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A) Herodotus, Histories 32: To me you seem to be very rich and to be king of many people, but I cannot answer your question before I hear that your life came to a good telos. The very rich man is not more olbios than the man who has only his daily needs, unless he chances to have his life come to telos with all well. Many very rich men are not olbioi, many of moderate means are lucky. The man who is very rich but not olbios surpasses the lucky man in only two ways, while the latter surpasses the rich but not olbios in many. The rich man is more capable of fulfilling his appetites and of bearing a great disaster [atê] that falls upon him, but the other surpasses him in these ways: he is not so able to bear atê or appetite as is the rich man, but his luck keeps these things away from him, and he is free from deformity and disease, has no experience of miseries, and has fine children and good looks. If on top of all this his life comes to a good telos, then this is the one you are looking for, the one worthy to be called olbios. But refrain from calling him olbios before he dies.B) Sophocles, Oedipus at Colonus 84-103: Ladies of dread aspect, since your seat is 85 the first in this land at which I have bent my knee, show yourselves not ungracious to Phoebus or to myself; who, when he proclaimed that doom of many woes, spoke to me of this rest after long years: on reaching my goal in a land where I should find a seat of the Awful Goddesses 90 and a shelter for xenoi, there I should profitably close my weary life, through my having fixed my abode [oikos] there, for those who received me, but ruin [atê] for those who sent me forth, who drove me away. And he went on to warn me that signs [sêmata] of these things would come, 95 in earthquake, or in thunder, or in the lightning of Zeus. Now I perceive that in this journey some trusty omen from you has surely led me home to this grove; never otherwise could I have met with you, first of all, in my wanderings - I, in my sobriety, with you who touch no wine, 100 - or taken this august seat not shaped by men. Then, goddesses, according to the word of Apollo, give me at last some way to accomplish and close my life.
C) Sophocles, Oedipus at Colonus 1586-1635: In that you touch upon what is indeed worthy of wonder. How he departed from here, you yourself must know since you were here: with no one of his philoi as guide, but rather with himself leading the way for us all. [1590] When he had come to the Descending Way, which is bound by steps of bronze to earth's deep roots, he paused at one of the many branching paths near the hollow crater in the rock, where the faithful covenant of Theseus and Perithous has its memorial. [1595] He stood midway between that basin and the Thorikios Rock, and between the hollow pear-tree and the marble tomb; then he sat down and loosened his filthy clothing. And then he called his daughters, and bade them bring water from some flowing source, so that he might wash and make a drink-offering. [1600] They went to the hill which was in view, the hill of Demeter of the tender plants, and in a short time brought what their father had commanded. Then they washed him and dressed him, as is the custom [nomos]. But when all his desire was fulfilled, [1605] and nothing that he required was still undone, then Zeus of the Underworld sent forth his thunder, and the maidens shuddered as they heard. They fell weeping at their father's knees, and did not cease from beating their breast, and from wailing loud. ...[1620] In this way, clinging close to one another, the father and his daughters sobbed and wept. But when they came to the end [telos] of their crying, and the sound of wailing went forth no more, there was a silence; suddenly a voice called aloud to him, so that everyone [1625] felt the hair on their heads stand up from the sudden terror. The god called him again and again: "Oedipus! You, over there, Oedipus! Why do you delay our going? Too long you have been lingering." And when he perceived that he was called by the god, [1630] he asked that lord Theseus should come to him; and when he did, he said: "Philos, give me the sworn pledge of your right hand for my children; and you, my daughters, for him. Give your solemn word [kat-aineô] never to betray them by your own free will, but always to bring to a telos whatever is in your phrenes for their benefit."
D) Sophocles, Oedipus at Colonus 1639-1665: Immediately Oedipus felt for his children with blind hands, and said: [1640] "Children, you must bear up nobly in your phrenes and depart from this place; do not consider it right [dikaion] to look upon what is not themis, or to hear such speech as you may not hear. Go in haste; let only Theseus be entitled to remain to learn of those things that are done [draô]." 1645 So he spoke, and every one of us listened; with streaming tears and mourning we followed the maidens away. But when we had gone off, very soon we looked back and saw that Oedipus was nowhere any more and our lord [= Theseus] was alone, [1650] holding his hand in front of his face to screen his eyes, as if he had seen some terrifying sight, one that no one could endure to behold. And then after a short time, [1655] we saw him adore together the earth and Olympus of the gods in the same prayer. But by what fate Oedipus perished, no man can tell, except Theseus alone. It was no fiery thunderbolt of the god that removed him, [1660] nor any rising of a gust of wind [thuella] from the sea; it was either an escort from the gods, or else the dark world of the dead gaped open, with good intention [noos] to receive him. The man passed away without lamentation or sickness or suffering, and beyond all mortal men he was wondrous.
E) Odyssey 5.333-335: When he was in this plight, Ino daughter of Cadmus, also called Leukothea [the White Goddess], saw him. She had formerly been a mere mortal, but now she has received as her portion the tîmê of the goddesses of the sea. Seeing in what great distress Odysseus now was, she had compassion upon him, and, rising like a sea-gull from the waves, took her seat upon the raft.
F) From Philostratus, Heroikos: Listen to such stories now, my guest. Protesilaos does not lie buried at Troy but here on the Chersonesus. This large kolônos here on the left no doubt contains him. The nymphs created these elms around the kolônos, and they made, I suppose, the following decree concerning these trees: "Those branches turned toward Ilion will blossom early and will then immediately shed their leaves and perish before their season (this was indeed the misfortune of Protesilaos), but a tree on the other side willlive and prosper." All the trees that were not set round the grave, such as these in the grove, have strength in all their branches and flourish according to their particular nature.
Read Gregory Nagy's chapter "Poetic Visions of Immortality for the Hero" from his book The Best of the Achaeans: Concepts of the Hero in Archaic Greek Poetry (Johns Hopkins University Press, 1979; 2nd edition, 1999).