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subject book bibliographic info
field, adne ha-sadeh humans Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 93, 97, 104, 124, 170, 219, 223
field, adne ha-sadeh humans, as hayah Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 219, 236
field, adne ha-sadeh humans, as hybrids Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 224
field, adne ha-sadeh humans, as werewolves Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 226
field, adne ha-sadeh humans, as wild animals Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 92, 97, 219, 224
field, adne ha-sadeh humans, corpses of Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 68, 69
field, adne ha-sadeh humans, doubles of Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 96, 108
field, adne ha-sadeh humans, humans unrelated to Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 105
field, adne ha-sadeh humans, positivist explanations for Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 112
field, adne ha-sadeh humans, spelling of Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 226
field, adne ha-sadeh humans, walking on all fours Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 219, 224
field, characteristics, ethnic boundary making model van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 69, 183, 243
field, consecration, of a Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 27, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 66, 68, 69, 70, 71, 72
field, corpses, of adne ha-sadeh humans Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 68, 69
field, definition of a Brooks (1983), Support for the Poor in the Mishnaic Law of Agriculture: Tractate Peah, 22, 53, 54, 61, 180
field, elysian Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 27, 28, 29
Schibli (2002), Hierocles of Alexandria, 316
Wolfsdorf (2020), Early Greek Ethics, 552, 553, 596
field, elysium, elysian Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 175
field, herem, in the form of a Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 73, 74, 75, 76, 77, 78, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195
field, heroes in the Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 150
field, humans and, image of god Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 97
field, in bourdieu, festugie`re, a. j. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 250
field, j.v. Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 436
field, lexical Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 83
field, mars Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 10, 36, 38, 39, 40, 43, 47, 60, 62, 63, 64, 188, 368, 431
field, of blood Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 74, 75, 76
field, of blood, hakeldama Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 330
field, of blood, the thirty pieces of silver, and Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 74, 75
field, of hanamel Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 43, 45, 46
field, of hodos, semantic Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 12
field, of scholarship, second sophistic, as Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 17, 18, 19, 20, 241, 273, 294
field, owned in syria, israelite householder Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 55, 56, 57
field, semantic Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 83, 188
field, tur Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 97
field, vaccus Jenkyns (2013), God, Space, and City in the Roman Imagination, 184
field, ”, “epigraphic Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 126
fields, apocalypse of peter, elysian Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 277
fields, bifurcation/dualities, in academic Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 7, 195
fields, death and the afterlife, isles of the blessed/elysian Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 400, 401, 554, 557, 562
fields, elysian Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 98
Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5
Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
fields, elysium / elysian Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 80, 114, 115, 116, 117, 127
fields, eschatology, elysian Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 290, 295
fields, for, god–israel relationship, semantic Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 142
fields, lucius to dwell in elysian Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 165, 307
fields, mourning Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 63, 65
Keith and Myers (2023), Vergil and Elegy. 19, 333, 337, 339, 341, 345
fields, of mourning Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 26
fields, phlegraean Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 340
Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 75
fields, related, fertility of women and Parker (2005), Polytheism and Society at Athens, 275
field”, or ager “region” Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 25, 44, 45, 46, 47, 48, 49, 50, 57, 58, 59, 60, 61, 62, 63, 64, 65, 67, 68, 69, 70, 76, 77, 88, 89, 93, 96, 103, 104, 105, 106, 107, 146, 147, 171, 207, 216, 217, 232, 235, 276

List of validated texts:
8 validated results for "field"
1. Hesiod, Works And Days, 122-142, 153-155, 166-173 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Elysian Field • Elysian Fields • Elysian field • death and the afterlife, Isles of the Blessed/Elysian Fields

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, 557; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5; Schibli (2002), Hierocles of Alexandria, 316; Wolfsdorf (2020), Early Greek Ethics, 553, 596

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122 τοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται'123 ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων, 124 οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα 125 ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν, 126 πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—, 127 δεύτερον αὖτε γένος πολὺ χειρότερον μετόπισθεν 128 ἀργύρεον ποίησαν Ὀλύμπια δώματʼ ἔχοντες, 129 χρυσέῳ οὔτε φυὴν ἐναλίγκιον οὔτε νόημα. 130 ἀλλʼ ἑκατὸν μὲν παῖς ἔτεα παρὰ μητέρι κεδνῇ 131 ἐτρέφετʼ ἀτάλλων, μέγα νήπιος, ᾧ ἐνὶ οἴκῳ. 132 ἀλλʼ ὅτʼ ἄρʼ ἡβήσαι τε καὶ ἥβης μέτρον ἵκοιτο, 133 παυρίδιον ζώεσκον ἐπὶ χρόνον, ἄλγεʼ ἔχοντες 134 ἀφραδίῃς· ὕβριν γὰρ ἀτάσθαλον οὐκ ἐδύναντο 135 ἀλλήλων ἀπέχειν, οὐδʼ ἀθανάτους θεραπεύειν 136 ἤθελον οὐδʼ ἔρδειν μακάρων ἱεροῖς ἐπὶ βωμοῖς, 137 ἣ θέμις ἀνθρώποις κατὰ ἤθεα. τοὺς μὲν ἔπειτα 138 Ζεὺς Κρονίδης ἔκρυψε χολούμενος, οὕνεκα τιμὰς 139 οὐκ ἔδιδον μακάρεσσι θεοῖς, οἳ Ὄλυμπον ἔχουσιν. 140 αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— 141 τοὶ μὲν ὑποχθόνιοι μάκαρες θνητοῖς καλέονται, 142 δεύτεροι, ἀλλʼ ἔμπης τιμὴ καὶ τοῖσιν ὀπηδεῖ—,
153 βῆσαν ἐς εὐρώεντα δόμον κρυεροῦ Αίδαο 154 νώνυμνοι· θάνατος δὲ καὶ ἐκπάγλους περ ἐόντας 155 εἷλε μέλας, λαμπρὸν δʼ ἔλιπον φάος ἠελίοιο.
166 ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε, 167 τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας 168 Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης. 169 Πέμπτον δʼ αὖτις ἔτʼ ἄ λλο γένος θῆκʼ εὐρύοπα Ζεὺς 169 ἀνδρῶν, οἳ γεγάασιν ἐπὶ χθονὶ πουλυβοτείρῃ. 169 τοῖσι δʼ ὁμῶς ν εάτοις τιμὴ καὶ κῦδος ὀπηδεῖ. 169 τοῦ γὰρ δεσμὸ ν ἔλυσε πα τὴρ ἀνδρῶν τε θεῶν τε. 169 τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει. 170 καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες 171 ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, 172 ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν 173 τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα. ' None		sup>
122 of health, away from grief, they took delight'123 In plenty, while in death they seemed subdued 124 By sleep. Life-giving earth, of its own right, 125 Would bring forth plenteous fruit. In harmony 126 They lived, with countless flocks of sheep, at ease 127 With all the gods. But when this progeny 128 Was buried underneath the earth – yet these 129 Live on, land-spirits, holy, pure and blessed, 130 Who guard mankind from evil, watching out 131 For all the laws and heinous deeds, while dressed 132 In misty vapour, roaming all about 133 The land, bestowing wealth, this kingly right 134 Being theirs – a second race the Olympians made, 135 A silver one, far worse, unlike, in sight 136 And mind, the golden, for a young child stayed, 137 A large bairn, in his mother’s custody, 138 Just playing inside for a hundred years. 139 But when they all reached their maturity, 140 They lived a vapid life, replete with tears, 141 Through foolishness, unable to forbear 142 To brawl, spurning the gods, refusing, too,
153 In hands, limbs, shoulders, and the arms they plied 154 Were bronze, their houses, too, their tools; they knew 155 of no black iron. Later, when they died
166 And dreadful battles vanquished some of these, 167 While some in Cadmus’ Thebes, while looking for 168 The flocks of Oedipus, found death. The sea 169 Took others as they crossed to Troy fight 170 For fair-tressed Helen. They were screened as well 171 In death. Lord Zeus arranged it that they might 172 Live far from others. Thus they came to dwell, 173 Carefree, among the blessed isles, content ' None
2. Homer, Iliad, 9.412-9.416, 23.72, 23.103-23.104 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Elysian Fields • battlefield • death and the afterlife, Isles of the Blessed/Elysian Fields

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 400, 554; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 79, 344

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9.412 εἰ μέν κʼ αὖθι μένων Τρώων πόλιν ἀμφιμάχωμαι, 9.413 ὤλετο μέν μοι νόστος, ἀτὰρ κλέος ἄφθιτον ἔσται· 9.414 εἰ δέ κεν οἴκαδʼ ἵκωμι φίλην ἐς πατρίδα γαῖαν, 9.415 ὤλετό μοι κλέος ἐσθλόν, ἐπὶ δηρὸν δέ μοι αἰὼν 9.416 ἔσσεται, οὐδέ κέ μʼ ὦκα τέλος θανάτοιο κιχείη.
23.72 τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων,
23.103 ὢ πόποι ἦ ῥά τίς ἐστι καὶ εἰν Ἀΐδαο δόμοισι 23.104 ψυχὴ καὶ εἴδωλον, ἀτὰρ φρένες οὐκ ἔνι πάμπαν·'' None		sup>
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, 9.415 lost then is my glorious renown, yet shall my life long endure, neither shall the doom of death come soon upon me.
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; '' None
3. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Elysian Field • Elysian Fields • Elysian field • battlefield • death and the afterlife, Isles of the Blessed/Elysian Fields

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 400, 554, 557; Schibli (2002), Hierocles of Alexandria, 316; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 71, 76, 79; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57; Wolfsdorf (2020), Early Greek Ethics, 553, 596
4. New Testament, Acts, 1.16-1.20 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Field of Blood • Hakeldama, Field of Blood • the thirty pieces of silver, and Field of Blood

 Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 330; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 75, 76

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1.16 Ἄνδρες ἀδελφοί, ἔδει πληρωθῆναι τὴν γραφὴν ἣν προεῖπε τὸ πνεῦμα τὸ ἅγιον διὰ στόματος Δαυεὶδ περὶ Ἰούδα τοῦ γενομένου ὁδηγοῦ τοῖς συλλαβοῦσιν Ἰησοῦν, 1.17 ὅτι κατηριθμημένος ἦν ἐν ἡμῖν καὶ ἔλαχεν τὸν κλῆρον τῆς διακονίας ταύτης. 1.18 — Οὗτος μὲν οὖν ἐκτήσατο χωρίον ἐκ μισθοῦ τῆς ἀδικίας, καὶ πρηνὴς γενόμενος ἐλάκησεν μέσος, καὶ ἐξεχύθη πάντα τὰ σπλάγχνα αὐτοῦ. 1.19 καὶ γνωστὸν ἐγένετο πᾶσι τοῖς κατοικοῦσιν Ἰερουσαλήμ, ὥστε κληθῆναι τὸ χωρίον ἐκεῖνο τῇ διαλέκτῳ αὐτῶν Ἁκελδαμάχ, τοῦτʼ ἔστιν Χωρίον Αἵματος. 1.20 — Γέγραπται γὰρ ἐν Βίβλῳ Ψαλμῶν'' None		sup>
1.16 "Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus. 1.17 For he was numbered with us, and received his portion in this ministry. 1.18 Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed out. ' "1.19 It became known to everyone who lived in Jerusalem that in their language that field was called 'Akeldama,' that is, 'The field of blood.' " "1.20 For it is written in the book of Psalms, 'Let his habitation be made desolate, Let no one dwell therein,' and, 'Let another take his office.' "' None
5. New Testament, Matthew, 27.3-27.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Field of Blood • Hakeldama, Field of Blood • the thirty pieces of silver, and Field of Blood

 Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 330; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 75

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27.3 Τότε ἰδὼν Ἰούδας ὁ παραδοὺς αὐτὸν ὅτι κατεκρίθη μεταμεληθεὶς ἔστρεψεν τὰ τριάκοντα ἀργύρια τοῖς ἀρχιερεῦσιν καὶ πρεσβυτέροις λέγων Ἥμαρτον παραδοὺς αἷμα δίκαιον. 27.4 οἱ δὲ εἶπαν Τί πρὸς ἡμᾶς; σὺ ὄψῃ. 27.5 καὶ ῥίψας τὰ ἀργύρια εἰς τὸν ναὸν ἀνεχώρησεν, καὶ ἀπελθὼν ἀπήγξατο. 27.6 Οἱ δὲ ἀρχιερεῖς λαβόντες τὰ ἀργύρια εἶπαν Οὐκ ἔξεστιν βαλεῖν αὐτὰ εἰς τὸν κορβανᾶν, ἐπεὶ τιμὴ αἵματός ἐστιν· 27.7 συμβούλιον δὲ λαβόντες ἠγόρασαν ἐξ αὐτῶν τὸν Ἀγρὸν τοῦ Κεραμέως εἰς ταφὴν τοῖς ξένοις. 27.8 διὸ ἐκλήθη ὁ ἀγρὸς ἐκεῖνος Ἀγρὸς Αἵματος ἕως τῆς σήμερον.'' None		sup>
27.3 Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders, 27.4 saying, "I have sinned in that I betrayed innocent blood."But they said, "What is that to us? You see to it." 27.5 He threw down the pieces of silver in the sanctuary, and departed. He went away and hanged himself. 27.6 The chief priests took the pieces of silver, and said, "It\'s not lawful to put them into the treasury, since it is the price of blood."' "27.7 They took counsel, and bought the potter's field with them, to bury strangers in. " '27.8 Therefore that field was called "The Field of Blood" to this day. '' None
6. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Mars Field • ager (field” or “region”)

 Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 39, 40; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 25
7. Philostratus The Athenian, Life of Apollonius, 2.5 (2nd cent. CE - missingth cent. CE)
 Tagged with subjects: • Phlegraean Fields • Second Sophistic, as field of scholarship

 Found in books: Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 340; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 294

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2.5 κορυφὴν δ' ὑπερβάλλοντες τοῦ ὄρους καὶ βαδίζοντες αὐτὴν, ἐπειδὴ ἀποτόμως εἶχεν, ἤρετο οὑτωσὶ τὸν Δάμιν: “εἰπέ μοι,” ἔφη “ποῦ χθὲς ἦμεν;” ὁ δὲ “ἐν τῷ πεδίῳ” ἔφη. “τήμερον δέ, ὦ Δάμι, ποῦ;” “ἐν τῷ Καυκάσῳ,” εἶπεν “εἰ μὴ ἐμαυτοῦ ἐκλέλησμαι.” “πότε οὖν κάτω μᾶλλον ἦσθα;” πάλιν ἤρετο, ὁ δὲ “τουτὶ μὲν” ἔφη “οὐδὲ ἐπερωτᾶν ἄξιον: χθὲς μὲν γὰρ διὰ κοίλης τῆς γῆς ἐπορευόμεθα, τήμερον δὲ πρὸς τῷ οὐρανῷ ἐσμέν.” “οἴει οὖν,” ἔφη “ὦ Δάμι, τὴν μὲν χθὲς ὁδοιπορίαν κάτω εἶναι, τὴν δὲ τήμερον ἄνω;” “νὴ Δί',” εἶπεν “εἰ μὴ μαίνομαί γε.” “τί οὖν ἡγῇ” ἔφη “παραλλάττειν τὰς ὁδοὺς ἀλλήλων ἢ τί τήμερον πλέον εἶναί σοι τοῦ χθές;” “ὅτι χθὲς” ἔφη “ἐβάδιζον οὗπερ πολλοί, σήμερον δέ, οὗπερ ὀλίγοι.” “τί γάρ,” ἔφη “ὦ Δάμι, οὐ καὶ τὰς ἐν ἄστει λεωφόρους ἐκτρεπομένῳ βαδίζειν ἐστὶν ἐν ὀλίγοις τῶν ἀνθρώπων;” “οὐ τοῦτο” ἔφη “εἶπον, ἀλλ' ὅτι χθὲς μὲν διὰ κωμῶν ἐκομιζόμεθα καὶ ἀνθρώπων, σήμερον δὲ ἀστιβές τι ἀναβαίνομεν χωρίον καὶ θεῖον, ἀκούεις γὰρ τοῦ ἡγεμόνος, ὅτι οἱ βάρβαροι θεῶν αὐτὸ ποιοῦνται οἶκον” καὶ ἅμα ἀνέβλεπεν ἐς τὴν κορυφὴν τοῦ ὄρους. ὁ δὲ ἐμβιβάζων αὐτὸν ἐς ὃ ἐξ ἀρχῆς ἠρώτα “ἔχεις οὖν εἰπεῖν, ὦ Δάμι, ὅ τι ξυνῆκας τοῦ θείου βαδίζων ἀγχοῦ τοῦ οὐρανοῦ;” “οὐδὲν” ἔφη. “καὶ μὴν ἐχρῆν γε” εἶπεν “ἐπὶ μηχανῆς τηλικαύτης καὶ θείας οὕτως ἑστηκότα περί τε τοῦ οὐρανοῦ σαφεστέρας ἤδη ἐκφέρειν δόξας περί τε τοῦ ἡλίου καὶ τῆς σελήνης, ὧν γε καὶ ῥάβδῳ ἴσως ἡγῇ ψαύσειν προσεστηκὼς τῷ οὐρανῷ τούτῳ.” “ἃ χθὲς” ἔφη “περὶ τοῦ θείου ἐγίγνωσκον, γιγνώσκω καὶ τήμερον καὶ οὔπω μοι ἑτέρα προσέπεσε περὶ αὐτοῦ δόξα.” “οὐκοῦν,” ἔφη “ὦ Δάμι, κάτω τυγχάνεις ὢν ἔτι καὶ οὐδὲν παρὰ τοῦ ὕψους εἴληφας ἀπέχεις τε τοῦ οὐρανοῦ ὁπόσον χθές: καὶ εἰκότως σε ἠρόμην, ἃ ἐν ἀρχῇ: σὺ γὰρ ᾤου γελοίως ἐρωτᾶσθαι.” “καὶ μὴν” ἔφη “καταβήσεσθαί γε σοφώτερος ᾤμην ἀκούων, ̓Απολλώνιε, τὸν μὲν Κλαζομένιον ̓Αναξαγόραν ἀπὸ τοῦ κατὰ ̓Ιωνίαν Μίμαντος ἐπεσκέφθαι τὰ ἐν τῷ οὐρανῷ, Θαλῆν τε τὸν Μιλήσιον ἀπὸ τῆς προσοίκου Μυκάλης, λέγονται δὲ καὶ τῷ Παγγαίῳ ἔνιοι φροντιστηρίῳ χρήσασθαι καὶ ἕτεροι τῷ ̓́Αθῳ. ἐγὼ δὲ μέγιστον τούτων ἀνελθὼν ὕψος οὐδὲν σοφώτερος ἑαυτοῦ καταβήσομαι.” “οὐδὲ γὰρ ἐκεῖνοι,” ἔφη “αἱ γὰρ τοιαίδε περιωπαὶ γλαυκότερον μὲν τὸν οὐρανὸν ἀποφαίνουσι καὶ μείζους τοὺς ἀστέρας καὶ τὸν ἥλιον ἀνίσχοντα ἐκ νυκτός, ἃ καὶ ποιμέσιν ἤδη καὶ αἰπόλοις ἐστὶ δῆλα, ὅπη δὲ τὸ θεῖον ἐπιμελεῖται τοῦ ἀνθρωπείου γένους καὶ ὅπη χαίρει ὑπ' αὐτοῦ θεραπευόμενον, ὅ τί τε ἀρετὴ καὶ ὅ τι δικαιοσύνη τε καὶ σωφροσύνη, οὔτε ̓́Αθως ἐκδείξει τοῖς ἀνελθοῦσιν οὔτε ὁ θαυμαζόμενος ὑπὸ τῶν ποιητῶν ̓́Ολυμπος, εἰ μὴ διορῴη αὐτὰ ἡ ψυχή, ἥν, εἰ καθαρὰ καὶ ἀκήρατος αὐτῶν ἅπτοιτο, πολλῷ μεῖζον ἔγωγ' ἂν φαίην ᾅττειν τουτουὶ τοῦ Καυκάσου.”"" None		sup>
2.5 And as they were passing over the summit of the mountain, going on foot, for it was very steep, Apollonius asked of Damis the following question. Tell me, he said, where we were yesterday. And he replied: On the plain. And today, O Damis, where are we? In the Caucasus, said he, if wholly I mistake not. Then when were you lower down than you are now? he asked again, and Damis replied: That's a question hardly worth asking. For yesterday we were traveling through the valley below, while today we are close up to heaven. Then you think, said the other, O Damis, that our road yesterday lay low down, whereas our road today lies high up? Yes, by Zeus, he replied, unless at least I'm mad. In what respect then, said Apollonius, do you suppose that our roads differ from one another, and what advantage has todays' path for you over that of yesterday? Because, said Damis, yesterday I was walking along where a great many people go, but today, where are very few. Well, said the other, O Damis, can you not also in a city turn out of the main street and walk where you will find very few people? I did not say that, replied Damis, but that yesterday we were passing through villages and populations, whereas today we are ascending through an untrodden and divine region: for you heard our guide say that the barbarians declare this tract to be the home of the gods. And with that he glanced up to the summit of the mountain. But Apollonius recalled his attention to the original question by saying: Can you tell me then, O Damis, what understanding of divine mystery you get by walking so near the heavens? None whatever, he replied. And yet you ought, said Apollonius. When your feet are placed on a platform so divine and vast as this, you ought henceforth to publish more accurate conceptions of the heaven and about the sun and moon, since you think, I suppose, that you will even lay a rod to them as you stand as close to the heavens here. Whatever, said he, I knew about God's nature yesterday, I equally know today, and so far no fresh idea has occurred to me concerning him.So then, replied the other, you are, O Damis, still below, and have won nothing from being high up, and you are as far from heaven as you were yesterday. And my question which I asked you to begin with was a fair one, although you thought that I asked it in order to make fun of you. The truth is, replied Damis, that I thought I should anyhow go down from the mountain wiser than I came up it, because I had heard, O Apollonius, that Anaxagoras of Clazomenae observed the heavenly bodies from the mountain Mimas in Ionia, and Thales of Miletus from Mycale which was close by his home; and some are said to have used as their observation mount Pangaeus and others Athos. But I have come up a greater height than any of these, and yet shall go down again no wiser than I was before. For neither did they, replied Apollonius: and such lookouts show you indeed a bluer heaven and bigger stars and the sun rising out of the night; but all these phenomena were manifest long ago to shepherds and goatherds, but neither Athos will reveal to those who climb up it, nor Olympus, so much extolled by the poets, in what way God cares for the human race and how he delights to be worshipped by them, nor reveal the nature of virtue and of justice and temperance, unless the soul scan these matters narrowly, and the soul, I should say, if it engages on the task pure and undefiled, will sour much higher than this summit of Caucasus."" None
8. Vergil, Aeneis, 5.501, 5.722, 5.726, 5.733-5.735, 6.440-6.451, 6.640-6.647, 6.657, 6.662-6.678, 6.893-6.899
 Tagged with subjects: • Elysian Fields • Elysium / Elysian Fields • Elysium, Elysian Fields • Fields of Mourning • Mourning fields • fields, mourning

 Found in books: Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 114, 116, 117; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 225, 232, 237; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 26; Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 63; Keith and Myers (2023), Vergil and Elegy. 339; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5

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5.501 pro se quisque viri, et depromunt tela pharetris.
5.722 visa dehinc caelo facies delapsa parentis
5.726 imperio Iovis huc venio, qui classibus ignem
5.733 congressus pete, nate, meos. Non me impia namque 5.734 Tartara habent, tristes umbrae, sed amoena piorum 5.735 concilia Elysiumque colo. Huc casta Sibylla
6.440 Nec procul hinc partem fusi monstrantur in omnem 6.441 lugentes campi: sic illos nomine dicunt. 6.442 Hic, quos durus amor crudeli tabe peredit, 6.443 secreti celant calles et myrtea circum 6.444 silva tegit; curae non ipsa in morte relinquunt. 6.445 His Phaedram Procrimque locis, maestamque Eriphylen 6.446 crudelis nati monstrantem volnera, cernit, 6.447 Evadnenque et Pasiphaën; his Laodamia 6.448 it comes, et iuvenis quondam, nunc femina, Caeneus, 6.449 rursus et in veterem fato revoluta figuram. 6.450 Inter quas Phoenissa recens a volnere Dido 6.451 errabat silva in magna; quam Troius heros
6.640 Largior hic campos aether et lumine vestit 6.641 purpureo, solemque suum, sua sidera norunt. 6.642 Pars in gramineis exercent membra palaestris, 6.643 contendunt ludo et fulva luctantur harena; 6.644 pars pedibus plaudunt choreas et carmina dicunt. 6.645 Nec non Threïcius longa cum veste sacerdos 6.646 obloquitur numeris septem discrimina vocum, 6.647 iamque eadem digitis, iam pectine pulsat eburno.
6.657 vescentis, laetumque choro paeana canentis
6.662 quique pii vates et Phoebo digna locuti, 6.663 inventas aut qui vitam excoluere per artes, 6.664 quique sui memores alios fecere merendo, 6.665 omnibus his nivea cinguntur tempora vitta. 6.666 Quos circumfusos sic est adfata Sybilla, 6.667 Musaeum ante omnes, medium nam plurima turba 6.668 hunc habet, atque umeris exstantem suspicit altis: 6.669 Dicite, felices animae, tuque, optime vates, 6.670 quae regio Anchisen, quis habet locus? Illius ergo 6.671 venimus, et magnos Erebi transnavimus amnes. 6.672 Atque huic responsum paucis ita reddidit heros: 6.673 Nulli certa domus; lucis habitamus opacis, 6.674 riparumque toros et prata recentia rivis 6.675 incolimus. Sed vos, si fert ita corde voluntas, 6.676 hoc superate iugum; et facili iam tramite sistam. 6.677 Dixit, et ante tulit gressum, camposque nitentis 6.678 desuper ostentat; dehinc summa cacumina linquunt.
6.893 Sunt geminae Somni portae, quarum altera fertur 6.894 cornea, qua veris facilis datur exitus umbris; 6.895 altera candenti perfecta nitens elephanto, 6.896 sed falsa ad caelum mittunt insomnia Manes. 6.897 His ubi tum natum Anchises unaque Sibyllam 6.898 prosequitur dictis, portaque emittit eburna, 6.899 ille viam secat ad naves sociosque revisit:'' None		sup>
5.501 eized with his left hand the bull's golden horn, " 5.722 a polished quiver; to each bosom fell
5.726 each of his twelve, who shine in parted lines
5.733 bears him along, its white face lifted high. 5.734 Next Atys rode, young Atys, sire to be ' "5.735 of th' Atian house in Rome, a boy most dear " 6.440 Into the billowy deep. Aeneas now 6.441 Discerned his sad face through the blinding gloom, 6.442 And hailed him thus : “0 Palinurus, tell 6.443 What god was he who ravished thee away ' "6.444 From me and mine, beneath the o'crwhelming wave? " "6.445 Speak on! for he who ne'er had spoke untrue, " "6.446 Apollo's self, did mock my listening mind, " '6.447 And chanted me a faithful oracle 6.448 That thou shouldst ride the seas unharmed, and touch 6.449 Ausonian shores. Is this the pledge divine?” ' "6.450 Then he, “0 chieftain of Anchises' race, " "6.451 Apollo's tripod told thee not untrue. " 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 " 6.657 Thee could I nowhere find, but launched away,
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;
6.893 Thy kindred accent mingling with my own? 6.894 I cherished long this hope. My prophet-soul 6.895 Numbered the lapse of days, nor did my thought ' "6.896 Deceive. 0, o'er what lands and seas wast driven " '6.897 To this embrace! What perils manifold 6.898 Assailed thee, 0 my son, on every side! 6.899 How long I trembled, lest that Libyan throne '" None



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