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) 401, 557; Meister (2019) 5; Schibli (2002) 316; Wolfsdorf (2020) 553, 596
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 | 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 |
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2. Homer, Iliad, 9.412-9.414 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Elysian Fields • death and the afterlife, Isles of the Blessed/Elysian Fields
Found in books: Eidinow and Kindt (2015) 400, 554; Meister (2019) 5
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,''. None | 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, 9.414. 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, ''. None |
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3. None, None, nan (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) 400, 557; Schibli (2002) 316; Trapp et al (2016) 57; Wolfsdorf (2020) 553, 596
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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) 330; Scopello (2008) 75, 76
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 | 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 |
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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) 330; Scopello (2008) 75
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 | 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 |
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6. 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) 340; Manolaraki (2012) 294
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 | 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 |
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7. Vergil, Aeneis, 6.440-6.451
Tagged with subjects: • Elysium, Elysian Fields • Mourning fields
Found in books: Farrell (2021) 237; Gazis and Hooper (2021) 63
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''. None | 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. "'. None |
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