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(əˈvɜr nəs)

1. a lake in the caldera of a volcano near Naples, Italy, regarded in ancient times as the entrance to the underworld.
2. the underworld.
A•ver′nal, adj.
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References in classic literature ?
Vampa took this wild road, which, enclosed between two ridges, and shadowed by the tufted umbrage of the pines, seemed, but for the difficulties of its descent, that path to Avernus of which Virgil speaks.
Little boys at school are taught in their earliest Latin book that the path of Avernus is very easy of descent.
I back myself to climb out of Avernus any day I like, and sooner or later I shall climb out for good.
Music Metal Thursday CCXLII: Blood Stone Sacrifice, Lord Almighty, Avernus Ortus +1, 9 p.
It is a long and weary journey, marching or sometimes crawling, in a place of dim light and dead air with no wind and no birds (133)--the root meaning of the name Avernus (25)--and it ends with their being rowed ("Many have taken ship at the pale beaches" [133]) to the city where the Queen dwells.
126-29) warns Aeneas: "easy is the descent to Avernus [a gate to the world of the dead] .
The 1515 map charts the infernal terrain in some detail: it gives the crucial landmarks of Jerusalem (at the geometrical centre above the cone) and the city of Cumae (near Lake Avernus, marking the entrance to the underworld), (20) it outlines the shape and structure of the funnel (reminiscent of an amphitheatre), provides captions and inscriptions, and traces the path taken by Dante and Virgil in a dotted line from Cumae to the lowest circle.
una Annonciation, 2001, 200 x 180 cm y un Avernus, 200 x 180 cm.
then when they came to the jaws of the smelly Avernus, they quickly rise and dropping through the serene air, perch on the desired seats, on the tree of twin nature, from which the sheen of gold shone out with its contrasting color through the green branches.
17) Sackville also uses the word 'grisly' to describe Avernus and the mouth of Hell later in the 'Induction': 'first to the griesly lake | [.
Where Clodia Pulcher, Catullus's Lesbia, had pursued her adulteries and Boccaccio's Fiammetta, abandoned by her lover Panfilo, had failed to find distraction among new temptations, and where neighboring Cumae and Avernus continued to offer access to the classical visions of prophecy and afterlife, Pontano was able to envision an earthly paradise of delight for himself and his friends.
In a similar vein, Champlin argues that celebrations like the banquet of Tigellinus and the canal from Lake Avernus to the Tiber were intended to bring the upper-class delights of Baiae to the urban proletariate of Rome.