[123] Λήθης παυσίπονον πόμα, Ep. 244, 10. ἢν καταβῇς ἐς πῶμα Λήθης, 261, 20. (Νύξ, λήθης δῶρα φέρουσ’ ἐπ’ ἐμοί, 312.) Μοῖραι καὶ Λήθη με κατήγαγον εἰς Ἀίδαο, 521. (Cf. AP. vii, Λήθης δόμοι, 25, 6; Λήθης λιμήν, 498; Λήθης πέλαγος, 711, 716.) Λάθας ἤλυθον εἰς λιμέας, Mysian inscr. BCH. xvii (1894), p. 532, n. 34.
[124] οἱ πλείους = the dead (like the Latin plures: Plaut., Trin. 291, Petron. 42): ἐς πλεόνων in Hades, Ep. 373, 4; AP. vii, 731, 6; xi, 42. Already in Ar., Eccl. 1073: γραῦς ἀναστηκυῖα παρὰ τῶν πλειόνων. Call., Epigr. 5 (cf. Boisson. on Eunap., p. 309). Ancient oracle ap. Polyb. 8, 30, 7: μετὰ τῶν πλεόνων = τῶν μετηλλαχότων (Tarentum). Even in the present day: ’στοὺς πολλοὺς, Schmidt, Volksl. d. Neugr. i, 235.
[125] Ep. 266, μὴ μύρου, φίλ’ ἄνερ, με· καὶ αὐτὸς ἐκεῖ γὰρ ὁδεύσας εὑρήσεις τὴν σὴν σύγγαμον Εὐτυχίην. Cf. 558, 5 ff.; 397, 5. Phrygian inscr., Papers American School, iii, 305 (n. 427): a father addressing his dead son καὶ πολὺ τερσανέω τότε δάκρυον ἥνικα σεῖο ψυχὴν ἀθρήσω γῆν ὑποδυσάμενος.
[126] εἰ δέ τις ἐν φθιμένοις κρίσις, ὡς λόγος ἀμφὶ θανόντων, Ep. 215, 5. A mother boasts of the piety of her son to Rhadamanthys: 514, 5 (cf. 559, 3 f.). So too, in AP. vii there is little mention of a judgment (596 Agathias).
[127] The division of the dead into two classes is implied where the pious departed is said to be about to dwell ἐν μακάρεσσιν, etc. But the distinct separation of the dead into two or three classes [see above, chap. xii, [n. 62]] is rare in the sepulchral inscr.: Ep. 650, 9 ff., is an exception (but there one company is ἐπιχθονίη, the other in the aither—a Stoic idea).—A peculiar arrangement, implying the three classes, is given in [Socr.] Epist. 27, 1 (they are in the τόπος εὐς. and ἀσεβῶν in Hades, and in the aither): τοῦ εἶτε κατὰ γῆν ἐν εὐσεβῶν χώρῳ ὄντος [571] εἴτε κατ’ ἄστρα (ὅπερ καὶ μάλα πείθομαι) Σωκράτους.—The same again in AP. vii, 370 (Diodor.) ἐν Διὸς (i.e. in Heaven) ἢ μακάρων.
[128] There is perhaps no reference in the grave-inss. to the punishment of the ἀσεβεῖς, and scarcely any in AP. vii (but cf. 377, 7 f. Erykios).
[129] ψυχὴ δ’ ἐς τὸ δίκαιον ἔβη, Ep. 502, 13; i.e. to the place to which it justly belongs.
[130] ναίεις μακάρων νήσους θαλίῃ ἐνὶ πολλῇ, Ep. 649, 2; 366, 6; 648, 9. νῆσον ἔχεις μακάρων, 473, 2; 107, 2; AP. vii, 690, 4. μακάρων πεδίον, Ep. 516, 1–2. Ἠλύσιον πεδίον 414, 8; 150, 6. πεδία Ἠλύσια, 338, 2; 649, 3. χῶρος ἠλύσιος 618a, 8. μετ’ εὐσεβέων ἐσμὲν ἐν Ἠλυσίῳ, 554, 4.—ναίω δ’ ἡρώων ἱερὸν δόμον, οὐκ Ἀχέροντες· τοῖον γὰρ βιότου τέρμα σοφοῖσιν ἔνι, Ep. 228, 7–8. ἡρώων χῶρον ἔχοις φθίμενος, 539, 4. Λητογενές, σὺ δὲ παῖδας ἐν ἡρώεσσι φυλάσσοις, εὐσεβέων ἀεὶ χῶρον ἐπερχόμενος, 228b, 7 (p. 520). ᾤχετ’ ἐς ἡμιθέους, 699 (σοὶ μὲν ἕδρη θείοισι παρ’ ἀνδράσι, AP. vii, 659, 3).
[131] Description of the charms of the μακάρων νῆσοι and the Elysian fields where οὐδὲ ποθεινὸς ἀνθρώπων ἔτι βίοτος, Ep. 649. More elaborate in the poem of Marcellus on Regilla the wife of Herodes Att.: Ep. 1046 (she is μεθ’ ἡρῴνησιν ἐν μακάρων νήσοισιν, ἵνα Κρόνος ἐμβασιλεύει, 8–9; Zeus had dispatched her thither with soft breezes, ἐς ὠκεανόν, 21 ff. Now she is οὐ θνητή, ἀτὰρ οὐδὲ θέαινα but a Heroine, 42 ff. In the χορὸς προτεράων ἡμιθεάων she serves as an ὀπάων νύμφη of Persephone, 51 ff.).
[132] Clearly e.g. the place where Rhadamanthys holds sway in Hades, Ep. 452, 18–19.