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Similarly Lips (SW) and Notos (S) are "south winds" and Eurus (SE) and Apeliotes (E) are "east winds", but once again, both south and east winds are "generally southerly" (Notiae) because are all relatively warm (Aristotle reasons that as the sun rises in the east, then it heats east winds longer than west winds). Notos (S) is said to be derived from "unhealthy" and "damp". But Hesiod himself refers to only three winds by name - Boreas, Notos and Zephyrus - which he called the "good winds" and the "children of the morning" (engendering a little confusion, as it might be read as they were all easterly winds - although curious that Eurus is not among them). The peoples of early Greece reportedly conceived of only two winds - the winds from the north, known as Boreas (βορέας), and the winds from the south, known as Notos (νότος). The names of the directions seem to be associated with physical landmarks for the ancient Israelites living in the region of Judea, e.g. East is referred to as kedem, which may derive from "edom" ("red"), and may be a reference to the color of the rising dawn, or the red sandstone cliffs of the Land of Edom to the east; North is referred to as saphon, from Mount Zaphon on the northern edge of Syria, South is often negev, from the Negev desert to the south, and West is yam ("sea", meaning the Mediterranean Sea). Among the new winds are the Argestes (ἀργέστης) meaning "clearing" or "brightening", a reference to the northwest wind sweeping away clouds. Lips (λίψ) means "from Libya", to the southwest of Greece (although an alternative theory connects it to "leibo", λείβω, same root as libation, meaning pouring, because this wind brought rain). Boreas (N) is given the variant "Pagreus" in Mallus; no mention of Aparctias. Apeliotes (E) is called "Potameus" in Tripoli (Phoenicia), "Syriandus" in the Gulf of Issus, "Marseus" in Tripoli (Libya), "Hellespontias" in Euboea, Crete, Proconnesus, Teos and Cyrene, "Berecyntias" in Sinope, and "Cataporthmias" in Sicily. As Greece lies to the southeast of Italy, this suggests strongly that the Greco wind was named in the south Mediterranean, most probably in 10th- or 11th-century Arab Sicily (Byzantine-held Calabria and Apulia was to the northeast of Arab Sicily). As they are often named after a particular locality from where they seem to blow, different places in the Hellenistic world have come up with variant local names for the winds. Leuconotos, previously a variant for Libonotus, is separated off and sent to the southeast quadrant (where Euronotos/Euroauster used to be, which seem to have disappeared altogether). Boreas (N) is given the variant "Pagreus" in Mallus; no mention of Aparctias. Thrakias (NNW - note different spelling) is given the local variants "Strymonias" (in Thrace), "Sciron" (in Megaris), "Circias" (in Italy and Sicily, which later works will tie to the Mistral) and "Olympias" (in Euboea, Lesbos) (note: Aristotle gave Olympias as the variant of Argestes (NW)). With this general classification, Aristotle manages to account for the archaic Greek two-wind system. It is probable that for ancient settled populations, local physical landmarks (e.g. mountains, deserts, settlements) were the initial and most immediate markers of general direction ("towards the coast", "towards the hills", "towards the lands of Xanadu", etc.). This was likely furthered by sailors who, far from landmarks at sea, nonetheless recognized a particular wind by its qualities and referred to it by a familiar name. Brown finds four sources for cardinal direction: (1) environment-specific features (e.g. landmarks); (2) celestial bodies (esp. Aristotle goes on to discuss the meteorological properties of the winds, e.g. that the winds on the NW-SE axis are generally dry, while the NE-SW winds are wet (NE producing heavier clouds than SW). In the UK, payphones have been deregulated. Other classical writers, e.g. Pliny the Elder, are adamant that Homer mentioned only four winds. There are several passages referring to the scattering of people "to all the winds". Nonetheless, while it seems that Homer may have realized that there were more than four winds, he did not use those epithets systematically enough to permit us to conclude that he also embraced a six- or eight-point windrose. In the UK, payphones have been deregulated. An equipment usage fee may be charged as additional units, minutes or tariff fee to the collect/third-party, debit, credit, telephone or prepaid calling card when used at payphones. Text is available under the Creative Commons Attribution-ShareAlike License 3.0; additional terms may apply. Homer's ambiguity to imply that the Homeric system may already anticipate the summer and winter distinction later made famous by Aristotle. Using his alphabetical notation, Aristotle notes that during the summer solstice the sun rises at Z (Caecias) and sets at E (Argestes); during the equinox, it rises at B (Apeliotes) and sets at A (Zephyrus), and finally during the winter solstice it rises at Δ (Eurus) and sets at Γ (Lips). But two more winds - Eurus (εὖρος) from the east and Zephyrus (ζέφυρος) from the west - were added soon enough. Heraclitus, in particular, suggests that a meridian drawn between the north (arctos) and its opposite could be used to divide East from West. Astral phenomena were used to define four cardinal points: arctos (ἄρκτος, "bear", the Ursa Major, for North), anatole (ἀνατολή, "sunrise" or eos "dawn", East), mesembria (μεσημβρία, "noon", South) and dysis (δύσις, "sunset" or hesperus, "evening", West). Astral phenomena, in particular the position of the sun at dawn and dusk, were also used to denote direction. In many ways, Timosthenes marks a significant step in the evolution of the compass rose. The association of geographic direction with wind was another source. The Classical 12-point wind rose was eventually displaced by the modern compass rose (8-point, 16-point and 32-point), adopted by seafarers during the Middle Ages. In many ways, Timosthenes marks a significant step in the evolution of the compass rose. But Agathemerus goes on to note that nearly five hundred years earlier, the navigator Timosthenes of Rhodes (c. It would be left to subsequent geographers to either add two more winds (to SSW and SSE) to make it into a symmetric 12-wind compass (as Timosthenes would do), or subtract two winds (NNW and NNE) to make it into a symmetric 8-wind compass (as Eratosthenes would do). Austroafricus (SSW) - compound of Auster and Africus. SSW. So, seen this way, Aristotle really has an asymmetric windrose of ten winds, as two winds are effectively missing or only local. The exception to this system is Caecias (NE), which Aristotle notes is "half north and half east", and thus neither generally northern nor generally southern. Aristotle also makes special note of the periodic bending summer Etesian winds, which comes from different directions depending on where the observer lives. Another is that it comes from the phrase ἀπὸ τῆς βοῆς ("from the roar"), a reference to its violent and loud noise. In the Hebrew Bible, there is frequent reference to four cardinal directions. Altanus is probably a local reference to a seaborne breeze. Local directional names were used to refer to the winds, eventually giving the wind itself a proper name, irrespective of the observer's position. The local Phoenicias (SSE), is also designated as "half south and half east". If set out on a compass card, Aristotle's system could be conceived of as a twelve-wind rose with four cardinal winds (N, E, S, W), four "solstitial winds" (loosely speaking, NW, NE, SE, SW), two "polar winds" (roughly NNW, NNE) and two "non-winds" (SSW, SSE).