| 1. Homer, Odyssey, 3.204, 4.561-4.569, 8.580, 11.76, 11.218-11.222, 11.488-11.491, 11.565-11.627, 21.255, 24.433 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •death and the afterlife, isles of the blessed/elysian fields •elysian field •elysian fields Found in books: Eidinow and Kindt (2015) 400, 554, 557; Schibli (2002) 316; Trapp et al (2016) 57; Wolfsdorf (2020) 553, 596 |
2. Homer, Iliad, 1.3-1.5, 2.119, 3.278-3.279, 3.287, 3.460, 6.358, 9.410-9.416, 12.322-12.328, 18.117-18.119, 19.259-19.260, 22.305, 23.72, 23.103-23.104 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •elysium, elysian field •death and the afterlife, isles of the blessed/elysian fields •elysian field •elysian fields Found in books: Eidinow and Kindt (2015) 400, 554; Finkelberg (2019) 175; Meister (2019) 5; Wolfsdorf (2020) 596 | 1.3. / The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, 1.4. / The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, 1.5. / The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, 1.5. / from the time when first they parted in strife Atreus' son, king of men, and brilliant Achilles.Who then of the gods was it that brought these two together to contend? The son of Leto and Zeus; for he in anger against the king roused throughout the host an evil pestilence, and the people began to perish, 2.119. / when I have lost much people. So, I ween, must be the good pleasure of Zeus, supreme in might, who hath laid low the heads of many cities, yea, and shall yet lay low, for his power is above all. A shameful thing is this even for the hearing of men that are yet to be, 3.278. / Then in their midst Agamemnon lifted up his hands and prayed aloud:Father Zeus, that rulest from Ida, most glorious, most great, and thou Sun, that beholdest all things and hearest all things, and ye rivers and thou earth, and ye that in the world below take vengeance on men that are done with life, whosoever hath sworn a false oath; 3.279. / Then in their midst Agamemnon lifted up his hands and prayed aloud:Father Zeus, that rulest from Ida, most glorious, most great, and thou Sun, that beholdest all things and hearest all things, and ye rivers and thou earth, and ye that in the world below take vengeance on men that are done with life, whosoever hath sworn a false oath; 3.287. / then let the Trojans give back Helen and all her treasure, and pay to the Argives in requital such recompense as beseemeth, even such as shall abide in the minds of men that are yet to be. Howbeit, if Priam and the sons of Priam be not minded to pay recompense unto me, when Alexander falleth, 3.460. / even such as shall abide in the minds of men that are yet to be. So spake the son of Atreus, and all the Achaeans shouted assent. 6.358. / my brother, since above all others has trouble encompassed thy heart because of shameless me, and the folly of Alexander; on whom Zeus hath brought an evil doom, that even in days to come we may be a song for men that are yet to be. Then made answer to her great Hector of the flashing helm: 9.410. / For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.411. / For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.412. / For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.413. / For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.414. / For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.415. / lost then is my glorious renown, yet shall my life long endure, neither shall the doom of death come soon upon me. 9.416. / lost then is my glorious renown, yet shall my life long endure, neither shall the doom of death come soon upon me. 12.322. / and drink choice wine, honey-sweet: nay, but their might too is goodly, seeing they fight amid the foremost Lycians. Ah friend, if once escaped from this battle we were for ever to be ageless and immortal, neither should I fight myself amid the foremost, 12.323. / and drink choice wine, honey-sweet: nay, but their might too is goodly, seeing they fight amid the foremost Lycians. Ah friend, if once escaped from this battle we were for ever to be ageless and immortal, neither should I fight myself amid the foremost, 12.324. / and drink choice wine, honey-sweet: nay, but their might too is goodly, seeing they fight amid the foremost Lycians. Ah friend, if once escaped from this battle we were for ever to be ageless and immortal, neither should I fight myself amid the foremost, 12.325. / nor should I send thee into battle where men win glory; but now—for in any case fates of death beset us, fates past counting, which no mortal may escape or avoid—now let us go forward, whether we shall give glory to another, or another to us. 12.326. / nor should I send thee into battle where men win glory; but now—for in any case fates of death beset us, fates past counting, which no mortal may escape or avoid—now let us go forward, whether we shall give glory to another, or another to us. 12.327. / nor should I send thee into battle where men win glory; but now—for in any case fates of death beset us, fates past counting, which no mortal may escape or avoid—now let us go forward, whether we shall give glory to another, or another to us. 12.328. / nor should I send thee into battle where men win glory; but now—for in any case fates of death beset us, fates past counting, which no mortal may escape or avoid—now let us go forward, whether we shall give glory to another, or another to us. 18.117. / even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera. 18.118. / even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera. 18.119. / even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera. 19.259. / made prayer to Zeus; and all the Argives sat thereby in silence, hearkening as was meet unto the king. And he spake in prayer, with a look up to the wide heaven:Be Zeus my witness first, highest and best of gods, and Earth and Sun, and the Erinyes, that under earth 19.260. / take vengeance on men, whosoever hath sworn a false oath, that never laid I hand upon the girl Briseis either by way of a lover's embrace or anywise else, but she ever abode untouched in my huts. And if aught of this oath be false, may the gods give me woes 22.305. / but in the working of some great deed for the hearing of men that are yet to be. So saying, he drew his sharp sword that hung beside his flank, a great sword and a mighty, and gathering himself together swooped like an eagle of lofty flight that darteth to the plain through the dark clouds to seize a tender lamb or a cowering hare; 23.72. / Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.103. / yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; 23.104. / yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; |
|
3. Hesiod, Theogony, 770, 772-775, 950-955, 771 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 557 | 771. Raged harsh discord, and many a violent deed |
|
4. Hesiod, Works And Days, 106-127, 129-201, 128 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 401; Wolfsdorf (2020) 596 | 128. Was buried underneath the earth – yet these |
|
| 5. Sappho, Fragments, 4 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •elysian fields Found in books: Meister (2019) 5 |
| 6. Sappho, Fragments, 4 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •elysian fields Found in books: Meister (2019) 5 |
| 7. Ibycus, Fragments, 291 (6th cent. BCE - 6th cent. BCE) Tagged with subjects: •elysian field Found in books: Wolfsdorf (2020) 553 |
| 8. Simonides, Fragments, 558 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •elysian field Found in books: Wolfsdorf (2020) 553 |
| 9. Pindar, Nemean Odes, 10.7 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •elysian field Found in books: Wolfsdorf (2020) 553 |
| 10. Pindar, Olympian Odes, 2.58-2.60, 2.68-2.77 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Trapp et al (2016) 57; Wolfsdorf (2020) 553 |
11. Aeschylus, Eumenides, 274, 273 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 557| 273. μέγας γὰρ Ἅιδης ἐστὶν εὔθυνος βροτῶν | |
|
| 12. Ibycus, Fragments, 291 (6th cent. BCE - 6th cent. BCE) Tagged with subjects: •elysian field Found in books: Wolfsdorf (2020) 553 |
| 13. Isocrates, Orations, 10.34 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •elysian fields Found in books: Trapp et al (2016) 57 |
| 14. Plato, Greater Hippias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •death and the afterlife, isles of the blessed/elysian fields Found in books: Eidinow and Kindt (2015) 557 |
| 15. Hippocrates, Letters, 10 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •elysian fields Found in books: Trapp et al (2016) 57 |
| 16. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •elysian fields Found in books: Trapp et al (2016) 57 |
| 17. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •elysian field Found in books: Schibli (2002) 316 |
| 18. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Trapp et al (2016) 57 |
| 19. Sophocles, Oedipus At Colonus, 621-622 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019) 5 |
20. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 562| 108a. μὲν γὰρ ἁπλῆν οἶμόν φησιν εἰς Ἅιδου φέρειν, ἡ δ᾽ οὔτε ἁπλῆ οὔτε μία φαίνεταί μοι εἶναι. οὐδὲ γὰρ ἂν ἡγεμόνων ἔδει: οὐ γάρ πού τις ἂν διαμάρτοι οὐδαμόσε μιᾶς ὁδοῦ οὔσης. νῦν δὲ ἔοικε σχίσεις τε καὶ τριόδους πολλὰς ἔχειν: ἀπὸ τῶν θυσιῶν τε καὶ νομίμων τῶν ἐνθάδε τεκμαιρόμενος λέγω. ἡ μὲν οὖν κοσμία τε καὶ φρόνιμος ψυχὴ ἕπεταί τε καὶ οὐκ ἀγνοεῖ τὰ παρόντα: ἡ δ’ ἐπιθυμητικῶς τοῦ σώματος ἔχουσα, ὅπερ ἐν τῷ ἔμπροσθεν εἶπον, περὶ ἐκεῖνο πολὺν | 108a. for he says a simple path leads to the lower world, but I think the path is neither simple nor single, for if it were, there would be no need of guides, since no one could miss the way to any place if there were only one road. But really there seem to be many forks of the road and many windings; this I infer from the rites and ceremonies practiced here on earth. Now the orderly and wise soul follows its guide and understands its circumstances; but the soul that is desirous of the body, as I said before, flits about it, and in the visible world for a long time, |
|
| 21. Dead Sea Scrolls, Pesher On The Periods 4Q180, 3129 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •elysian fields, lucius to dwell in Found in books: Griffiths (1975) 307 |
| 22. Anon., Sibylline Oracles, 2.335-2.338 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •apocalypse of peter, elysian fields Found in books: Bremmer (2017) 277 |
| 23. Plutarch, On The Face Which Appears In The Orb of The Moon, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gazis and Hooper (2021) 29 |
24. Plutarch, On Isis And Osiris, 44 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •elysian fields, lucius to dwell in Found in books: Griffiths (1975) 165 | 44. There are some who would make the legend an allegorical reference to matters touching eclipses; for the Moon suffers eclipse only when she is full, with the Sun directly opposite to her, and she falls into the shadow of the Earth, as they say Osiris fell into his coffin. Then again, the Moon herself obscures the Sun and causes solar eclipses, always on the thirtieth of the month; however, she does not completely annihilate the Sun, and likewise Isis did not annihilate Typhon. When Nephthys gave birth to Anubis, Isis treated the child as if it were her own Cf. 356 e, supra . ; for Nephthys is that which is beneath the Earth and invisible, Isis that which is above the earth and visible; and the circle which touches these, called the horizon, being common to both, Cf. 375 e, infra . has received the name Anubis, and is represented in form like a dog; for the dog can see with his eyes both by night and by day alike. And among the Egyptians Anubis is thought to possess this faculty, which is similar to that which Hecatê is thought to possess among the Greeks, for Anubis is a deity of the lower world as well as a god of Olympus. Some are of the opinion that Anubis is Cronus. For this reason, inasmuch as he generates all things out of himself and conceives all things within himself, he has gained the appellation of Dog. Plutarch would connect κύων , dog, with the participle of κυῶ , be pregt. If the animal were a bear, we might say, bears all things . . . the appellation of Bear, which would be a very close parallel. There is, therefore, a certain mystery observed by those who revere Anubis; in ancient times the dog obtained the highest honours in Egypt; but, when Cambyses Cf. the note on 355 c, supra . had slain the Apis and cast him forth, nothing came near the body or ate of it save only the dog; and thereby the dog lost his primacy and his place of honour above that of all the other animals. There are some who give the name of Typhon to the Earth’s shadow, into which they believe the moon slips when it suffers eclipse. Cf. 373 e, infra . |
|
| 25. Ps.-Philo, Biblical Antiquities, 9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •elysian fields, lucius to dwell in Found in books: Griffiths (1975) 165 |
| 26. Apollodorus, Bibliotheca, 2.167-2.177 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •elysian fields Found in books: Trapp et al (2016) 57 |
| 27. Apuleius, The Golden Ass, 5.3, 6.16 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •elysian fields, lucius to dwell in Found in books: Griffiths (1975) 165 |
| 28. Aelius Aristides, Orations, 3.481 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •elysian fields Found in books: Trapp et al (2016) 57 |
| 29. Pausanias, Description of Greece, 1.34.1-1.34.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Trapp et al (2016) 57 |
| 30. Nag Hammadi, The Apocalypse of Paul, 22-23 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bremmer (2017) 277 |
31. Diogenes Laertius, Lives of The Philosophers, 8.19 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •elysian field Found in books: Schibli (2002) 316 | 8.19. Above all, he forbade as food red mullet and blacktail, and he enjoined abstinence from the hearts of animals and from beans, and sometimes, according to Aristotle, even from paunch and gurnard. Some say that he contented himself with just some honey or a honeycomb or bread, never touching wine in the daytime, and with greens boiled or raw for dainties, and fish but rarely. His robe was white and spotless, his quilts of white wool, for linen had not yet reached those parts. |
|
32. Porphyry, On The Cave of The Nymphs, 14 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •elysian field Found in books: Gazis and Hooper (2021) 27 | 14. Since, therefore, every twofold entrance is a symbol of nature, this Homeric cavern has, very properly, not one portal only, but two gates, which differ from each other conformably to things themselves; of which one pertains to Gods and good (daemons), but the other to mortals and depraved natures. Hence |36 Plato took occasion to speak of bowls, and assumes tubs instead of amphorae, and two openings, as we have already observed, instead of two gates. Pherecydes Syrus also mentions recesses and trenches, caverns, doors and gates: and through these obscurely indicates the generations of souls, and their separation from these material realms.) And thus much for an explanation of the Homeric cave, which we think we have sufficiently unfolded without adducing any further testimonies from ancient philosophers and theologists, which would give a needless extent to our discourse. |
|
33. Augustine, The City of God, 18.18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •elysian fields, lucius to dwell in Found in books: Griffiths (1975) 6 | 18.18. Perhaps our readers expect us to say something about this so great delusion wrought by the demons; and what shall we say but that men must fly out of the midst of Babylon? Isaiah 48:20 For this prophetic precept is to be understood spiritually in this sense, that by going forward in the living God, by the steps of faith, which works by love, we must flee out of the city of this world, which is altogether a society of ungodly angels and men. Yea, the greater we see the power of the demons to be in these depths, so much the more tenaciously must we cleave to the Mediator through whom we ascend from these lowest to the highest places. For if we should say these things are not to be credited, there are not wanting even now some who would affirm that they had either heard on the best authority, or even themselves experienced, something of that kind. Indeed we ourselves, when in Italy, heard such things about a certain region there where landladies of inns, imbued with these wicked arts, were said to be in the habit of giving to such travellers as they chose, or could manage, something in a piece of cheese by which they were changed on the spot into beasts of burden, and carried whatever was necessary, and were restored to their own form when the work was done. Yet their mind did not become bestial, but remained rational and human, just as Apuleius, in the books he wrote with the title of The Golden Ass, has told, or feigned, that it happened to his own self that, on taking poison, he became an ass, while retaining his human mind. These things are either false, or so extraordinary as to be with good reason disbelieved. But it is to be most firmly believed that Almighty God can do whatever He pleases, whether in punishing or favoring, and that the demons can accomplish nothing by their natural power (for their created being is itself angelic, although made malign by their own fault), except what He may permit, whose judgments are often hidden, but never unrighteous. And indeed the demons, if they really do such things as these on which this discussion turns, do not create real substances, but only change the appearance of things created by the true God so as to make them seem to be what they are not. I cannot therefore believe that even the body, much less the mind, can really be changed into bestial forms and lineaments by any reason, art, or power of the demons; but the phantasm of a man which even in thought or dreams goes through innumerable changes may, when the man's senses are laid asleep or overpowered, be presented to the senses of others in a corporeal form, in some indescribable way unknown to me, so that men's bodies themselves may lie somewhere, alive, indeed, yet with their senses locked up much more heavily and firmly than by sleep, while that phantasm, as it were embodied in the shape of some animal, may appear to the senses of others, and may even seem to the man himself to be changed, just as he may seem to himself in sleep to be so changed, and to bear burdens; and these burdens, if they are real substances, are borne by the demons, that men may be deceived by beholding at the same time the real substance of the burdens and the simulated bodies of the beasts of burden. For a certain man called Pr stantius used to tell that it had happened to his father in his own house, that he took that poison in a piece of cheese, and lay in his bed as if sleeping, yet could by no means be aroused. But he said that after a few days he as it were woke up and related the things he had suffered as if they had been dreams, namely, that he had been made a sumpter horse, and, along with other beasts of burden, had carried provisions for the soldiers of what is called the Rhœtian Legion, because it was sent to Rhœtia. And all this was found to have taken place just as he told, yet it had seemed to him to be his own dream. And another man declared that in his own house at night, before he slept, he saw a certain philosopher, whom he knew very well, come to him and explain to him some things in the Platonic philosophy which he had previously declined to explain when asked. And when he had asked this philosopher why he did in his house what he had refused to do at home, he said, I did not do it, but I dreamed I had done it. And thus what the one saw when sleeping was shown to the other when awake by a phantasmal image. These things have not come to us from persons we might deem unworthy of credit, but from informants we could not suppose to be deceiving us. Therefore what men say and have committed to writing about the Arcadians being often changed into wolves by the Arcadian gods, or demons rather, and what is told in song about Circe transforming the companions of Ulysses, if they were really done, may, in my opinion, have been done in the way I have said. As for Diomede's birds, since their race is alleged to have been perpetuated by constant propagation, I believe they were not made through the metamorphosis of men, but were slyly substituted for them on their removal, just as the hind was for Iphigenia, the daughter of king Agamemnon. For juggleries of this kind could not be difficult for the demons if permitted by the judgment of God; and since that virgin was afterwards, found alive it is easy to see that a hind had been slyly substituted for her. But because the companions of Diomede were of a sudden nowhere to be seen, and afterwards could nowhere be found, being destroyed by bad avenging angels, they were believed to have been changed into those birds, which were secretly brought there from other places where such birds were, and suddenly substituted for them by fraud. But that they bring water in their beaks and sprinkle it on the temple of Diomede, and that they fawn on men of Greek race and persecute aliens, is no wonderful thing to be done by the inward influence of the demons, whose interest it is to persuade men that Diomede was made a god, and thus to beguile them into worshipping many false gods, to the great dishonor of the true God; and to serve dead men, who even in their lifetime did not truly live, with temples, altars, sacrifices, and priests, all which, when of the right kind, are due only to the one living and true God. |
|
34. Vergil, Aeneis, 6.637-6.678 Tagged with subjects: •elysian fields Found in books: Meister (2019) 5 | 6.637. A feeble shout, or vainly opened wide 6.639. Here Priam's son, with body rent and torn, 6.640. Deiphobus Deïphobus is seen,—his mangled face, 6.641. His face and bloody hands, his wounded head 6.642. of ears and nostrils infamously shorn. 6.643. Scarce could Aeneas know the shuddering shade 6.644. That strove to hide its face and shameful scar; 6.645. But, speaking first, he said, in their own tongue: 6.646. “Deiphobus, strong warrior, nobly born 6.647. of Teucer's royal stem, what ruthless foe 6.648. Could wish to wreak on thee this dire revenge? 6.649. Who ventured, unopposed, so vast a wrong? 6.650. The rumor reached me how, that deadly night, 6.651. Wearied with slaying Greeks, thyself didst fall 6.652. Prone on a mingled heap of friends and foes. 6.653. Then my own hands did for thy honor build 6.654. An empty tomb upon the Trojan shore, 6.655. And thrice with echoing voice I called thy shade. 6.656. Thy name and arms are there. But, 0 my friend, 6.657. Thee could I nowhere find, but launched away, 6.658. Nor o'er thy bones their native earth could fling.” 6.659. To him the son of Priam thus replied: 6.660. “Nay, friend, no hallowed rite was left undone, 6.661. But every debt to death and pity due 6.662. The shades of thy Deiphobus received. 6.663. My fate it was, and Helen's murderous wrong, 6.664. Wrought me this woe; of her these tokens tell. 6.665. For how that last night in false hope we passed, 6.666. Thou knowest,—ah, too well we both recall! 6.667. When up the steep of Troy the fateful horse 6.668. Came climbing, pregt with fierce men-at-arms, 6.669. 't was she, accurst, who led the Phrygian dames 6.670. In choric dance and false bacchantic song, 6.671. And, waving from the midst a lofty brand, 6.672. Signalled the Greeks from Ilium 's central tower 6.673. In that same hour on my sad couch I lay, 6.674. Exhausted by long care and sunk in sleep, 6.675. That sweet, deep sleep, so close to tranquil death. 6.676. But my illustrious bride from all the house 6.677. Had stolen all arms; from 'neath my pillowed head 6.678. She stealthily bore off my trusty sword; |
|
| 35. Bacchylides, Odes, 3.58-3.62 Tagged with subjects: •elysian fields Found in books: Meister (2019) 5 |
| 36. Anon., Totenbuch, 175 Tagged with subjects: •elysian fields, lucius to dwell in Found in books: Griffiths (1975) 307 |
| 37. Aeschines, Or., 2.147 Tagged with subjects: •elysian fields Found in books: Trapp et al (2016) 57 |
| 38. Demosthenes, Orations, 25.53, 60.34 Tagged with subjects: •elysian field Found in books: Wolfsdorf (2020) 552, 553 |
| 40. Orphic Hymns., Fragments, 474-480, 482-496, 481 Tagged with subjects: •nan Found in books: Bremmer (2017) 277 |
| 41. Nonnus, Odyssey, 4.561-4.569 Tagged with subjects: •elysian fields Found in books: Meister (2019) 5 |
| 42. Anon., Carmina Convivialia, 894 Tagged with subjects: •elysian fields Found in books: Meister (2019) 5 |
| 43. Anon., Apocalypse of Moses, 37.3 Tagged with subjects: •apocalypse of peter, elysian fields Found in books: Bremmer (2017) 277 |
| 44. Proclus, Protr., None Tagged with subjects: •nan Found in books: Schibli (2002) 316 |
| 45. Cornutus, Theol., 33.3 Tagged with subjects: •elysian fields Found in books: Trapp et al (2016) 57 |
| 48. Anon., 3 Baruch, 10.2 Tagged with subjects: •apocalypse of peter, elysian fields Found in books: Bremmer (2017) 277 |
| 49. Papyri, P.Oxy., 11.127 Tagged with subjects: •elysian fields, lucius to dwell in Found in books: Griffiths (1975) 165 |
