relationship_id,subject_entity_id,relationship_type,object_entity_id,confidence,rationale,source_id,review_status,period_id
1464,ENT_EGY_AMUN,received_as,ENT_SYN_ZEUS_AMMON,high,"Zeus-Ammon (Ζεὺς Ἄμμων) is one of the earliest and most documented cases of interpretatio graeca: Herodotus (2.42, c. 450 BCE) explicitly identifies Zeus with the Libyan-Egyptian Amun, noting that the Egyptians ""call Zeus Amun."" The Oracle of Ammon at Siwa was visited by Croesus, consulted by Cimon, and most famously by Alexander the Great in 331 BCE (who used the identification politically to claim divine parentage). Pindar composed a hymn to Ammon (fr. 36). Plutarch (De Is. ch. 9) also discusses the identification. The syncretic figure Zeus-Ammon was then depicted as Zeus with ram's horns (Amun's attribute).",SRC_PLUTARCH_ISIS_OSIRIS,reviewed,PER_GRK_CLASSICAL
1465,ENT_SYN_ZEUS_AMMON,reception_of,ENT_EGY_AMUN,high,Zeus-Ammon as the Greco-Egyptian reception of Egyptian Amun; identified with Zeus by Herodotus (2.42); the ram's horns of the syncretic figure are Amun's attribute.,SRC_PLUTARCH_ISIS_OSIRIS,reviewed,PER_GRK_CLASSICAL
1466,ENT_ZEUS,received_as,ENT_SYN_ZEUS_AMMON,high,Zeus as the Greek partner in the Zeus-Ammon syncretism; Herodotus (2.42) makes the identification explicit. The Zeus-Ammon figure inherits Zeus's supreme deity status and Olympian authority in the syncretic complex.,SRC_PLUTARCH_ISIS_OSIRIS,reviewed,PER_GRK_CLASSICAL
1467,ENT_SYN_ZEUS_AMMON,reception_of,ENT_ZEUS,high,Zeus-Ammon as the Greco-Egyptian reception of Zeus; the Olympian high-god identified with Amun by Herodotus; Zeus's divine sovereignty received into the syncretic figure.,SRC_PLUTARCH_ISIS_OSIRIS,reviewed,PER_GRK_CLASSICAL
1468,ENT_EGY_HATHOR,received_as,ENT_APHRODITE,medium,"Herodotus (2.41, c. 450 BCE) explicitly equates Aphrodite with Hathor, noting that ""what the Greeks call Aphrodite Urania, the Egyptians call the same goddess Isis."" The identification rests on shared domains (love, beauty, music, dance, fertility) and the sacred cow (Hathor's primary animal; Aphrodite's connection to Cyprus where cattle sacrifice was prominent). Plutarch (De Is. ch. 57) also discusses the identification. Note: this adds an Egyptian source for Aphrodite alongside the Canaanite Astarte chain already in the DB — both Hathor and Astarte contributed to the Aphrodite complex.",SRC_PLUTARCH_ISIS_OSIRIS,reviewed,PER_GRK_CLASSICAL
1469,ENT_APHRODITE,reception_of,ENT_EGY_HATHOR,medium,"Aphrodite as Greek reception of Egyptian Hathor via interpretatio graeca; Herodotus 2.41 equates them; shared domains of love, beauty, music, and the sacred cow. Second source of Aphrodite alongside Canaanite Astarte.",SRC_PLUTARCH_ISIS_OSIRIS,reviewed,PER_GRK_CLASSICAL
1512,ENT_PHO_ESHMUN,received_as,ENT_ASCLEPIUS,high,"The Eshmun→Asclepius identification is extensively documented. The great Eshmun sanctuary north of Sidon — a major healing temple complex with a sacred spring — was described by Greek and Roman writers as an Asclepion, establishing a direct religious identification. The Eshmunazar II sarcophagus inscription (c. 450 BCE) names Eshmun explicitly as Sidon's chief healing deity. Philo of Byblos (c. 100 CE, citing Sanchuniathon) identifies the Phoenician healing deity with Asclepius. Pausanias notes the ""Sidonian"" character of Asclepius. Both Eshmun and Asclepius preside over healing sanctuaries with sacred springs, receive offerings from the sick, and are described as divine physicians.",SRC_MARKOE_PHOENICIANS,reviewed,PER_GRK_CLASSICAL
1513,ENT_ASCLEPIUS,reception_of,ENT_PHO_ESHMUN,high,Asclepius as the Greek reception of the Sidonian Eshmun healing deity; the Eshmun sanctuary at Sidon was renamed Asklepion; Philo of Byblos documents the identification.,SRC_MARKOE_PHOENICIANS,reviewed,PER_GRK_CLASSICAL