Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database

   Search:  
validated results only / all results

and or

Filtering options: (leave empty for all results)
By author:     
By work:        
By subject:
By additional keyword:       



Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
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

For a list of book indices included, see here.





42 results for "animal"
1. Plato, Republic, 8.557c (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 139
2. Aristophanes, Birds, 2.72 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 18
3. Aristophanes, Knights, 1406 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 18
4. Aristotle, History of Animals, 1.10/492a4 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 102
5. Aristotle, Physiognomonics, 809b14-35, 812a (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 102
6. Ennius, Annales, 440 (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 13
7. Propertius, Elegies, 4.1.15-4.1.16, 4.3.10 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 87, 146
8. Vergil, Georgics, 3.82 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 15
3.82. spadices glaucique, color deterrimus albis 3.82. To speed thy herds of cattle to their loves,
9. Vergil, Aeneis, 5.565-5.566, 6.201-6.204, 8.81-8.83, 8.276-8.278, 10.180-10.181 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 139, 151, 156
5.565. progenies, auctura Italos,—quem Thracius albis 5.566. portat equus bicolor maculis, vestigia primi 6.201. Inde ubi venere ad fauces grave olentis Averni, 6.202. tollunt se celeres, liquidumque per aëra lapsae 6.203. sedibus optatis geminae super arbore sidunt, 6.204. discolor unde auri per ramos aura refulsit. 8.81. Ecce autem subitum atque oculis mirabile monstrum; 8.82. candida per silvam cum fetu concolor albo 8.83. procubuit viridique in litore conspicitur sus. 8.276. Dixerat, Herculea bicolor cum populus umbra 8.277. velavitque comas foliisque innexa pependit 8.278. et sacer implevit dextram scyphus. Ocius omnes 10.180. urbs Etrusca solo. Sequitur pulcherrimus Astur, 10.181. Astur equo fidens et versicoloribus armis. 5.565. with labor of his breath. Without avail 5.566. they rained their blows, and on each hollow side, 6.201. Nor strong, sharp steel, to rend it from the tree. 6.202. Another task awaits; thy friend's cold clay 6.203. Lies unentombed. Alas! thou art not ware 6.204. (While in my house thou lingerest, seeking light) 8.81. hall mount my falling stream. Rise, goddess-born, 8.82. and ere the starlight fade give honor due 8.83. to Juno, and with supplicating vow 8.276. the herd of monster bulls, which pastured free 8.277. along our river-valley. Cacus gazed 8.278. in a brute frenzy, and left not untried 10.180. of slain Sarpedon, and from Lycian steep 10.181. Clarus and Themon. With full-straining thews
10. Ovid, Metamorphoses, 3.482-3.485, 6.221, 8.93, 8.664, 10.734-10.736, 11.166 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 43, 151, 156
3.482. Pectora traxerunt tenuem percussa ruborem, 3.483. non aliter quam poma solent, quae candida parte, 3.484. parte rubent, aut ut variis solet uva racemis 3.485. ducere purpureum nondum matura colorem. 8.93. purpureum crinem, nec me nunc tradere crinem, 10.734. surgere bulla solet. Nec plena longior hora 10.735. facta mora est, cum flos de sanguine concolor ortus, 10.736. qualem, quae lento celant sub cortice granum, 11.166. verrit humum Tyrio saturata murice palla, 8.93. instead of my consuming love, prevail 10.734. of her bold effort, she would gladly turn 10.735. unrecognized. But as she hesitates, 10.736. the aged crone still holds her by the hand; 11.166. of Bacchus' word by touching everything.
11. Ovid, Amores, 3.2.78-3.2.83 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 147
12. Tibullus, Elegies, 1.4.63 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 43
13. Ovid, Ars Amatoria, 1.331, 3.129-3.131 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 43, 146
14. Columella, De Re Rustica, 7.3.1 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 156
15. Juvenal, Satires, 3.283-3.284, 6.599-6.601, 11.198 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 52, 92, 146
16. Lucan, Pharsalia, 9.715-9.716 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 156
9.715. Thou may'st in distant days decree divine. Now was the heat more dense, and through that clime Than which no further on the Southern side The gods permit, they trod; and scarcer still The water, till in middle sands they found One bounteous spring which clustered serpents held Though scaroe the space sufficed. By thirsting snakesThe fount was thronged and asps pressed on the marge. But when the chieftain saw that speedy fate Was on the host, if they should leave the well 9.716. Thou may'st in distant days decree divine. Now was the heat more dense, and through that clime Than which no further on the Southern side The gods permit, they trod; and scarcer still The water, till in middle sands they found One bounteous spring which clustered serpents held Though scaroe the space sufficed. By thirsting snakesThe fount was thronged and asps pressed on the marge. But when the chieftain saw that speedy fate Was on the host, if they should leave the well
17. Martial, Epigrams, 3.82.5-3.82.12, 6.46, 10.50, 10.76.7-10.76.9, 11.1 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 52, 91, 94
10.50. ON THE DEATH OF THE CHARIOTEER SCORPUS: Let Victory in sadness break her Idumaean palms; O Favour, strike your bare breast with unsparing hand. Let Honour change her garb for that of mourning; and make your crowned locks, O disconsolate Glory, an offering to the cruel flames. Oh! sad misfortune! that you, Scorpus, should be cut off in the flower of your youth, and be called so prematurely to harness the dusky steeds of Pluto. The chariot-race was always shortened by your rapid driving; but O why should your own race have been so speedily run?
18. Martial, Epigrams, 3.82.5-3.82.12, 6.46, 10.50, 10.76.7-10.76.9, 11.1 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 52, 91, 94
10.50. ON THE DEATH OF THE CHARIOTEER SCORPUS: Let Victory in sadness break her Idumaean palms; O Favour, strike your bare breast with unsparing hand. Let Honour change her garb for that of mourning; and make your crowned locks, O disconsolate Glory, an offering to the cruel flames. Oh! sad misfortune! that you, Scorpus, should be cut off in the flower of your youth, and be called so prematurely to harness the dusky steeds of Pluto. The chariot-race was always shortened by your rapid driving; but O why should your own race have been so speedily run?
19. Quintilian, Institutes of Oratory, 8.20, 10.1.33 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 139
20. Suetonius, Vitellius, 7.1, 14.3 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 94
21. Suetonius, Tiberius, 68.2 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 102
22. Suetonius, Nero, 22.1 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 91
22.1. From his earliest years he had a special passion for horses and talked constantly about the games in the Circus, though he was forbidden to do so. Once when he was lamenting with his fellow pupils the fate of a charioteer of the "Greens," who was dragged by his horses, and his preceptor scolded him, he told a lie and pretended that he was talking of Hector. At the beginning of his reign he used to play every day with ivory chariots on a board, and he came from the country to all the games, even the most insignificant, at first secretly, and then so openly that no one doubted that he would be in Rome on that particular day.
23. Suetonius, Domitianus, 7.1 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 96
24. Suetonius, Caligula, 18.3 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 87
18.3. He also gave many games in the Circus, lasting from early morning until evening, introducing between the races now a baiting of panthers and now the manoeuvres of the game called Troy; some, too, of special splendour, in which the Circus was strewn with red and green, while the charioteers were all men of senatorial rank. He also started some games off-hand, when a few people called for them from the neighbouring balconies, as he was inspecting the outfit of the Circus from the --> Gelotian house -->.
25. Silius Italicus, Punica, 7.684-7.686, 16.348-16.349 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 156
26. Quintilian, Institutio Oratoria, 8.20, 10.1.33 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 139
27. Pliny The Elder, Natural History, 7.53.186, 10.2.3, 11.54.143-11.54.145, 13.30.98, 16.35.86, 33.27.90 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 87, 88, 102, 147, 151, 156
28. Pliny The Younger, Letters, 9.6 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 88
29. Pollux, Onomasticon, 4.154 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 139
30. Tertullian, On The Games, 9 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 95, 96
9. Now as to the kind of performances peculiar to the circus exhibitions. In former days equestrianism was practised in a simple way on horseback, and certainly its ordinary use had nothing sinful in it; but when it was dragged into the games, it passed from the service of God into the employment of demons. Accordingly this kind of circus performances is regarded as sacred to Castor and Pollux, to whom, Stesichorus tells us, horses were given by Mercury. And Neptune, too, is an equestrian deity, by the Greeks called Hippius. In regard to the team, they have consecrated the chariot and four to the sun; the chariot and pair to the moon. But, as the poet has it, Erichthonius first dared to yoke four horses to the chariot, and to ride upon its wheels with victorious swiftness. Erichthonius, the son of Vulcan and Minerva, fruit of unworthy passion upon earth, is a demon-monster, nay, the devil himself, and no mere snake. But if Trochilus the Argive is maker of the first chariot, he dedicated that work of his to Juno. If Romulus first exhibited the four-horse chariot at Rome, he too, I think, has a place given him among idols, at least if he and Quirinus are the same. But as chariots had such inventors, the charioteers were naturally dressed, too, in the colors of idolatry; for at first these were only two, namely white and red - the former sacred to the winter with its glistening snows, the latter sacred to the summer with its ruddy sun: but afterwards, in the progress of luxury as well as of superstition, red was dedicated by some to Mars, and white by others to the Zephyrs, while green was given to Mother Earth, or spring, and azure to the sky and sea, or autumn. But as idolatry of every kind is condemned by God, that form of it surely shares the condemnation which is offered to the elements of nature.
31. Cassius Dio, Roman History, 77.7.2, 78.1.2 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 91
78.1.2.  Even in Rome itself he put out of the way a man who was renowned for no other reason than his profession, which made him very conspicuous. I refer to Euprepes the charioteer. He killed him because he supported the opposite faction to the one he himself favoured. So Euprepes was put to death in his old age, after having been crowned in a vast number of horse-races; for he had won seven hundred and eighty-two crowns, a record equalled by no one else.
32. Gellius, Attic Nights, 2.26, 3.9.8-3.9.9 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 13, 15, 17, 18
33. Pliny The Younger, Letters, 9.6 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 88
34. Babylonian Talmud, Bava Metzia, 108a (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •animal, horses Found in books: Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 157
108a. ואי לא לא מיסתגי להו,רבה בר רב נחמן הוה קא אזיל בארבא חזא ההוא אבא דקאי אגודא דנהרא אמר להו דמאן אמרו ליה דרבה בר רב הונא אמר (עזרא ט, ב) ויד השרים והסגנים היתה במעל הזה ראשונה אמר להו קוצו קוצו,אתא רבה בר רב הונא אשכחיה דקייץ אמר מאן קצייה תקוץ ענפיה אמרי כולהו שני דרבה בר רב הונא לא אקיים ליה זרעא לרבה בר רב נחמן,אמר רב יהודה הכל לאיגלי גפא ואפילו מיתמי אבל רבנן לא מ"ט רבנן לא צריכי נטירותא לכריא דפתיא ואפילו מרבנן,ולא אמרן אלא דלא נפקא באוכלוזא אבל לאוכלוזא לא דרבנן לאו בני מיפק באוכלוזא נינהו,אמר רב יהודה לכריא דנהרא תתאי מסייעי עילאי עילאי לא מסייעי תתאי וחילופא במיא דמיטרא,תניא נמי הכי חמש גנות המסתפקות מים ממעין אחד ונתקלקל המעיין כולם מתקנות עם העליונה נמצאת התחתונה מתקנת עם כולן ומתקנת לעצמה וכן חמש חצרות שהיו מקלחות מים לביב אחד ונתקלקל הביב כולן מתקנות עם התחתונה נמצאת העליונה מתקנת עם כולן ומתקנת לעצמה,אמר שמואל האי מאן דאחזיק ברקתא דנהרא חציפא הוי סלוקי לא מסלקינן ליה והאידנא דקא כתבי פרסאי קני לך עד מלי צוארי סוסיא מיא סלוקי נמי מסלקינן ליה,אמר רב יהודה אמר רב האי מאן דאחזיק ביני אחי וביני שותפי חציפא הוי סלוקי לא מסלקינן ליה ורב נחמן אמר נמי מסלקינן ואי משום דינא דבר מצרא לא מסלקינן ליה,נהרדעי אמרי אפילו משום דינא דבר מצרא מסלקינן ליה משום שנאמר (דברים ו, יח) ועשית הישר והטוב בעיני ה',אתא אימליך ביה אמר ליה איזיל איזבון ואמר ליה זיל זבון צריך למיקנא מיניה או לא רבינא אמר לא צריך למיקנא מיניה נהרדעי אמרי צריך למיקנא מיניה והלכתא צריך למיקנא מיניה,השתא דאמרת צריך למיקנא מיניה אי לא קנו מיניה אייקור וזול ברשותיה,זבן במאה ושוי מאתן חזינא אי לכולי עלמא קא מוזילא ומזבין יהיב ליה מאה ושקיל ליה ואי לא יהיב ליה מאתן ושקיל ליה,זבן במאתן ושויא מאה סבור מינה מצי אמר ליה לתקוני שדרתיך ולא לעוותי אמר ליה מר קשישא בריה דרב חסדא לרב אשי הכי אמרי נהרדעי משום דרב נחמן אין אונאה לקרקעות,זבין ליה גריוא דארעא במיצעא נכסיה חזינן אי עידית היא אי זיבורית היא זביניה זביני 108a. and if not, they will be unable to walk, but will have to cross over to the other side of the river. Therefore, no advantage exists to cutting down the trees that block part of the river.,The Gemara cites a related incident: Rabba bar Rav Naḥman was going on a boat and saw a certain forest that was located right on the riverbank, as its trees had not been cut down to make room for the pullers. He said to those who were with him: To whom does this forest belong? They said to him: It belongs to Rabba bar Rav Huna. Rabba bar Rav Naḥman said: This is reminiscent of the verse: “And the hand of the princes and the rulers has been first in this faithlessness” (Ezra 9:2), because a renowned scholar is acting improperly. Rabba bar Rav Naḥman said to them: Cut down, cut down to clear a path.,Rabba bar Rav Huna arrived and found that his forest had been cut down. Since he was within his rights not to cut down his trees, as explained above, he grew angry and pronounced a curse: He who cut down this forest should have his branches cut down. The Sages said: Although he was unaware of the identity of the perpetrator, the Sage’s curse was nevertheless fulfilled, and consequently all the remaining years that Rabba bar Rav Huna was alive, the seed of Rabba bar Rav Naḥman did not last, as his children, his branches, died in his lifetime.,Rav Yehuda says: All participate in the payment for the construction of the city wall, and this sum is collected even from orphans, but not from the Torah scholars. What is the reason for this? The Torah scholars do not require protection, as the merit of their Torah study protects them from harm. By contrast, money is collected for the digging of a river or a well for drinking water, even from the Torah scholars.,The Gemara adds: And we said this halakha only if the town inhabitants do not go out in a crowd to perform the work themselves but pay workers to act on their behalf. But if they go out in a crowd, Torah scholars do not have to join them, as Torah scholars are not among those who go out in a crowd to perform work in public view.,Rav Yehuda says: With regard to the digging of a river, i.e., the periodic deepening of a riverbed to prevent it from blocking up, the lower ones, i.e., those who live by the bottom of the river, must assist the upper ones in digging it and fixing it, as those located at the bottom of the river stand to gain from any work performed down to their houses. But the upper ones do not need to assist the lower ones, as the reverse is not the case. And the opposite is true with regard to the digging of a ditch to remove rainwater. In that case, those who live higher up are interested in the operation and therefore must help the lower ones, but the latter need not aid the higher ones in doing so in the upper area.,The Gemara comments: This is also taught in a baraita: If there were five gardens that draw their water requirements from one spring and the spring became damaged, all must help fix it with the owner of the upper garden, near whose garden the damage occurred. As a result of this ruling, the owner of the lower garden fixes it with all of them in the above case, and fixes it for himself if the damage occurred in the lower area. And similarly, if there were five courtyards that would run off water into a single sewer and the sewer became damaged, all must help fix it with the owner of the lower courtyard, near whose courtyard the damage occurred. The result is that the owner of the upper courtyard fixes the sewer with all of them and fixes it for himself if the damage affected his courtyard alone. This is in accordance with Rav Yehuda’s ruling.,Shmuel says: One who takes possession of an open space left along a riverbank for the purpose of loading and unloading in order to plow and plant there during the time that it is temporarily unused is impudent. As for removing him, we do not remove him, as this piece of land is considered ownerless. And nowadays, when the Persians write to one who acquires land alongside a river: Acquire for yourself the field up to the portion of the river itself where the water reaches a horse’s neck, we even go as far as to remove him from the plot of land, as it belongs to the owner of the field.,Rav Yehuda says that Rav says: One who takes possession of land that is located between the land of brothers or between the land of partners and causes them trouble is impudent. As for removing him, we do not remove him, as they have no real claim against him. And Rav Naḥman said: We even go as far as to remove him, as one should not do anything that harms another. And if the complaint against him is due to the halakha of one whose field borders the field of his neighbor, as they owned fields bordering on this one, we do not remove him.,The Sages of Neharde’a say: Even if his claim was due to the halakha of one whose field borders the field of his neighbor, we still remove him, as it is stated: “And you shall do that which is right and good in the eyes of the Lord” (Deuteronomy 6:18). One should not perform an action that is not right and good, even if he is legally entitled to do so.,With the above halakhot in mind, the Gemara asks: If the stranger came to consult with one of the owners of the fields, and said to him: Shall I go and acquire the field, and the latter said to him, go and acquire it, as I will raise no objection, is it necessary to perform an act of acquisition with him to solidify the agreement? Or perhaps his mere promise is sufficient and it is not necessary? Ravina said: It is not necessary to perform an act of acquisition with him, while the Sages of Neharde’a say: It is necessary to perform an act of acquisition with him. The Gemara concludes: And the halakha is that it is necessary to perform an act of acquisition with him.,The Gemara adds: Now that you have said that it is necessary to perform an act of acquisition with the neighbor for the right to purchase the field, if he did not perform an act of acquisition with him and purchased the field, and the field increased or decreased in value, the price fluctuation occurs in the domain of the owner of the bordering field. The buyer’s purchase is considered a purchase on behalf of the neighbor, who then reimburses the buyer.,Accordingly, if this buyer bought it for one hundred dinars and the field was worth two hundred dinars, in order to determine how much money the neighbor must give him, we determine why the owner sold the field to the buyer at this price: If he sells to everyone at that cheap price, the neighbor gives the buyer one hundred dinars and takes it, as the neighbor could have bought it for this sum himself. But if the owner does not sell to everyone at this price and this buyer was given a discount, the neighbor gives the buyer two hundred dinars, the market value of the field, and takes it.,In the converse case, if he bought it for two hundred dinars and the field was worth one hundred dinars, the Sages understood that the neighbor can say to the buyer: I sent you to act for my benefit, but not to act to my detriment. Since the field will not remain in your possession, you are effectively my agent, and I am not prepared to pay more than its market value due to your mistake. Mar the Elder, son of Rav Ḥisda, said to Rav Ashi: This is what the Sages of Neharde’a say in the name of Rav Naḥman: There is no exploitation with regard to real estate, as land has no fixed value, and therefore it cannot be said that the buyer overpaid, and he is given whatever sum he spent.,The Gemara discusses a related case: If one sold to another a beit se’a of land in the middle of his property so that the buyer is surrounded on all sides by the seller’s fields, we see what type of land it is: Whether the land is superior-quality land or whether it is inferior-quality land, his sale is a valid sale, as it is a distinctive piece of land. In that case, the seller’s neighbors cannot object, as their fields do not actually border on this plot.
35. Babylonian Talmud, Berachot, 60a (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •animal, horses Found in books: Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 157
60a. מכלל דכי קנה וחזר וקנה דברי הכל אין צריך לברך,וא"ד אמר רב הונא לא שנו אלא שלא קנה וחזר וקנה אבל קנה וחזר וקנה אין צריך לברך ור' יוחנן אמר אפילו קנה וחזר וקנה צריך לברך מכלל דכי יש לו וקנה דברי הכל צריך לברך,מיתיבי בנה בית חדש ואין לו כיוצא בו קנה כלים חדשים ואין לו כיוצא בהם צריך לברך יש לו כיוצא בהם אין צריך לברך דברי ר"מ ר' יהודה אומר בין כך ובין כך צריך לברך,בשלמא ללישנא קמא רב הונא כר"מ ורבי יוחנן כרבי יהודה אלא ללישנא בתרא בשלמא רב הונא כרבי יהודה אלא רבי יוחנן דאמר כמאן לא כר"מ ולא כרבי יהודה,אמר לך רבי יוחנן הוא הדין דלרבי יהודה קנה וחזר וקנה נמי צריך לברך והא דקא מיפלגי ביש לו וקנה להודיעך כחו דר"מ דאפי' קנה ויש לו אין צריך לברך וכל שכן קנה וחזר וקנה דאין צריך לברך,וליפלגו בקנה וחזר וקנה דאין צריך לברך להודיעך כחו דר' יהודה כח דהתירא עדיף ליה:,מברך על הרעה כו':,היכי דמי כגון דשקל בדקא בארעיה אף על גב דטבא היא לדידיה דמסקא ארעא שירטון ושבחא השתא מיהא רעה היא:,ועל הטובה כו':,היכי דמי כגון דאשכח מציאה אף על גב דרעה היא לדידיה דאי שמע בה מלכא שקיל לה מיניה השתא מיהא טובה היא:,היתה אשתו מעוברת ואמר יהי רצון שתלד כו' הרי זו תפלת שוא:,ולא מהני רחמי מתיב רב יוסף (בראשית ל, כא) ואחר ילדה בת ותקרא את שמה דינה מאי ואחר אמר רב לאחר שדנה לאה דין בעצמה ואמרה י"ב שבטים עתידין לצאת מיעקב ששה יצאו ממני וארבעה מן השפחות הרי עשרה אם זה זכר לא תהא אחותי רחל כאחת השפחות מיד נהפכה לבת שנא' ותקרא את שמה דינה אין מזכירין מעשה נסים,ואיבעית אימא מעשה דלאה בתוך ארבעים יום הוה כדתניא שלשה ימים הראשונים יבקש אדם רחמים שלא יסריח משלשה ועד ארבעים יבקש רחמים שיהא זכר מארבעים יום ועד שלשה חדשים יבקש רחמים שלא יהא סנדל משלשה חדשים ועד ששה יבקש רחמים שלא יהא נפל מששה ועד תשעה יבקש רחמים שיצא בשלום,ומי מהני רחמי והא"ר יצחק בריה דרב אמי איש מזריע תחלה יולדת נקבה אשה מזרעת תחלה יולדת זכר שנאמר (ויקרא יב, ב) אשה כי תזריע וילדה זכר הכא במאי עסקינן כגון שהזריעו שניהם בבת אחת:,היה בא בדרך:,ת"ר מעשה בהלל הזקן שהיה בא בדרך ושמע קול צוחה בעיר אמר מובטח אני שאין זה בתוך ביתי ועליו הכתוב אומר (תהלים קיב, ז) משמועה רעה לא יירא נכון לבו בטוח בה' אמר רבא כל היכי דדרשת להאי קרא מרישיה לסיפיה מדריש מסיפיה לרישיה מדריש מרישיה לסיפיה מדריש משמועה רעה לא יירא מה טעם נכון לבו בטוח בה' מסיפיה לרישיה מדריש נכון לבו בטוח בה' משמועה רעה לא יירא,ההוא תלמידא דהוה קא אזיל בתריה דרבי ישמעאל ברבי יוסי בשוקא דציון חזייה דקא מפחיד אמר ליה חטאה את דכתיב (ישעיהו לג, יד) פחדו בציון חטאים אמר ליה והכתיב (משלי כח, יד) אשרי אדם מפחד תמיד אמר ליה ההוא בדברי תורה כתיב,יהודה בר נתן הוה שקיל ואזיל בתריה דרב המנונא אתנח אמר ליה יסורים בעי ההוא גברא לאתויי אנפשיה דכתיב (איוב ג, כה) כי פחד פחדתי ויאתיני ואשר יגורתי יבא לי והא כתיב אשרי אדם מפחד תמיד ההוא בדברי תורה כתיב:,הנכנס לכרך:,תנו רבנן בכניסתו מהו אומר יהי רצון מלפניך ה' אלהי שתכניסני לכרך זה לשלום נכנס אומר מודה אני לפניך ה' אלהי שהכנסתני לכרך זה לשלום בקש לצאת אומר יהי רצון מלפניך ה' אלהי ואלהי אבותי שתוציאני מכרך זה לשלום יצא אומר מודה אני לפניך ה' אלהי שהוצאתני מכרך זה לשלום וכשם שהוצאתני לשלום כך תוליכני לשלום ותסמכני לשלום ותצעידני לשלום ותצילני מכף כל אויב ואורב בדרך,אמר רב מתנא ל"ש אלא בכרך שאין דנין והורגין בו אבל בכרך שדנין והורגין בו לית לן בה,א"ד אמר רב מתנא אפילו בכרך שדנין והורגין בו זימנין דלא מתרמי ליה אינש דיליף ליה זכותא,ת"ר הנכנס לבית המרחץ אומר יהי רצון מלפניך יי' אלהי שתצילני מזה ומכיוצא בו ואל יארע בי דבר קלקלה ועון ואם יארע בי דבר קלקלה ועון תהא מיתתי כפרה לכל עונותי,אמר אביי לא לימא אינש הכי דלא לפתח פומיה לשטן דאמר ר"ל וכן תנא משמיה דר' יוסי לעולם אל יפתח אדם פיו לשטן,אמר רב יוסף מאי קראה דכתיב (ישעיהו א, ט) כמעט כסדום היינו לעמורה דמינו מאי אהדר להו נביא שמעו דבר יי' קציני סדום וגו',כי נפיק מאי אומר א"ר אחא מודה אני לפניך יי' אלהי שהצלתני מן האור,ר' אבהו על לבי בני אפחית בי בני מתותיה אתרחיש ליה ניסא קם על עמודא שזיב מאה וחד גברי בחד אבריה אמר היינו דר' אחא,דאמר רב אחא הנכנס להקיז דם אומר יהי רצון מלפניך יי' אלהי שיהא עסק זה לי לרפואה ותרפאני כי אל רופא נאמן אתה ורפואתך אמת לפי שאין דרכן של בני אדם לרפאות אלא שנהגו,אמר אביי לא לימא אינש הכי דתני דבי רבי ישמעאל (שמות כא, יט) ורפא ירפא מכאן שניתנה רשות לרופא לרפאות,כי קאי מאי אומר אמר רב אחא ברוך רופא חנם 60a. The Gemara deduces: This proves by inference that if he purchases a new object and then purchases a similar object, everyone agrees that he is not required to recite a blessing, as he has already recited a blessing over the purchase of that type of item.,Some say a different version of this dispute: Rav Huna said: They only taught that one recites the blessing: Who has given us life, on a new vessel if he did not purchase that item in the past and purchased the item now, for the first time. However, if he purchased that item in the past and purchased the item again, he need not recite a blessing. And Rabbi Yoḥa said: Even if one purchased that item in the past and purchased a similar item again, he must recite a blessing. This proves by inference that if one already has a vessel and then purchased similar vessels, everyone agrees that he must recite a blessing.,The Gemara raises an objection based on what was taught in a baraita: One who built a new house and does not already own a similar house, or purchased new vessels and does not already own similar vessels, must recite a blessing. However, if he already owns a similar one, he need not recite a blessing, this is the statement of Rabbi Meir. Rabbi Yehuda, on the other hand, says: In either case, he must recite a blessing.,The Gemara asks: Granted, according to the first version of the dispute between Rav Huna and Rabbi Yoḥa, one could say that Rav Huna holds in accordance with the opinion of Rabbi Meir, and that Rabbi Yoḥa holds in accordance with the opinion of Rabbi Yehuda. However, according to the latter version of the dispute, granted, Rav Huna holds in accordance with the opinion of Rabbi Yehuda, but in accordance with whose opinion did Rabbi Yoḥa state his opinion? His statement is neither in accordance with the opinion of Rabbi Meir nor in accordance with the opinion of Rabbi Yehuda.,The Gemara responds: Rabbi Yoḥa could have said to you: The same is true according to Rabbi Yehuda’s opinion; in a case where one has purchased an item in the past and purchased a similar item again, he must recite a blessing. The fact that they only disagreed with regard to a case where he already owned similar vessels and he purchased new ones does not indicate that this is their only disagreement. The dispute was presented in this way to convey the far-reaching nature of Rabbi Meir’s opinion; even in a case where one purchased an item while owning a similar item, he need not recite a blessing; all the more so in a case where he purchased an item and then purchased a similar item again, he need not recite a blessing.,The Gemara asks: And if that is the reason for presenting the dispute in this manner, let them disagree with regard to a case where one purchased an item in the past and then purchased a similar item again, where according to Rabbi Meir one need not recite a blessing, in order to convey the far-reaching nature of Rabbi Yehuda’s opinion; as Rabbi Yehuda requires a blessing in that case. The Gemara responds: The Gemara preferred the version before us in order to demonstrate the extent to which Rabbi Meir was lenient in not requiring a blessing because the strength of leniency is preferable.,We learned in the mishna: One recites a blessing for the bad that befalls him just as he does for the good. This is to say that one recites the blessing appropriate for the present situation even if it is bad, despite the fact that it may develop into a positive situation in the future.,The Gemara asks: What are the circumstances? The Gemara explains: In a case where a dam was breached and water flowed onto one’s land, despite the fact that this will ultimately be beneficial for him, for his land will be covered with sediment from the flowing water which will enhance the quality of his soil, it is nonetheless bad at present.,One must recite a blessing for the good that befalls him just as for the bad.,The Gemara asks: What are the circumstances? The Gemara explains: In a case where one found a lost object, despite the fact that it is ultimately bad for him because if the king heard about it, he would certainly take it from him. At that time, the law deemed all found objects the property of the king’s treasury and one who did not report such an object would be punished. Nevertheless, it is favorable at present.,We learned in the mishna: One whose wife was pregt and he said: May it be God’s will that my wife will give birth to a male child, it is a vain prayer.,Is a prayer in that case ineffective? Rav Yosef raises an objection based on a baraita: It is stated: “And afterwards she bore a daughter, and called her name Dina” (Genesis 30:21). The Gemara asks: What is meant by the addition of the word: Afterwards? What does the verse seek to convey by emphasizing that after the birth of Zebulun she gave birth to Dina? Rav said: After Leah passed judgment on herself and said: Twelve tribes are destined to descend from Jacob, six came from me and four from the maidservants, that is ten, and if this fetus is male, my sister Rachel will not even be the equivalent of one the maidservants; immediately the fetus was transformed into a daughter, as it is stated: And she called her name Dina; meaning she named her after her judgment [din]. The Gemara rejects this: One does not mention miraculous acts to teach general halakha.,The Gemara introduces an alternative explanation: And if you wish, say instead that the story of Leah and her prayer with regard to the fetus was within forty days of conception. As it was taught in a baraita: During the first three days after intercourse, one should pray that the seed not putrefy, that it will fertilize the egg and develop into a fetus. From the third day until the fortieth, one should pray that it will be male. From the fortieth day until three months, one should pray that it will not be deformed, in the shape of a flat fish, as when the fetus does not develop it assumes a shape somewhat similar to a flat sandal fish. From the third month until the sixth, one should pray that it will not be stillborn. And from the sixth month until the ninth, one should pray that it will be emerge safely. Therefore, during the first forty days from conception, one may still pray to affect the gender of the fetus.,The Gemara asks: Is prayer effective for that purpose? Didn’t Rav Yitzḥak, son of Rav Ami, say: The tradition teaches that the gender of the fetus is determined at the moment of conception. If the man emits seed first, his wife gives birth to a female; if the woman emits seed first, she gives birth to a male, as it is stated: “When a woman emitted seed and bore a male” (Leviticus 12:2). The Gemara answers: With what are we dealing here? We are dealing with a case where they both emit seed simultaneously. In that case, the gender is undetermined and prayer may be effectual.,We learned in the mishna: One who was walking along the way and heard a scream from the city, and says: May it be God’s will that this scream will not be from my house, it is a vain prayer.,The Sages taught: There was an incident involving Hillel the Elder, who was coming on the road when he heard a scream in the city. He said: I am certain that the scream is not coming from my house. And of him, the verse says: “He shall not be afraid of evil tidings; his heart is steadfast, trusting in the Lord” (Psalms 112:7). Rava said: Any way that you interpret this verse, its meaning is clear. It can be interpreted from beginning to end or it can be interpreted from end to beginning. The Gemara explains: It can be interpreted from beginning to end: Why is it that: He shall not be afraid of evil tidings? Because his heart is steadfast, trusting in the Lord. The Gemara continues: And it can be interpreted from end to beginning: One whose heart is steadfast, trusting in the Lord is a person who shall not be afraid of evil tidings.,The Gemara relates: This student was once walking after Rabbi Yishmael, son of Rabbi Yosei, in the marketplace of Zion. Rabbi Yishmael saw that the student was afraid. He said to him: You are a sinner, as it is written: “The transgressors in Zion are afraid, trembling has seized the ungodly” (Isaiah 33:14). The student replied: And is it not written: “Happy is the man that fears always” (Proverbs 28:14)? Rabbi Yishmael said to him: That verse is written with regard to matters of Torah, that one should be afraid lest he forget them. For everything else, one must trust in God.,In a similar vein, the Gemara relates: Yehuda bar Natan was coming and going after Rav Hamnuna. Yehuda bar Natan sighed; Rav Hamnuna said to him: Do you wish to bring suffering upon yourself; as it is stated: “For that which I did fear is come upon me, and that which I was afraid of has overtaken me” (Job 3:25)? He responded: Is it not said: “Happy is the man who fears always”? Rav Hamnuna answered: That verse is written with regard to matters of Torah.,We learned in the mishna: One who enters a large city recites two prayers; Ben Azzai says he recites four prayers.,The Sages taught the details of Ben Azzai’s teaching in a baraita: rUpon his entrance to the city what does he recite? rMay it be Your will, O Lord my God, that You bring me into this city to peace. rAfter he entered the city, he recites: I thank You, O Lord my God, that You brought me into this city to peace. rWhen he seeks to leave the city, he recites: May it be Your will, O Lord my God and God of my ancestors, that You take me out of this city to peace. rAfter he left, he recites: I give thanks before You, O Lord my God, that You took me out of this city to peace; rand just as You took me out to peace, rso too lead me to peace, support me to peace, direct my steps to peace, rand rescue me from the hand of any enemy or those lying in ambush along the way.,Rav Mattana said: This was taught only with regard to a city where criminals are not tried and executed, as in a place like that he may be killed without trial. However, in a city where criminals are tried and executed, these prayers do not apply, as if one is not guilty he will not be harmed.,Some say that Rav Mattana said the opposite: Even in a city where criminals are tried and executed one must pray for mercy, as sometimes he may not encounter a person who will plead in his favor.,The Sages taught: One who enters a Roman bathhouse, where a fire burns beneath the pool of water used for bathing, and where there is the risk of collapse, says: rMay it be Your will, O Lord my God, that you save me from this and similar matters, rand do not let ruin or iniquity befall me, rand if ruin or iniquity does befall me, let my death be atonement for all of my transgressions.,Abaye said: One should not say: If ruin befalls me, so as not to open his mouth to Satan and provoke him. As Rabbi Shimon ben Lakish said and as it was taught in a baraita in the name of Rabbi Yosei: One should never open his mouth to Satan by raising, at his own initiative, the possibility of mishap or death.,Rav Yosef said: What is the verse that alludes to this? As it is written: “We should have almost been as Sodom, we should have been like unto Gomorrah” (Isaiah 1:9), after which what did the prophet reply to them? “Hear the word of the Lord, rulers of Sodom; give ear unto the law of our God, people of Gomorrah” (Isaiah 1:10). After the analogy to Sodom was raised, it was realized.,Returning to the subject of the Roman bathhouse, the Gemara asks: When he emerges from the bathhouse, what does he say? Rav Aḥa said: I give thanks to You, Lord, that You saved me from the fire.,The Gemara relates: Rabbi Abbahu entered a bathhouse when the bathhouse floor collapsed beneath him and a miracle transpired on his behalf. He stood on a pillar and saved one hundred and one men with one arm. He held one or two people in his arm, with others holding on them and so on, so that all were saved. He said: This is confirmation of the statement of Rav Aḥa, who said that one should offer thanks upon leaving the bathhouse safely.,As Rav Aḥa said: One who enters to let blood says: rMay it be Your will, O Lord my God, rthat this enterprise be for healing and that You should heal me. rAs You are a faithful God of healing and Your healing is truth. rBecause it is not the way of people to heal, but they have become accustomed. rRav Aḥa is saying that people should not practice medicine as they lack the ability to heal; rather, healing should be left to God.,Abaye responded and said: One should not say this, as it was taught in the school of Rabbi Yishmael that from the verse, “And shall cause him to be thoroughly healed” (Exodus 21:19), from here we derive that permission is granted to a doctor to heal. The practice of medicine is in accordance with the will of God.,As for bloodletting, the Gemara asks: When one stands after having let blood, what does he say? Rav Aḥa said: He recites in gratitude: Blessed…Who heals without payment.
36. Prudentius, Hamartigenia, 497-498 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 146
37. Scriptores Historiae Augustae, Verus, 4.8-4.9, 6.2-6.6 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 91, 92
38. Scriptores Historiae Augustae, Diadumenus, 2.8 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 55
39. Scriptores Historiae Augustae, Verus, 4.8-4.9, 6.2-6.6 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •animals, color descriptions and uses of, horses Found in books: Goldman, Color-Terms in Social and Cultural Context in Ancient Rome (2013) 91, 92
40. Anon., Dnkard, 8.39.14  Tagged with subjects: •nan Found in books: Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 157
41. Anon., Acts of Gubarlaha And Qazo, 4.143-4.144, 4.148, 4.153  Tagged with subjects: •animal, horses Found in books: Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 204
42. Anon., Acts of Sultan Mahdukht, 2.19-2.23, 2.37-2.38  Tagged with subjects: •animal, horses Found in books: Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 204