεμιδήϊον n., ἀρτεμισία f. plant name, s. Strömberg 100.Origin: PG [a word of Pre-Greek origin]Etymology: The forms have e\/i, which may point to Pre-Greek. There is further e\/a (s. Fur. 185), which is rather an old phenomenon than a recent assimilation; and there is t\/d (Myc. has -t-: there is a special sign for -d-); note that the forms in - σιον- presuppose a -t- (the -d- can be easily secondary, as seems confirmed by Myc.). -- The name is found in Lydian inscriptions (Artimuś, Artimu-), which in itself does not prove that the name comes from Lydia or Asia Minor (as thought v. Wilamowitz, Hellenistische Dichtung 2, 50; Glaube 1, 324). Lycian has ertemi. -- Improbable is Illyrian origin (from Illyr. * artos `bear', Ruipérez Emerita 15, 1ff. and Zephyrus 2, 89ff.). Against the interpretation as `bear-godess' (to ἄρκτος; lastly Pisani Rev. ét. anc. 37, 149f.) s. Kretschmer Glotta 27, 34, who connects ἄρταμος `butcher', which seems very improbable. Improbable vW. -- Nilsson Gr. Rel. 1, 451ff.; s. Ruipérez l. c. for details; Chantraine L'ant. class. 22, 67.Page in Frisk: 1,153-154Greek-English etymological dictionary (Ελληνικά-Αγγλικά ετυμολογική λεξικό) > Ἄρτεμις
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43 Ποσειδῶν
Ποσειδῶν, -ῶνος Ruijgh REG 80(1967)6-16 Lampas 1.4 99fGrammatical information: m.Meaning: `Poseidon' (Att.).Dialectal forms: Myc. Posedao, dat. -ne.Derivatives: Beside it ep. poet. Ποσειδάων, - άωνος, Ion. - έων, lyr., also Cret., Epid., Arc. a.o. inscr. Ποσειδάν, Arc. also Ποσοιδάν, from where Lac. Ποhοιδάν (on the acc. Hdn. 2, 914 a. 916). With - τ- in Dor. forms from diff. areas: Ποτειδά(Ϝ)ων, - δάν, also (Dor. a. Att. com.) Ποτ(ε)ιδᾶς; further also (Aeol.?) Ποτοιδαν (Pergam. Va). -- From it 1. Ποσειδώνιος (also as PN), - δαώνιος, - δάνιος, Ποτειδάνιος `consecrated to P.', esp. - ιον n. `temple of P.' 2. Ποσιδήϊος (ep. Ion. beside Aeol. Ποσειδάων, metr. condit.; Chantraine Gramm. hom. 1, 20), - δεῖος, - δαῖος, - ιον n. `id.', Myc. Posidaijo, with Ποσιδηϊών, - δεών IA. Monthname. 3. Ποτείδαια f. name of a Corinth. colony on Chalkidike. 4. Ποτιδάϊχος Boeot. PN (Bechtel Dial. 1, 267).Origin: PG [a word of Pre-Greek origin]X [probably]Etymology: From Ποτειδά̄Ϝων (like Μαχά̄-ων, Άρετά-ων a.o.; Schwyzer 521) arose through contraction - δῶν, - δάν; beside it - δᾶς; cf. Έρμ-άων, - άν, - έας, - ῆς (Kretschmer Glotta 9, 217). The adj. Ποσιδήϊος prob. rather after Όδυσήϊος, Νηλήϊος a.o. than (with Schwyzer 271) from an unatt. *Ποσιδᾶς. The assibilated forms must be generalized from Ποσι- beside older Ποτει-. -- God of the waters (rivers, sources, of the sea). The name is not certainly interpreted. Already by Fick Curt. Stud. 8, 307 explained as univerbation of a voc. *Πότει Δᾶς `o Lord (spouse) of Da, i.e. the earth' (s. Δήμητηρ), an interpretation, which was accepted by Hoffmann and esp. by Kretschmer several times (e.g. Glotta 1, 27 f., 382f.; 13, 245; 22, 255, Wien. Stud. 24, 523ff.) argued and presented with consent of several scholars (Schulze, v. Wilamowitz [s. Schwyzer 271], Mayrhofer AnzAltWiss. 5 [1952] 59 ff., Schachermeyr Poseidon und die Entstehung des griech. Götterglaubens [Bern 1950] 13 ff., Schwyzer 446 a. 572). Ποσι- was then taken as a younger form of the voc., Ποτοι- sometimes (e.g. Schwyzer l.c.) explained as old ablaut-form (rejected by Kretschmer Glotta 1, 383). -- Rejection or doubt by Bechtel Dial. 1, 64f., Fraenkel Lexis 3, 50 ff., thus by several other scholars, who proposed instead other, certainly not better hypotheses: Ehrlich Betonung 81 ff. (to ποταμός and οἶδμα; by Kretschmer Glotta 6, 294 rejected); Heubeck IF 64, 225 ff. (to πόντος and δαῆναι); Carnoy Les ét. class. 22, 342 (2. member to Skt. dā́nu- `drop, dew'). Older attempts w. rich lit. in Nilsson Gr. Rel. 1, 445 w. n. 2 a. 3. -- Ruijgh REG 80(1967)6-16 concludes that Pre-Greek origin remains a possibility, which seems to me the most probable conclusion. I would posit a form *patyaitūn, with a pronounced [o] after labial, with ai pronounded as [ei] as often, and with ū = ω; but I found no confirmation of this reconstruction.Page in Frisk: 2,583-584Greek-English etymological dictionary (Ελληνικά-Αγγλικά ετυμολογική λεξικό) > Ποσειδῶν
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44 Concepts
From a psychological perspective, concepts are mental representations of classes (e.g., one's beliefs about the class of dogs or tables), and their most salient function is to promote cognitive economy.... By partitioning the world into classes, we decrease the amount of information we must perceive, learn, remember, communicate, and reason about. Thus, if we had no concepts, we would have to refer to each individual entity by its own name; every different table, for example, would be denoted by a different word. The mental lexicon required would be so enormous that communication as we know it might be impossible. Other mental functions might collapse under the sheer number of entities we would have to keep track of.Another important function of concepts is that they enable us to go beyond the information given.... When we come across an object, say a wolf, we have direct knowledge only of its appearance. It is essential that we go beyond appearances and bring to bear other knowledge that we have, such as our belief that wolves can bite and inflict severe injury. Concepts are our means of linking perceptual and nonperceptual information. We use a perceptual description of the creature in front of us to access the concept wolf and then use our nonperceptual beliefs to direct our behavior, that is, run. Concepts, then, are recognition devices; they serve as entry points into our knowledge stores and provide us with expectations that we can use to guide our actions.A third important function of concepts is that they can be combined to form complex concepts and thoughts. Stoves and burn are two simple concepts; Stoves can burn is a full-fledged thought. Presumably our understanding of this thought, and of complex concepts in general, is based on our understanding of the constituent concepts. (Smith, 1988, pp. 19-20)The concept may be a butterfly. It may be a person he has known. It may be an animal, a city, a type of action, or a quality. Each concept calls for a name. These names are wanted for what may be a noun or a verb, an adjective or an adverb. Concepts of this type have been formed gradually over the years from childhood on. Each time a thing is seen or heard or experienced, the individual has a perception of it. A part of that perception comes from his own concomitant interpretation. Each successive perception forms and probably alters the permanent concept. And words are acquired gradually, also, and deposited somehow in the treasure-house of word memory.... Words are often acquired simultaneously with the concepts.... A little boy may first see a butterfly fluttering from flower to flower in a meadow. Later he sees them on the wing or in pictures, many times. On each occasion he adds to his conception of butterfly.It becomes a generalization from many particulars. He builds up a concept of a butterfly which he can remember and summon at will, although when he comes to manhood, perhaps, he can recollect none of the particular butterflies of past experience.The same is true of the sequence of sound that makes up a melody. He remembers it after he has forgotten each of the many times he heard or perhaps sang or played it. The same is true of colours. He acquires, quite quickly, the concept of lavender, although all the objects of which he saw the colour have faded beyond the frontier of voluntary recall. The same is true of the generalization he forms of an acquaintance. Later on he can summon his concept of the individual without recalling their many meetings. (Penfield, 1959, pp. 228-229)Historical dictionary of quotations in cognitive science > Concepts
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45 אגדה
אַגָּדָהor אֲגָדָה f. ( נגד, נ absorbed or dropped = הַגָּדָה) tale, story, lesson, esp. Agadah, that class of Rabb. literature which explains the Bible homiletically, opp. to Halakhah or legal interpretation (הֲלָכָה, שְׁמוּעָה). M. Kat. 23a שמ׳ וא׳ a legal tradition and an Agadah (homily). Y.Yeb.XII, 13a. Y.B. Bath.VI, 15c מסורת א׳ היא it is a traditional Agadah.Y.Git. IV, 45c בא׳ … מאן דייק לן who among us can enter into what thy grandfather said?בעל א׳ a lecturer on Agadah. Gen. R. s. 94; a. fr.אֲגָּדַת תלים the Agadah on Psalms. Ib. s. 33.Pl. אֲגָדוֹת, אַגָּ׳. Lev. R. s. 22, beg.; a. fr.Cmp. אֲגַדְתָּא. -
46 אַגָּדָה
אַגָּדָהor אֲגָדָה f. ( נגד, נ absorbed or dropped = הַגָּדָה) tale, story, lesson, esp. Agadah, that class of Rabb. literature which explains the Bible homiletically, opp. to Halakhah or legal interpretation (הֲלָכָה, שְׁמוּעָה). M. Kat. 23a שמ׳ וא׳ a legal tradition and an Agadah (homily). Y.Yeb.XII, 13a. Y.B. Bath.VI, 15c מסורת א׳ היא it is a traditional Agadah.Y.Git. IV, 45c בא׳ … מאן דייק לן who among us can enter into what thy grandfather said?בעל א׳ a lecturer on Agadah. Gen. R. s. 94; a. fr.אֲגָּדַת תלים the Agadah on Psalms. Ib. s. 33.Pl. אֲגָדוֹת, אַגָּ׳. Lev. R. s. 22, beg.; a. fr.Cmp. אֲגַדְתָּא.
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