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The word "obelus" comes from ὀβελός (obelós), the Ancient Greek word for a sharpened stick, spit, or pointed pillar. [1] This is the same root as that of the word 'obelisk'. [2] In mathematics, the first symbol is mainly used in Anglophone countries to represent the mathematical operation of division and is called an obelus. [3]
Three variants of obelus glyphs. The dagger symbol originated from a variant of the obelus, originally depicted by a plain line − or a line with one or two dots ÷. [7] It represented an iron roasting spit, a dart, or the sharp end of a javelin, [8] symbolizing the skewering or cutting out of dubious matter.
Aristarchian symbols – Marks to annotate ancient Greek texts; Dagger (mark) – Symbol († ‡) for footnotes, etc.. A horizontal form of the dagger mark was used an obelus. Diple (textual symbol) – Symbol used in margins of Greek manuscripts to draw attention to something in text; Marginalia – Marks made in margins of book pages
While 0.72 grams was the weight of a standard Greek obol, the actual amount of silver that went into making the currency could vary from region to region. Obols in Athens were typically near the 0.72-gram standard, while Corinth was documented having 0.42-gram obols. [17]
In Egyptian mythology, the obelisk symbolized the sun god Ra, and during the religious reformation of Akhenaten it was said to have been a petrified ray of the Aten, the sundisk. Benben was the mound that arose from the primordial waters Nu upon which the creator god Atum settled in the creation story of the Heliopolitan creation myth form of ...
In Greek mythology, Aeolus (Ancient Greek: Αἴολος, Aiolos), [1] the son of Hippotes, was the ruler of the winds encountered by Odysseus in Homer's Odyssey. Aeolus was the king of the island of Aeolia, where he lived with his wife and six sons and six daughters. To ensure safe passage home for Odysseus and his men, Aeolus gave Odysseus a ...
The association between the owl and the goddess continued through Minerva in Roman mythology, although the latter sometimes simply adopts it as a sacred or favorite bird.. For example, in Ovid’s Metamorphoses, Corone the crow complains that her spot as the goddess' sacred bird is occupied by the owl, which in that particular story turns out to be Nyctimene, a cursed daughter of Epopeus, king ...
Greek mythology has changed over time to accommodate the evolution of their culture, of which mythology, both overtly and in its unspoken assumptions, is an index of the changes. In Greek mythology's surviving literary forms, as found mostly at the end of the progressive changes, it is inherently political, as Gilbert Cuthbertson (1975) has argued.