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to segment up the colour wheel into finer gradations. Although the theory has been fine-tuned significantly in the subsequent decades, and though even the basic framework is sometimes subject to significant controversy, Berlin and Kay's work could help explain why colours in many ancient literary works seem to work differently than in modern languages.
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being described was. His work was almost immediately misinterpreted as a claim about whether the ancient Greeks could see certain colours or not – a claim with which
Gladstone completely disagreed. Despite this, the misconception of Gladstone's position has been repeated until the present, appearing recently in such works as
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hypothesized that early in a language's development of colour terminology, languages would only have a few words for basic colours: beginning with only two words for light and dark, and subsequently developing words for reddish and bluish colours, before they eventually accrued nearly a dozen words
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typical for the
Peloponnesus, it became darker and more of a blue-ish colour. Approximately at the same time P. G. Maxwell-Stuart noted that, in general usage the term οἰνωπός – "wine-eyed" – refers to a 'deep reddish-brown', but that its connotations in poetry include, 'drunkenness, blood, and the
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make a limited appearance, but in Homer it almost certainly meant "dark", as it was used to describe the eyebrows of Zeus. Gladstone proposed that the
Homeric usage of colour-terms focused not on hue, as contemporary usage does, but was instead primarily referring to how light or dark the object
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The 'wine-dark sea' has often been invoked, along with the seeming lack of a word to refer to 'blue' in the
Homeric texts as part of the larger discussion about the development of colour-naming in different cultures. Brent Berlin and Paul Kay's famous 1969 study and subsequent book
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abandon which accompanies surrender to alcohol and so, through those associations, it can be made to imply unsteadiness, violence, anger, and even death'. Thus, the epithet, when applied to the sea, could also be evoking its turbulence rather than just its darkness.
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is for oxen, for which is it used once in the Iliad and once in the
Odyssey, where it describes a reddish colour. The phrase has become a common example when talking about the use of colour in ancient Greek texts.
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A literal translation is "wine-faced sea" (wine-faced, wine-eyed). It is attested five times in the
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on shamanic trance where Wine-Dark Sea is intended as a sensory trigger for trance
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One of the first to observe Homer's description of colours was
British statesman
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In the 1980s a theory gained prominence that after Greeks mixed their wine with
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Through the
Language Glass: Why The World Looks Different In Other Languages
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Through the
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Karlovasi, Greece - demonstrating color variation in the
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from the poet's descriptions of the Greek natural scenery. The word
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Studies on Homer and the
Homeric Age § Colour controversy
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often to describe rough, stormy seas. The only other use of
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Homer's translated phrase has been used by other authors:
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Basic Color Terms: Their Universality and Evolution
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Basic Color Terms: Their Universality and Evolution
220:Linguistic relativity and the color naming debate
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316:(2020), a song by American synthwave band
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19:For other uses, see
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322:Horror Show
314:Good in Red
283:Jack Aubrey
599:Categories
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351:References
218:See also:
457:Citations
150:June 2023
447:June 23,
329:See also
104:Odyssey
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185:κυανός
178:kyanós
110:oînops
44:πόντος
115:Homer
98:Iliad
62:οἶνος
55:oînos
41:οἶνοψ
620:Seas
560:ISBN
535:ISBN
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369:(3).
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