Well, this is surely Adam's best post title ever, but the post is really fascinating also. A key passage: 

But let’s go back to this magic clod. What’s going on here? Pindar’s word is βῶλαξ (bōlax), a poetic form of the word βῶλος (bōlos) — a term still in use in English today, of course (though a bolus is more likely nowadays to refer to a lump of chewed food, than a lump of soil). In Homer the word ἐριβῶλαξ [Odyssey 13.235 and often in the Iliad] means ‘bountiful land’, literally ‘large-clod-place’, and in Theocritus [17:80] βῶλαξ is used to describe the abundant soils of the Nile. The connection, clearly, is with fertility. Pindar describes the magic clod as ἄφθιτον Λιβύας σπέρμα (afthiton Libyas sperma), ‘the indestructible sperm of Libya’, and the word βῶλος is etymologically linked to βολβός, ‘bulb’, which is to say: seed. This makes sense, I suppose. Egypt is dry and barren except where the Nile brings its fertile mud. Cyrene, Herodotus [4:158] tells us, has rain where the rest of Libya has none. Thira’s soil is enriched by its volcanic ash. Good for growing. 

Reflecting on the myth that underlies Pindar’s poem, Adam notes that in that tale “the βῶλαξ comes from a divine source — the clod of God — and that’s what makes it so powerful, so consequential.” When I read that I was immediately certain that βῶλαξ or βῶλος had to be the word used in the Septuagint for the earth from which Adam — Adam our common progenitor, not Adam the novelist — was formed (Genesis 2:7). I fairly ran to my reference books, and … nope. My certainty was misplaced. The only place in the whole Bible where βῶλαξ is used is Job 7:5: “My flesh is clothed with worms and clods of dust; My skin is broken, and become loathsome.” The Septuagint renders the Genesis passage as χοῦν (dust) from γῆς (earth). 

Oh well. I record this because one should acknowledge one’s strikeouts as well as one’s home runs.