[133] The χῶρος εὐσεβέων clearly indicates Hades: Ἀίδεω νυχίοιο μέλας ὑπεδέξατο κόλπος, εὐσεβέων θ’ ὁσίην εὔνασεν ἐς κλισίην, Ep. 27, 3–4; cf. inscr. from Rhodes, IGM. Aeg. i, 141, of an old schoolmaster—εὐσεβῶν χῶρος [σφ’ ἔχει]· Πλούτων γὰρ αὐτὸν καὶ Κορη κατῴκισαν, Ἑρμῆς τε καὶ δᾳδοῦχος Ἑκάτη, προσφ[ιλῆ] ἅπασιν εἶναι, μυστικῶν τ’ ἐπιστάτην ἔταξαν αὐτὸν πίστεως πάσης χάριν.—Not infrequently Elysion and the place of the εὐσεβέες are identified: e.g. Ep. 338, εὐσεβέες δὲ ψυχὴν (sc. ἔχουσἰ) καὶ πεδίων τέρμονες Ἠλυσίων. τοῦτο σαοφροσύνης ἔλαχον γέρας, ἀμβροσίην δὲ (the immortality of her soul) σώματος ὑβριστὴς οὐκ ἐπάτησε χρόνος. ἀλλὰ νέη νύμφῃσι (thus the stone: Ath. Mitt. iv, 17) μετ’ εὐσεβέεσσι καθῆται.—If there is a judgment in Hades οἰκήσεις εἰς δόμον εὐσεβέων, Ep. 215, 5–6. Kore conducts the dead χῶρον ἐπ’ εὐσεβέων, 218, 15–16. κἄστιν ἐν εὐσεβέων ἣν διὰ σωφροσύνην, 569, 12. εὐσεβέων χῶρος, 296. εὐς. δόμος, 222, 7–8. εὐσεβέων ναίοις ἱερὸν δόμον, IPE. ii, 298, 11. ψυχὴ δ’ εὐσεβέων οἴχεται εἰς θάλαμον, Ep. 90 (CIA. ii, 3004). εὐς. εἰς ἱεροὺς θαλάμους, 222b, 12. εὐς. ἐν σκιεροῖς θαλάμοις, 253, 6. ἐσθλὰ δὲ ναίω δώματα Φερσεφόνας χώρῳ ἐν εὐσεβέων, 189, 5–6. μετ’ εὐσεβέεσσι κεῖσθαι, ἀντ’ ἀρετῆς, 259. θῆκ’ Ἀίδης ἐς μυχὸν εὐσεβέων, 241a, 18. εὐσεβίης δ’ εἵνεκεν εὐσεβέων χῶρον ἔβη φθίμενος, Ath. Mitt. xi, 427 (Kolophon). Late Roman inscr., IG. Sic. et It. 1660: a wife says of her dead husband περὶ οὗ δέομαι τοὺς καταχθονίους θεούς, τὴν ψυχὴν εἰς τοὺς εὐσεβεῖς κατατάξαι.
[134] The χῶρος μακάρων in the sky: ψυχὴ δ’ ἀθανάτων βουλαῖς ἐπιδήμιός ἐστιν ἄστροις καὶ ἱερὸν χῶρον ἔχει μακάρων, Ep. 324, 3–4. καὶ ναίεις μακάρων νήσους . . . αὐγαῖς ἐν καθαραῖσιν, Ὀλυμπου πλησίον ὄντως, 649, 2, 8. The ἠλύσιον πεδίον outside the φθιμένων δόμοι, 414, 8, 6. Sometimes both the heavenly abode of the blessed and the Islands of the Blest occur together: [Luc.] Dem. Enc. 50. [572] Demosth. is after his death either in the μακάρων νήσοις with the Heroes, or else in the οὐρανός as an attendant daimon on Ζεὺς Ἐλευθέριος.
[135] ψυχὴ πρὸς Ὄλυμπον ἀνήλλατο, Ep. 646a, 3. ψυχὴ δ’ ἐν Ὀλύμπῳ, 159, 261, 11. ἦλθεν δ’ εἰς Ἀιδαο δέμας, ψυχὴ δ’ ἐς Ὄλυμπον, AP. vii, 362, 3. (Ἀίδης here = the grave as often; so too in Ep. 288, 4–5, ψυχὴ . . . ἐς αἰθέρα . . . ὀστέα εἰς Ἀίδην ἄτροπος εἶλε νόμος.) μετὰ πότμον ὁρῶ φάος Οὐλύμποιο, AP. vii, 678, 5.—ψυχὴν δ’ ἐκ μελέων οὐρανὸς εὐρὺς ἔχει, Ep. 104b, 4. ἦτορ δ’ οὐρανῷ μετάρσιον, 462, 6. ψυχὴ μοι ναίει δώματ’ ἐπουράνια, 261, 10 (and frequently in this poem in various forms). ἐς οὐρανίας ἀταρποὺς ψυχὴ παπταίνει σῶμ’ ἀποδυσαμένη, AP. vii, 337, 7; cf. also 363, 3; 587, 2; 672, 1 and ix, 207–8. αἰθὴρ μὲν ψυχὰς ὑπεδέξατο, Ep. 21 (fifth century B.C., see above, chap. xii, [n. 149]). Εὐρυμάχου ψυχὴν καὶ ὑπερφιάλους διανοίας αἰθὴρ ὑγρὸς ἔχει, 41 (fourth century B.C. but the αἰθήρ is not “moist”—αἰθὴρ λαμπρὸς ἔχει is the more primitive version of the phrase given in the corresponding epigr. of the Πέπλος. The ἀήρ would be ὑγρός: την ψυχὴν ἀπέδωκεν ἐς ἀέρα, Ep. 642, 7). ψυχὴν μὲν ἐς αἰθέρα καὶ Διὸς αὐλάς, 288, 4. ψυχὴ δ’ αἰθέριον κατέχει πόλον, 225, 3. ψυχὴ δ’ αἰθέριον κατέχει πόλον, 325, 5.—ψυχὴ δ’ ἀθανάτων βουλαῖς ἐπιδήμιός ἐστιν ἄστροις, Ep. 324, 3. From Thyatira, BCH. 1887, p. 461: θάψεν δ’ ἀδελφὸς Ἀρχέλαος σῶμ’ ἐμόν, ψυχὰ δέ μευ πρὸς ἄστρα καὶ θεοὺς ΕΣI (read ἔβη). One company of the souls τείρεσσι σὺν αἰθερίοισι χορεύει· ἧς στρατιῆς εἷς εἰμι, Ep. 650, 11–12 (Diogenes) νῦν δε θανὼν ἀστέρας οἶκον ἔχει, AP. vii, 64, 4.
[136] ψυχὴ δ’ ἐκ ῥεθέων πταμένη μετὰ δαίμονας ἄλλους ἤλυθε σή, ναίες δ’ ἐν μακάρων δαπέδῳ, Ep. 243, 5–6. καί με θεῶν μακάρων κατέχει δόμος ἆσσον ἰόντα, οὐρανίοις τε δόμοισι βλέπω φάος Ἠριγενείης, 312, 6.—τὴν σύνετον ψυχὴν μακάρων εἰς ἀέρα δοῦσα, πρόσθεν μὲν θνητή, νῦν δὲ θεῶ μέτοχος, 654, 4–5.—ἀλλὰ νῦν εἰς τοὺς θεούς IG. Sic. et It. 1420. ὡς δὲ φύσις μὲν ἔλυσεν ἀπὸ χθονός, ἀθάνατοι μὲν αὐτὸν ἔχουσι θεοὶ σῶμα δὲ σηκὸς ὅδε, AP. vii, 570; 61, 2; 573, 3–4.
[137] See above, chap. xii, [p. 436] ff.
[138] See above, [p. 500] f. πνεῦμα, Ep. 250, 6; 613, 6; πνεῦμα λαβὼν δάνος οὐρανόθεν τελέσας χρόνον ἀνταπέδωκα (cf. πνεῦμα γάρ ἐστι θεοῦ χρῆσις θνητοῖσι, Carm. Phoc. 106). 156, 2: πνοιὴν αἰθὴρ ἔλαβεν πάλιν, ὅσπερ ἔδωκεν (third century B.C.; see Köhler on CIA. ii, 4135).—This conception having become popular frequently occurs in the theological poetry of later times: e.g. χρησμός ap. Stob., Ecl. 1, 49, 46, i, p. 414 W.: τὸ μὲν (τὸ σῶμα) λυθέν ἐστι κόνις, ψυχὴ δὲ πρὸς αἴθρην σκίδναται, ὁππόθεν ἦλθε, μετήορος εἰς αἰθέρ’ ἁπλοῦν (read αἰθέρ’ ἐς ἁγνόν). Oracle of Apoll. Tyan. ap. Philostr., VA. viii, 31: ἀθάνατος ψυχὴ . . . μετὰ σῶμα μαρανθὲν . . . ῥηιδίως προθοροῦσα κεράννυται ἠέρι κούφῳ.
[139] ψυχὴν δ’ ἀθάνατον κοινὸς ἔχει θάνατος, Ep. 35, 6 (CIA. ii, 3620, fourth century B.C.). IG. Sic. et It. 940, 3–4: ἀθανάτη ψυχὴ μὲν ἐς αἰθέρι καὶ Διὸς αὐγαῖς πωτᾶται. ib. 942: . . . ἐνθάδε κεῖμαι, οὐχὶ θανών· θνήσκειν μὴ λέγε τοὺς ἀγαθούς (from Call., Epigr. 11, τᾷδε Σάων . . . ἱερὸν ὕπνον κοιμᾶται. θνάσκειν μὴ λέγε τοὺς ἀγαθούς).—οὐκ ἔθανες, Πρώτη, μετέβης δ’ ἐς ἀμείνονα χῶρον Ep. 649.
[140] This retains its full and original meaning (as in Call., Epigr. 11); cf. Ep. 559, 7, λέγε Ποπιλίην εὕδειν ἄνερ· οὐ θεμιτὸν θνήσκειν τοὺς ἀγαθούς, ἀλλ’ ὕπνον ἡδὺν ἔχειν. More often as a mere conventional phrase: 433; 101, 4; 202, 1; 204, 7; σ’ ἐκοίμισεν ὕπνος ὁ λήθης, 223, 3; 502, 2; AP. vii, 29, 1; 30, 2, 260.
[141] Ep. 651: θνητὸν σῶμα . . . τὸ δ’ ἀθάνατον ἐς μακάρων ἀνόρουσε [573] κέαρ· ψυχὴ γὰρ ἀείζως ἣ τὸ ζῆν παρέχει καὶ θεόφιν κατέβη . . . σῶμα χιτὼν ψυχῆς (cf. Emp. 414 M. = fr. 126 D., σαρκῶν περιστέλλουσα χιτῶνι sc. τὴν ψυχήν)· τὸν δὲ θεὸν σέβε μου (the god in me, my ψυχή). 261, 6, τὴν ψυχὴν δ’ ἀθανάτην ἔλαχον· ἐν γαίῃ μὲν σῶμα τὸ συγγενές οὐράνιος δὲ ἤλυθεν ἡ ψυχὴ δῶμα κατ’ οὐ φθίμενον κτλ.; cf. 320, 6 ff.—594 (late epitaph of a doctor with philosophic leanings; found in Rome), 7 ff.: οὐδ’ ἄρα θνητὸς ἔην, ὑπ’ ἀνάγκης ὑψιμέδοντος τύμβῳ εἰναλέῳ πεπεδημένος ἤνυσεν οἶμον. ἐκ ῥεθέων δ’ ἄμα στειχων σεμνὸν ἔβη Διὸς οἶκον. No sense can be made of the passage if τύμβῳ is understood as the real grave and this has led to altering or straining the sense of εἰναλέῳ (εἰναλίῳ Franz, σιγαλέῳ Jacobs). But the poet means: the dead man was (in his real nature, his soul) immortal, only the will of the gods had caused him (his soul) to be bound to the body and to complete his course of life in the body, after the end of which he will rise immediately (and return) to the realm of the gods. Read therefore τύμβῳ εἰν ἀλαῷ πεπεδημένος, fettered in the “dark grave” of the body: σῶμα = σῆμα. (Exactly as in Verg., A. vi, 734, the animae: clausae tenebris et carcere caeco.)—603: he who lies buried here θνητοῖς ψυχὴν πείσας ἐπὶ σώμασιν ἐλθεῖν τὴν αὑτοῦ, μέλεος, οὐκ ἀνέπεισε μένειν. That is: he has persuaded his (previously living and bodiless) soul to enter into the realm of mortal bodies (to occupy a body), but could not persuade it to remain there long—in this earthly life.
[142] Once at the most: εἰ πάλιν ἔστι γενέσθαι . . . εἰ δ’ οὐκ ἔστιν πάλιν ἐλθεῖν—Ep. 304 (cf. above, chap. xii, [n. 138]).