Fear

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.

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

  ἀναρπαστός, dv, also 7, όν Eur. Hec. 206: (ἀναρπάζωλ) :—snatched up, carried off, av. γίγνεσθαι to be carried off, Eur. 1. c., Plat. Phaedr. 229 C. 2. carried up the country, 1.6. into Central Asia, ἀν. γίγνεσθαι πρὸς βασιλέα Xen. Mem. 4. 2, 33: v. ἀνάσπαστος. II. of things, ἀν. ποιεῖν τὸν βίον to give up his substance as plunder, Polyb. Ὁ 20, 7: οὐ Hdn.7..3. ΐ ἀναρραΐζω, to recover from a bad illness, Poll. 3. 108, Hesych. dvappaive, to send gushing forth, πέτρα κπρουνὸν ἀν. Arist. Mirab. 114. ἀναρράπτω, fut. ψω, to patch on or to, Galen. 6. p. 21. 23. ἀναρρἄφή, 7, a sewing up, Paul. Aeg.; Adj., ἀναρραφικός, ἡ, ov, fit for sewing, Id. ἀναρραψῳδέω, to begin singing, Luc. Jup. Trag. 14. ἀναρρέγχω, to snore aloud, Eumath. p. 74. ἀναρρέπω, to fly up, of scales, Theol. Arithm. p. 29. ἀναρρέω, fut. --ρεύσομαι, to flow back or up hill, Plat. Tim. 78 Ὁ. ἀναρρήγνῦμιυ or -ὕω: fut. -ρήξω: (v. ῥήγνυμι) ----ἰο break up, μή οἱ ὕπερθε γαῖαν ἀναρρήξειε ἸΤοσειδάων Il. 20.63; ἀν. αὔλακας Hdt. 2. 14; ἀν. τάφον to dig ἃ grave, Eur. Tro. 1153. 2. to break through, break open, τεῖχος ἀναρρήξας 1]. 7. 461; οἴκων μυχούς Eur. Hec. 1040; ὑπόνομον Polyb. 5. 71,0; δεσμωτήρια Plut., etc. :—Pass., ναῦς ἀναρρήγ- νυται τὴν παρεξειρεσίαν has it broken through, Thuc. 7. 34. 3. to tear open a carcase, of lions, Il. 18. 582; of hounds, Xen. Cyn. 7,9; of Ajax, δίχα ἀνερρήγνυ was cleaving them asunder, Soph. Aj. 236. 11. to make to break forth, λόγον Pind. Fr. 172; ἔπη Ar. Eq. 626; νεῖκος Theocr. 22.172; ἀν. πόλιν to make it break out, excite greatly, Plut. Flamin. 10, Mar. 35; cf. pyyvupe:—Pass. to burst forth, break, of sores, Hipp. Fract. 759; of floods, Arist. Meteor. 2. 8, 35; of volcanos, Id. Mirab. 154; metaph. of persons, ἀναρρήγνυσθαι πρὸς ὀργήν, eis τόλμαν Plut. Brut. 18, Cic. 19: so also, TIT. intr. to break or burst forth, δέδοικα μὴ .. ἀναρρήξει κακά Soph. O. T. 1075: esp. in pf. part. ἀνερρωγώς, of the mouth of carnivorous animals, with a wide opening, στόμα ἔχειν ἀνερρωγός Arist. H. A. 2. 7, 1,P. A. 4.13, 22; also of the animals themselves, τὰ καρχαρόδοντα πάντα ἀνερρωγότα Ib. 3. 1, 12, cf. 13: cf. ῥήγνυμι C.—A pres. ἀναρρήττω in Diod. 17. 58. ἀναρρηθῆναυ, aor. inf. pass. οἵ ἀνειπεῖν, q. Vv. ἀνάρρημα, ατος, τό, a proclamation, Lat. edictum, A. B. 23. ἀνάρρηξις, ews, 4, (ἀναρρήγνυμι) a breaking up, breakage, νεῶν Plut. Anton. 66, in pl.: τῶν αἱμάτων ἡ ἀν. hemorrhage, Hipp. 91 Ὁ. ἀνάρρησις, ews, 77, a public proclamation, ἡ ἀν. τοῦ στεφάνου Aeschin. 58. 20, Dem. 244. 21; cf. ἀναγορεύω, ἀνεῖπον. ἀνάρρῖνον, τό, a pungent herb, nasturtium, Arist. Probl. 20. 22. 109 avappinife, to re-kindle, τὸ θερμόν Arist. Fr. 224, cf. Dion. H. 1. 59; metaph., στάσιν Id. 7. 15 :—to fan, Autiph. Srpar. 2. 16.

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

  φῦμα, τό, (pdw) like φυτόν, a growth: esp. an inflamed swelling on the body, a ¢umour, tubercle, subcutaneous abscess, Lat. tuber, vomica, Archil. 123, Hdt. 3. 133, Hipp. Vet. Med. 18, Plat. Tim. 85 C; φῦμα φύειν, φῦμα φύεται Hipp. Prorrh. 94. [In Marcell. Sid. 83, we have φύμάτεσσι; and accordingly Draco p. 95. 23., 100. 22, etc., wrote it φύμα : but in p. 57. 8, he adds that acc. to some the Att. wrote φῦμα, which agrees with Archil. 1. c., and is now generally adopted, v. Lobeck Paral. 419, Dind. Steph. Lex. s. v.] dipittas, ov, 6, one who has tumours, . σκληρῶν φυμάτων Hipp. Art. 807. φυμάτιον, τό, Dim. of φῦμα, Lat. tuberculum, Hipp. 648. 10. φυμᾶτόομαι, Pass. to have tumours, Hipp. 1229 H. φυμαᾶτώδηΞς, ες, like tumours, full of them, σκέλεα Hipp. 400. 30. φῦναι, φῦν, v. sub φύω. φύξ, coined as nom. to φύγαδε, E. M. 802. 46, Eust. τοϑο. 17. φυξάνωρ, opos, ὁ, ἡ, shunning men or husbands, Aesch. Supp. 8 ; —but Bamberger proposes putavopia, from aversion to men or to wedlock. φυξ-ἤλιος, ov, shunning the sun, Nic. Th. 660. φύξηλις, cos and cdos, ὁ, ἡ, cowardly, φύξηλιν ἐόντα 1]. τῇ. Nic. Al. 472, Lyc. 943; φ. μόχθων Synes. Η. 5. 46. φυξί-μηλα δένδρα, τά, trees shat have grown too large to be hurt by sheep (μῆλα), Aesch. Fr. 377, cf. Plut. 2.293 A. φύξιμος, ov, (φεύγω) older and poét. form of φεύξιμος, of places, whither one can flee, or where one can take refuge, ὅτι μοι φάτο φύξιμον εἶναι to which place he said it was possible for me to escape, Od. 5. 359; φύξιμον οὐδέν Polyb. 9. 29, 43 ἱερὸν . an asylum, Plut. Rom. 9; ¢. λιμήν a harbour of refuge, Id. 2.823 A: cf. φυλάξιμος. ΤΙ. which one can flee from, avoidable, νοῦσος cited from Hipp.; ἥμαρ Maxim. 7. κατ. 358. 2. which one would flee from, i.e. loathsome, ὀδμή Simon, 251. III. c. acc., φύξλιμός τινα able to flee from or escape one, Soph, Ant. 788; cf. συνίστωρ 2. φυξῖνος, 6, an unknown fish, Mnesim. Ἵπποτρ. I. 33. 503 If. 143, cf. 1700 φύξιον, τό, like φύξιμον, a place of refuge, an old word, found prob. only in Plut. Thes. 36. φύξιος, ov, of banishment, oiros Ap. Rh. 4. 699. 2. causing or belonging to flight, epith. of Zeus, Apollod. 1.9, 1, cf. Lyc, 288, Staveren Hygin. Fab. 3; of Apollo, Philostr. 710, Suid. φυξί-πολις, ews, 6, 7, fleeing the city, banished, Opp. H. 1. 278. φύξις, ews, 7, older and poét. form of φεῦξις (Lob. Phryn. 726), -- φυγή, ΠῚ 10. 311, 447. 11. a refuge, escape, θανάτοιο Nic. Th. 588, vos, τό, -- φύτευμα, Hesych. (where puds), cf. Lob. Techn. p. 290. φύππαξ, -- πύππαξ, Hesych.

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

  ξυγγενέσθαι Plat. Rep. 330 C, cf. 412 B, 502 C; x. πάσχειν Id. Crito 49 B; but also c. inf, pass., χαλεπὸς διαγνωσθῆναι καὶ δειχθῆναι Antipho 115.5, cf. Hes. Sc. 386 :— χαλεπόν [ἐστι] c. inf., tis hard, difficult to do, 1]. 21. 184, Od. 4. 651; also c. acc. et inf., "tis difficult for one to do.., Il. 16. 620, Od. 20. 3135 orc. dat. et inf., Il. 21: 184, Od. ΤΙ, 156. 3. dangerous, λιμήν το. 189; θάλασσα Thue. 4. 24, cf. Xen. An. 3. 2, 2. 4. of ground, difficult, rugged, χωρία x. καὶ πετρώδη Thuc. 4. 9; χ- ὅδός Id. 5. 58; χαλεπὴ .. καὶ προσάντης .. δδός ἐστιν Anaxandr. Incert. 5 ; xX. πρόσοδος Xen. An. 5. 2, 3; πορεία Ib. 5. 6, το; σταθμός Ib. 4. 5. 33 χ. χωρίον a place difficult to take, Ib. 4. 8, 2; ληφθῆναι x. Arist. Phys. 2. 4,. 16. ΤΙ. of persons, hard to deal with, angry, cruel, savage, harsh, severe, stern, strict, (opp. to πρᾷος, Plat. Crito 49 B, ef. Arist. Eth. N. 4. 5, 11), βασιλεύς, δαίμων, etc., Od. 2. 232., 10. 201; χαλεποΐ τε καὶ ἄγριοι 8.5753 c. dat. pers. cruel or harsh to or towards one, 17. 388, cf. Thuc. 8.1; χαλεπώτερος a more bitter enemy, Id. 3. 40; χαλεπώτατοι most difficult to deal with, most dangerous or troublesome, Ib. 42, cf. 7. 21; χαλεπώτεροι πάροικοι Id. 3. 1133 χαλεπόν ye θυγατὴρ κτῆμα Menand. “AA. 6;—c. dat., x. εἶναί τινι Thuc. 8. 1, etc.; πρός τινα Plat. Rep. 375 C, Arist. Pol. 7. 7, 73 περί or πρός τι Plat. Rep. 498 A, Xen. Cyn. 5, 17, εἴς. ; ἐπί τινι Theocr. 22.145; also c. part. y. ἣν τὸ δίκαιον φυλάσσων strict in.., Hdt. 1. 100. b. so of words, χαλεπῷ ἠνίπαπε μύθῳ Il. 2. 245, etc.; ἐρεθιζέ- μεν αἰεὶ μύθοισιν x. Od. 17. 3953 X. ὀνείδεα, ὁμοκλαΐ 1]. 3. 438, Od. 17. 189; φῆμις 14. 239; μῆνις 1]. 5. 178 6. esp. of judges, ἣν τὸ δίκαιον φυλάσσων x. Hdt. 1. 100, cf. Plat. Criti. 107D, Dem. 528. 10; see the character of Alcibiades in Andoc. 33. 43 sq.3 (so, x. ἀρχή Thuc. 1.773 τιμωρία Plat. Apol. 39 C; νόμοι Id. Hipp. Mi. 372 A, Dem. 941. 3: ἃ. of savage animals, Xen. An. 5. 8, 24, Cyn. Io, 23; of bees, Arist. H. A. 9. 40, 20, cf. 40; [θηρία] χ. τὰς φύσεις Plat. Polit. 274 B; cf. χαλεπότης 11. 2. 2. ill-tempered, angry, testy, x. καὶ δύσκολος Ar. Vesp. 942, cf. Isocr. 389 C; ὀργὴν χαλεπός Hdt. 3.131; so, χαλεπῇ τῇ χειρί with a rough hand, Ar. Lys. 1116. 3. of plants, hurtful to the soil, Theophr. H. P. 8. 9, 3. B. Adv. χαλεπῶς, hardly, with difficulty, Lat. aegre, διαγνῶναι x. ἦν ἄνδρα ἕκαστον ’twas possible, but with difficulty, to distinguish, 1]. 7.424; χ. δέ σ᾽ ἔολπα τὸ ῥέξειν 20. 186; x. κε φύγοις Hes. Op. 686; x. ἂν Ἕλληνας Πέρσῃσι μούνοισι μάχεσθαι Hdt. 7. 103; x.

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

  B. Med. to shew forth, exhibit something of one’s own, ἀποδέξασθαι τὴν γνώμην to deliver one’s opinion, Hdt. 1. 170, 207, cf. Thuc. 1. 87; also, ἀπ. ἔργα μέγαλα Hat. 1. 59, al.; ἀξιαπηγητότατα 1. 16; οὐδὲν λαμπρὸν ἔργον 1. 174; ἀποδ. ἀρετάς to display high qualities, Pind. N. 6. 80, (so in Act., Hyperid. Bpit. 161); εἰς ἄλληλα στάσιν .. ἀποδεικνύ- μενα Aesch, Pr. 1088 ;—also of great buildings and the like, μνημόσυνα ἀπ. Hdt. 2. 101; χώματα ἀξιοθέητα 1. 184; and, οὐδεμίαν στρατηΐην ἀπ, not to have any military service to shew, 2. 111 :—Pass., ἔργα μέγαλα AT OOK PUTLKOS —aTodept pow, kat θαυμαστὰ... ἀποδεχθέντα Hdt. prooem., cf. 9. 27. 2. often used just like Act.: ἀποδ. ὅτι... to declare that.., Xen. An. 5. 2, 9. C. Pass., v. supr. 1. 5, 11. 1, 2, 3:—note that aor. ἀπεδείχθην is always pass., as Hdt. 7.154; and so mostly the pf. ἀποδέδειγμαι, 1.136, Antipho 120. 17, Xen. An. 7.1, 26; but the part. of the latter is sometimes act., as Ib. 5. 2, 9. ἀποδεικτέον, verb. Adj. cne must shew forth or prove, Plat. Phaedr. 245 B. 2. c. dupl. acc. one must make one so and so, oxanavéa αὐτὸν ἀπ. Luc. Vit. Auct. 7. ἀποδεικτικός, 4, dv, fit for demonstrating, demonstrative, 6 ἀπ. συλλο- γισμός Arist. An. Post.1.6,1; ἕξις ἀπ. Id. Eth. N. 6. 3,4; πίστεις ἀπ. Id. Rhet. 1. 2. 19, etc.; Sup. -ὦτατος λόγος Philo 2. 499 :—Adv., ἀποδεικ- τικῶς ἐπίστασθαι Arist. An. Post. 1. 6, 8. 2. ἀπ. ἱστορία, διήγησις in which the facts are regzlarly set forth and explained, Polyb. 2. 37, 3.» 4.40; I, cf. Plut. 2. 242 F. ἀποδεικτός, 7, dv, (Philodem. in Vol. Herc. 1. 61 D), demonstrable or to be demonstrated, Arist. An. Post. 1. 10, 7, al. 2. demonstrated, Id. Eth. N. 6. 6, 1, etc. On the accent, v. Lob. Paral. 498. ἀποδειλίᾶσις, ews, 7, great cowardice, Polyb. 3. 103, 2; ἀπ. πρός τινα Plut. Alex. 13. ἀποδειλιᾶτέον, verb. Adj. one must flinch, Plat. Rep. 374 E. ἀποδειλιάω, fut. dow [ἃ], to be very fearful, play the coward, to flinch from danger or toil, Xen. Mem. 3. 12, 2, Plat. Gorg. 480 6, al.; ἀπ. ἐν ἰσχυροῖς μαθήμασιν Id. Rep. 535 B, cf. 504 A; ταῖς ψυχαῖς Polyb. 1. 15, 73 πρός τινα or τι Id. 11. 16, 2, Luc. Ὁ. Mort. 10. 9, etc. 2. ἀπ. Tov ποιεῖν to shrink from.. Xen. Lac. 10, 7. 3. ἀπ. τι to be afraid of, Polyb. 5. 84, 5.

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

  ἐντήκω, fo pour in while molten, μόλιβδον Diod. 2.8; ἐντ. μόλιβδον τῇ κεφαλῇ Plut. C. Gracch. 17. TI. Pass., with pf. act. ἐντέ- THK, 1. of feelings, to sink deep in, μῖσος ἐντέτηκέ μοι Soph. El. 1311, cf. Plat. Menex. 245 Ὁ; τὸ δέος ἐντετηκὸς ταῖς ψυχαῖς Dion. H. 6.723 ἐν ταῖς ψυχαῖς ἐ ἐντέτηκεν ἡ δεισιδαιμονία Diod. 1. 83 :—in Soph. Fr. 678, ἐντήκεται γὰρ πλευμόνων (se. ἔρως), Meineke suggests ἀνθάπ- τεται. 2. of persons, οὐδ᾽ ἂν εἰ κάρτ᾽ ἐντακείη τῷ φιλεῖν should be absorbed by love, Soph. Tr. 463 5 θρήνοισιν ἐντακεῖσα Lyc. 498. ἐντί, Dor. for ἐστί and εἰσί, 3 sing. and pl. of εἰμί (sum). ἐντίθημι, fut. ἐνθήσω: poét. aor. I inf. ἐνθέμεν Theogn, 430. To put in (esp. ina ship), οἶνον ἐρυθρὸν ἐνθήσω Od. 5. 166 ; and in Med., κτήματα δ᾽ ἐντιθέμεσθα 3. 154, cf. Xen. An. I. 4, 7; ἐν δ᾽ ἱστὸν τι- θέμεσθα . . νηΐ Od. 11. 3; so also later, ἐντιθέναι τινὰ or τι εἰς τὸ πλοῖον Antipho 134.01, Xen. Oec. 20, 28, Dem., etc. :—then, generally, to put in or into, ἐνέθηκε δὲ χειρὲ ἅρπην Hes. Th. 1743 σε μήτηρ ἐνθε- μένη λεχέεσσι Il. 21. 123; often also in later writers, See ya eee ζυγῷ Eur. Hec. 370, ef. 1045, Heracl. 727; also, εἴς τι Hat. Ar. Ach. 920; ἐς τὼ κοθόρνω τὼ πόδ᾽ ἐνθείς Id. Eccl. 346, ἘΠ ὃν esp. 1161. 2. metaph., ἐντ. φρένας ἐσθλάς Theogn. 430; ἄρτι μοι TO γῆρας ἐντίθησι νοῦν Pherecr. Χειρ. 73 evr. λημοιΣ Plat. Legg. 800 C; ἰσχύν Dem. 37. 26; ἐντιθέναι φόβον to inspire fear, Xen. An. 7.4, 1 hence 488 etc. ;—so in Med., χόλον ἔνθεο θυμῷ thou hast stored up wrath in thy heart, Il. 6.326; κότον ἔνθετο θυμῷ Od. 11. 102; opp. to ἵλαον ἔνθεο θυμόν, Il. 9.639; μῦθον πεπνύμενον ἔνθετο θυμῷ laid it to his heart, Od. 21.255; μῆ μοι πατέρας... ὁμοίῃ ἔνθεο τιμῇ put not our fathers in like honour, Il. 4. 410. 3. to put in the mouth, τινί τι Ar. Eq. 717; and in Med., ἐνθοῦ, put in, i.e. eat, Ib. 515; cf. ἔνθεσις τι. 4. to insert a letter, Plat. Crat. 417 Β. 5. to engraft on a tree, Clem. Al. 800. ἐντίκτω, fut. -réfopat, to bear or produce in, δόμοις τοῖσδ᾽ ἄρσεν᾽ ἐν- τίκτω κόρον Eur. Andr. 24; φὰ ἐντ. és τὴν ἰλύν to drop eggs into the mud, Hdt. 2. 93: absol. to bear children in a place, Thuc. 3. 104; ἐν- τίκτουσιν ἐνταῦθα Arist. Η. A. 5. 20, 2; ἐν τῇ τῶν ἐλαττόνων ὀρνίθων νεοττίᾳ ἐντ., of the cuckoo, Ib. 6. 7, 4. 2. to create or cause in, τὸ κακοῦργον .. ἐντίκτει Κύπρις ἐν ταῖς σοφαῖσιν Eur. Hipp. 642; ἐντ. ἔρωτας, φθόνον, ἀνελευθερίαν, εὐχέρειαν, σωφροσύνην Plat. Legg. 870 A, al.; for ἐντέξῃ, in Ar. Lys. 553, Hirschig restores ἐνστάξῃ (ν. ἐνστά- ζω). IT. part. pf. ἐντετοκώς, intr. inborn, innate, νόσον .. ἐν TH πόλει ἐντετοκυῖαν Ar. Vesp. 651. ἐνττλάω, Lat. incacare, to squirt upon, τινί Te Ar. Ach. 351.

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

  διασοβέω, to scare away, Plut. 2.133 A; διασεσόβηται 6 γάμος Heliod. 20 ι IT. to agitate, excite, Alciphro Fr. 5 :—Pass. to be excited or arrogant, Plut. 2. 32 A. διασόβησιξ, ews, ἡ, trepidation, M. Anton. 11. 22. διασοφίζομαι, Dep. to quibble like a sophist, Ar. Av. 1619. διασπᾶθάω, to squander away, Plut. Οἷς. 27; cf. σπαθάω. διασπᾶρακτός, ἡ, dv, torn to pieces, Eur. Bacch. 1220, Ael. N. A. 12.7. διασπᾶράσσω, Att. -ττω, to rend in sunder or in pieces, Aesch. Pers. 195; in Pass., Eubul. Ady. 1 :—6. τινὰ τῷ λόγῳ Luc. Icarom. 21. διάσπᾶσις, ews, 7, a tearing asunder, forcible separation, Arist. Cael. 4.6, 5, Meteor. 3. 3, 5. ΤΙ, a gap, Plut. 2. 721 A:—so διάσπασμα, τό, Id. Aemil. 20, etc. ; and διασπασμός, ὁ, Id. 2. 129 B, etc. διάσπαστοξβ, ov, torn asunder, unconnected, ἐπιστολαί Alciphro 2. 2. διασπάω, [υϊ. --σπάσομαι [ἃ] Ar. Ran. 477, Eccl. 1076, but also -σπάσω Hdt, 7. 236: aor. -ἐσπᾶσα, but also -εσπασάμην Eur. Hec. 1126, Bacch. 339 :—Pass., aor. --σπάσθην, pf. -ἐσπασμαι. To tear asunder, part forcibly, Lat. divellere, τοὺς ἄνδρας κρεουργηδὸν 6. Hdt. 3. 13, cf. 7. 236, Eur. et Ar. 1]. ς., etc.; ἐμὲ καὶ τὸν ἄνδρα δ. Xen. Cyr. 6.1.45; δ. τὸ σταύρωμα to break through or tear down the palisade, Id. Hell. 4. 4, 10; δ. τὴν γέφυραν. τὸ ἔδαφος, Polyb. 6. 55, 1, Plut. Camill. 5, etc.:— Pass., τὸ ᾿Αττικὸν ἔθνος .. διεσπασμένον Hdt. 1.59; μόνον ov διεσπά- σθην Dem. 58.8; 6. ἀπὸ τῶν φίλων to be torn away from.., Arist. Rhet=.23'8; Τὸ: 2. in military sense, to separate part of an army from the rest, Xen. Cyr. 5. 4,19; δ. τὰς φάλαγγας to break them τ, Arist. Pol. 5. 3, 16:—Pass., στράτευμα διεσπασμένον an army scattered and in disorder, Thuc. 6. 98, cf. 7. 44., 8.1043 cf. daBaors ;—of soldiers, also, to be distributed in quarters, Xen, An. 1. 5, 9. 3. metaph, to pull different ways, Lat. distrahere, 5. τὴν πόλιν to distract the city or state, Plat. Rep. 462 A; τὰς πολιτείας Dem. 54. 5; τοὺς νόμους Xen. Cyr. 8. 5, 25:—Pass., διασπώμενος distracted, Lat. negotiis distractus, Luc. D. Deor. 24. I. διασπείρω, βιῖ. -σπερῶ :—to scatter or spread about, [τὰς μνέας]... αὖτο χειρίῃ διέσπειρε τῇ στρατιῇ Hdt. 3.13; διέσπειρε ἡμέας. ἄλλην ἄλλῃ τάξας dispersed us, Ib. 68; δ. λόγον Xen. Hell. 5.1, 25; τοὔνομα εἰς τὴν ᾿Ασίαν Isocr. 103 B: to squander, Soph. El. 1291 :—Pass. to be scat- . tered abroad, κρατὸς διασπαρέντος αἵματός θ᾽ ὁμοῦ Id. Tr. 782; πῶλοι διεσπάρησαν ἐς μέσον δρόμον Τά. El. 748; of soldiers, διεσπαρμένοι Thuc. διασπεύδω ---- διασφετερίζομαι. I. II, etc., Xen., εἴο. ; φύσεις ὁμοίως διεσπαρμέναι equally diffused, Plat. Rep. 455 Ὁ, cf. Soph. 260 B, etc.; τῶν χρωμάτων διεσπαρμένων Ael. N. A. 11. 21. διασπεύδω, to work zealously, Polyb. 4. 33, ΟἹ :—in Med., Isae. ap. Harp. II. to incite, c. acc. et inf., Polyb. Fr. Gram. 36. διάσπϊἴλος, ov, all rocky, Arr. Peripl. 25. 12.

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

  but this is most freq. in the form ἐνί, which is then written by ana- strophe ἔνι, Il. 7. 221, Od. 5. 57: nor is this rare in Lyr., cf. Béckh ν. |. Pind. O. 6. 53.—Several independent words sometimes come between the Prep. and its dat., as in Od. 11. 115; so also in Prose, as Hdt. 6, 69. D. IN COMPOS.,, I. with Verbs, the Prep. mostly retains its sense of being iz or at a place, etc., c. dat., or foll. by eis .., or €v..: in such forms as ἐνορᾶν τινί τι, in translating, we resolve the compd. to remark a thing in one. b. also at a person, ἐγγελᾶν, ἐνυβρίζειν τινί. 2. with Adjs., it expresses a. a modified degree, as in ἔμπηλος, ἔμπικρος, ἔνσιμος, rather... b. the possession of a quality, as in ἔναιμος, with blood in it, ἐνάκανθος, thorny; ἔμφωνος with a voice; ἔννομος in accordance with law; etc. II. ἐν becomes ἐμ-- before the labials 8 w m p W; ἔγ- before the gutturals y « ἔ x; ἐλ- before A; and in a few words ἐρ-- before p, as ἔρρινον, but ἔνρυθμος or EppvO pos, ἐνράπτω or ἐρράπτω, and only ἔνριζος. ἐναβρύνομαι, Pass. to be conceited in or of a thing, τινί Dio C. 43. 43, Lue. Salt. 2, etc. ἐνάγᾶμαι, Dep. to admire in or at, Philo 1. 449. ἐν-αγγειο- σπέρματος, ov, having the seed in a ca Theophr. H. P. I. 11, 3; so, ἐναγγειό-σπερμος, Ib. 8.3, 4, C. P. 4.7, 5 ἐνᾶγείρω; to gather together in or with, Nic. Th. 945; Med., Ap. Rh. 3. 347 :—part. Ep. aor. pass. ἐναγρόμενος, Opp. H. 2. 351. ἐνάγελάζομαι, Pass. fo assemble like a flock in, οἰκίᾳ twas Epict. ap. Stob. 74. 20. ἐνᾶἄγήπ, €s,=ev ayer wy, under a curse or pollution because of blood- shed in a temple or the like, excommunicate, abominable, accurst, Lat. piacularis, of the Alemxonide, Hdt. τ. 61., 5. 70 sq.; ἀπὸ Tov φόνου ἐναγεῖς καὶ ἀλιτήριοι τῆς θεοῦ ἐκαλοῦντο Thuc. 1. 126; so, ἐναγὴς τοῦ ᾿Απόλλωνος Aeschin. 69. 13. 11. in Soph. O. T. 656, τὸν ἐναγῆ φίλον one who has invoked a curse upon his head (in case of treachery), Lat. sacer (where Musgr. proposed to read ἀναγῆ -- καθαρόν, from Hesych. ; and this was the sense desired by theySchol.). ἐνάγίζω, to offer sacrifice to the dead or manes, opp. to θύω (to the gods), Lat. parentare, τινί Hdt. 1.167; ἐναγΎ. Twi ws ἥρωϊ, opp. to θύειν τινὶ ws θεῷ, Id. 2. 44; ὁ πολέμαρχος θύει μὲν ᾿Αρτέμιδι.., καὶ τοῖς περὶ ᾿Αρμόδιον ἐναγίζει Arist. Fr. 387, cf. Isae. 61. 21., 62. 40., 66. 25, Plut. 2.857 D, Wess. Diod. 1. 224, Schol. Ap. Rh. 1. 587: c. acc. rei, ἐν. ἀποπυρίδας. τινί Clearch. ap. Ath. 344 C; κριόν Plut. Thes. 4, etc. ἐνᾶγικός, ή, ὄν, of an ἐναγής, χρήματα Plut, 2. 825 B. ἐνάγισμα, τό, an offering to the manes, Ar. Fr. 445 a. 13, Luc. Merc. Cond, 28, Dio C. 67. 9.

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

  εἰσἄκοντίζω, fut. Att. ἐῶ, to throw or hurl javelins at, τινά Hat. τ. 43., 9. 49; εἰς τὰ γυμνά Thuc. 3. 23; c. acc., τὴν χίμαιραν εἰσηκοντικώς Epinic. Ὕποβ. τ. Io. 2. absol. to dart or spout, of blood, Eur. Hel. 1588. εἰσἄκούω, fut. couat, to hearken or give ear to one, ὡς Epat οὐδ᾽ ἐσάκουε.. ᾿Οδυσσεύς 1]. 8.97; c. acc., φωνὴν ἐσάκουσαν h. Cer. 285, and so in Att.; also c. gen. pers., Soph. Aj. 789, Eur. I. A. 1368, etc. 2. in Poets, simply, to hear, τούτου λέγοντος εἰσήκουσ᾽ ἔγώ, ὡς... Soph. Tr. 351; τίνος βροτῶν λόγον τόνδ᾽ εἰσ.; Id. El. 884, cf. Aj. 318; ζῶντ᾽ εἰσακούσας παῖδα Eur. El. 416. 11. c. dat. pers. to hearken or listen to, give heed to, Hdt. 1. 214, etc.; éoax. τινί τι in a thing, Id. 9.60: absol., Id. 4. 133, al. III. the Pass. in strict sense, ἔξωθεν εἰς τὰς οἰκίας εἰσακούεται μᾶλλον ἢ ἔσωθεν ἔξω Arist. Probl. 37. , εἰσακτέον, verb. Adj. one must bring into court (v. εἰσάγω τι. 3), Ar. Vesp. 840, Xen. Eq. Mag. 1, Io. εἰσᾶλείφω, to smear or rub in, Hipp. 566.14. εἰσάλλομαι, fut. εἰσάλοῦμαι : aor. 2 (with form of plqpf. pass.) ἐσᾶλτο: Dep. :—to spring or rush into, ἐσήλατο τεῖχος ᾿Αχαιῶν Il. 12. 438; πύλας Kal τεῖχος ἐσᾶλτο 13. 679, cf. 12. 466, Pind. O. 8. 50; later, ἐσάλλ. ἐς TO πῦρ to leap into it, Hdt. 2.66; εἰσ. εἰς τὰ τείχη v.1. Xen. Cyr. 7.4, 4, cf. Soph. Fr. 695 ; εἰς ἀσκόν upon a bladder, Eubul. Aap. 1; ἐπὶ κρατί μοι πότμος εἰσήλατο Soph. Ant. 1345: cf. ἐνάλλομαι. εἰσάμείβω, fo go into, enter, Aesch. Theb. 558. εἰσάμην, Ep. aor. of εἶμι (ibo), q. v., Il. II. Ep. aor. med. of *eiSw (ν. signf. 11). III. εἱσάμην, aor. med. of iw, I set or placed, v. ἵζω τ. εἰσαναβαίνω, fut. --βήσομαι, to go up to or into, Ἴλιον εἰσανέβησαν Il. 6. 74; εἰσαναβᾶσ᾽ ὑπερῷα Od. 16. 449; ἐς δ᾽ ὑπερῷ ἀναβᾶσα το. 602; so, λέχος, ἀκτὴν εἰσαναβαίνειν Il. 8. 291., 24. 97; ἀκρότατον εἰσαναβᾶσ᾽ αἶπος (αἶπος being added by Arndt, who compares αἰπὺν ὄλεθρον) Soph. O. T. 876. εἰσἄναγκάζω, fut. dow, to force one thing into another, Hipp. Art. 814. 2. to constrain, τινά Aesch. Pr. 290; c. inf., Plat. Tim. 49 A. εἰσανάγω, fut. fw, to lead up into, εἴρερον into slavery, Od. 8. 529; ψυχὴν οὐρανὸν εἰσ. Anth. Plan. 201; τινὰ πρός τινα Polyb. 1. 82, 2. εἰσαναλίσκω, fo expend upon, τι εἰς ἑαυτόν Antiph. Ξτρατ. 1. Το. εἰσανδρόω, to fill with men, Ap. Rh. 1. 874. εἰσανεῖδον, to look up to, οὐρανὸν εἰσανιδών 1]. 16, 232, cf. 24. 307. εἰσάνειμι, to goup into, ἠέλιος... οὐρανὸν εἰσανιών Il.7.423, Hes. Th. 761. εἰσανέχω, fut. ἔξω, intr. fo rise above, c. gen., Ap. Rh. 1. 1360, cf. 4. 201; C. acc., πέλαγος εἰσανέχει γαῖαν Ib. 1578. εἰσανορούω, to rush up to, οὐρανόν Q. Sm. 2. 658.

• From Martin Luther (2016)

  Writing to Spalatin in September, he insisted that he did not want Friedrich to suffer as a result: “I am ready and willing to be exposed to all who want to act or write against me. I hope the Sovereign will not get involved in my affairs, unless he could, without inconvenience, keep force from being used against me.” Yet he went on to proclaim, “Even if he cannot do this, I still want to carry the whole danger alone. In spite of all the opinions of the Thomists, I hope I can well defend what I have undertaken to defend, so that I may glory in Christ’s leadership. Even if it [then] will be necessary to yield to violence, at least truth will not be hurt.” He was reminding his friend with every word, however, of the danger he was facing, and of how desperately he needed the Elector’s support. 55 The prospect of martyrdom brought Luther ever closer to God, creating a spiritual intensity that acted as an emotional ratchet, driving him on to new iconoclastic insights. Each new argument left him at once more isolated and more elated. Every new step he took theologically was freighted with intense feeling, for it genuinely was a matter of life and death as he followed Christ’s progress to martyrdom. There was no room for tawdry compromise in this elevated state. As he wrote to Spalatin, “In all this I fear nothing, as you know.” 56 Meanwhile imperial politics intervened. In January 1519, the emperor Maximilian died, and for the next six months two rival candidates—Francis I of France, and Charles of Spain—competed over the imperial succession. Pope Leo determined to support neither, fearing that either, as an overmighty prince, would bring difficulties for the Medici papacy. For a while the Pope contemplated supporting Friedrich the Wise as an alternative candidate, and even presented him with the coveted Golden Rose, a rare symbol of papal favor. These intricacies of imperial politics helped keep Luther safe from persecution through the first half of 1519. In the meantime yet another emissary was sent, this time Karl von Miltitz, a courtier and a man of considerably less intelligence than Cajetan, who now tried to cajole Luther into recanting. While the aftermath of the Augsburg meeting was played out in correspondence between Luther, Cajetan, Spalatin, and Friedrich, the conflict with the papacy was now replayed as farce. Luther was acid about the “Italian,” whom he easily bested in argument. Nor did he trust his false protestations of friendship, wincing as Miltitz kissed him, a kiss “of Judas,” as he wrote to a friend.

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

  sluggishness, οὔτε τί με δέος ἴσχει ἀκήριον οὔτε τις ὄκνος Il. 5. 817 (answering to κάματος in 811) ; οὔτ᾽ ὄκνῳ εἴκων οὔτ᾽ ἀφραδίῃσι νόοιο 10. 122, cf. 13. 224, Aesch. Theb. 54, Soph. Ant. 243; ὄκνος καὶ μέλ- Anos Thuc. 7. 49; ἀμαθία μὲν θράσος, λογισμὸς δὲ ὄκνον φέρει Id. 2. 40, cf. I. 142 :—hence 2. simply alarm, fear, Aesch. Ag. 1009, Soph. Ph. 225: in pl., ἀναβολαὶ καὶ ὄκνοι Plat. Legg. 768 E, cf. Dem. 308. fin. 3. c. gen., Tod πόνου “γὰρ οὐκ ὄκνος ἧι I grudge not labour, Soph. Ph. 887 ; 3 TOU μάλιστ᾽ ὄκνος σ᾽ ἔχει Id. Ο. Ο. 652, cf. Isocr. 2C. 4. c. inf., πάρεσχεν ὄκνον μὴ ἐλθεῖν made them hesitate to . Thuc. 3. 39; s0, ὄκνος ἦν ἀνίστασθαι Xen. An. 4. 4, 11 :—so, ὄκνος πρός τι Plat. Legg. 665 Ὁ. (Curt. suggests a connexion with the Root of Lat. cune-tari, Skt. Sank, Sank-é (dubitare, metuere), Sank-a (dubitatio), Sank-us (timor).) II.”Oxvos, an allegorical picture by Polygnotus, of a man twisting a rope which a she-ass gnaws to pieces again, Paus. Io, 29. 2, Plin. H. N. 35. 31 (11), an emblem of labour in vain, Lat. Ocnus spartum torquens, Burm. ‘Propert. 4. 3, 21; συνάγειν Tov” Oxvov τὴν θώμιγγα Paus. 1. c., who says that Polygnotus meant it for the symbol of a bad housewife, who wastes her husband’s gains, cf. Diod. 1. 97; cf. πόκος II. III. ὄκνος χαλκοῦς, a seat used by women in Bithynia, Suid. IV. a name for ¢he heron, ἐρωδιὸς ἀστερίας, Arist. H. A. 9. 18, 2, Ael. N. A. 5. 36. ὀκνό- -pidos, ov, fond of delay, Cyril. δὁκοδαπός, δκόθεν, Skotos, ὁκόσος, OKOTE, SKdTEPOS, ὅκου, in Ion. Prose for ὁποδαπός, ὁπόθεν, ὁποῖος, ὁπόσος, ὁπότε, ὁπότερος, ὅπου. ὀκορνός, ὃ, --ἀττέλεβος or πάρνοψ, Hesych., Phot., cf. Aesch. Fr, 250. ὀκριάζω, to be rough or angry, Soph. Fr. 918. ὀκριάομαι, Pass. (uepis) to be made rough or jagged: metaph., like τραχύνομαι, Lat, exasperari, πανθυμαδὸν ὀκριόωντο they grew furiously angry with each other, Od. 18.33; ὠκριωμένος enraged, Lyc. 545. ὀκρίβας [t], αντος, 6, (ὄκρις, βαίνων) a kind of tribune on the Tragic stage, from which the actors declaimed, like ἴκριον or λογεῖον, Lat. pul- pitum, Plat. Symp. 194 B; supposed by some to have been in the early wooden theatre what the θυμέλη was afterwards, its invention being re- ferred to Aeschylus, Philostr. 245, 492, Themist. 316 D; cf. Ruhnk. Tim., Schol. Plat. 1. ο., Horat. A. P. 279:—in pl., Philostr. 195, Luc. Ner. 9. II. generally, like κιλλίβας, 1. a painter’s easel, Poll. 7.129. 2. the raised seat of the chariot-driver, Phot., Suid. (where for σχῆμα ἡνιόχου should be read ὄχημα, v. Bachm. Anecd. p. 315). ΤΙ1. acc. to Hesych.,=«iAAos, an ass or goat: he also has ὀκρίβατον, τό. ὀκριο- ειδής, és, of a pointed shape: jagged, projecting, Hipp. Art. 862.

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

  Kevayyns, és, (xevds, ἄγγος) emptying vessels; hence, breeding famine, ἄπλοια Aesch. Ag. 188. Kevayyia, 7, emptiness of vessels: esp. hunger, Plat. Com. Supp. το; x. ἄγειν to fast, Ar. Incert. 30 Meineke (quoted as Aristotle by Poll. 6. 31).—See the Ion. form xeveayyin. kevavopta, ἡ, lack of men, dispeopled state, Aesch. Pers. 730. κένανδρος, ov, (ἀνήρ) empty of men, dispeopled, ἄστυ, πόλις Aesch, Pers. 119, Soph. O. C. 917. Kevauy7s, ἔς, Vv. the poét. κενεαυχής. κένδῦλα, τά, also κένδῦλα or κενδύλη, 7, dub. 1. for σχενδύλα. κενεαγγέω, (κενεός, dyyos) to have the vessels of the body empty, to be fasting, to hunger, be exhausted, Hipp. Acut. 382, etc.:—Ib. 390, it seems to be used as trans., to make to fast. κενεαγγίη (in Mss. mostly --εἰη) 9, Ion. for κεναγγία, hunger, exhaus- tion, Hipp. Acut. 389, Aph. 1242. κενεαγγητέον, verb. Adj.one must leave the vessels empty, Hipp. Acut. 385. κενεαγγικός, 4, dv, having the vessels empty, exhausted, k. σημεῖον Hipp. Acut. 392. Adv. -- κῶς, also cited from Hipp. κενεᾶγορία, 7, empty talk, Poét. ap. Plat. Rep. 607 B. keve-Gyopos, Ion. kevenydpos, ov, vainly talking, Greg. Naz. κενεαύχημα, τό, empty boasting, Eust. Opusc. 275. 21, in pl. keveauX ns, és, (αὐχή) vain-glorious, κενεαυχέες ἠγοράασθε 1]. 8. 230; κενεαυχέα πλοῦτον Zenod. ap. Diog. L. 7. 30:—later κεναυχής, és, Anth. P. 12. 145, Plut. 2. 103 E. κενέβρειος, ον. --νεκριμαῖος, dead, esp. of dead cattle: κενέβρεια, τά, carrion, dog’s-meat, Ar. Av. 538, cf. Fr. 559. 2. τὰ κενέβρεια, also, the dog’s-meat market, Erotian., Phot., cf. Ael. N. A. 6..2: κεν-εγκράνιος [ἃ]. ov, brainless, Schol. Juven. 15. 23. κέν-ελπις, δος, 0, 7), cherishing empty hopes, Eust. Opusc. 302. 90. κεν-εμβἄτέω, to step on emptiness, Plut. Flamin. 10: ¢o step into a hole, Luc. Somn, 26. II. of the probe, to reach so as to find a cavity, Paul. Aeg.; hence κενεμβάτησις, ὃ, Galen. κενεός, ή, ov, Ep. for κενός, q. v. KeveoT ys, ητος, 7, =KevdTns, Hipp. Acut. 394. κενεό-φρων, ov, empty-minded, 'Theogn. 233, Simon. 75, Pind. N. 11. 38 :—neut. κενεόφρονα φῦλα, Apollin. V. T. κενεών, ὥνος, ὃ, (κενός) the hollow between the ribs and the hip, the flank, Od. 22. 295, etc.; νείατον és κενεῶνα, ὅθι ζωννύσκετο μίτρην Il. 5. 857, cf. Hipp. Progn. 39; of horses, Xen. Eq. 12, 8; of dogs, Poll. 5. 593 ν. sub λαπάρα. II. any hollow or hole, Nonn. Jo. 20. 8 :—also periphr. οὐράνιοι, χθόνιοι «., much like mrvxat, Anth. P. 9. 207, Nonn. D. 13. 453 or 9. 82; κενεὼν ἀρούρης, κελεύθου Id. D. 41. 3, Jo. 13. 375. x. τάφου a cenotaph, Epigr. Gr. 234. κενέωσις, ews, 7, poet. for κένωσις. κενήριον, τό, an emply monument, cenotaph, Euphor. 81., Lyc. 370, etc. κενο-βουλία, ἡ, vain counsel, Eccl. κενογάμιον [a], τό, (γάμος), an empty, unreal marriage, coined after (sc. € ἰέναι) 16, 382,:—rarely of things, iaivero κηρός, ἐπεὶ HERETO ὦ κενοτάφιον by Ach, Tat. 5. 14. a q ’ κενοδοντίς ὉΞΞΞΞ κεντρικος. κεν-οδοντίς, ίδος, ἡ, toothless, Anth. P. 6, 297.

• From Shunned (2018)

  However, it had never occurred to me until that moment that he could die. This horrific possibility wrapped around me like a weighty shawl. A hollow crater formed in my chest as I visualized the foretold army of winged black horses, their eyes filled with fire, ridden by faceless hooded riders, descending from heaven in droves. That was how I always imagined the Great Battle would begin. These fierce, righteous avengers had x-ray vision into everyone’s heart. They knew whom to strike and whom to spare, even if you were sitting in tidy rows at school or in line at the grocery store. Dad didn’t stand a chance, even reading the morning paper at our kitchen table. Randy grabbed both my ankles and yanked them back to his lap. “Don’t be such a baby,” he said, continuing to buckle my shoes. “Do you really, really believe that, Randy? Really?” “Sure.” He was nonchalant, having somehow already worked this reality out for himself. The bathroom door flew open and Lory emerged in the hallway wearing a bright pink dress. It was the first time we had seen her in high heels and panty hose. She twirled in feminine triumph, then disappeared down the hall, toward the living room. Mom clapped her hands briskly as she rushed into her room. “Okay, kids. It’s my turn to get dressed. Randy, put that tie away and go get one of your clip-ons. Have your father help you, and then ask him to get out the camera.” He hung his head but obeyed. “You, young lady, come here so I can comb your hair.” She sat down next to me, in the spot Randy had left warm. “Why the long face?” “Randy said Dad is going to die at Armageddon.” She froze in place for a split second, then pulled a hairbrush and band from the dresser and sat down on the bed. “He did, did he?” I came to stand with my back to her, facing the mirror. I watched the reflection of her face, expecting to see some hint of outrage at my brother’s damning suggestion. “How could he say something so terrible?” I said. Her face held matter-of-fact restraint as she looped my long hair through the rubber band, right, then left, like a jockey gently whipping a horse. “Lindy, that is completely up to your father. He is a wonderful dad and a good provider, but until he becomes a true Witness for Jehovah, there are no guarantees.” She paused and looked me in the eye. “You know that.” She pulled a ribbon from the dresser drawer and started tying it around my pony-tail. “We don’t know when Armageddon will strike, but it could happen any day, any moment. We must ‘keep in expectation of it.’ [She loved this quote from the minor prophets.] All you and I can do is be a good example for your dad, behave, and let him see how happy The Truth makes us.”

• From Martin Luther (2016)

  Meanwhile Christian Döring and Lucas Cranach, members of the council since 1519 and very close to the Elector’s court—the Elector was Cranach’s main patron—were likely to see things the Elector’s way. Eventually a meeting of representatives of the university, the foundation of All Saints, the mayor, and the Elector’s advisors managed to reach an agreement on the reforms to be introduced in Wittenberg. It stipulated that the words of consecration of the sacrament would be said in German; part of the canon of the Mass would be omitted; the elevation would be reintroduced as a sign, but it would be explained that the Mass was not a sacrifice; the priest should give the sacrament to the communicant “according to their wish”; and the poor-law provisions would remain in place. There was no mention of whether Communion should be given in one kind or two, and the images that had been destroyed were not ordered to be replaced. 43 Karlstadt volunteered to stop preaching so as to broker a compromise, safeguarding the provisions of the ordinance. It looked as if the Reformation in Wittenberg would be secure. 44 However, the Catholic side had not been idle, either. Duke Georg, alarmed at what was happening in electoral Saxony, successfully campaigned for strong action at the Imperial Council, which was sitting at Nuremberg. On January 20, 1522, an imperial mandate was issued giving the conservative Catholic bishops with jurisdiction in Saxon areas—those of Mainz, Naumburg, and Merseburg—authority to carry out “Visitations” and punish all those guilty of innovations. The Elector was deeply alarmed and now unilaterally rejected the Eilenburg compromise since he knew that if he were to disobey the mandate, he would find his rule imperiled. 45 It would be easy for his dukedom and electoral honors to be transferred to his cousin Duke Georg—and indeed, this is exactly what happened after the Schmalkaldic War of 1546–47. 46 Surprisingly, Luther now backtracked from his previous support for the Reformation in Wittenberg and came to the Elector’s aid. On or around February 22, having heard about what was afoot in town, he wrote an extraordinary letter to the Elector, congratulating him on his new “relic”—“a whole cross, together with nails, spears, and scourges,” which he had secured “without cost or effort.” He was referring to the religious changes in Wittenberg: “Satan” had come “among the children of God.” “Stretch out your arms confidently and let the nails go deep,” he wrote. “Be glad and thankful, for thus it must and will be with those who desire God’s Word.” Luther teased the Elector for his fondness for relics but while making light of the unrest, he assured him that “my pen has had to gallop” because he had no time: He was already setting out for Wittenberg. 47 It is not clear what role Spalatin played in the course of events but much of Luther’s political advice, when he was in the Wartburg, must have come from the Elector’s right-hand man.

• From Martin Luther (2016)

  1 Even after the Augsburg discussions, when Staupitz had released Luther from his vows, he still found it hard to give up this duty, as if it were a burden he could not put down. At some point in 1520, however, he stopped altogether. He recalled in 1531, “Our Lord God pulled me by force away from the canonical hours in 1520, when I was already writing a great deal, and I often saved up my hours for a whole week, and then on Saturday I would do them one after another so that I neither ate nor drank anything for the whole day, and I was so weakened that I couldn’t sleep, so that I had to be given Dr. Esch’s sleeping draught, the effects of which I still feel in my head.” 2 In the end, a “whole quarter-year” of hours had mounted up: “This was too much for me, and I dropped it altogether.” 3 The resulting liberation—and the amount of time it freed up—may have played a great part in the burst of creativity he experienced in 1520: Now he could devote himself to writing and thinking without interruption or guilt. All this grew only more intense, since the more radical his positions became, the more likely was a summons to Rome and a trial for heresy. As all those around him knew, such a trial would end with him being burned. With every theological departure he became bolder, because there was less and less to lose—and this made him think through all the logical consequences of the theological positions he had adopted. On June 24, 1520, the bull condemning Luther’s doctrine was published, and he was given sixty days from the date he received it to recant or be banned as a “notorious heretic.” The language is chilling and it is crammed with animal and hunting metaphors—the “foxes have arisen, trying to destroy the vineyards,” a wild pig is trying to attack Peter, the sheep need protecting—which may owe something to the fact that Leo approved the bull on May 2, 1520, when he was watching a sow hunt at his castle in Magliana, southwest of Rome. 4 Luther had rejected the compromise attempts of Cajetan and of the papal envoy Karl von Miltitz, so there was no going back in his fight with the Curia.

• From The Things They Carried (1990)

  syrup over pound cake. Dave Jensen, who practiced field hygiene, carried a toothbrush, dental floss, and several hotel-sized bars of soap he'd stolen on R&R in Sydney, Australia. Ted Lavender, who was scared, carried tranquilizers until he was shot in the head outside the village of Than Khe in mid-April. By necessity, and because it was SOP, they all carried steel helmets that weighed 5 pounds including the liner and camouflage cover. They carried the standard fatigue jackets and trousers. Very few carried underwear. On their feet they carried jungle boots—2.1 pounds—and Dave Jensen carried three pairs of socks and a can of Dr. Scholl's foot powder as a precaution against trench foot. Until he was shot, Ted Lavender carried 6 or 7 ounces of premium dope, which for him was a necessity. Mitchell Sanders, the RTO, carried condoms. Norman Bowker carried a diary. Rat Kiley carried comic books. Kiowa, a devout Baptist, carried an illustrated New Testament that had been presented to him by his father, who taught Sunday school in Oklahoma City, Oklahoma. As a hedge against bad times, however, Kiowa also carried his grandmother's distrust of the white man, his grandfather's old hunting hatchet. Necessity dictated. Because the land was mined and booby-trapped, it was SOP for each man to carry a steel- centered, nylon-covered flak jacket, which weighed 6.7 pounds, but which on hot days seemed much heavier. Because you could die so quickly, each man carried at least one large compress bandage, usually in the helmet band for easy access. Because the nights were cold, and because the monsoons were wet, each carried a green plastic poncho that could be used as a raincoat or groundsheet or makeshift tent. With its quilted liner, the poncho weighed almost 2 pounds, but it was worth every ounce. In April, for instance, when Ted Lavender was shot, they used his poncho to wrap him up, then to carry him across the paddy, then to lift him into the chopper that took him away. They were called legs or grunts. To carry something was to hump it, as when Lieutenant Jimmy Cross humped his love for Martha up the hills and through the swamps. In its intransitive form, to hump meant to walk, or to march, but it implied burdens far beyond the intransitive.

• From The Things They Carried (1990)

  In the evenings I'd sometimes borrow my father's car and drive aimlessly around town, feeling sorry for myself, thinking about the war and the pig factory and how my life seemed to be collapsing toward slaughter. I felt paralyzed. All around me the options seemed to be narrowing, as if I were hurtling down a huge black funnel, the whole world squeezing in tight. There was no happy way out. The government had ended most graduate school deferments; the waiting lists for the National Guard and Reserves were impossibly long; my health was solid; I didn't qualify for CO status—no religious grounds, no history as a pacifist. Moreover, I could not claim to be opposed to war as a matter of general principle. There were occasions, I believed, when a nation was justified in using military force to achieve its ends, to stop a Hitler or some comparable evil, and I told myself that in such circumstances I would've willingly marched off to the battle. The problem, though, was that a draft board did not let you choose your war. Beyond all this, or at the very center, was the raw fact of terror. I did not want to die. Not ever. But certainly not then, not there, not in a wrong war. Driving up Main Street, past the courthouse and the Ben Franklin store, I sometimes felt the fear spreading inside me like weeds. I imagined myself dead. I imagined myself doing things I could not do—charging an enemy position, taking aim at another human being. At some point in mid-July I began thinking seriously about Canada. The border lay a few hundred miles north, an eight-hour drive. Both my conscience and my instincts were telling me to make a break for it, just take off and run like hell and never stop. In the beginning the idea seemed purely abstract, the word Canada printing itself out in my head; but after a time I could see particular shapes and images, the sorry details of my own future —a hotel room in Winnipeg, a battered old suitcase, my father's eyes as I tried to explain myself over the telephone. I could almost hear his voice, and my mother's. Run, I'd think. Then I'd think, Impossible. Then a second later I'd think, Run.

• From The Things They Carried (1990)

  During those two weeks the basic routine was simple. They'd sleep away the daylight hours, or try to sleep, then at dusk they'd put on their gear and move out single file into the dark. Always a heavy cloud cover. No moon and no stars. It was the purest black you could imagine, Sanders said, the kind of clock-stopping black that God must've had in mind when he sat down to invent blackness. It made your eyeballs ache. You'd shake your head and blink, except you couldn't even tell you were blinking, the blackness didn't change. So pretty soon you'd get jumpy. Your nerves would go. You'd start to worry about getting cut off from the rest of the unit— alone, you'd think—and then the real panic would bang in and you'd reach out and try to touch the guy in front of you, groping for his shirt, hoping to Christ he was still there. It made for some bad dreams. Dave Jensen popped special vitamins high in carotene. Lieutenant Cross popped NoDoz. Henry Dobbins and Norman Bowker even rigged up a safety line between them, a long piece of wire tied to their belts. The whole platoon felt the impact. With Rat Kiley, though, it was different. Too many body bags, maybe. Too much gore. At first Rat just sank inside himself, not saying a word, but then later on, after five or six days, it flipped the other way. He couldn't stop talking. Wacky talk, too. Talking about bugs, for instance: how the worst thing in Nam was the goddamn bugs. Big giant killer bugs, he'd say, mutant bugs, bugs with fucked-up DNA, bugs that were chemically altered by napalm and defoliants and tear gas and DDT. He claimed the bugs were personally after his ass. He said he could hear the bastards homing in on him. Swarms of mutant bugs, billions of them, they had him bracketed. Whispering his name, he said—his actual name—all night long—it was driving him crazy. Odd stuff, Sanders said, and it wasn't just talk. Rat developed some peculiar habits. Constantly scratching himself. Clawing at the bug bites. He couldn't quit digging at his skin, making big scabs and then ripping off the scabs and scratching the open sores. It was a sad thing to watch. Definitely not the old Rat Kiley. His whole personality seemed out of kilter.

• From The Things They Carried (1990)

  For a while I just drove, not aiming at anything, then in the late morning I began looking for a place to lie low for a day or two. I was exhausted, and scared sick, and around noon I pulled into an old fishing resort called the Tip Top Lodge. Actually it was not a lodge at all, just eight or nine tiny yellow cabins clustered on a peninsula that jutted northward into the Rainy River. The place was in sorry shape. There was a dangerous wooden dock, an old minnow tank, a flimsy tar paper boathouse along the shore. The main building, which stood in a cluster of pines on high ground, seemed to lean heavily to one side, like a cripple, the roof sagging toward Canada. Briefly, I thought about turning around, just giving up, but then I got out of the car and walked up to the front porch. The man who opened the door that day is the hero of my life. How do I say this without sounding sappy? Blurt it out—the man saved me. He offered exactly what I needed, without questions, without any words at all. He took me in. He was there at the critical time—a silent, watchful presence. Six days later, when it ended, I was unable to find a proper way to thank him, and I never have, and so, if nothing else, this story represents a small gesture of gratitude twenty years overdue. Even after two decades I can close my eyes and return to that porch at the Tip Top Lodge. I can see the old guy staring at me. Elroy Berdahl: eighty-one years old, skinny and shrunken and mostly bald. He wore a flannel shirt and brown work pants. In one hand, I remember, he carried a green apple, a small paring knife in the other. His eyes had the bluish gray color of a razor blade, the same polished shine, and as he peered up at me I felt a strange sharpness, almost painful, a cutting sensation, as if his gaze were somehow slicing me open. In part, no doubt, it was my own sense of guilt, but even so I'm absolutely certain that the old man took one look and went right to the heart of things—a kid in trouble. When I asked for a room, Elroy made a little clicking sound with his tongue. He nodded, led me out to one of the cabins, and dropped a key in my hand. I remember smiling at him. I also remember wishing I hadn't. The old man shook his head as if to tell me it wasn't worth the bother. "Dinner at five-thirty," he said. "You eat fish?" "Anything," I said. Elroy grunted and said, "I'll bet."

• From The Things They Carried (1990)

  There it is, they'd say. Over and over—there it 1s, my friend, there it is —as if the repetition itself were an act of poise, a balance between crazy and almost crazy, knowing without going, there it is, which meant be cool, let it ride, because Oh yeah, man, you can't change what can't be changed, there it is, there it absolutely and positively and fucking well is. They were tough. They carried all the emotional baggage of men who might die. Grief, terror, love, longing—these were intangibles, but the intangibles had their own mass and specific gravity, they had tangible weight. They carried shameful memories. They carried the common secret of cowardice barely restrained, the instinct to run or freeze or hide, and in many respects this was the heaviest burden of all, for it could never be put down, it required perfect balance and perfect posture. They carried their reputations. They carried the soldier's greatest fear, which was the fear of blushing. Men killed, and died, because they were embarrassed not to. It was what had brought them to the war in the first place, nothing positive, no dreams of glory or honor, just to avoid the blush of dishonor. They died so as not to die of embarrassment. They crawled into tunnels and walked point and advanced under fire. Each morning, despite the unknowns, they made their legs move. They endured. They kept humping. They did not submit to the obvious alternative, which was simply to close the eyes and fall. So easy, really. Go limp and tumble to the ground and let the muscles unwind and not speak and not budge until your buddies picked you up and lifted you into the chopper that would roar and dip its nose and carry you off to the world. A mere matter of falling, yet no one ever fell. It was not courage, exactly; the object was not valor. Rather, they were too frightened to be cowards. By and large they carried these things inside, maintaining the masks of composure. They sneered at sick call. They spoke bitterly about guys who had found release by shooting off their own toes or fingers. Pussies, they'd say. Candy-asses. It was fierce, mocking talk, with only a trace of envy or awe, but even so the image played itself out behind their eyes. They imagined the muzzle against flesh. So easy: squeeze the trigger and blow away a toe. They imagined it. They imagined the quick, sweet pain, then the evacuation to Japan, then a hospital with warm beds and cute geisha nurses. And they dreamed of freedom birds.

• From The Things They Carried (1990)

  ended, they would blink and peek up. They would touch their bodies, feeling shame, then quickly hiding it. They would force themselves to stand. As if in slow motion, frame by frame, the world would take on the old logic—absolute silence, then the wind, then sunlight, then voices. It was the burden of being alive. Awkwardly, the men would reassemble themselves, first in private, then in groups, becoming soldiers again. They would repair the leaks in their eyes. They would check for casualties, call in dustoffs, light cigarettes, try to smile, clear their throats and spit and begin cleaning their weapons. After a time someone would shake his head and say, No lie, I almost shit my pants, and someone else would laugh, which meant it was bad, yes, but the guy had obviously not shit his pants, it wasn't that bad, and in any case nobody would ever do such a thing and then go ahead and talk about it. They would squint into the dense, oppressive sunlight. For a few moments, perhaps, they would fall silent, lighting a joint and tracking its passage from man to man, inhaling, holding in the humiliation. Scary stuff, one of them might say. But then someone else would grin or flick his eyebrows and say, Roger-dodger, almost cut me a new asshole, almost. There were numerous such poses. Some carried themselves with a sort of wistful resignation, others with pride or stiff soldierly discipline or good humor or macho zeal. They were afraid of dying but they were even more afraid to show it. They found jokes to tell. They used a hard vocabulary to contain the terrible softness. Greased they'd say. Offed, lit up, zapped while zipping. It wasn't cruelty, just stage presence. They were actors. When someone died, it wasn't quite dying, because in a curious way it seemed scripted, and because they had their lines mostly memorized, irony mixed with tragedy, and because they called it by other names, as if to encyst and destroy the reality of death itself. They kicked corpses. They cut off thumbs. They talked grunt lingo. They told stories about Ted Lavender's supply of tranquilizers, how the poor guy didn't feel a thing, how incredibly tranquil he was. There's a moral here, said Mitchell Sanders. They were waiting for Lavender's chopper, smoking the dead man's dope. The moral's pretty obvious, Sanders said, and winked. Stay away from drugs. No joke, they'll ruin your day every time. Cute, said Henry Dobbins. Mind blower, get it? Talk about wiggy. Nothing left, just blood and brains. They made themselves laugh.