In classical times, wind was in some cases understood to be a god, or as being under the influence of a god; it was understood by some to be a phenomenon liable to prediction and/or explanation as a natural (often regarded as seismic) phenomenon. Wind was important for navigation, agriculture and town planning, as well as managing health and disease.Wind, and both its beneficial and destructive powers, features importantly in the earliest Greek texts. Individual winds are themselves gods, or associated with gods. The epic poets offer names for several specific winds: Boreas (the north wind; Op. 505–518), Notus (south), and Zephyrus (west) are described by Hesiod as sons of Astraeus and Eos (Theog. 378–380; see also 869–880), while a fourth wind, Eurus, also features in the Homeric poems (Od. 5.295); other, unnamed winds are also mentioned. Such conceptions of wind pervaded Graeco-Roman popular culture. Aristotle refers to painters’ depictions of wind (Mete.
Time, or the passage of time, was told through a variety of means in antiquity—via one’s own body, through the actual or calculated movement of celestial bodies (sun, moon, and stars), and by means of artificial instruments, including sundials, water clocks, and various forms of timers. While the natural or built environments could provide large-scale, immobile backdrops to aid with telling the time, there were also miniature instruments that could be carried by hand around the known world with remarkable confidence in their accuracy. And while the simplest form of timing might be provided by one’s own body—such as through its hunger or its shadow—there were also artificial mechanisms of such extraordinary ingenuity and complexity that their like would not be seen for another millennium, and whose remains still elude complete explanation.At the popular level, marking time in the day could utilize simply the shadow cast on the ground by a person and measured by the person’s own feet (cf. .