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Tiresias: The Ancient Mediterranean Religions Source Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

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All subjects (including unvalidated):
subject book bibliographic info
agricultural, account book kellis, kab Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 71, 72, 103, 109, 111, 190, 194, 278
agricultural, bios, bios, way of life Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 89, 90
agricultural, calendar Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 84, 85, 86, 87, 88, 89, 90, 91
agricultural, consecrations, paul, and protecting derivatives of Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 229
agricultural, consecrations, rabbis, and the protection of derivatives of Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 206, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219
agricultural, cycle Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 68, 113, 119, 302
agricultural, cycle and festival cycle Parker (2005), Polytheism and Society at Athens, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205
agricultural, cycles Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 74
agricultural, diets, diets Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 89, 90
agricultural, equipment, collateral object of pledge Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 83, 84, 90, 91
agricultural, fertility Parker (2005), Polytheism and Society at Athens, 275, 416, 418
agricultural, goddess, demeter, as grain/ Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 102, 103, 104, 110, 113
agricultural, gods/goddesses Mackey (2022), Belief and Cult: Rethinking Roman Religion, 306
agricultural, imagery, sexuality Brule (2003), Women of Ancient Greece, 100, 122, 129, 157
agricultural, labour Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 51
agricultural, matters Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 17, 19, 24, 26, 27, 28, 34, 40, 42, 45, 46, 47, 48, 49, 73, 74, 80, 81, 82, 83, 90, 91, 92, 93, 102, 103, 104, 107, 134, 135, 136, 137, 138, 140, 141, 153, 155, 163, 164, 165, 166, 167, 175, 176, 177, 178, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 241, 266, 287, 301, 302
agricultural, metaphors, intercourse Brule (2003), Women of Ancient Greece, 100, 122, 129, 157
agricultural, products, solon, prohibits export of Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 260, 273
agricultural, ritual Mackey (2022), Belief and Cult: Rethinking Roman Religion, 306
agricultural, sites of saturn Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 200
agricultural, villages of numidia Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 188
agricultural, vocabulary in cicero, m. tullius, use of Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 66, 67, 68, 69, 70
agricultural, way of life in egypt , diet and the Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 102, 103
agricultural, work at qumran Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 255, 260
agriculture Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 63
Brule (2003), Women of Ancient Greece, 88, 100, 122, 129, 157, 170
Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 673
Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 212, 218, 322, 323
Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 22, 38, 91, 165, 166, 220, 227, 234, 253, 280, 292, 300, 327, 347, 457
Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 166, 167, 204, 251, 297, 370, 376
Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 31
Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 142, 143, 154, 155
Huttner (2013), Early Christianity in the Lycus Valley, 20, 21, 67, 68, 227, 228, 229
Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 24, 25, 26, 27, 30
Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 146, 247, 258, 289
Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 41, 150
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 47
Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 313, 314
Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 69, 70, 72, 79, 80, 82, 93, 97, 136, 145, 188, 189, 237, 239, 268
Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 147
Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 1, 5, 7, 13, 18, 48, 100, 108, 112, 122, 127, 128, 142, 161, 164, 165, 178, 181, 210, 220, 221, 222, 225, 227, 232, 235, 260, 270, 271, 272, 273, 283, 284, 324
Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 17, 33, 164, 165, 166
Schiffman (1983), Testimony and the Penal Code, 176
Stuckenbruck (2007), 1 Enoch 91-108, 126, 136, 460, 475, 554, 555
Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 21, 85, 86, 96, 119
Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 12, 13, 15, 16, 18, 145, 164, 214, 216, 229, 230, 255, 323
Vlassopoulos (2021), Historicising Ancient Slavery, 58, 62, 70, 71, 101, 136
agriculture, and risk Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 16
agriculture, and trade, not opposed Parkins and Smith (1998), Trade, Traders and the Ancient City, 158
agriculture, apollo and Parker (2005), Polytheism and Society at Athens, 203, 209, 417
agriculture, aristophanes, on Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 244
agriculture, as a metapoetic metaphor in hesiod Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 88, 89, 90, 91
agriculture, as a philosophical metaphor in plato Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 139, 140, 152, 153
agriculture, augustine, statements on disciplinary knowledge, on Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 134
agriculture, choirs, philo judaeus Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 279
agriculture, division of Brooks (1983), Support for the Poor in the Mishnaic Law of Agriculture: Tractate Peah, 17, 35, 41, 177
agriculture, economic importance of Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 43, 46
agriculture, economic rules of aeneid, vergil Galinsky (2016), Memory in Ancient Rome and Early Christianity, 308, 309, 310, 311
agriculture, economy, roman Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 75, 76, 77, 82, 83, 84, 95, 96, 97
agriculture, gods and Parker (2005), Polytheism and Society at Athens, 416, 417, 418
agriculture, gods as protectors of Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 511, 512
agriculture, hellenistic pergamon Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 245
agriculture, herod the great economic and tax base of in Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 163
agriculture, hieron ii of syracuse, and Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 65
agriculture, hittite empire Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 78
agriculture, introduction of Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 41, 50, 113
agriculture, josephus essenes, and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 99, 100, 196, 198
agriculture, miriam the prophetess, in life of moses 2 and Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 102, 103
agriculture, pergamon Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 245
agriculture, philos treatment in exodus, on Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 90, 91, 92, 93, 94, 98, 99
agriculture, risk, and Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 16
agriculture, roman imperial period Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 400, 401, 402, 403, 404, 405, 468
agriculture, saturn, connection with Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 185
agriculture, success in and benevolence of gods Mikalson (2010), Greek Popular Religion in Greek Philosophy, 230
agriculture, success in and dearness to gods Mikalson (2010), Greek Popular Religion in Greek Philosophy, 187, 249
agriculture, success in and divination Mikalson (2010), Greek Popular Religion in Greek Philosophy, 113, 120, 138, 177
agriculture, success in as object of prayer Mikalson (2010), Greek Popular Religion in Greek Philosophy, 47
agriculture, success in as reward for service to gods Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40, 41, 174, 176
agriculture, trade, not opposed to Parkins and Smith (1998), Trade, Traders and the Ancient City, 158
agriculture, wool, worked for athena by parthenoi and Parker (2005), Polytheism and Society at Athens, 196, 416, 417
agriculture, zeus and Parker (2005), Polytheism and Society at Athens, 196, 416, 417
agriculture, zeus soter, and Jim (2022), Saviour Gods and Soteria in Ancient Greece, 6, 7, 98, 157

List of validated texts:
15 validated results for "agriculture"
1. Hebrew Bible, Deuteronomy, 14.28-14.29, 18.4, 24.19-24.21, 26.3, 26.6, 26.12 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Agricultural matters • Agriculture, Division of • Agriculture, Firstfruits • agriculture

 Found in books: Brooks (1983), Support for the Poor in the Mishnaic Law of Agriculture: Tractate Peah, 17; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 31; Neusner (2001), The Theology of Halakha, 66, 68; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 176, 177, 184, 193, 198, 199

sup>
14.28 מִקְצֵה שָׁלֹשׁ שָׁנִים תּוֹצִיא אֶת־כָּל־מַעְשַׂר תְּבוּאָתְךָ בַּשָּׁנָה הַהִוא וְהִנַּחְתָּ בִּשְׁעָרֶיךָ׃ 14.29 וּבָא הַלֵּוִי כִּי אֵין־לוֹ חֵלֶק וְנַחֲלָה עִמָּךְ וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בִּשְׁעָרֶיךָ וְאָכְלוּ וְשָׂבֵעוּ לְמַעַן יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכָל־מַעֲשֵׂה יָדְךָ אֲשֶׁר תַּעֲשֶׂה׃
18.4 רֵאשִׁית דְּגָנְךָ תִּירֹשְׁךָ וְיִצְהָרֶךָ וְרֵאשִׁית גֵּז צֹאנְךָ תִּתֶּן־לּוֹ׃
24.19 כִּי תִקְצֹר קְצִירְךָ בְשָׂדֶךָ וְשָׁכַחְתָּ עֹמֶר בַּשָּׂדֶה לֹא תָשׁוּב לְקַחְתּוֹ לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה לְמַעַן יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל מַעֲשֵׂה יָדֶיךָ׃' '24.21 כִּי תִבְצֹר כַּרְמְךָ לֹא תְעוֹלֵל אַחֲרֶיךָ לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה׃
26.3 וּבָאתָ אֶל־הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיהוָה אֱלֹהֶיךָ כִּי־בָאתִי אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵינוּ לָתֶת לָנוּ׃
26.6 וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ וַיִּתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה׃
26.12 כִּי תְכַלֶּה לַעְשֵׂר אֶת־כָּל־מַעְשַׂר תְּבוּאָתְךָ בַּשָּׁנָה הַשְּׁלִישִׁת שְׁנַת הַמַּעֲשֵׂר וְנָתַתָּה לַלֵּוִי לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה וְאָכְלוּ בִשְׁעָרֶיךָ וְשָׂבֵעוּ׃'' None		sup>
14.28 At the end of every three years, even in the same year, thou shalt bring forth all the tithe of thine increase, and shall lay it up within thy gates. 14.29 And the Levite, because he hath no portion nor inheritance with thee, and the stranger, and the fatherless, and the widow, that are within thy gates, shall come, and shall eat and be satisfied; that the LORD thy God may bless thee in all the work of thy hand which thou doest.
18.4 The first-fruits of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him.
24.19 When thou reapest thy harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go back to fetch it; it shall be for the stranger, for the fatherless, and for the widow; that the LORD thy God may bless thee in all the work of thy hands. 24.20 When thou beatest thine olive-tree, thou shalt not go over the boughs again; it shall be for the stranger, for the fatherless, and for the widow. 24.21 When thou gatherest the grapes of thy vineyard, thou shalt not glean it after thee; it shall be for the stranger, for the fatherless, and for the widow.
26.3 And thou shalt come unto the priest that shall be in those days, and say unto him: ‘I profess this day unto the LORD thy God, that I am come unto the land which the LORD swore unto our fathers to give us.’
26.6 And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage.
26.12 When thou hast made an end of tithing all the tithe of thine increase in the third year, which is the year of tithing, and hast given it unto the Levite, to the stranger, to the fatherless, and to the widow, that they may eat within thy gates, and be satisfied,'' None
2. Hebrew Bible, Leviticus, 19.9-19.10, 23.22, 27.30-27.31 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Agricultural matters • Agriculture, Division of • agriculture

 Found in books: Brooks (1983), Support for the Poor in the Mishnaic Law of Agriculture: Tractate Peah, 17, 177; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 31; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 176, 177, 178, 184, 198

sup>
19.9 וּבְקֻצְרְכֶם אֶת־קְצִיר אַרְצְכֶם לֹא תְכַלֶּה פְּאַת שָׂדְךָ לִקְצֹר וְלֶקֶט קְצִירְךָ לֹא תְלַקֵּט׃' 23.22 וּבְקֻצְרְכֶם אֶת־קְצִיר אַרְצְכֶם לֹא־תְכַלֶּה פְּאַת שָׂדְךָ בְּקֻצְרֶךָ וְלֶקֶט קְצִירְךָ לֹא תְלַקֵּט לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 27.31 וְאִם־גָּאֹל יִגְאַל אִישׁ מִמַּעַשְׂרוֹ חֲמִשִׁיתוֹ יֹסֵף עָלָיו׃'' None		sup>
19.9 And when ye reap the harvest of your land, thou shalt not wholly reap the corner of thy field, neither shalt thou gather the gleaning of thy harvest. 19.10 And thou shalt not glean thy vineyard, neither shalt thou gather the fallen fruit of thy vineyard; thou shalt leave them for the poor and for the stranger: I am the LORD your God.
23.22 And when ye reap the harvest of your land, thou shalt not wholly reap the corner of thy field, neither shalt thou gather the gleaning of thy harvest; thou shalt leave them for the poor, and for the stranger: I am the LORD your God.
27.30 And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the LORD’S; it is holy unto the LORD. 27.31 And if a man will redeem aught of his tithe, he shall add unto it the fifth part thereof.'' None
3. Hebrew Bible, Numbers, 18.8-18.13, 18.21-18.24 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Agricultural matters • Agriculture, Division of

 Found in books: Brooks (1983), Support for the Poor in the Mishnaic Law of Agriculture: Tractate Peah, 177; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 176, 178, 193

sup>
18.8 וַיְדַבֵּר יְהוָה אֶל־אַהֲרֹן וַאֲנִי הִנֵּה נָתַתִּי לְךָ אֶת־מִשְׁמֶרֶת תְּרוּמֹתָי לְכָל־קָדְשֵׁי בְנֵי־יִשְׂרָאֵל לְךָ נְתַתִּים לְמָשְׁחָה וּלְבָנֶיךָ לְחָק־עוֹלָם׃ 18.9 זֶה־יִהְיֶה לְךָ מִקֹּדֶשׁ הַקֳּדָשִׁים מִן־הָאֵשׁ כָּל־קָרְבָּנָם לְכָל־מִנְחָתָם וּלְכָל־חַטָּאתָם וּלְכָל־אֲשָׁמָם אֲשֶׁר יָשִׁיבוּ לִי קֹדֶשׁ קָדָשִׁים לְךָ הוּא וּלְבָנֶיךָ׃' '18.11 וְזֶה־לְּךָ תְּרוּמַת מַתָּנָם לְכָל־תְּנוּפֹת בְּנֵי יִשְׂרָאֵל לְךָ נְתַתִּים וּלְבָנֶיךָ וְלִבְנֹתֶיךָ אִתְּךָ לְחָק־עוֹלָם כָּל־טָהוֹר בְּבֵיתְךָ יֹאכַל אֹתוֹ׃ 18.12 כֹּל חֵלֶב יִצְהָר וְכָל־חֵלֶב תִּירוֹשׁ וְדָגָן רֵאשִׁיתָם אֲשֶׁר־יִתְּנוּ לַיהוָה לְךָ נְתַתִּים׃ 18.13 בִּכּוּרֵי כָּל־אֲשֶׁר בְּאַרְצָם אֲשֶׁר־יָבִיאוּ לַיהוָה לְךָ יִהְיֶה כָּל־טָהוֹר בְּבֵיתְךָ יֹאכֲלֶנּוּ׃
18.21 וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי כָּל־מַעֲשֵׂר בְּיִשְׂרָאֵל לְנַחֲלָה חֵלֶף עֲבֹדָתָם אֲשֶׁר־הֵם עֹבְדִים אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃ 18.22 וְלֹא־יִקְרְבוּ עוֹד בְּנֵי יִשְׂרָאֵל אֶל־אֹהֶל מוֹעֵד לָשֵׂאת חֵטְא לָמוּת׃ 18.23 וְעָבַד הַלֵּוִי הוּא אֶת־עֲבֹדַת אֹהֶל מוֹעֵד וְהֵם יִשְׂאוּ עֲוֺנָם חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם וּבְתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃ 18.24 כִּי אֶת־מַעְשַׂר בְּנֵי־יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַיהוָה תְּרוּמָה נָתַתִּי לַלְוִיִּם לְנַחֲלָה עַל־כֵּן אָמַרְתִּי לָהֶם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃'' None		sup>
18.8 And the LORD spoke unto Aaron: ‘And I, behold, I have given thee the charge of My heave-offerings; even of all the hallowed things of the children of Israel unto thee have I given them for a consecrated portion, and to thy sons, as a due for ever. 18.9 This shall be thine of the most holy things, reserved from the fire: every offering of theirs, even every meal-offering of theirs, and every sin-offering of theirs, and every guilt-offering of theirs, which they may render unto Me, shall be most holy for thee and for thy sons. 18.10 In a most holy place shalt thou eat thereof; every male may eat thereof; it shall be holy unto thee. 18.11 And this is thine: the heave-offering of their gift, even all the wave-offerings of the children of Israel; I have given them unto thee, and to thy sons and to thy daughters with thee, as a due for ever; every one that is clean in thy house may eat thereof. 18.12 All the best of the oil, and all the best of the wine, and of the corn, the first part of them which they give unto the LORD, to thee have I given them. 18.13 The first-ripe fruits of all that is in their land, which they bring unto the LORD, shall be thine; every one that is clean in thy house may eat thereof.
18.21 And unto the children of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they serve, even the service of the tent of meeting. 18.22 And henceforth the children of Israel shall not come nigh the tent of meeting, lest they bear sin, and die. 18.23 But the Levites alone shall do the service of the tent of meeting, and they shall bear their iniquity; it shall be a statute for ever throughout your generations, and among the children of Israel they shall have no inheritance. 18.24 For the tithe of the children of Israel, which they set apart as a gift unto the LORD, I have given to the Levites for an inheritance; therefore I have said unto them: Among the children of Israel they shall have no inheritance.’'' None
4. Hesiod, Works And Days, 11-20, 26, 299-301, 346-351, 383-387, 465-469, 559-563, 574-581, 612-614, 619-625, 639-640, 724-726, 730, 733-734, 738-741, 757-759 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Aeneid (Vergil), agriculture, economic rules of • Lucretius, agriculture in • agricultural calendar • agricultural cycle and festival cycle • agriculture • agriculture, as a metapoetic metaphor in Hesiod • imagery, agricultural • labour, agricultural • war, and agriculture

 Found in books: Esler (2000), The Early Christian World, 7; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 63, 157, 249, 252; Galinsky (2016), Memory in Ancient Rome and Early Christianity, 310; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 51; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 25, 26, 27, 30; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 84, 85, 86, 87, 88, 89, 90; Parker (2005), Polytheism and Society at Athens, 197

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11 οὐκ ἄρα μοῦνον ἔην Ἐρίδων γένος, ἀλλʼ ἐπὶ γαῖαν'12 εἰσὶ δύω· τὴν μέν κεν ἐπαινέσσειε νοήσας, 13 ἣ δʼ ἐπιμωμητή· διὰ δʼ ἄνδιχα θυμὸν ἔχουσιν. 14 ἣ μὲν γὰρ πόλεμόν τε κακὸν καὶ δῆριν ὀφέλλει, 15 σχετλίη· οὔτις τήν γε φιλεῖ βροτός, ἀλλʼ ὑπʼ ἀνάγκης 16 ἀθανάτων βουλῇσιν Ἔριν τιμῶσι βαρεῖαν. 17 τὴν δʼ ἑτέρην προτέρην μὲν ἐγείνατο Νὺξ ἐρεβεννή, 18 θῆκε δέ μιν Κρονίδης ὑψίζυγος, αἰθέρι ναίων, 19 γαίης ἐν ῥίζῃσι, καὶ ἀνδράσι πολλὸν ἀμείνω· 20 ἥτε καὶ ἀπάλαμόν περ ὁμῶς ἐπὶ ἔργον ἔγειρεν.
26 καὶ πτωχὸς πτωχῷ φθονέει καὶ ἀοιδὸς ἀοιδῷ.
299 ἐργάζευ, Πέρση, δῖον γένος, ὄφρα σε λιμὸς 300 ἐχθαίρῃ, φιλέῃ δέ σʼ ἐυστέφανος Δημήτηρ 301 αἰδοίη, βιότου δὲ τεὴν πιμπλῇσι καλιήν·
346 πῆμα κακὸς γείτων, ὅσσον τʼ ἀγαθὸς μέγʼ ὄνειαρ. 347 ἔμμορέ τοι τιμῆς, ὅς τʼ ἔμμορε γείτονος ἐσθλοῦ. 348 οὐδʼ ἂν βοῦς ἀπόλοιτʼ, εἰ μὴ γείτων κακὸς εἴη. 349 εὖ μὲν μετρεῖσθαι παρὰ γείτονος, εὖ δʼ ἀποδοῦναι, 350 αὐτῷ τῷ μέτρῳ, καὶ λώιον, αἴ κε δύνηαι, 351 ὡς ἂν χρηίζων καὶ ἐς ὕστερον ἄρκιον εὕρῃς.
383 πληιάδων Ἀτλαγενέων ἐπιτελλομενάων 384 ἄρχεσθʼ ἀμήτου, ἀρότοιο δὲ δυσομενάων. 385 αἳ δή τοι νύκτας τε καὶ ἤματα τεσσαράκοντα 386 κεκρύφαται, αὖτις δὲ περιπλομένου ἐνιαυτοῦ 387 φαίνονται τὰ πρῶτα χαρασσομένοιο σιδήρου.
465 εὔχεσθαι δὲ Διὶ χθονίῳ Δημήτερί θʼ ἁγνῇ, 466 ἐκτελέα βρίθειν Δημήτερος ἱερὸν ἀκτήν, 467 ἀρχόμενος τὰ πρῶτʼ ἀρότου, ὅτʼ ἂν ἄκρον ἐχέτλης 468 χειρὶ λαβὼν ὅρπηκα βοῶν ἐπὶ νῶτον ἵκηαι 469 ἔνδρυον ἑλκόντων μεσάβων. ὁ δὲ τυτθὸς ὄπισθε
559 τῆμος τὤμισυ βουσίν, ἐπʼ ἀνέρι δὲ πλέον εἴη 560 ἁρμαλιῆς· μακραὶ γὰρ ἐπίρροθοι εὐφρόναι εἰσίν. 561 ταῦτα φυλασσόμενος τετελεσμένον εἰς ἐνιαυτὸν 562 ἰσοῦσθαι νύκτας τε καὶ ἤματα, εἰσόκεν αὖτις 563 γῆ πάντων μήτηρ καρπὸν σύμμικτον ἐνείκῃ.
574 φεύγειν δὲ σκιεροὺς θώκους καὶ ἐπʼ ἠόα κοῖτον 575 ὥρῃ ἐν ἀμήτου, ὅτε τʼ ἠέλιος χρόα κάρφει. 576 τημοῦτος σπεύδειν καὶ οἴκαδε καρπὸν ἀγινεῖν 577 ὄρθρου ἀνιστάμενος, ἵνα τοι βίος ἄρκιος εἴη. 578 ἠὼς γὰρ ἔργοιο τρίτην ἀπομείρεται αἶσαν, 579 ἠώς τοι προφέρει μὲν ὁδοῦ, προφέρει δὲ καὶ ἔργου, 580 ἠώς, ἥτε φανεῖσα πολέας ἐπέβησε κελεύθου 581 ἀνθρώπους πολλοῖσί τʼ ἐπὶ ζυγὰ βουσὶ τίθησιν.
612 δεῖξαι δʼ ἠελίῳ δέκα τʼ ἤματα καὶ δέκα νύκτας, 613 πέντε δὲ συσκιάσαι, ἕκτῳ δʼ εἰς ἄγγεʼ ἀφύσσαι 614 δῶρα Διωνύσου πολυγηθέος. αὐτὰρ ἐπὴν δὴ
619 εὖτʼ ἂν Πληιάδες σθένος ὄβριμον Ὠαρίωνος 620 φεύγουσαι πίπτωσιν ἐς ἠεροειδέα πόντον, 621 δὴ τότε παντοίων ἀνέμων θυίουσιν ἀῆται· 622 καὶ τότε μηκέτι νῆας ἔχειν ἐνὶ οἴνοπι πόντῳ, 623 γῆν ἐργάζεσθαι μεμνημένος, ὥς σε κελεύω. 624 νῆα δʼ ἐπʼ ἠπείρου ἐρύσαι πυκάσαι τε λίθοισι 625 πάντοθεν, ὄφρʼ ἴσχωσʼ ἀνέμων μένος ὑγρὸν ἀέντων,
639 νάσσατο δʼ ἄγχʼ Ἑλικῶνος ὀιζυρῇ ἐνὶ κώμῃ, 640 Ἄσκρῃ, χεῖμα κακῇ, θέρει ἀργαλέῃ, οὐδέ ποτʼ ἐσθλῇ.
724 μηδέ ποτʼ ἐξ ἠοῦς Διὶ λειβέμεν αἴθοπα οἶνον 725 χερσὶν ἀνίπτοισιν μηδʼ ἄλλοις ἀθανάτοισιν· 7
26 οὐ γὰρ τοί γε κλύουσιν, ἀποπτύουσι δέ τʼ ἀράς.
730 μηδʼ ἀπογυμνωθείς· μακάρων τοι νύκτες ἔασιν·
733 μηδʼ αἰδοῖα γονῇ πεπαλαγμένος ἔνδοθι οἴκου 734 ἱστίῃ ἐμπελαδὸν παραφαινέμεν, ἀλλʼ ἀλέασθαι.
738 ποσσὶ περᾶν, πρίν γʼ εὔξῃ ἰδὼν ἐς καλὰ ῥέεθρα, 739 χεῖρας νιψάμενος πολυηράτῳ ὕδατι λευκῷ. 740 ὃς ποταμὸν διαβῇ κακότητʼ ἰδὲ χεῖρας ἄνιπτος, 741 τῷ δὲ θεοὶ νεμεσῶσι καὶ ἄλγεα δῶκαν ὀπίσσω.
757 μηδέ ποτʼ ἐν προχοῇς ποταμῶν ἅλαδε προρεόντων 758 μηδʼ ἐπὶ κρηνάων οὐρεῖν, μάλα δʼ ἐξαλέασθαι· 759 μηδʼ ἐναποψύχειν· τὸ γὰρ οὔ τοι λώιόν ἐστιν. ' None		sup>
11 Not one, but two Strifes live on earth: when these'12 Are known, one’s praised, one blamed, because these two 13 Far differ. For the one makes foul war thrive, 14 The wretch, unloved of all, but the gods on high 15 Gave the decree that every man alive 16 Should that oppressive goddess glorify. 17 The other, black Night’s first-born child, the son 18 of Cronus, throned on high, set in the soil, 19 A greater boon to men; she urges on 20 Even the slack to work. One craves to toil
26 A beggar bears his fellow-beggar spite,
299 I tell you things of great utility, 300 Foolish Perses; to take and capture sin 301 En masse is easy: she is very near,
346 Lies with his brother’s wife or sinfully 347 Brings harm upon a little orphan child, 348 Or else insults with harsh contumely 349 His aged father, thus provoking Zeu 350 And paying dearly for his sins. But you 351 Must keep your foolish heart from such abuse
383 And leave ferocious famine far behind; 384 If to a little you a little more 385 Should add and do this often, with great speed 386 It will expand. A man has little care 387 For what he has at home: there’s greater need
465 In conflict in the furrows nor will break 466 The plough or leave the work undone. And now 467 A forty-year-old stalwart you should take 468 Who will, before he ventures out to plough, 469 Consume a quartered, eight-slice loaf, one who,
559 They stay indoors, who as yet do not know 560 Gold Aphrodite’s work, a comfort to 561 Their darling mothers, and their tender skin 562 They wash and smear with oil in winter’s space 563 And slumber in a bedroom far within
574 To hold him up, they wander as they try 575 To circumvent the snow. As I ordain, 576 Shelter your body, too, when snow is nigh – 577 A fleecy coat and, reaching to the floor, 578 A tunic. Both the warp and woof must you 579 Entwine but of the woof there must be more 580 Than of the warp. Don this, for, if you do, 581 Your hair stays still, not shaking everywhere.
612 of spring. Before then, the best strategy 613 Is pruning of your vines. But when the snail 614 Climbs up the stems to flee the Pleiades,
619 One’s skin. Bring in your crops and don’t be slow. 620 Rise early to secure your food supply. 621 For Dawn will cut your labour by a third, 622 Who aids your journey and you toil, through whom 623 Men find the road and put on many a herd 624 of oxen many a yoke. When thistles bloom 625 And shrill cicadas chirp up in the tree
639 And pour three-fourths of water from the spring, 640 A spring untroubled that will never fade,
724 Seafarers slaughter, nor will any man 725 Shatter his ship, unless such is the will 7
26 of earth-shaking Poseidon or our king,
730 Your ship with confidence and place all freight
733 Or fast-approaching blizzards, new-made wine, 734 The South Wind’s dreadful blasts – he stirs the sea
738 On fig-tree-tops, as tiny as the mark 739 A raven leaves, the sea becomes serene 740 For sailing. Though spring bids you to embark, 741 I’ll not praise it – it does not gladden me.
757 Marry a maid. The best would be one who 758 Lives near you, but you must with care look round 759 Lest neighbours make a laughingstock of you. ' None
5. Xenophon, On Household Management, 4.21 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • agriculture • war, and agriculture

 Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 259; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 239

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4.21 Now Lysander admired the beauty of the trees in it, the accuracy of the spacing, the straightness of the rows, the regularity of the angles and the multitude of the sweet scents that clung round them as they walked; and for wonder of these things he cried, Cyrus , I really do admire all these lovely things, but I am far more impressed with your agent’s skill in measuring and arranging everything so exactly.'' None
6. Philo of Alexandria, On Husbandry, 79-82 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Exodus, On Agriculture, Philos treatment in • Miriam the prophetess,in Life of Moses 2 and Agriculture • Philo Judaeus, Agriculture, choirs

 Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 279; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 90, 91, 92, 93, 94, 98, 99, 102, 103

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79 But the divine army is the body of virtues, the champions of the souls that love God, whom it becomes, when they see the adversary defeated, to sing a most beautiful and becoming hymn to the God who giveth the victory and the glorious triumph; and two choruses, the one proceeding from the conclave of the men, and the other from the company of the women, will stand up and sing in alternate songs a melody responsive to one another's voices. "80 And the chorus of men will have Moses for their leader; and that of the women will be under the guidance of Miriam, "the purified outward Sense." For it is just that hymns and praises should be uttered in honour of God without any delay, both in accordance with the suggestions of the intellect and the perceptions of the outward senses, and that each instrument should be struck in harmony, I mean those both of the mind and of the outward sense, in gratitude and honour to the holy Saviour. 81 Accordingly, all the men sing the song on the sea-shore, not indeed with a blind mind, but seeing sharply, Moses being the leader of the song; and women sing, who are in good truth the most excellent of their sex, having been enrolled in the lists of the republic of virtue, Miriam being their leader. XVIII. 82 And the same hymn is sung by both the choruses, having a most admirable burden of the song which is beautiful to be sung. And it is as follows: "Let us sing unto the Lord, for he has been glorified gloriously; the horse and his rider hath he thrown into the Sea." ' "' None
7. Philo of Alexandria, On The Contemplative Life, 29 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Exodus, On Agriculture, Philos treatment in • Philo, De Agricultura, genre

 Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 8; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 93

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29 They have also writings of ancient men, who having been the founders of one sect or another have left behind them many memorials of the allegorical system of writing and explanation, whom they take as a kind of model, and imitate the general fashion of their sect; so that they do not occupy themselves solely in contemplation, but they likewise compose psalms and hymns to God in every kind of metre and melody imaginable, which they of necessity arrange in more dignified rhythm. '' None
8. Philo of Alexandria, On The Life of Moses, 2.256 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Exodus, On Agriculture, Philos treatment in • Philo Judaeus, Agriculture, choirs

 Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 279; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 90, 98, 99

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2.256 For this mercy Moses very naturally honoured his Benefactor with hymns of gratitude. For having divided the host into two choruses, one of men and one of women, he himself became the leader of that of the men, and appointed his sister to be the chief of that of the women, that they might sing hymns to their father and Creator, joining in harmonies responsive to one another, by a combination of dispositions and melody, the former being eager to offer the same requital for the mercies which they had received, and the latter consisting of a symphony of the deep male with the high female voices, for the tones of men are deep and those of women are high; and when there is a perfect and harmonious combination of the two a most delightful and thoroughly harmonious melody is effected. '' None
9. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cicero, M. Tullius, use of agricultural vocabulary in • Lucretius, agriculture in • Phrygia and Phrygians, as home of agriculture • agriculture • imagery, agricultural • war, and agriculture

 Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 212, 218, 323; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 23, 32, 33, 63, 66, 79, 81, 153, 154, 172, 206, 249, 250; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 80; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 69
10. Josephus Flavius, Jewish War, 3.42-3.43, 4.468 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Galilee, agriculture • Josephus, on agricultural qualities of Jewish territory • Samaria (region), agricultural qualities of • agriculture, economic importance of

 Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 109; Esler (2000), The Early Christian World, 122; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 43

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3.42 αἱ δέ εἰσιν κρημνοὶ βαθεῖς καὶ προύχουσαι σπιλάδες εἰς τὸ πέλαγος, ἔνθα καὶ τῶν ̓Ανδρομέδας δεσμῶν ἔτι δεικνύμενοι τύποι πιστοῦνται τὴν ἀρχαιότητα τοῦ μύθου,
3.42 μάχιμοί τε γὰρ ἐκ νηπίων καὶ πολλοὶ Γαλιλαῖοι πάντοτε, καὶ οὔτε δειλία ποτὲ τοὺς ἄνδρας οὔτε λιπανδρία τὴν χώραν κατέσχεν, ἐπειδὴ πίων τε πᾶσα καὶ εὔβοτος καὶ δένδρεσι παντοίοις κατάφυτος, ὡς ὑπὸ τῆς εὐπετείας προκαλέσασθαι καὶ τὸν ἥκιστα γῆς φιλόπονον. 3.43 ἵν' οὗτοι μὲν κατὰ χώραν μένοντες φρουρῶσι τὸ στρατόπεδον, οἱ δ' ἱππεῖς προνομεύωσι τὴν πέριξ καὶ τὰς περιοίκους κώμας τε καὶ πολίχνας ἐξαιρῶσιν τῆς ̓Ιόππης." '3.43 προσησκήθη γοῦν ὑπὸ τῶν οἰκητόρων πᾶσα, καὶ μέρος αὐτῆς ἀργὸν οὐδέν, ἀλλὰ καὶ πόλεις πυκναὶ καὶ τὸ τῶν κωμῶν πλῆθος πανταχοῦ πολυάνθρωπον διὰ τὴν εὐθηνίαν, ὡς τὴν ἐλαχίστην ὑπὲρ πεντακισχιλίους πρὸς τοῖς μυρίοις ἔχειν οἰκήτορας.' "
4.468 τῶν δὲ φοινίκων ἐπαρδομένων γένη πολλὰ ταῖς γεύσεσι καὶ ταῖς παρηγορίαις διάφορα: τούτων οἱ πιότεροι πατούμενοι καὶ μέλι δαψιλὲς ἀνιᾶσιν οὐ πολλῷ τοῦ λοιποῦ χεῖρον.'' None		sup>
3.42 for the Galileans are inured to war from their infancy, and have been always very numerous; nor hath the country been ever destitute of men of courage, or wanted a numerous set of them; for their soil is universally rich and fruitful, and full of the plantations of trees of all sorts, insomuch that it invites the most slothful to take pains in its cultivation, by its fruitfulness;
3.42 where there are deep precipices, and great stones that jut out into the sea, and where the chains wherewith Andromeda was bound have left their footsteps, which attest to the antiquity of that fable. 3.43 accordingly, it is all cultivated by its inhabitants, and no part of it lies idle. Moreover, the cities lie here very thick, and the very many villages there are here are everywhere so full of people, by the richness of their soil, that the very least of them contain above fifteen thousand inhabitants. 3.43 that these last might stay there and guard the camp, and the horsemen might spoil the country that lay round it, and might destroy the neighboring villages and smaller cities.
4.468 There are in it many sorts of palm trees that are watered by it, different from each other in taste and name; the better sort of them, when they are pressed, yield an excellent kind of honey, not much inferior in sweetness to other honey.'' None
11. Mishnah, Peah, 1.6, 2.7-2.8, 4.6-4.8, 8.2-8.4 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Agricultural matters • Agriculture, Division of • agriculture

 Found in books: Brooks (1983), Support for the Poor in the Mishnaic Law of Agriculture: Tractate Peah, 17, 41, 177; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 31; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 26, 45, 46, 81, 140, 153, 182, 183, 184

sup>
1.6 לְעוֹלָם הוּא נוֹתֵן מִשּׁוּם פֵּאָה וּפָטוּר מִן הַמַּעַשְׂרוֹת, עַד שֶׁיְּמָרֵחַ. וְנוֹתֵן מִשּׁוּם הֶפְקֵר וּפָטוּר מִן הַמַּעַשְׂרוֹת, עַד שֶׁיְּמָרֵחַ. וּמַאֲכִיל לַבְּהֵמָה וְלַחַיָּה וְלָעוֹפוֹת וּפָטוּר מִן הַמַּעַשְׂרוֹת, עַד שֶׁיְּמָרֵחַ. וְנוֹטֵל מִן הַגֹּרֶן וְזוֹרֵעַ וּפָטוּר מִן הַמַּעַשְׂרוֹת, עַד שֶׁיְּמָרֵחַ, דִּבְרֵי רַבִּי עֲקִיבָא. כֹּהֵן וְלֵוִי שֶׁלָּקְחוּ אֶת הַגֹּרֶן, הַמַּעַשְׂרוֹת שֶׁלָּהֶם, עַד שֶׁיְּמָרֵחַ. הַמַּקְדִּישׁ וּפוֹדֶה, חַיָּב בְּמַעַשְׂרוֹת, עַד שֶׁיְּמָרֵחַ הַגִּזְבָּר:
2.7 שָׂדֶה שֶׁקְּצָרוּהָ כּוּתִים, קְצָרוּהָ לִסְטִים, קִרְסְמוּהָ נְמָלִים, שְׁבָרַתָּהּ הָרוּחַ אוֹ בְהֵמָה, פְּטוּרָה. קָצַר חֶצְיָהּ וְקָצְרוּ לִסְטִים חֶצְיָהּ, פְּטוּרָה, שֶׁחוֹבַת הַפֵּאָה בַּקָּמָה: 2.8 קְצָרוּהָ לִסְטִים חֶצְיָהּ וְקָצַר הוּא חֶצְיָהּ, נוֹתֵן פֵּאָה מִמַּה שֶּׁקָּצָר. קָצַר חֶצְיָהּ וּמָכַר חֶצְיָהּ, הַלּוֹקֵחַ נוֹתֵן פֵּאָה לַכֹּל. קָצַר חֶצְיָהּ וְהִקְדִּישׁ חֶצְיָהּ, הַפּוֹדֶה מִיַּד הַגִּזְבָּר, הוּא נוֹתֵן פֵּאָה לַכֹּל:
4.6 עוֹבֵד כּוֹכָבִים שֶׁקָּצַר אֶת שָׂדֵהוּ וְאַחַר כָּךְ נִתְגַּיֵּר, פָּטוּר מִן הַלֶּקֶט וּמִן הַשִּׁכְחָה וּמִן הַפֵּאָה. רַבִּי יְהוּדָה מְחַיֵּב בְּשִׁכְחָה, שֶׁאֵין הַשִּׁכְחָה אֶלָּא בִשְׁעַת הָעִמּוּר: 4.7 הִקְדִּישׁ קָמָה וּפָדָה קָמָה, חַיָּב. עֳמָרִין וּפָדָה עֳמָרִין, חַיָּב. קָמָה וּפָדָה עֳמָרִין, פְּטוּרָה, שֶׁבִּשְׁעַת חוֹבָתָהּ הָיְתָה פְטוּרָה: 4.8 כַּיּוֹצֵא בוֹ, הַמַּקְדִּישׁ פֵּרוֹתָיו עַד שֶׁלֹּא בָאוּ לְעוֹנַת הַמַּעַשְׂרוֹת, וּפְדָאָן, חַיָּבִין. מִשֶּׁבָּאוּ לְעוֹנַת הַמַּעַשְׂרוֹת, וּפְדָאָן, חַיָּבִין. הִקְדִּישָׁן עַד שֶׁלֹּא נִגְמְרוּ וּגְמָרָן הַגִּזְבָּר, וְאַחַר כָּךְ פְּדָאָן, פְּטוּרִים, שֶׁבִּשְׁעַת חוֹבָתָן הָיוּ פְטוּרִים:
8.2 נֶאֱמָנִים עַל הַלֶּקֶט וְעַל הַשִּׁכְחָה וְעַל הַפֵּאָה בִּשְׁעָתָן, וְעַל מַעְשַׂר עָנִי בְּכָל שְׁנָתוֹ. וּבֶן לֵוִי נֶאֱמָן לְעוֹלָם. וְאֵינָן נֶאֱמָנִין אֶלָּא עַל דָּבָר שֶׁבְּנֵי אָדָם נוֹהֲגִין כֵּן: 8.3 נֶאֱמָנִין עַל הַחִטִּים, וְאֵין נֶאֱמָנִין עַל הַקֶּמַח וְלֹא עַל הַפָּת. נֶאֱמָנִין עַל הַשְּׂעוֹרָה שֶׁל אֹרֶז, וְאֵין נֶאֱמָנִין עָלָיו בֵּין חַי בֵּין מְבֻשָּׁל. נֶאֱמָנִין עַל הַפּוֹל, וְאֵין נֶאֱמָנִין עַל הַגְּרִיסִין, לֹא חַיִּים וְלֹא מְבֻשָּׁלִין. נֶאֱמָנִין עַל הַשֶּׁמֶן לוֹמַר שֶׁל מַעְשַׂר עָנִי הוּא, וְאֵין נֶאֱמָנִין עָלָיו לוֹמַר שֶׁל זֵיתֵי נִקּוּף הוּא: 8.4 נֶאֱמָנִים עַל הַיָּרָק חַי, וְאֵין נֶאֱמָנִים עַל הַמְבֻשָּׁל, אֶלָּא אִם כֵּן הָיָה לוֹ דָּבָר מֻעָט, שֶׁכֵּן דֶּרֶךְ בַּעַל הַבַּיִת לִהְיוֹת מוֹצִיא מִלְּפָסוֹ:'' None		sup>
1.6 He may always give peah and be exempt from giving tithes until he makes a stack. One who gives to the poor as ownerless produce and be exempt from giving tithes until he makes a stack. He may feed cattle, wild animals and birds and be exempt from giving tithes until he makes a stack. He may take from the threshing floor and use it as seed and be exempt from giving tithes until he makes a stack, the words of Rabbi Akiva. A priest or Levite who purchase grain of a threshing floor, the tithes are theirs unless the owner has already made a stack. One who dedicated his crop and redeems it afterwards is obligated to give tithes until the Temple treasurer has made a stack.
2.7 A field harvested by gentiles, or harvested by robbers, or which ants have bitten the stalks at the roots, or which wind and cattle have broken down, is exempt from peah. If the owner harvested half of it and robbers harvested half, it is exempt from peah, for the obligation of peah is in the standing grain. 2.8 If robbers harvested half and the owner the other half, he gives peah from what he has harvested. If he harvested half and sold the other half, then the purchaser must give peah for the whole. If he harvested half and dedicated the other half, then he who redeems it from the Temple treasurer must give peah for the whole.
4.6 A non-Jew who harvested his field and then converted, he is exempt from leaving gleanings, the forgotten sheaf and peah. Rabbi Judah makes him liable to leave the forgotten sheaf, since he becomes liable for the forgotten sheaf at the time of their binding. 4.7 One who dedicated standing grain to the Temple and then redeemed it while it was still standing grain, he is liable to give the agricultural gifts to the poor. If he dedicated sheaves and redeemed them while they were still sheaves, he is liable. If he dedicated standing grain and redeemed it when it was already in sheaves, he is exempt, since at the time when it became liable it was exempt. 4.8 Similarly one who dedicates his produce prior to the stage when they are subject to tithes and then redeemed them, they are liable to be tithed. If he dedicated them when they had already become subject to tithes and then redeemed them, they are liable to be tithed. If he dedicated them before they had ripened, and they became ripe while in the possession of the Temple treasurer, and he then redeemed them, they are exempt, since at the time when they would have been liable, they were exempt.
8.2 They amei haaretz are to be believed concerning gleanings, the forgotten sheaf and peah during their harvest season, and concerning the poor man’s tithe during its whole year. A Levite is always to be trusted. They are only believed in those things which men are accustomed to give them. 8.3 They are trusted concerning wheat, but they are not trusted when it is flour or bread. They are trusted concerning rice in its husk, but they are not trusted when it is either raw or cooked. They are trusted concerning beans but they are not trusted when they have been pounded, neither raw nor cooked. They are trusted when concerning oil, to declare that it is from the poor person’s tithe, but they are not trusted over oil when they claim that it is from the olives left on the top of the tree. 8.4 They are trusted concerning raw vegetables, but they are not trusted concerning are cooked ones, unless he has only a little bit, for so it was the custom of a householder to take out of his stew-pot and give a little to the poor.'' None
12. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Agricultural matters • agriculture

 Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 31; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 81, 90, 134, 165, 192
13. None, None, nan (5th cent. CE - 6th cent. CE)
 Tagged with subjects: • Agriculture • economy, Roman, agriculture

 Found in books: Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 96; Vlassopoulos (2021), Historicising Ancient Slavery, 58
14. Vergil, Georgics, 1.133, 1.160, 1.270, 1.316-1.321, 1.464-1.514, 2.174-2.175
 Tagged with subjects: • Lucretius, agriculture in • agriculture • imagery, agricultural • politics, and agriculture in Vergil’s Georgics • war, and agriculture

 Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 218, 323; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 19, 29, 32, 33, 34, 35, 63, 64, 65, 66, 86, 161, 206, 209, 245, 247, 248, 249, 250, 251, 252, 254, 255, 259, 268; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 55, 56; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 166

sup>
1.133 ut varias usus meditando extunderet artis
1.160 Dicendum et, quae sint duris agrestibus arma,
1.270 religio vetuit, segeti praetendere saepem,
1.316 Saepe ego, cum flavis messorem induceret arvis 1.317 agricola et fragili iam stringeret hordea culmo, 1.318 omnia ventorum concurrere proelia vidi, 1.319 quae gravidam late segetem ab radicibus imis 1.320 sublimem expulsam eruerent; ita turbine nigro 1.321 ferret hiems culmumque levem stipulasque volantis.
1.464 audeat. Ille etiam caecos instare tumultus 1.465 saepe monet fraudemque et operta tumescere bella. 1.466 Ille etiam exstincto miseratus Caesare Romam, 1.467 cum caput obscura nitidum ferrugine texit 1.468 inpiaque aeternam timuerunt saecula noctem. 1.469 Tempore quamquam illo tellus quoque et aequora ponti 1.470 obscenaeque canes inportunaeque volucres 1.471 signa dabant. Quotiens Cyclopum effervere in agros 1.472 vidimus undantem ruptis fornacibus Aetnam 1.473 flammarumque globos liquefactaque volvere saxa! 1.474 Armorum sonitum toto Germania caelo 1.475 audiit, insolitis tremuerunt motibus Alpes. 1.476 Vox quoque per lucos volgo exaudita silentis 1.477 ingens et simulacra modis pallentia miris 1.478 visa sub obscurum noctis, pecudesque locutae, 1.479 infandum! sistunt amnes terraeque dehiscunt 1.480 et maestum inlacrimat templis ebur aeraque sudant. 1.481 Proluit insano contorquens vertice silvas 1.482 fluviorum rex Eridanus camposque per omnis 1.483 cum stabulis armenta tulit. Nec tempore eodem 1.484 tristibus aut extis fibrae adparere minaces 1.485 aut puteis manare cruor cessavit et altae 1.486 per noctem resonare lupis ululantibus urbes. 1.487 Non alias caelo ceciderunt plura sereno 1.488 fulgura nec diri totiens arsere cometae. 1.489 ergo inter sese paribus concurrere telis 1.490 Romanas acies iterum videre Philippi; 1.491 nec fuit indignum superis, bis sanguine nostro 1.492 Emathiam et latos Haemi pinguescere campos. 1.493 Scilicet et tempus veniet, cum finibus illis 1.494 agricola incurvo terram molitus aratro 1.495 exesa inveniet scabra robigine pila 1.496 aut gravibus rastris galeas pulsabit iis 1.497 grandiaque effossis mirabitur ossa sepulchris. 1.498 Di patrii, Indigetes, et Romule Vestaque mater, 1.499 quae Tuscum Tiberim et Romana Palatia servas, 1.500 hunc saltem everso iuvenem succurrere saeclo 1.501 ne prohibete! Satis iam pridem sanguine nostro 1.502 Laomedonteae luimus periuria Troiae; 1.503 iam pridem nobis caeli te regia, Caesar, 1.504 invidet atque hominum queritur curare triumphos; 1.505 quippe ubi fas versum atque nefas: tot bella per orbem, 1.506 tam multae scelerum facies; non ullus aratro 1.507 dignus honos, squalent abductis arva colonis 1.508 et curvae rigidum falces conflantur in ensem. 1.509 Hinc movet Euphrates, illinc Germania bellum; 1.510 vicinae ruptis inter se legibus urbes 1.511 arma ferunt; saevit toto Mars inpius orbe; 1.512 ut cum carceribus sese effudere quadrigae, 1.513 addunt in spatia et frustra retinacula tendens 1.514 fertur equis auriga neque audit currus habenas.
2.174 magna virum; tibi res antiquae laudis et artem 2.175 ingredior, sanctos ausus recludere fontis,'' None		sup>
1.133 And when the parched field quivers, and all the blade
1.160 Even this was impious; for the common stock
1.270 Aye, more than time to bend above the plough,
1.316 And when the first breath of his panting steed 1.317 On us the Orient flings, that hour with them' "1.318 Red Vesper 'gins to trim his 'lated fires." '1.319 Hence under doubtful skies forebode we can 1.320 The coming tempests, hence both harvest-day 1.321 And seed-time, when to smite the treacherous main
1.464 From heaven shoot headlong, and through murky night 1.465 Long trails of fire white-glistening in their wake, 1.466 Or light chaff flit in air with fallen leaves, 1.467 Or feathers on the wave-top float and play. 1.468 But when from regions of the furious North 1.469 It lightens, and when thunder fills the hall 1.470 of Eurus and of Zephyr, all the field 1.471 With brimming dikes are flooded, and at sea 1.472 No mariner but furls his dripping sails. 1.473 Never at unawares did shower annoy: 1.474 Or, as it rises, the high-soaring crane 1.475 Flee to the vales before it, with face 1.476 Upturned to heaven, the heifer snuffs the gale 1.477 Through gaping nostrils, or about the mere 1.478 Shrill-twittering flits the swallow, and the frog 1.479 Crouch in the mud and chant their dirge of old. 1.480 oft, too, the ant from out her inmost cells, 1.481 Fretting the narrow path, her eggs conveys; 1.482 Or the huge bow sucks moisture; or a host 1.483 of rooks from food returning in long line 1.484 Clamour with jostling wings. Now mayst thou see 1.485 The various ocean-fowl and those that pry 1.486 Round Asian meads within thy fresher-pools, 1.487 Cayster, as in eager rivalry, 1.488 About their shoulders dash the plenteous spray, 1.489 Now duck their head beneath the wave, now run 1.490 Into the billows, for sheer idle joy 1.491 of their mad bathing-revel. Then the crow 1.492 With full voice, good-for-naught, inviting rain, 1.493 Stalks on the dry sand mateless and alone.' "1.494 Nor e'en the maids, that card their nightly task," '1.495 Know not the storm-sign, when in blazing crock 1.496 They see the lamp-oil sputtering with a growth 1.497 of mouldy snuff-clots. 1.498 So too, after rain, 1.499 Sunshine and open skies thou mayst forecast, 1.500 And learn by tokens sure, for then nor dimmed' "1.501 Appear the stars' keen edges, nor the moon" "1.502 As borrowing of her brother's beams to rise," '1.503 Nor fleecy films to float along the sky.' "1.504 Not to the sun's warmth then upon the shore" '1.505 Do halcyons dear to Thetis ope their wings, 1.506 Nor filthy swine take thought to toss on high 1.507 With scattering snout the straw-wisps. But the cloud 1.508 Seek more the vales, and rest upon the plain, 1.509 And from the roof-top the night-owl for naught' "1.510 Watching the sunset plies her 'lated song." '1.511 Distinct in clearest air is Nisus seen 1.512 Towering, and Scylla for the purple lock 1.513 Pays dear; for whereso, as she flies, her wing 1.514 The light air winnow, lo! fierce, implacable,
2.174 And ease the panting breathlessness of age. 2.175 But no, not Mede-land with its wealth of woods,'' None
15. None, None, nan
 Tagged with subjects: • agriculture • economy, Roman, agriculture

 Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 673; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 75, 76



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