Awe

Passages

Every passage tagged with this emotion in the Vela corpus. Search the body text, narrow by source or register, click through to a book’s profile to see how the passage sits with the rest of the work.

Page 7 of 217 · 20 per page

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  ἐμφανής, és, (ἐμφαίνων shewing in itself, reflecting, of mirrors, Plat. Tim. 46 A. II. visible to the eye, manifest, a. of persons, Trag., etc.; esp., like ἐναργής, of the gods appearing bodily among men, Soph. O. T. 9ο9, Eur. Bacch. 22, Ar. Vesp. 733, Plat. Alc. 2. 141 A; 50, ὄψις Eu. ἐνυπνίων Aesch. Pers. 518, cf. Cho. 667; ἐμφανῆ τινα ὁρᾶν, ἰδεῖν to see him bodily, Soph. Aj. 538, Ar. Thesm. 682, cf. Soph. El. 1454; πῶς ἂν ὑμὶν ἐμφανὴς .. γενοίμην ; how could I make it manifest? Id. Ph. 531; ἐμφανὴς τιμαῖσιν -- ἐμφανῶς τιμώμενος Id. O. T. gog :—as law term, ἐμφανῆ παρέχειν τινά to produce a person in open court, Antipho 133. 34, cf. Dem. 1294. 15; so, ἐμφανῆ καταστῆσαι to produce in court, either the property or the vouchers, Dem. 1239.5; ἐμφανῶν κατάστασις, cf. Lat. exhibitio, actio ad exhibendum, Isae. 59. 22, Dem. 1251. 3. b. of things, οὐ yap ἐστι τἀμφανῆ κρύπτειν Soph. O. C. 7553 up. τεκμήρια visible proofs, Id. El. 1109; ἄλγος ἐμφ. Pind. Fr. 229; κλαυθμός Hdt. 1. 111, etc.; τὰ éud. κτήματα the actual property, Xen. Hell. 5. 2, 10. 2. ποιεῖν τι ἐμφανές to do it in public, Lat. in propatulo, Hdt. 1. 203., 3. 101; τὸ ἐμφ. opp. to τὸ μέλλον, Thue. 3. 42; εἰς τοὐμφανὲς ἰέναι to come into light, come forward, Xen. Mem. 4. 3, 13, cf. Ages. 9, 1. 3. open, manifest, palpable, τυραννίς Ar. Vesp. 417; Bia Thuc. 4.86; éup. λόγος a plain speech, Aesch. Eum. 420; ἐν ἐμφανεῖ λόγῳ openly, Thuc. 7. 48; τὴν διάνοιαν ἐμφ. ποιεῖν διὰ τῆς φωνῆς Plat. Theaet. 206 D; ἐμφανές ἐστιν ὅτι .. Xen. Hier. 9, 1ο. 4, manifest, well-known, τὰ ἐμφανῆ Hdt. 2.33; ἐμφανῆ γὰρ ἦν Soph. Ant. 448: conspicuous, notable, Diod. τ. 68. IIT. Adv. -vas, Ion. -νέως, visibly, openly, Lat. palam, Hdt. 1.140, Aesch. Ag. 626, etc.; Eup. ἐλευθεροῦν without doubt, Hdt. 6. 123; up. ἠμύνατο openly, i.e. not secretly or treacherously, Soph. Tr. 278 ; οὐ λόγοις, ἀλλ᾽ ἐμφανῶς but really, Ar. Nub. 611; ἐμφ. ἤδη λέγειν Id. Ach. 312; Comp. -ἔέστερον, Plat. Phileb. 31 E. 2. so in neut. Adj., ἐξ ἐμφανέος or ἐκ τοῦ ἐμφ., Hdt. 3. 150, 4. 120, al.; ἐν τῷ ἐμφανεῖ Thuc. 2. 21, etc. ἐμφᾶνίζω, fut. Att. ἐῶ, to shew forth, manifest, exhibit, ἑαυτόν Eur. Fr. 794, Philoch. ap. Ath. 37 E; ἐμφ. τινὰ ἐπίορκον, φίλον to exhibit or represent him as .., Xen. Ages. I, 12, Dem. 188. 13 :—Pass. to become visible, Diog. L. 1. 7, N. T. 2. to make clear or plain, -- ἐμφανὲς ποιῶ, like ἐμφαίνω, Plat. Soph. 244 A, etc.; ἐμφ. τινί τι Xen. Mem. 4. 3,4 :—with a relat., τὰ παθήματα δι᾽ ἃς αἰτίας γέγονε Eup. Plat. Tim. 61C; ἐμφ. ὅτι... Xen. Cyr. 8. 1, 26. 8. to declare, explain, Arist. An. Pr. 1. 30, 4: to give notice, τινὶ ποιεῖν τι Polyb. 6. 35, 8; περί τινος Inscr. Delph. 68 Curt.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  one of the most marvellous things (v. 6, 7, τό A. VIII. 7), 7. 137 :—so in Att., even in familiar language, μετὰ σοῦ, τῆς θείας κεφαλῆς Plat. Phaedr. 234 Ὁ; ὦ θεία κεφαλή Liban. 1. 652, etc.; and at Sparta, θεῖος (or rather σεῖος) ἀνήρ was a title of distinction, Plat. Meno gg D, Arist. Eth. N. 7.1, 3; so ὦ θεῖε, used by the Spartan in Plat. Legg. 626 C; cf. ἠθεῖος. IL. as Subst., θεῖον, τό, the Divine Being, the Divinity, Deity, first in Hdt. 1. 32., 3. 108, al., Aesch. Cho. 958; (cf. δῖος) ; ὥσπερ κατὰ θεῖον Ar. Eq. 147. 2. in an abstract sense, divinity, the divine, κεκοινώνηκε .. τοῦ θείου Plat. Phaedr. 246 Ὁ; ἢ μόνον μετέχει τοῦ θείου.., ἢ μάλιστα [ὁ ἄνθρωπος] Arist. P. A. 2. 1ο, 4, etc. 3. θεῖα, τά, divine things, the acts and attributes of the gods, the course of providence, Soph. Ph. 452, Fr. 521, Ar. Av. 961, Plat. Soph. 232 C, etc.: religious observances, Xen. Cyr. 8. 8, 2; ἔρρει τὰ θεῖα religion is out of date, Soph. O. T. gto, cf. O. C. 1537; τὰ ἀΐδια καὶ θεῖα Arist. G. A. 2. Tig Fp δἴο. III. Adv. θείως, in divine manner, by divine provi- dence, like θείᾳ μοίρᾳ (supr. 1. 1), Xen. Cyr. 4. 2, 1, etc. ; θειοτέρως by spectal providence, Hdt. 1. 122; also, μᾶλλόν τι καὶ θειότερον Id. 1. 174. 2. divinely, excellently, εὖ ye καὶ θ. Plat. Theaet. 154 D; θείως εἰρῆσθαι Arist. Metaph. 11. 8, 21. IV. for Comp. dew- TeEpos, V. θεός III. θεῖος, 6, one’s father’s or mother’s brother, uncle, Lat. patruus and avun- culus, Bur. 1.'T. 930, Ar. Nub. 125, Andoc. 3. 34., 15. 35, Plat., etc.; 6 πρὸς μητρὸς 9. Isae. 51. 27; ὁ πρὸς πατρός Philo 2. 172.—Before this, πατροκασίγνητος, πατράδελφος, πάτρως, and μητροκασίγνητος, μητρά- δελῴος, μήτρως were used.—Cf. also ἠθεῖος. II. In Οἷς. Att. 2. 2, I, like patruus, strict, harsh; but v. Orelli. (Curt. refers it to the same Root with τήθη, τηθίς.) θειό-στεπτοξ, θειο-τελής, v. sub θεο--. θειότης, ητος, ἡ, divine nature, divinity, Plut. 2. 665 A, etc. 2: religion, religiousness, Ib. 857 A, Id. Sull. 6; but in these places it is prob. that ὁσιότης (OC — for @€-) is the true reading, as in Isocr. 226 Ὁ ὁσιότητος has been restored from the Cod. Urbin. Dero-pivijs, és, manifested by the gods, Alex.’OAvv0. 1.14; v.1. θειοπαγές. θειό-χροος, ov, contr. —xpous, ov, brimstone-coloured, Diosc. 5. 118. θειόω, Ep. θεειόω, (θεῖον) to smoke with brimstone, fumigate and purify thereby, ὄφρα θεειώσω μέγαρον Od. 22. 482; θειώσας τὰς ἀλλοτρίας émwotas,metaph. from the clothes-cleaner, who used sulfur, Lysipp. Βακχ. 5; cf. θεόω 11:—Med., δῶμα θεειοῦται he fumigates his house, Od. 23. 50: generally, to purify, hallow, θείου .. θεσμὸν αἰθέρος μυχῶν Eur. Hel. 866, v. Herm. ad 1. (882). II. (θεῖος) to make divine, dedicate to a god, Plat. Legg. 771 B. Gelw, Ep. for θέω, to run. :

• From Martin Luther (2016)

  34 Accommodation worthy of nobles, it was situated close by the hall where the Diet was meeting. It was a reversal of the situation at Augsburg: Now it was the papal nuncio Aleander who had to make do with a tiny room without heating, so unpopular was his cause. 35 When the time came for Luther to appear at the Diet in the late afternoon of April 17, the press of people was so great that he had to be taken through a garden and then into the meeting room through a side entrance. “Many climbed to the rooftops in their eagerness to see,” one observer reported in a conscious echo of the crowds who greeted Christ on Palm Sunday. 36 Luther walked past the ranks of German princes, some of whom shouted encouragement. The very splendor of the event must have been intimidating for the monk in his simple black cassock. The princes and nobles crowded into the room were all dressed in their finery, sumptuous cloaks, golden chains, jewelry, and dazzling headwear; and then there was the emperor himself in his magnificent robes. Luther, by contrast, wore a simple black belted cassock. As one delegate described it, “a man was let in who they said was Martin Luther, about forty years old or thereabouts, coarsely built and with a coarse face with not especially good eyes, his countenance restive, which he carelessly changed. He wore a cassock of the Augustinian order with its leather belt, his tonsure large and freshly shorn, his hair badly clipped.” 37 Luther had received only the barest briefing from the imperial marshal, who told him what he would be asked and instructed him simply to answer the questions. They were read aloud first in Latin and then in German, for the proceedings had to be understood by both the scholars and the German princes and nobility. In front of Luther, on a bench, was a pile of the Basle editions of his books, bound specially for the occasion. The secretary of the bishop of Trier asked Luther whether the books were his, and whether he would recant. At this, Hieronymus Schurff, the professor of law at Wittenberg acting for Luther, shouted, “Let the titles of the books be read!” The extraordinary list of titles, which together constituted such a printing sensation, were then read aloud to the estates of the German nation and the emperor, reminding those assembled of the issues at stake. It demonstrated as nothing else could the depth and range of Luther’s attack on the papacy and the established Church.

• From The Things They Carried (1990)

  According to Eddie Diamond, who heard it from one of the Greenies, she took a greedy pleasure in night patrols. She was good at it; she had the moves. All camouflaged up, her face smooth and vacant, she seemed to flow like water through the dark, like oil, without sound or center. She went barefoot. She stopped carrying a weapon. There were times, apparently, when she took crazy, death-wish chances—things that even the Greenies balked at. It was as if she were taunting some wild creature out in the bush, or in her head, inviting it to show itself, a curious game of hide-and go-seek that was played out in the dense terrain of a nightmare. She was lost inside herself. On occasion, when they were taken under fire, Mary Anne would stand quietly and watch the tracer rounds snap by, a little smile at her lips, intent on some private transaction with the war. Other times she would simply vanish altogether—for hours, for days. And then one morning, all alone, Mary Anne walked off into the mountains and did not come back. No body was ever found. No equipment, no clothing. For all he knew, Rat said, the girl was still alive. Maybe up in one of the high mountain villes, maybe with the Montagnard tribes. But that was guesswork. There was an inquiry, of course, and a week-long air search, and for a time the Tra Bong compound went crazy with MP and CID types. In the end, however, nothing came of it. It was a war and the war went on. Mark Fossie was busted to PFC, shipped back to a hospital in the States, and two months later received a medical discharge. Mary Anne Bell joined the missing. But the story did not end there. If you believed the Greenies, Rat said, Mary Anne was still somewhere out there in the dark. Odd movements, odd shapes. Late at night, when the Greenies were out on ambush, the whole rain forest seemed to stare in at them—a watched feeling—and a couple of times they almost saw her sliding through the shadows. Not quite, but almost. She had crossed to the other side. She was part of the land. She was wearing her culottes, her pink sweater, and a necklace of human tongues. She was dangerous. She was ready for the kill. Stockings Henry Dobbins was a good man, and a superb soldier, but sophistication was not his strong suit. The ironies went beyond him. In many ways he was like America itself, big and strong, full of good intentions, a roll of fat jiggling at his belly, slow of foot but always plodding along, always there when you needed him, a believer in the virtues of simplicity and directness and hard labor. Like his country, too, Dobbins was drawn toward sentimentality. Even now, twenty years later, I can see him wrapping his girlfriend's pantyhose around his neck before heading out on ambush.

• From The Things They Carried (1990)

  Mitchell Sanders told them to knock it off. The three soldiers moved to the dike, put down their packs and weapons, then waded back to where the boot was showing. The body lay partly wedged under a layer of mud beneath the water. It was hard to get traction; with each movement the muck would grip their feet and hold tight. The rain had come back harder now. Mitchell Sanders reached down and found Kiowa's other boot, and they waited a moment, then Sanders sighed and said, "Okay," and they took hold of the two boots and pulled up hard. There was only a slight give. They tried again, but this time the body did not move at all. After the third try they stopped and looked down for a while. "One more time," Norman Bowker said. He counted to three and they leaned back and pulled. "Stuck," said Mitchell Sanders. "T see that. Christ." They tried again, then called over Henry Dobbins and Rat Kiley, and all five of them put their arms and backs into it, but the body was jammed in tight. Azar moved to the dike and sat holding his stomach. His face was pale. The others stood in a circle, watching the water, then after a time somebody said, "We can't just /eave him there," and the men nodded and got out their entrenching tools and began digging. It was hard, sloppy work. The mud seemed to flow back faster than they could dig, but Kiowa was their friend and they kept at it anyway. Slowly, in little groups, the rest of the platoon drifted over to watch. Only Lieutenant Jimmy Cross and the young soldier were still searching the field. "What we should do, I guess," Norman Bowker said, "is tell the LT." Mitchell Sanders shook his head. "Just mess things up. Besides, the man looks happy out there, real content. Let him be." After ten minutes they uncovered most of Kiowa's lower body. The corpse was angled steeply into the muck, upside down, like a diver who had plunged headfirst off a high tower. The men stood quietly for a few seconds. There was a feeling of awe. Mitchell Sanders finally nodded and said, "Let's get it done," and they took hold of the legs and pulled up hard, then pulled again, and after a moment Kiowa came sliding to the surface. A piece of his shoulder was missing; the arms and chest and face were cut up with shrapnel. He was covered with bluish green mud. "Well," Henry Dobbins said, "it could be worse," and Dave Jensen said, "How, man? Tell me how." Carefully, trying not to look at the body, they carried Kiowa over to the dike and laid him down. They used towels to clean off the scum. Rat Kiley went through the kid's pockets, placed his personal effects in a plastic bag, taped the bag to Kiowa's wrist, then used the radio to call in a dustoff.

• From The Things They Carried (1990)

  In addition to the three standard weapons—the M-60, M-16, and M-79 —they carried whatever presented itself, or whatever seemed appropriate as a means of killing or staying alive. They carried catch-as-catch-can. At various times, in various situations, they carried M-14s and CAR-15s and Swedish Ks and grease guns and captured AK-47s and Chi-Coms and RPGs and Simonov carbines and black market Uzis and .38-caliber Smith & Wesson handguns and 66 mm LAWSs and shotguns and silencers and blackjacks and bayonets and C-4 plastic explosives. Lee Strunk carried a slingshot; a weapon of last resort, he called it. Mitchell Sanders carried brass knuckles. Kiowa carried his grandfather's feathered hatchet. Every third or fourth man carried a Claymore antipersonnel mine—3.5 pounds with its firing device. They all carried fragmentation grenades—14 ounces each. They all carried at least one M-18 colored smoke grenade—24 ounces. Some carried CS or tear gas grenades. Some carried white phosphorus grenades. They carried all they could bear, and then some, including a silent awe for the terrible power of the things they carried. In the first week of April, before Lavender died, Lieutenant Jimmy Cross received a good-luck charm from Martha. It was a simple pebble, an ounce at most. Smooth to the touch, it was a milky white color with flecks of orange and violet, oval-shaped, like a miniature egg. In the accompanying letter, Martha wrote that she had found the pebble on the

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  κρἄτερός, a, dv, Ep. form of κάρτερος, strong, stout, mighty, in Hom. mostly of bodily strength, κρατερός περ ἐὼν καὶ χερσὶ πεποιθώς 1]. τό. 624, cf. 6. 97. etc.; epith. of Ares, 2.515; of lions, Od. 4.3353; χεῖρες 4. 288, Pind., etc.:—also with collat. notion of stern, harsh, of Hades, Il. 13. 415, cf. 21. 566. 2. of things, conditions, etc., strong, mighty, cruel, fierce, xp. ὑσμίνη 1].2.345; ἀνάγκη 0.458; βίη 21.501, etc.:—of weapons, βέλος, τόξον 5. 104., 8. 279; βιός Od. 24. 170; so δεσμός, δεσμοί 1]. 5. 386, Od. 8. 336:—also, hard, χῶρος h. Hom. Merc. 3543; σίδηρος ὅπερ xpatepwrards ἐστιν Hes. Th. 864. 3. of divers passions, strong, vehement, mighty, λύσσα, ἔρις, μένος, πένθος, ἄλγεα, etc., Hom. :—so of acts and words, «p. ἔργα violent deeds, Il. 1. 253 Kp. μῦθος a harsh, rough speech, Ib. 326, etc.; μῦθον ἀπηνέα τε Kp. TE 15. 202.—Cf. καρτερύς, κραταιός, κρατύς. 11. Adv. -ρῶς, strongly, stoutly, xp. μάχεσθαι 1]. 12.152; ἑστάμεναι 15.666; ἔχεσθαι 16. 501, etc.: νεμεσᾶν 13. 16,353; Kad 8 ἔβαλε κρ. dashed roughly to earth, Od. 4. 344; κρ. ἀγορεύειν and ἀποειπεῖν sternly, roughly, Il. 8. 29., 9. 694, etc;-—Of the Trag. Aesch. uses this form once, xp. γυιοπέδαι Pr. 167; whereas καρτερός was in general use. κρἄτερό-φρων, ον, gen. ovos, (φρήν) stout-hearted, dauntless, epith. of Hercules, 1. 14.3245; the Dioscuri, Od. 11.299; of Ulysses, 4.333.,17.124; of the lion, Il. 10.184; ἀδάμαντος ἔχων κρατερόφρονα θυμόν Hes. Ορ. 146. κρἄτερό-χειρ, 6, 77, stout of hand, Auth.P.9. 210, 4, Epigr. Gr. 1034. 20. κρᾶτέρωμα, τό, a kind of bronze, Hesych. κρἄτερῶνυξ, vyos, 6, ἡ, (ὄνυξ) strong-hoofed, solid-hoofed, ἵπποι 1]. 5. 329., 16.724; ἡμίονοι 24. 277, Od. 6. 253, etc.:—strong-clawed, λύκοι κρατερώνυχες ἠδὲ λέοντες 10. 218:—with strong nails, χείρ Matro ap. Ath. 135 B. κράτεσφι [4], Ep. dat. of «pas, Il. 10. 156. κρἄτευταί, ay, oi, the forked stands or frame on which a spit turns, Il. 9. 214, ubi v. Spitzn.; μολύβδιναι kp. Eupol. KoA. 22 :—also κρἄτευ- Thprov, τό, or κρατευτήρια, τά, Poll. 6. 89., 10. 97.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  κύανος, ov, 6, cyanos, a dark-blue substance, used in the Heroic Age to adorn works in metal, esp. weapons and armour; so, on Agamemnon’s breastplate there were δέκα οἶμοι μέλανος κυάνοιο with a boss of the same in the centre, and, κυάνεοι δράκοντες, ἴρισσιν ἐοικότες, wreathed round it (v. infr.), Il. 11. 24 sq.; so in Hercules’ shield were πτύχες κυάνου, Hes. Sc. 143; and in Od. 7. 87, the θριγκὸς κυάνοιο is a cornice or frieze of this substance.—Its colour was no doubt a dark-blue (κυανοῦ [χρώματος] λευκῷ κεραννυμένου γλαυκὸν [ἀποτελεῖται] Plat. Tim. 68 C), iridescent as it caught the light (ἔρισσιν ἐοικώς, ν. 5001.) ; cf. κυά- veos, κυανοχαίτης, etc. What it was is doubtful. The general opinion is it was blue steel; and, though in the Homeric times iron was com- paratively little used, the art of hardening it was not unknown, y. σίδηρος. It is lapis lazuli in Theophr. Lap. 31, etc., and perh. so in Plat. Phaedo 113 Ὁ. Theophr. distinguishes two kinds, dark and light, (ἄρρην and θῆλυς), Lap. 31; compares it to the sapphire, 373 says it was mixed with χρυσόκολλα, 40; and that there was an artificial kind made in Egypt, 55: it was also a blue Jacquer made from carbonate of copper, Hipp. 268. 31, Luc. Lexiph. 22, Paus. 5. 11, 12, Anth. P. 6. 229 (where it is fem.). 2. as fem. the blue corn-flower, Ib. 4. 1, 40, Plin. 21. 39. 8. a bird, the wall-creeper, Ticho- droma muraria, so called from its colour, Arist. H. A. 9. 21, Ael. N. A. 4. 59. 4. sea-water, Hesych. II. as Adj.=xvadveos, Nic. Th. 438; a Comp. and Sup. κυανώτερος, -ὦτατος, occur in Philostr. 772, Anacreont. 29, Pseudo-Luc. Philopatr. 21. (Perhaps akin to Skt. Syan-as (smoke), Syamas (dark); Lith. szemas (ashen-gray), and pos- sibly also to κύαμος (κύαμοι pedavdxpoes Il. 13. 589).) [The ὕ becomes long in dactylic verses, metri grat., cf. κυάνεος, κυανόπρῳρος, κυανοχαίτης, etc. | κυᾶνό-στολος, ov, dark-robed, Bion 1. 4. κυανοῦς, 7, ovv, v. sub Kuaveos. κυᾶν-όφρυς, v, gen. vos, dark-browed, Theocr. 3. 18., 17. 53. κυᾶνο-χαίτηξς, ov, 6, dark-haired, in Hom. mostly as epith. of Poseidon, perh. in reference to the dark blue of the sea, Il. 20.144, Od. 9. 536, he is called simply Kvavoyairns, cf. Hes. Th. 278; of a horse, dark-maned, Il. το. 224, Hes. Sc. 120:—Vocat. κυανοχαῖτα, in ἢ. Hom. Cer. 348, of Hades; cf. weAayxairas. A nom. κυανοχαῖτα (like ἱππότα for in- πότης, etc.) metri grat. in 1]. 13. 563., 14. 390, which Antimach. con- sidered as indeclin., joining it with the dat., κυανοχαῖτα Ποσειδάωνι, Choerob. in Theod. 124. 21, cf. Lob. Paral. p. 184. [%, metri grat.] KuGv6-xpoos, ov, dark-coloured, dark-looking, Eur. Hel. 1502; so κυανό-χρως, wos, ὃ, 7, Id. Phoen. 308, Alcid. ap. Arist. Rhet. 3. 3, I. κυᾶνό-χρωτος, ov,=foreg., Orph. H. 69. 6, Manetho 1. 327.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  οὐράνιος [ἃ], a, ov, also os, ον Eur. Ion 715, Phoen. 1729, Plat. :— heavenly, of or in heaven, dwelling in heaven, γέννα Aesch. Pr. 164; θεοί h. Hom, Cer. 55, Aesch. Ag. go, Eur. H. F. 758, Plat., εἴς. ; odpd- viat the goddesses, Pind. P. 2.70; οὐράνιοι the gods, C. 1. 1276; of special gods, Θέμις ovdp. Pind. Fr. 6; Ζεύς Call. ον. 55. etc.; αἱ ovp. θεοί, Demeter and Cora, C. 1. 2347 1.6; Ἥρα Ib. 70345,” Ἔρως Ib. 3157: ν. Οὐρανία. 2. generally, iz or of heaven, ἀστήρ Pind. P. 3. 175; πόλος Aesch. Pr. 430; οὐρ. θεᾶς βρέτας fallen from heaven, Eur. 1. T. 986; ἀστραπή Soph. O. C. 1466 (where Dind. restores the Aeol. form opavia metri grat., v. οὐρανός); φῶς Id. Ant. 9443; νεφέλαι Ar. Nub. 316; ovp. ὕδατα, i.e. rain, Pind. O. 11. 2; so, οὐρ. ἄχος, of a storm, Id. Ant. 418 (where it may have a metaph. sense, as infr. II. 2); odp. σημεῖα the phenomena of the heavenly bodies, Xen. Cyr. 1.6.2; so, τὰ οὐρ. Id. Mem. 1.1, 11; οὐράνιά τε kal χθονοστιβῆ Soph. O. T. 301. II. reaching to heaven, high as heaven, ovp. κίων, of Aetna, Pind. P. τ. 36; ἐλάτης οὐρ. ἄκρος κλάδος Eur. Bacch. 1064; πήδημα Id. El. 860; σκέλος οὐράνιον ἐκλακτίζειν, ῥίπτειν, for εἰς οὐρανόν, to kick up sky-high, Ar. Vesp. 1492, 1530; v. sub φλέγω A. τι. 2. metaph., like odpavo- μήκης, enormous, awful, furious, ovp. ἄχη Aesch. Pers. 573; οὐράνιόν γ᾽ ὅσον, like θαυμάσιον ὅσον, Lat. immane quantum, Ar. Ran. 781, 1135: οὐράνια, as Adv. vehemently, ἵππον ovp. βρέμοντα Eur. Tro. 519. III. Δάν. —iws, Dion. Areop. οὐρᾶνίς, (Sos, 7, pecul. fem. of οὐράνιος, τελετά Anth. P. 15. 5. οὐρᾶνίσκος, 6, Dim. of οὐρανός, a little heaven or sky: hence, Ὶ. the vaulted ceiling of a room, esp. the top of a tent, a canopy, Phylarch. 41, Plut. Alex. 37, Phoc. 33. II. the roof of the mouth, Ath. 315 D; v. οὐρανός τι. 2. III. a constellation of the southern hemisphere, Corona Australis, Schol. Arat. 397- Οὐρᾶνίωνες, of, the heavenly ones, the gods above, Lat. coelites, θεοὶ Οὐρανίωνες 1]. 1.570, etc.; or simply Οὐρανίωνες, 5.373, Hes. Th. 461, 919, 929 ;—also the Titans, as descendants of Uranos, Il. 5. 898 :—fem., θεαὶ Οὐρανιῶναι Anth, P. append. 51. 5. οὐρᾶνο-βάμων [a], ovos, 6, ἧ, traversing heaven, Suid. to heaven, κλῖμαξ Eust. Opusc. 6. go. οὐρᾶνο-βᾶἄτέω, to walk or move in heaven, Eccl. οὐρᾶνο-γνώμων, ov, skilled in the heavens, Luc. Icarom. 5. οὐρᾶνο-γρἄφία, ἡ, description of the heavens, title of a work by Demo- critus, Diog. L. g. 48. οὐρᾶνό-δεικτος, ον, shewn from heaven, shewing itself in heaven, αἴγλη μήνης h. Hom. 32. 3. ovpavodpopew, f. 1. for οὐριοδρομέω in Clem. Al. 289. ovpivo-Spopos, ov, running along the sky, Eccl., Byz. οὐρᾶνο-ειδής, és, like the sky, Hesych. 5. v. κυανόν. οὐρᾶνόεις, ἐσσα, εν, of or to heaven, ἀταρπός Manetho 4. 273. ὑπήνη obp.=ovpavds ΤΙ. 2, the roof of the mouth, Nic. Al. 16.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  οὐρᾶνός, 6; Dor. ὠρανός Theocr. 2. 147., 5.144; Acol. ὀρανός (ἐξ ὀρανῷ Alcae. 34, Sappho 68, cf. Ahrens D. Aeol. p. 101, and v. οὐράνιος 1. 2):—never used in pl. by classical writers, v.1. 4: (v.fin.): I. heaven: inHom.andHes., 1. the vault or firmament of heaven, the sky, conceived as a concave hemisphere resting on the verge of earth, γαῖα .. ἐγείνατο ἶσον ἑαυτῇ οὐρανὸν ἀστερόεντα, iva μιν περὶ πάντα καλύπτοι Hes. Th. 126. It was upborne by the pillars of Atlas, ἔχει δέ τε κίονας αὐτὸς [Δτλας] μακράς, al γαῖάν τε καὶ οὐρανὸν ἀμφὶς ἔχουσιν Od. 1. 54, cf. Aesch. Pr. 348; it was χάλκεος, Il. 17. 425: πολύχαλκος, 5. 504, Od. 3. 2; σιδήρεος, 15. 329., 17.565; wrapt in clouds, Il. 15. 192, Od. 5. 303; above the aether, Il. 2. 458., 16. 364., 19. 351, cf. Schol. Ven. 3. 3. (Even Emped. continued to regard it as solid (στερέμνιον), ap. Stob. Ecl. 1. 23; cf. the ludicrous image in Ar. Nub. 96). On this vault the sun performed his course, whence an eclipse is described by ἠέλιος δὲ οὐρανοῦ ἐξαπόλωλε, Od. 20. 357, cf. Soph. Aj. 845; the stars too were fixed upon it, and moved with it, for it was supposed to be always revolving, Il. 18. 485: Ἕσπερος, ds κάλλιστος ἐν οὐρανῷ ἵσταται ἀστήρ 22. 318; οὐρανὸς ἀστερόεις the starry firmament, 6. 108, al.:—for the philosophic theories, v. sub σφαῖρα 3. 2. heaven, as the seat of the gods, outside or above this skyey vault, the portion of Zeus (v. sub”OAvpmos), Il. 15. 192, cf. Od. 1. 67, etc.; also, οὐρανὸς Οὔλυμπός τε 1]. 1. 497., 8. 3943 Οὔλυμπός Te καὶ οὐρανός 19. 128; πύλαι οὐρανοῦ Heaven-gate, i.e. a thick cloud, which the Hours lifted and put down like a trap-door, 5. 750., 8. 3943 so, later, of ἐξ οὐρανοῦ the gods of heaven, Aesch. Pr. 896; οἱ ἐν οὐρανῷ θεοί Plat. Rep. 508 A:—hence as that by which men make vows or oaths, εὔχετο, χεῖρ᾽ ὀρέγων eis ovp. ἀστερόεντα 1]. 15. 371, Od. 9. 527: νὴ τὸν οὐρανόν Ar. Pl. 267, 366. 3. in common language, the space above the earth, the expanse of air, the sky, οὐδέ τις ἄλλη φαίνετο γαιάων, ἀλλ᾽ οὐρανὸς ἠδὲ θάλασσα Od. 14. 302; σέλας δ᾽ εἰς οὐρανὸν ἵκῃ Il. 8. 509; often in such phrases as κλέος οὐρανὸν ἵκει, κλέος οὐρανὸν εὐρὺν ἱκάνει renown reaches ¢o heaven, fills the sky, Il. 8. 192, Od. 19. 108; so, αἴγλη, Kvion, σκοπελὸς οὐρανὸν ἵκει, etc. (cf. οὐράνιος, ovpavopunens); and, metaph., ὕβρις τε Bin Te σιδήρεον οὐρανὸν ἵκει deeds of violence ‘cry to heaven,’ Od. 15. 329., 17. 5653; so, γῇ τε κοὐρανῷ λέξαι... τύχας Eur. Med. 57, cf. Philem. Ξτρατ. 1. 1; πρὸς οὐρανὸν βιβάζειν τινά to exalt to heaven, as Horace evehit ad Deos, Soph. O. C. — 381; εἰς τὸν ovp. ἥλλοντο leapt up on high, Xen. Cyr. 1. 4, 11; πρὸς τὸν ovp. βλέπειν Id. Oec. 19, 9. 4. used by Plat. and Arist. for all surrounding space, the heavens, the κόσμος or universe, Plat. Polit. 269 D, Tim. 32 B, Arist. Cael. 1. 9, 9, Metaph. 1. 8, 18, al. :—so in pl., οἱ οὐρανοί the heavens, LXXx (Ps. 96. 6., 148. 4, al.). 5. a region © of heaven, climate, Hdt. 1. 142. II. anything shaped like the vault of heaven, as, 1. a vaulted roof or ceiling (cf. French cie/), Hesych. 2. the roof of the mouth, palate, Arist. H. A. 1. ΤΙ, 2, P. A. 2. 17, 12, cf. Anth. P. 5. 105, Ath. 344 B, and the pun in Clem. Al. 165 ;—so, conversely, Ennius coeli palatum. III. as masc. ©

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  : II. to grant, bestow, κῦδός τινι Pind. P. 2. 96 :—in pres. and impf. ¢o offer, allow, αἵρεσιν Id. N. 10. 155; so Eur., etc. 2. c. inf. to allow one to.., Hdt. 1. 210., 6. 103, al.; so, c. acc. rei, 6 θεὸς τοῦτό γε οὐ παρεδίδου Id. 5.67; πληγὴ παραδοθεῖσα a blow being offered, i.e. it being in his power to strike; Eur. Phoen. 1393. 3. absol., τοῦ θεοῦ παραδιδόντος if he permits, Hdt. 7.18; ἢν of θεοὶ παρα- διδῶσιν Xen. An. 6. 4,34; ὅπως ἂν of καιροὶ παραδιδῶσιν Isocr. 106 C; τῆς ὥρας παραδιδούσης Polyb. 22. 24, 9; rarely in aor., Pind. P. 5. 4, Dem. 1394. 23. παραδιηγέομαι, fut. ἤσομαι, Dep. to relate incidentally or by the way, Arist. Rhet. 3. 16, 5, Dion. H. de Thuc. 13. παραδιήγημα, τό, an incidental narrative, Philo 1. 533,—so παρα- διήγησις, ἡ, Id. 1.149, Walz Rhett. 3. 453, Quintil. 9. 2, fin. παραδϊκάζω, to give unjust judgment, Chron. Pasch. 301 D. παρ-αδϊκέομαι, Pass. 20 be injured, Voll. Hercul. 1. 51. παραδινέω, zo distort, τοὺς ὀφθαλμούς ‘Galen. παραδιοικέω, to meddle with another’s government, Plut. 2. 817 Ὁ. ΤΙ. 1ο govern badly, Synes. 198 D, 243 C. παραδιορθόω, to alter for the worse, of stolen verses, Eus. P.E. 467 A. παραδιόρθωμα, τό, a blundering correction, Porphyr. Qu. Hom. 8. παραδιόρθωσις, ἡ, a marginal correction, Plut. 2. 33 B. παραδιώκομαι, Pass. to be hurried along, Dion. H. de Comp. p. 143 ΚΕ. παραδογματίζω, to profess false doctrine, Eccl. παραδοκέω, f. 1. for kapadoxéw, Alciphro 3. 13. Trap-GSoheoXx ew, 70 chatter, gossip by or near, Plut. 2. 639 C. παραδοξάζω, to make wonderful, Lxx (2 Macc. 3. 30): to τὰς πληγάς σου LXx (Deut. 28. 59) :—also in bad sense, Ib. c. gen., 7. ἀνὰ μέσον to put a mark of distinction between, separate, Lxx (Ex. 9. 4); π. τὴν γῆν Ib. (Ex. 8. 22). παραδοξασμός, 6, απ object of wonder, Symm. V.T. παραδοξία, ἡ, marvellousness, παραδοξίαν ἔχειν τινά to partake of the marvellous, Strab. 36; ποιεῖν τὴν π. to be the cause of wonder, Ib. 518. παραδοξο-γράφος, 6, a writer on marvels, Tzetz., etc. παραδοξολογέω, zo tell marvels or incredibilities, Strab. 626, Diod. 1. 69; π. περί Twos Arr. Epict. 2. 22,13; foll. by ed, Ib. 4. 1, 125 :— Pass., πολλὰ παραδοξολογεῖται many marvels are told, Strab. 248; τὰ περί τι παραδοξολογούμενα Diod. 1. 42. παραδοξολογία, 7, a tale of wonder, marvel, εἰς π. τοῖς ἐσομένοις φῦναι Aeschin. 72. 24, cf. Polyb. 3.47, 6., 3. 58, 9: love of paradox, Plut. 2. ΤΟΝ ἘΝ mapadoto-Adyos, ον, telling of marvels, Diog. L. 8. 72, Galen. παραδοξο-νίκης [1], ov, 6, conquering marvellously (v. παράδοξος 11. 2), Plut. Comp. Οἴτῃ. c. Lucull. 2, C. 1. 5804. 6. παραδοξο-ποιός, dv, wonder-working, Galen., Eccl, :--- πααραδοξοποιέω, to work miracles; παραδοξοποιΐα, ἡ, a miracle, Eccl,

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  ἀμβροσία, Ion. -ty, 7: (v. sub fin.). Ambrosia (i.e. immortality v. infr. 11), the food of the gods, as nectar was their drink, Hom., etc. ; therefore withheld from mortals, as containing the principle of immor- tality, Od. 5. 93, Arist. Metaph. 2. 4, 12, 54. Sappho and Anaxandrides however made ambrosia the drink of the gods, Ath. 39 A; and so we have κατασπένδειν.. . ἀμβροσίαν in Ar. Eq. 1095 5 ; and Anaxandr. (Incert. 7) has τὸ νέκταρ ἐσθίω πάνυ... Sativa 7 apBp.—It was sometimes used as an unguent, 1]. 14. 170: so, in Od, 4. 445, Eidothea perfumes Menelatis with ambrosia to counteract the stench of the phocae; also as a divine restorative, for the Simois makes ambrosia grow up for the horses of Hera, Il. 5. 777, cf. Plat. Phaedr. 247 E, Theocr, 15. 108 :—in late Ep., as Tryph., Nonn., taken as a fem. Adj., agreeing with ἐδωδή, φορβή. 2. in religious rites, a mixture of water, oil, and various fruits, Ath. 473 C; and so some understand it in Il. 14. 170. 3. in Medic., a Perfumed draught or salve, Paul. Aeg. “- 8, ACt, πὰς 2s 4. a plant, ambrosia maritima, Diosc. 3. 129. II. immortality, σώματος ἀμβρ. Epigr. Gr. 338. (In Skt. amrtamt is the elixir of immortality; cf. μορτός.) ἀμβρόσια, 7, a festival of Bacchus, E. M. 564. 13. ἀμβροσί τοδμος, ov, smelling of ambrosia, Philox. 2. 43. ap Bpdcros, a, ov, also os, ov Eur. Med. 983: (v. sub μορτός) —poet. form of ἄμβροτος, immortal, divine, rarely of persons, νύμφη h. Hom. Merc. 230:—in Hom. night and sleep are called ambrosial, divine, as gifts of the gods, (like νὺξ ἄμβροτος, νὺξ δαιμονίη, ἱερὸν ἦμαρ, ἱερὸν κνέφας, cf. Hes. Op. 728); so, ἀμβρ. ὕδωρ Ep. Hom. 1.4; ἀμβρ. κρῆναι Eur. Hipp. 748 :—further, everything belonging to the gods is called ambrosial, as their hair, Il. I. 529, etc.; their robes, sandals, etc., 5. 338-, 21. 507., 24. 341, al.; their anointing oil, 14. 172., 23. 187; their voice and song, h. Hom. 27. 18, Hes. Th. 69; the fodder and the mangers of their horses, Il. 5. 369., 8. 434 :—also of all things divinely excellent or beautiful, κάλλος Od. 18. 193; of verses, Pind. P. 4. 532; friendship, Id. N. 8. 2, etc.:—cf. ἀμβροσία, ἄμβροτος, aBporos, and Buttm, Lexil. s. v. ἀμβροτό-πωλος, ov, with coursers of immortal strain, epith. of Pallas, Eur. Tro. 536. ἄμβροτος, ον, also n, ον Pind. Fr. 3. 15, Timoth. Dith. 5: (v. sub popTos) —poét. Adj., like its lengthd. form ἀμβρόσιος, immortal, divine, only that it is used of persons as well as things, θεὸς ἄμβροτος Il. 20.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  σεμνός, 7, dv: (ν. céBopar):—revered, lemn : I. properly of certain gods, of Demeter, h. Hom. Cer. 1, 486; of Rhea, ἢ. Hom. 12.1; of Hecaté, Pind. Ρ. 3.140; of Thetis, Id. N. 5. 45; of Apollo, Aesch. Theb. 800; of Poseidon, Soph. O. C. 55; of Pallas Athena, Ib. 1ogo:—at Athens the Erinyes were specially the σεμναὶ θεαΐ, Id. Aj. 837, O. C. 90, 459, Ar. Eq. 1312, Thesm. 224, Thue. 1. 126, ap. Arist. Rhet. 2. 23,12; or simply Σεμναί, Aesch. Eum. 383, 1041, Eur. Or. 410; τὸ σ. ὄνομα their name, Soph. O.C. 41; σ. βάθρον the threshold of their temple, Ib. 100; o. τέλη their rites, Ib. 1050: cf. Meineke Menand. p. 346, cf. Miiller Eum. § 80, 87. 2. then of things divine, ὄργια σ. ἢ. Hom. Cer. 478, Soph. Tr. 765 ; θέμεθλα δίκης Solon 3.14; ὑγίεια Simon. 70; θυσία Pind. O. 7. 753; σ. ἄντρον the cave of Cheiron, Id. P. 9. 50, οἵ. Ο. 5. 44: σ. δόμος the temple of Apollo, Id. N. 1. fin.; παιάν Aesch. Pers. 393; σέλμα o. ἡμένων, of the Olympian gods, Id. Ag. 183; o. ἔργα, of the gods, Id. Suppl. 1037; μυστήρια Soph. Fr. 943, Eur. Hipp. 25; οὐρανοῦ τέρμων Eur. Hipp. 746; o. Bios devoted to the gods, Id. Ion 56; σεμνὰ φθέγ- γεσθαι --εὔφημα, Aesch. Cho. 109, cf. Ar. Nub. 315, 364; σ. τι ξυναμπέχειν, of an oracular saying, Aesch. Pr. 521; τὸ o. holiness, Dem. 556. To. II. of human beings, reverend, august, solemn, stately, majestic, ἐν θρόνῳ σεμνῷ σεμνὸν θωκέοντα Hadt. 2.173, cf. Aesch. Cho. 975; σ. θάλος ᾿Αλκαϊδᾶν Pind. O. 6.115, and often in Trag., esp. Eur.; πρόσχημα σεμνὸς κοὐ ταπεινός Id. Fr. 689; ai pavdAdrepar.. παρὰ τὰς σεμνὰς καθεδοῦνται beside the great ladies, Ar. Eccl. 617, cf. Asocr. 35 C; so in Plat., o. καὶ ἅγιος νοῦς Soph. 249 A; of σεμνότατοι ἐν ταῖς πόλεσιν Phaedr. 257 D; of Tragedy, Gorg. 502 A; opp. to χαῦνος, Soph. 227 B; to κομψός, Xen. Oec. 8,9; σεμνὸς οὐ προσώπου συναγωγαῖς ἀλλὰ βίου κατασκευαῖς Isocr. 197 E. 2. of human things, august, solemn, noble, stately, grand, majestic, dignified, θᾶκοι Aesch. Ag. 519; ἱμάτια Ar. Pl. 940, cf. Ran. 1061; ταφή Xen. Hell. 3. 3, τ; πράγματα, ἔργα Ar. Vesp.1472, Isocr.277C; σεμνοτέραν τὴν πύλιν ποιεῖν Isae. 55.31; οἰκία τοῦ γείτονος οὐδὲν σεμνοτέρα Dem. 35. 22, cf. 36. 21; ψεύδεσι [τοῦ “Ομήρου] σ. ἔπεστί τι Pind. N. 7. 32; λεγόντων -- περὶ αὐτοῦ σ. λόγους Hdt. 7.6; so of style, Arist. Poét. 22, 3, cf. Rhet. 3: 2, 2, al.; of certain metres, Ib. 3.8, 4; ἐπὶ τὸ a. μιμεῖσθαι to imitate it in its noble qualities, Plat. Legg. 814 E; σ. τι λέγειν, πράττειν Id. Rep. 382 B, Eur. Tro. 447; σεμνὰ ἄττα μεμαθηκέναι Id, Epist. 341 E; οὐδὲν σ. nothing very wonderful, Arist. Eth. N. 7. 2, 6; so, τί ἂν Adv. -ῶς, Eccl. II. anything august, honoured, holy, so- 1381

• From The Things They Carried (1990)

  The truths are contradictory. It can be argued, for instance, that war is grotesque. But in truth war is also beauty. For all its horror, you can't help but gape at the awful majesty of combat. You stare out at tracer rounds unwinding through the dark like brilliant red ribbons. You crouch in ambush as a cool, impassive moon rises over the nighttime paddies. You admire the fluid symmetries of troops on the move, the harmonies of sound and shape and proportion, the great sheets of metal-fire streaming down from a gunship, the illumination rounds, the white phosphorus, the purply orange glow of napalm, the rocket's red glare. It's not pretty, exactly. It's astonishing. It fills the eye. It commands you. You hate it, yes, but your eyes do not. Like a killer forest fire, like cancer under a microscope, any battle or bombing raid or artillery barrage has the aesthetic purity of absolute moral indifference—a powerful, implacable beauty—and a true war story will tell the truth about this, though the truth is ugly. To generalize about war is like generalizing about peace. Almost everything is true. Almost nothing is true. At its core, perhaps, war is just another name for death, and yet any soldier will tell you, if he tells the truth, that proximity to death brings with it a corresponding proximity to life. After a fire-fight, there is always the immense pleasure of aliveness. The trees are alive. The grass, the soil—everything. All around you things are purely living, and you among them, and the aliveness makes you tremble. You feel an intense, out-of-the-skin awareness of your living self—your truest self, the human being you want to be and then become by the force of wanting it. In the midst of evil you want to be a good man. You want decency. You want justice and courtesy and human concord, things you never knew you wanted. There is a kind of largeness to it, a kind of godliness. Though it's odd, you're never more alive than when you're almost dead. You recognize what's valuable. Freshly, as if for the first time, you love what's best in yourself and in the world, all that might be lost. At the hour of dusk you sit at your foxhole and look out on a wide river turning pinkish red, and at the mountains beyond, and although in the morning you must cross the river and go into the mountains and do terrible things and maybe die, even so, you find yourself studying the fine colors on the river, you feel wonder and awe at the setting of the sun, and you are filled with a hard, aching love for how the world could be and always should be, but now Is not.

• From Shunned (2018)

  What could I offer this world, a place I had been taught to keep at arm’s length? I was told as a young girl that the ancient Greek word “inspired” translates to “God breathed.” He breathed the essence of his message through the beings of each Bible writer and onto those ancient scrolls. I’d just begun to accept the idea that he’d done the same with Buddha and Muhammad. It was not hard to imagine his hot whisper in the muggy breeze of this night. How would God breathe through me? I had been greedily turning the pages of many books on spirituality and personal growth and had found myself riveted by a new world of ideas. Without reservation, I swung open the mental doors to my private sacristy and kept them open. I allowed the dusty old relics of monotheism to sit next to shiny new metaphysical concepts that required no god at all. The juxtaposition was awkward at times, with old and new thoughts eyeing one another suspiciously. The more I studied, the less I feared I was jousting with death. Concerns about the black hooded riders diminished. As I turned away and began to stroll home, I knew that just below my pristine exhilaration was a longing to find my place in the grand scheme of things. The night after these beach ponderings, I walked through the side entrance of Old St. Patrick’s Catholic Church and rode the elevator to the second floor. It was the third gathering of my Artist’s Way group, which I’d joined after reading the book by Julia Cameron. I rounded a corner to the airy meeting room. One side was lined with windows level to the street-lights. Twenty chairs were set in a circle, and several women had already arrived and taken their seats. Paulette, our facilitator, was sitting at the far end of the circle and waved me in with a smile. Her delicate frame could barely contain her fierce and fiery energy. She’d taken to calling me Linda, dear, with a gentle affection that charmed me. My friend Carol had already arrived and had saved me the seat to her right. Carol and I had met some months earlier at a meditation workshop that ran over three consecutive Saturdays. New to meditation, we were eager to share our experiences. We were each at a crossroads in our lives. We were all single and busy, with successful corporate careers. We had stories of love gone wrong but remained hopeful that true love would find us.

• From The Things They Carried (1990)

  It happened, to me, nearly twenty years ago, and I still remember that trail junction and those giant trees and a soft dripping sound somewhere beyond the trees. I remember the smell of moss. Up in the canopy there were tiny white blossoms, but no sunlight at all, and I remember the shadows spreading out under the trees where Curt Lemon and Rat Kiley were playing catch with smoke grenades. Mitchell Sanders sat flipping his yo-yo. Norman Bowker and Kiowa and Dave Jensen were dozing, or half dozing, and all around us were those ragged green mountains. Except for the laughter things were quiet. At one point, I remember, Mitchell Sanders turned and looked at me, not quite nodding, as if to warn me about something, and then after a while he rolled up his yo-yo and moved away. It's hard to tell you what happened next. They were just goofing. There was a noise, I suppose, which must've been the detonator, so I glanced behind me and watched Lemon step from the shade into bright sunlight. His face was suddenly brown and shining. A handsome kid, really. Sharp gray eyes, lean and narrow-waisted, and when he died it was almost beautiful, the way the sunlight came around him and lifted him up and sucked him high into a tree full of moss and vines and white blossoms. In any war story, but especially a true one, it's difficult to separate what happened from what seemed to happen. What seems to happen becomes its own happening and has to be told that way. The angles of vision are skewed. When a booby trap explodes, you close your eyes and duck and float outside yourself. When a guy dies, like Curt Lemon, you look away and then look back for a moment and then look away again. The pictures get jumbled; you tend to miss a lot. And then afterward, when you go to tell about it, there is always that surreal seemingness, which makes the story seem untrue, but which in fact represents the hard and exact truth as it seemed. In many cases a true war story cannot be believed. If you believe it, be skeptical. It's a question of credibility. Often the crazy stuff is true and the normal stuff isn't, because the normal stuff is necessary to make you believe the truly incredible craziness. In other cases you can't even tell a true war story. Sometimes it's just beyond telling. I heard this one, for example, from Mitchell Sanders. It was near dusk and we were sitting at my foxhole along a wide muddy river north of Quang Ngai City. I remember how peaceful the twilight was. A deep pinkish red spilled out on the river, which moved without sound, and in the morning we would cross the river and march west into the mountains. The occasion was right for a good story.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  δαιμόνιος, a, ov: also os, ον Aesch. Theb. 891:—of or belonging to a δαίμων: I. in Hom. only in voc, δαιμόνιε, δαιμονίη, implying that the person addressed is in some astonishing or strange condition ; mostly used in the way of reproach, thou luckless wight! thou wretch! sirrah! madam! 1]. 2. 190, 200., 4. 31., 9. 40, Od. 18.15, etc.; pl. δαι- μόνιοι 4. 7743—more rarely by way of admiration, noble sir! excel- lent man! 23. 174, Hes. Th. 655; δαιμόνιε ξείνων Od. 14. 443 ;— also by way of pity, poor wretch! Il. 6. 486., 24. 194 :—so also in Hdt., δαιμόνιε ἀνδρῶν 4. 120., 7. 48 ;—so in Att. like ὦ βέλτιστε, in an iron. or wheedling sense, my good fellow! good sir! ὦ δαιμόνι᾽ ἀνδρῶν Ar. Eccl. 564, 784, etc.; ὦ δαιμόνι᾽ Id. Ran. 44,175; ὦ δαιμόνι᾽ ἀνθρώπων Id. Av. 1638; cf. Plat. Rep. 344 D, 522 B, Gorg. 489 Ὁ, etc. TET from Hdt. and Pind. downwards, anything proceeding from the Deity, heaven-sent, divine, miraculous, marvellous, δαιμονίη ὁρμή Hdt. 7. 18; dapat, ἄχη Aesch. Theb. 891, Pers. 581; τέρας Soph. Ant. 376; evep- γεσία Dem. 18. 9; εἰ μή τι δαιμόνιον εἴη were it not a divine interven- tion, Xen. Mem. 1. 3, 5, cf. Soph. El. 1269; τὰ δαιμόνια visitations of Heaven, Thuc. 2. 64, etc.; 5. ἀνάγκη Lys. 106. 3; δ. τύχη of ill fortune, Plat. Hipp. Ma. 304 B; “AmoAdov, ἔφη, δαιμονίης ὑπερβολῆς ! Id. Rep. 509 C. 2. of persons, τῷ δαιμονίῳ ws ἀληθῶς καὶ θαυμαστῷ Id. Symp. 210 B; ὁ περὶ τοιαῦτα σοφὸς δαιμόνιος ἀνήρ Ib. 203 A; δαιμό- νιος τὴν σοφίαν Luc. Philops. 32; cf. δαιμόνιον 11. I. III. Adv. -ως, by Divine power, opp. to ἀνθρωπίνως, Aeschin. 72. 33: marvellously, strangely, extraordinarily, Ar. Nub. 76: [οἶνος] δ. γέρων Alex.’Opyx. 1: —so in neut. pl. δαιμόνια, Ar. Pax 585, Xen. Hell. 7.4, 3; δαιμονιώτατα θνήσκει most clearly by the hand of the gods, Ib.: also in fem. dat. δαιμονίᾳ, formed like κοινῇ, θεσπεσίῃ, etc., Pind. O. 9.118, with v. 1. δαιμονίως. δαιμονιώδης, ες, (εἶδος) like a demon, Schol. Ar. Ran. 295 : demoniacal, devilish, Ep. Jacob. 3. 15. δαιμονο-βλάβεια, ἡ, a heaven-sent visitation, Polyb. 28. 9, 4. Saipovo-hopyros, ov, possessed by a demon, Eust. Opusc. 41. 26, etc. δαίμων, ovos, ὁ, 7, a god, goddess, used like θεός and θεά of individual gods, Il, 1. 222., 3.420, εἴς. ; interchanged with θεός in Od. 6.172, 174.,

• From Shunned (2018)

  Literally. By leaving this religion, this community, I had saved my life. The truth of this made me woozy. I was briefly overcome with a fresh awareness of the magnitude of that choice, remembering how scared I was and shuddering as I imagined the narrow confines and unhappiness that would surround me if I’d stayed here. Tears came to my eyes. My salvation does not depend on hardship and sacrifice, earning approval, and pleasing a jealous deity. It is an internal experience that depends solely on the minute-by-minute choices I make, each and every day. I remembered all those Bible stories of Jesus curing the sick and lame, always with the declaration “your sins are forgiven.” I believe he was saying that forgiveness of self and others is the key to our emancipation. Letting go creates the way for a miracle. My freedom is bound up in those split-second choices to look or turn away, open my heart, or close down, love freely, or insist upon conditions. And when he said, “The kingdom of heaven is in your midst,” I think he meant that the ability to create our world and our experience is within us—through our perceptions in each moment. These thoughts reverberated through me as Ove concluded his talk by encouraging us to bow our heads in prayer. Bob and I respectfully complied, but I was too consumed by my own emotional swirl to hear anything he said. We did not echo the “amen” of the audience. In this, we were observers, not participants. Ove sat down. Dad took the podium one last time and invited everyone to gather in the fireside room for refreshments. The Muzak came back on, signaling the program’s end. The cousins in the front row were reaching out to hug me, and I was thrilled to be introduced to their children but preoccupied by the close proximity of my brother. Bob took those moments to introduce himself to Randy, and they were chatting when I turned around. Randy, Marlene, and Tyler were standing side by side, looking at me. “Randy,” I said, sliding both knees onto the seat so I could get close enough to give him a hug. We met for a long embrace, and when I started to pull back, Randy continued his hold. Then I felt the oddest sensation, as if an arrow of energy shot from his heart to mine. It was robust and unexpected, a transfer of grief and regret. It made my eyes sting. As I pulled away and looked him in the eye, I could see he, too, was dewy-eyed but smiling. His smile held an ambivalent mix of desire and reticence, as if he enjoyed the moment but feared he might shatter into pieces if I looked too closely or for too long.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  ἀγερσὶ-κύβηλις [Ὁ], ὁ, a begging sacrificer or priest, Cratin. Apam. 11, ubi v. Meineke. (From κύβηλις 11, not Κυβέλη.) ἄγερσις, ews, 7, a gathering, mustering, στρατιῆς Hat. 7. 5, 48. ayéptys, Dor., —tas, 6, a collection of dues, C. 1. 5640. 1. 35. ayepwxia, ἡ, arrogance, Lxx (Sap. 2. 9), Polyb. ro. 35, 8, etc. ἀγέρωχος [ἃ], ov, poet. Adj. (used ‘also in late Prose), in Hom. always in good sense, high-minded, lordly, honoured, epith. of warlike tribes, mostly of the Trojans, Il. 3. 36, etc.; the Rhodians, 2.654 ; the Mysians, 10. 430, cf. Batr. 145; once of a single man, viz. Periclymenus, Od. II. 286, and so Hes. Fr. 22 Gaisf.; in Pind. of noble actions, ay. ἕργματα N. 6. 563; νίκη O. Io (11). 95 ; πλούτου στεφάνωμ᾽ ay. lordly crown of wealth, P. 1. οὔ. II. later in bad sense, haughty, arrogant, insolent, Archil. 154, Alcae. 119; so also 3 Macc. 1.25; ay. ὄνος Luc. Asin. 40:— so Adv. —xws, Anth. P. 9. 745, Polyb. 2.8, 7; Comp. -ότερον Id. 18. 17, 3. ᾿Αγεσίλαος, ᾿Αγεσίλας, v. sub ᾿Αγησίλαος. ἀγέτστρατος, 6, ἡ, host-leading, ᾿Αθήνη Hes. Th. 925 ; σάλπιγξ, αὐλός Nonn. D. 26. 15., 28. 28. ayérns, ἁγέτις, Dor. for ἡγ--. ἀγευστία, ἡ, fasting, Schol. Ar. Nub.-621. ἄγευστος, ov, (γεύομαι) act. not tasting, without taste of, fasting from, πλακοῦντος Plat. Com, To. 1; ἰχθύων Luc. Saturn. 28: metaph., οἷσι κακῶν ἄγευστος αἰών Soph. Ant. 583 ; ἐλευθερίας ἄγ. Plat. Rep. 576 A; τῶν τερπνῶν Xen. Mem, 2. 1, 23; τοῦ καλοῦ Arist. Eth. N. ro. 10 (9), 4:—absol., without eating, ἄποτοι καὶ ἄγ. Luc. Tim. 18. II. pass. without taste, Arist. de An. 2. 10, 3. 2. untasted, Plut. 2. 731 D, etc. d ἀ-γεωμέτρητος, ον, of persons, ignorant of geometry, Arist. An. Post. I. 12, 3; μηδεὶς ay. εἰσίτω, Inscr. on Plato’s door, Tzetz. Chil. 8. 972. 2. of problems, zot geometrical, Arist. ut supr. 4. ayewpynota, 7, bad husbandry, Theophr. C, P. 2. 20, 1. a-yewpyntos, ον, uncultivated, C. 1. (add.) 2561 ὁ. 77, Theophr. C. P. T, ἼΟΣ 2. ἀ-γεωργίου δίκη, 7, an action for neglect of agriculture, prob. against careless tenants, A. B. 20 and 336. ἄγη, Dor. dya [ay], ἡ, (v. sub ἄγαμαι) wonder, awe, horror, amaze- ment, Hom. only in phrase ἄγη μ᾽ ἔχει 1]. 21. 221, Od. 3. 227., 16. 243 :—Hesych. interprets it by τιμή, σεβασμός, citing also pl. ἄγαις (=(Awoeow) from Aesch. Fr. 81; in Soph. Ant. 4, Coraés reads οὐδὲν ..@yns ἄτερ pro vulg. ἄτης. 11. envy, malice, φθόνῳ καὶ ἄγῃ χρεώμενος Hdt. 6. 61: and of the gods, jealousy, μή τις aya θεόθεν κνεφάσῃ Aesch. Ag. 131.—The two senses are also found in the Verb ἄγαμαι, while the latter alone belongs to ἀγαίομαι.

• From Shunned (2018)

  Regardless of the venue, the degree of polish or fame, I felt I was in the presence of something sacred, enjoying everyday life as a place of worship, a way to experience truth and beauty for its own sake. Had the world been like this all along—rich, full, and fascinating—and I had failed to notice? My heart mourned the thirty-five years I had spent waiting for God to bring paradise, when here it had been all along, right under my nose. Carrying a program and a single yellow rose, given to all first-time visitors by the smiling greeter at the entry, I took one of the few open seats toward the back of the church just as the program was about to begin. To the left of the raised platform and pulpit were an electronic keyboard, a bass guitar, and a standing microphone. Along with a feeling of gaiety and relaxed anticipation, the large hall was filled with light. This was Unity of Chicago. As I waited for the service to begin, I scanned the program. The front cover read: “A Church of Light, Love, and Laughter. We honor people from all races, colors, creeds, and lifestyles, seeing God’s expression in the faces of everyone.” As the opportunity presented itself, I had started attending a variety of church services throughout Chicago: Catholic, Christian Science, and Episcopalian. In each case, I was glad for the experience but felt like a bored observer on a school field trip, an outsider looking in, untouched by the message. I could tell right away that Unity would be different. At the top of the hour, a woman and two men entered the hall and walked over to the waiting instruments. The woman had an ethereal quality, her long hair flowing unencumbered to her waist. She smiled and greeted the audience as she adjusted the height of the microphone. The man at the keyboard removed his slip-on shoes, applied a bare foot to the pedal, and ran a few scales, making minor adjustments at the controls. The bearded base player was ready to go and waited patiently for the others. They made eye contact, nodded their heads three times in unison, and started to play the happiest melody. It wasn’t cloying or overly sincere—it was rock and roll! In church! Speakers in front and in back started thumping with a joyful sound, electronic percussion pulsing from the keyboard; then the bass kicked in and the woman started singing, “Walking beyond the border, beyond right and wrong, is where I’ll be.” The audience was swaying to the music, some sang along, and the energy picked up until everyone was clapping their hands or nodding to the beat. To my far right was an especially boisterous group, and two women at the center stood up and danced through one verse, right there in the middle of the row.