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22 results for "art"

1. Hebrew Bible, Exodus, 4.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •art, imitation of models Found in books: Bickerman and Tropper (2007) 926

4.9. "וְהָיָה אִם־לֹא יַאֲמִינוּ גַּם לִשְׁנֵי הָאֹתוֹת הָאֵלֶּה וְלֹא יִשְׁמְעוּן לְקֹלֶךָ וְלָקַחְתָּ מִמֵּימֵי הַיְאֹר וְשָׁפַכְתָּ הַיַּבָּשָׁה וְהָיוּ הַמַּיִם אֲשֶׁר תִּקַּח מִן־הַיְאֹר וְהָיוּ לְדָם בַּיַּבָּשֶׁת׃",

4.9. "And it shall come to pass, if they will not believe even these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land; and the water which thou takest out of the river shall become blood upon the dry land.’",

2. Hebrew Bible, Isaiah, 7.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •art, imitation of models Found in books: Bickerman and Tropper (2007) 915

7.14. "לָכֵן יִתֵּן אֲדֹנָי הוּא לָכֶם אוֹת הִנֵּה הָעַלְמָה הָרָה וְיֹלֶדֶת בֵּן וְקָרָאת שְׁמוֹ עִמָּנוּ אֵל׃",

7.14. "Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel.",

3. Tosefta, Avodah Zarah, 5.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •art, imitation of models Found in books: Bickerman and Tropper (2007) 912

5.2. "ישרה אדם בארץ ישראל אפילו בעיר שרובה עובדי כוכבים ולא בחו\"ל אפי' בעיר שכולה ישראל מלמד שישיבת ארץ ישראל שקולה כנגד כל מצות שבתורה. והקבור בארץ ישראל כאילו הוא קבור תחת המזבח. לא יצא אדם לחוצה לארץ אא\"כ היו חטין סאתים בסלע אמר רבי שמעון במה דברים אמורין בזמן שאינו מוצא ליקח אבל בזמן שמוצא ליקח אפילו סאה בסלע לא יצא וכן היה ר\"ש אומר אלימלך מגדולי הדור ומפרנסי צבור היה ועל שיצא לחוצה לארץ מת הוא ובניו ברעב והיו כל ישראל קיימין על אדמתן שנאמר (רות א) ותהום כל העיר עליהן מלמד שכל העיר קיימת ומת הוא ובניו ברעב. הרי הוא אומר (בראשית כח) ושבתי בשלום אל בית אבי שאין ת\"ל והיה ה' לי לאלהים ואומר (ויקרא כה) לתת לכם את ארץ כנען להיות לכם לאלהים כל זמן שאתם בארץ כנען הריני לכם אלוה אין אתם בארץ כנען איני לכם לאלוה וכן הוא אומר (יהושוע ד) כארבעים אלף חלוצי הצבא ואומר (יהושוע ב) כי נתן בידי את יושבי הארץ וגו' וכי עלתה על דעתך שישראל מכבשים את הארץ לפני המקום אלא כל זמן שהם עליה כולה נכבשה אינן עליה כולה אינה נכבשת וכן דוד אמר (שמואל א כו) כי גרשוני היום מהסתפח בנחלת ה' וגו' וכי תעלה על דעתך שדוד המלך עובד עבודת כוכבים אלא שהיה דוד דורש ואומר כל המניח את ארץ ישראל בשעת שלום ויוצא כאילו עובד עבודת כוכבים דכתיב (ירמיהו לב) ונטעתים בארץ הזאת באמת אינן עליה אין נטועין לפני באמת לא בכל לבי ולא בכל נפשי. ר' שמעון בן אלעזר אומר ישראל שבחוצה לארץ עובדי עבודת כוכבים בטהרה הן כיצד עובד כוכבים שעשה משתה לבנו והלך וזימן את כל היהודים שבעירו אע\"פ שהן אוכלין משלהן ושותין משלהן ושמש שלהן עומד ע\"ג עובדי עבודת כוכבים הן שנא' (שמות לד) וקרא לך ואכלת מזבחו.",

4. Mishnah, Avodah Zarah, 3.4, 4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •art, imitation of models Found in books: Bickerman and Tropper (2007) 907

3.4. "שָׁאַל פְּרוֹקְלוֹס בֶּן פִלוֹסְפוֹס אֶת רַבָּן גַּמְלִיאֵל בְּעַכּוֹ, שֶׁהָיָה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי, אָמַר לוֹ, כָּתוּב בְּתוֹרַתְכֶם, וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם. מִפְּנֵי מָה אַתָּה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי. אָמַר לוֹ, אֵין מְשִׁיבִין בַּמֶּרְחָץ. וּכְשֶׁיָּצָא אָמַר לוֹ, אֲנִי לֹא בָאתִי בִגְבוּלָהּ, הִיא בָאתָה בִגְבוּלִי, אֵין אוֹמְרִים, נַעֲשֶׂה מֶרְחָץ לְאַפְרוֹדִיטִי נוֹי, אֶלָּא אוֹמְרִים, נַעֲשֶׂה אַפְרוֹדִיטִי נוֹי לַמֶּרְחָץ. דָּבָר אַחֵר, אִם נוֹתְנִין לְךָ מָמוֹן הַרְבֵּה, אִי אַתָּה נִכְנָס לַעֲבוֹדָה זָרָה שֶׁלְּךָ עָרוֹם וּבַעַל קֶרִי וּמַשְׁתִּין בְּפָנֶיהָ, וְזוֹ עוֹמֶדֶת עַל פִּי הַבִּיב וְכָל הָעָם מַשְׁתִּינִין לְפָנֶיהָ. לֹא נֶאֱמַר אֶלָּא אֱלֹהֵיהֶם. אֶת שֶׁנּוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, אָסוּר. וְאֶת שֶׁאֵינוֹ נוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, מֻתָּר:", 4.4. "עֲבוֹדָה זָרָה שֶׁל נָכְרִי, אֲסוּרָה מִיָּד. וְשֶׁל יִשְׂרָאֵל, אֵין אֲסוּרָה עַד שֶׁתֵּעָבֵד. נָכְרִי מְבַטֵּל עֲבוֹדָה זָרָה שֶׁלּוֹ וְשֶׁל חֲבֵרוֹ, וְיִשְׂרָאֵל אֵינוֹ מְבַטֵּל עֲבוֹדָה זָרָה שֶׁל נָכְרִי. הַמְבַטֵּל עֲבוֹדָה זָרָה, בִּטֵּל מְשַׁמְּשֶׁיהָ. בִּטֵּל מְשַׁמְּשֶׁיהָ, מְשַׁמְּשֶׁיהָ מֻתָּרִין וְהִיא אֲסוּרָה: \n",

3.4. "Proclos, son of a plosphos, asked Rabban Gamaliel in Acco when the latter was bathing in the bathhouse of aphrodite. He said to him, “It is written in your torah, ‘let nothing that has been proscribed stick to your hand (Deuteronomy 13:18)’; why are you bathing in the bathhouse of Aphrodite?” He replied to him, “We do not answer [questions relating to torah] in a bathhouse.” When he came out, he said to him, “I did not come into her domain, she has come into mine. People do not say, ‘the bath was made as an adornment for Aphrodite’; rather they say, ‘Aphrodite was made as an adornment for the bath.’ Another reason is, even if you were given a large sum of money, you would not enter the presence of your idol while you were nude or had experienced seminal emission, nor would you urinate before it. But this [statue of Aphrodite] stands by a sewer and all people urinate before it. [In the torah] it is only stated, “their gods” (Deuteronomy 12:3) what is treated as a god is prohibited, what is not treated as a deity is permitted.", 4.4. "The idol of an idolater is prohibited immediately; but if it belonged to a Jew it is not prohibited until it is worshipped. An idolater can annul an idol belonging to himself or to another idolater, but a Jew cannot annul the idol of an idolater. He who annuls an idol annuls the things that pertain to it. If he only annulled the things that pertain to it these are permitted but the idol itself is prohibited.",

5. Pliny The Elder, Natural History, 35.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •art, imitation of models Found in books: Bickerman and Tropper (2007) 905

6. Tertullian, Against Marcion, 2.2.22 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •art, imitation of models Found in books: Bickerman and Tropper (2007) 907

7. Philostratus The Athenian, Life of Apollonius, 2.22 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •art, imitation of models Found in books: Bickerman and Tropper (2007) 905

2.22. ὃν δὲ διέτριβεν ἐν τῷ ἱερῷ χρόνον, πολὺς δὲ οὗτος ἐγένετο, ἔστ' ἂν ἀγγελθῇ τῷ βασιλεῖ ξένους ἥκειν, “ὦ Δάμι” ἔφη ὁ ̓Απολλώνιος, “ἔστι τι γραφική;” “εἴ γε” εἶπε “καὶ ἀλήθεια.” “πράττει δὲ τί ἡ τέχνη αὕτη;” “τὰ χρώματα” ἔφη “ξυγκεράννυσιν, ὁπόσα ἐστί, τὰ κυανᾶ τοῖς βατραχείοις καὶ τὰ λευκὰ τοῖς μέλασι καὶ τὰ πυρσὰ τοῖς ὠχροῖς.” “ταυτὶ δὲ” ἦ δ' ὃς “ὑπὲρ τίνος μίγνυσιν; οὐ γὰρ ὑπὲρ μόνου τοῦ ἄνθους, ὥσπερ αἱ κήριναι.” “ὑπὲρ μιμήσεως” ἔφη “καὶ τοῦ κύνα τε ἐξεικάσαι καὶ ἵππον καὶ ἄνθρωπον καὶ ναῦν καὶ ὁπόσα ὁρᾷ ὁ ἥλιος: ἤδη δὲ καὶ τὸν ἥλιον αὐτὸν ἐξεικάζει τοτὲ μὲν ἐπὶ τεττάρων ἵππων, οἷος ἐνταῦθα λέγεται φαίνεσθαι, τοτὲ δ' αὖ καὶ διαπυρσεύοντα τοῦ οὐρανοῦ, ἐπειδὰν αἰθέρα ὑπογράφῃ καὶ θεῶν οἶκον.” “μίμησις οὖν ἡ γραφική, ὦ Δάμι;” “τί δὲ ἄλλο;” εἶπεν “εἰ γὰρ μὴ τοῦτο πράττοι, γελοία δόξει χρώματα ποιοῦσα εὐήθως.” “τὰ δ' ἐν τῷ οὐρανῷ” ἔφη “βλεπόμενα, ἐπειδὰν αἱ νεφέλαι διασπασθῶσιν ἀπ' ἀλλήλων, τοὺς κενταύρους καὶ τραγελάφους καὶ, νὴ Δί', οἱ λύκοι τε καὶ οἱ ἵπποι, τί φήσεις; ἆρ' οὐ μιμητικῆς εἶναι ἔργα;” “ἔοικεν,” ἔφη. “ζωγράφος οὖν ὁ θεός, ὦ Δάμι, καὶ καταλιπὼν τὸ πτηνὸν ἅρμα, ἐφ' οὗ πορεύεται διακοσμῶν τὰ θεῖά τε καὶ ἀνθρώπεια, κάθηται τότε ἀθύρων τε καὶ γράφων ταῦτα, ὥσπερ οἱ παῖδες ἐν τῇ ψάμμῳ;” ἠρυθρίασεν ὁ Δάμις ἐς οὕτως ἄτοπον ἐκπεσεῖν δόξαντος τοῦ λόγου. οὐχ ὑπεριδὼν οὖν αὐτὸν ὁ ̓Απολλώνιος, οὐδὲ γὰρ πικρὸς πρὸς τὰς ἐλέγξεις ἦν, “ἀλλὰ μὴ τοῦτο” ἔφη “βούλει λέγειν, ὦ Δάμι, τὸ ταῦτα μὲν ἄσημά τε καὶ ὡς ἔτυχε διὰ τοῦ οὐρανοῦ φέρεσθαι τόγε ἐπὶ τῷ θεῷ, ἡμᾶς δὲ φύσει τὸ μιμητικὸν ἔχοντας ἀναρρυθμίζειν τε αὐτὰ καὶ ποιεῖν;” “μᾶλλον” ἔφη “τοῦτο ἡγώμεθα, ὦ ̓Απολλώνιε, πιθανώτερον γὰρ καὶ πολλῷ βέλτιον.” “διττὴ ἄρα ἡ μιμητική, ὦ Δάμι, καὶ τὴν μὲν ἡγώμεθα οἵαν τῇ χειρὶ ἀπομιμεῖσθαι καὶ τῷ νῷ, γραφικὴν δὲ εἶναι ταύτην, τὴν δ' αὖ μόνῳ τῷ νῷ εἰκάζειν.” “οὐ διττήν,” ἔφη ὁ Δάμις “ἀλλὰ τὴν μὲν τελεωτέραν ἡγεῖσθαι προσήκει γραφικήν γε οὖσαν, ἣ δύναται καὶ τῷ νῷ καὶ τῇ χειρὶ ἐξεικάσαι, τὴν δὲ ἑτέραν ἐκείνης μόριον, ἐπειδὴ ξυνίησι μὲν καὶ μιμεῖται τῷ νῷ καὶ μὴ γραφικός τις ὤν, τῇ χειρὶ δὲ οὐκ ἂν ἐς τὸ γράφειν αὐτὰ χρήσαιτο.” “ἆρα,” ἔφη “ὦ Δάμι, πεπηρωμένος τὴν χεῖρα ὑπὸ πληγῆς τινος ἢ νόσου;” “μὰ Δί'” εἶπεν “ἀλλ' ὑπὸ τοῦ μήτε γραφίδος τινὸς ἧφθαι, μήτε ὀργάνου τινὸς ἢ χρώματος, ἀλλ' ἀμαθῶς ἔχειν τοῦ γράφειν.” “οὐκοῦν,” ἔφη “ὦ Δάμι, ἄμφω ὁμολογοῦμεν μιμητικὴν μὲν ἐκ φύσεως τοῖς ἀνθρώποις ἥκειν, τὴν γραφικὴν δὲ ἐκ τέχνης. τουτὶ δ' ἂν καὶ περὶ τὴν πλαστικὴν φαίνοιτο. τὴν δὲ δὴ ζωγραφίαν αὐτὴν οὔ μοι δοκεῖς μόνον τὴν διὰ τῶν χρωμάτων ἡγεῖσθαι, καὶ γὰρ ἓν χρῶμα ἐς αὐτὴν ἤρκεσε τοῖς γε ἀρχαιοτέροις τῶν γραφέων καὶ προϊοῦσα τεττάρων εἶτα πλειόνων ἥψατο, ἀλλὰ καὶ γραμμὴν καὶ τὸ ἄνευ χρώματος, ὃ δὴ σκιᾶς τε ξύγκειται καὶ φωτός, ζωγραφίαν προσήκει καλεῖν: καὶ γὰρ ἐν αὐτοῖς ὁμοιότης τε ὁρᾶται εἶδός τε καὶ νοῦς καὶ αἰδὼς καὶ θρασύτης, καίτοι χηρεύει χρωμάτων ταῦτα, καὶ οὔτε αἷμα ἐνσημαίνει οὔτε κόμης τινὸς ἢ ὑπήνης ἄνθος, ἀλλὰ μονοτρόπως ξυντιθέμενα τῷ τε ξανθῷ ἀνθρώπῳ ἔοικε καὶ τῷ λευκῷ, κἂν τούτων τινὰ τῶν ̓Ινδῶν λευκῇ τῇ γραμμῇ γράψωμεν, μέλας δήπου δόξει, τὸ γὰρ ὑπόσιμον τῆς ῥινὸς καὶ οἱ ὀρθοὶ βόστρυχοι καὶ ἡ περιττὴ γένυς καὶ ἡ περὶ τοῖς ὀφθαλμοῖς οἷον ἔκπληξις μελαίνει τὰ ὁρώμενα καὶ ̓Ινδὸν ὑπογράφει τοῖς γε μὴ ἀνοήτως ὁρῶσιν. ὅθεν εἴποιμ' ἂν καὶ τοὺς ὁρῶντας τὰ τῆς γραφικῆς ἔργα μιμητικῆς δεῖσθαι: οὐ γὰρ ἂν ἐπαινέσειέ τις τὸν γεγραμμένον ἵππον ἢ ταῦρον μὴ τὸ ζῷον ἐνθυμηθείς, ᾧ εἴκασται, οὐδ' ἂν τὸν Αἴαντά τις τὸν Τιμομάχου ἀγασθείη, ὃς δὴ ἀναγέγραπται αὐτῷ μεμηνώς, εἰ μὴ ἀναλάβοι τι ἐς τὸν νοῦν Αἴαντος εἴδωλον καὶ ὡς εἰκὸς αὐτὸν ἀπεκτονότα τὰ ἐν τῇ Τροίᾳ βουκόλια καθῆσθαι ἀπειρηκότα, βουλὴν ποιούμενον καὶ ἑαυτὸν κτεῖναι. ταυτὶ δέ, ὦ Δάμι, τὰ τοῦ Πώρου δαίδαλα μήτε χαλκευτικῆς μόνον ἀποφαινώμεθα, γεγραμμένοις γὰρ εἴκασται, μήτε γραφικῆς, ἐπειδὴ ἐχαλκεύθη, ἀλλ' ἡγώμεθα σοφίσασθαι αὐτὰ γραφικόν τε καὶ χαλκευτικὸν ἕνα ἄνδρα, οἷον δή τι παρ' ̔Ομήρῳ τὸ τοῦ ̔Ηφαίστου περὶ τὴν τοῦ ̓Αχιλλέως ἀσπίδα ἀναφαίνεται. μεστὰ γὰρ καὶ ταῦτα ὀλλύντων τε καὶ ὀλλυμένων, καὶ τὴν γῆν ᾑματῶσθαι φήσεις χαλκῆν οὖσαν.”

2.22. While he was waiting in the Temple, — and it took a long time for the king to be informed that strangers had arrived, — Apollonius said: O Damis, is there such a thing as painting? Why yes, he answered, if there be any such thing as truth. And what does this art do? It mixes together, replied Damis, all the colors there are, blue with green, and white with black, and red with yellow. And for what reason, said the other, does it mix these? For it isn't merely to get a color, like dyed wax. It is, said Damis, for the sake of imitation, and to get a likeness of a dog, or a horse, or a man, or a ship, or of anything else under the sun; and what is more, you see the sun himself represented, sometimes borne upon a four horse car, as he is said to be seen here, and sometimes again traversing the heaven with his torch, in case you are depicting the ether and the home of the gods. Then, O Damis, painting is imitation? And what else could it be? said he: for if it did not effect that, it would voted to be an idle playing with colors. And, said the other, the things which are seen in heaven, whenever the clouds are torn away from one another, I mean the centaurs and stag-antelopes, yes, and the wolves too, and the horses, what have you got to say about them? Are we not to regard them as works of imitation? It would seem so, he replied. Then, Damis, God is a painter, and has left his winged chariot, upon which he travels, as he disposes of affairs human and divine, and he sits down on these occasions to amuse himself by drawing these pictures, as children make figures in the sand. Damis blushed, for he felt that his argument was reduced to such an absurdity. But Apollonius, on his side, had no wish to humiliate him, for he was not unfeeling in his refutations of people, and said: But I am sure, Damis, you did not mean that; rather that these figures flit through the heaven not only without meaning, but, so far as providence is concerned, by mere chance; while we who by nature are prone to imitation rearrange and create them in these regular figures. We may, he said, rather consider this to be the case, O Apollonius, for it is more probable, and a much sounder idea. Then, O Damis, the mimetic art is twofold, and we may regard the one kind as an employment of the hands and mind in producing imitations, and declare that this is painting, whereas the other kind consists in making likenesses with the mind alone. Not twofold, replied Damis, for we ought to regard the former as the more perfect and more complete kind, being anyhow painting and a faculty of making likenesses with the help both of mind and hand; but we must regard the other kind as a department that, since its possessor perceives and imitates with the mind, without having the delineative faculty, and would never use his hand in depicting its objects. Then, said Apollonius, you mean, Damis, that the hand may be disabled by a blow or by disease? No, he answered, but it is disabled, because it has never handled pencil nor any instrument or color, and has never learned to draw. Then, said the other, we are both of us, Damis, agreed that man owes his mimetic faculty to nature, but his power of painting to art. And the same would appear to be true of plastic art. But, methinks, you would not confine painting itself to the mere use of colors, for a single color was often found sufficient for this purpose by our older painters; and as the art advanced, it employed four, and later, yet more; but we must also concede the name of a painting to an outline drawn without any color at all, and composed merely of shadow and light. For in such designs we see a resemblance, we see form and expression, and modesty and bravery, although they are altogether devoid of color; and neither blood is represented, nor the color of a man's hair or beard; nevertheless these compositions in monochrome are likenesses of people either tawny or white, and if we drew one of these Indians with a pencil without color, yet he would be known for a negro, for his flat nose, and his stiff curling locks and prominent jaw, and a certain gleam about his eyes, would give a black look to the picture and depict an Indian to the eyes of all those who have intelligence. And for this reason I should say that those who look at works of painting and drawing require a mimetic faculty; for no one could appreciate or admire a picture of a horse or of a bull, unless he had formed an idea of the picture represented. Nor again could one admire a picture of Ajax, by the painter Timomachus, which represents him in a state of madness, unless one had conceived in one's mind first an idea or notion of Ajax, and had entertained the probability that after killing the flocks in Troy he would sit down exhausted and even meditate suicide. But these elaborate works of Porus we cannot, Damis, regard as works of brass founding alone, for they are cast in brass; so let us regard them as the chefs d'oeuvre of a man who is both painter and brass-founder at once, and as similar to the work of Hephaestus upon the shield of Achilles, as revealed in Homer. For they are crowded together in that work too men slaying and slain, and you would say that the earth was stained with gore, though it is made of brass.

8. Palestinian Talmud, Avodah Zarah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007) 907

9. Justin, Dialogue With Trypho, 67, 70 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007) 915

70. So also the mysteries of Mithras are distorted from the prophecies of Daniel and Isaiah Justin: And when those who record the mysteries of Mithras say that he was begotten of a rock, and call the place where those who believe in him are initiated a cave, do I not perceive here that the utterance of Daniel, that a stone without hands was cut out of a great mountain, has been imitated by them, and that they have attempted likewise to imitate the whole of Isaiah's words? For they contrived that the words of righteousness be quoted also by them. But I must repeat to you the words of Isaiah referred to, in order that from them you may know that these things are so. They are these: 'Hear, you that are far off, what I have done; those that are near shall know my might. The sinners in Zion are removed; trembling shall seize the impious. Who shall announce to you the everlasting place? The man who walks in righteousness, speaks in the right way, hates sin and unrighteousness, and keeps his hands pure from bribes, stops the ears from hearing the unjust judgment of blood closes the eyes from seeing unrighteousness: he shall dwell in the lofty cave of the strong rock. Bread shall be given to him, and his water [shall be] sure. You shall see the King with glory, and your eyes shall look far off. Your soul shall pursue diligently the fear of the Lord. Where is the scribe? Where are the counsellors? Where is he that numbers those who are nourished — the small and great people? With whom they did not take counsel, nor knew the depth of the voices, so that they heard not. The people who have become depreciated, and there is no understanding in him who hears.' Isaiah 33:13-19 Now it is evident, that in this prophecy [allusion is made] to the bread which our Christ gave us to eat, in remembrance of His being made flesh for the sake of His believers, for whom also He suffered; and to the cup which He gave us to drink, in remembrance of His own blood, with giving of thanks. And this prophecy proves that we shall behold this very King with glory; and the very terms of the prophecy declare loudly, that the people foreknown to believe in Him were foreknown to pursue diligently the fear of the Lord. Moreover, these Scriptures are equally explicit in saying, that those who are reputed to know the writings of the Scriptures, and who hear the prophecies, have no understanding. And when I hear, Trypho, that Perseus was begotten of a virgin, I understand that the deceiving serpent counterfeited also this.

10. Clement of Alexandria, Exhortation To The Greeks, 4.57.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •art, imitation of models Found in books: Bickerman and Tropper (2007) 905

11. Justin, First Apology, 54, 8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: nan nan

54. But those who hand down the myths which the poets have made, adduce no proof to the youths who learn them; and we proceed to demonstrate that they have been uttered by the influence of the wicked demons, to deceive and lead astray the human race. For having heard it proclaimed through the prophets that the Christ was to come, and that the ungodly among men were to be punished by fire, they put forward many to be called sons of Jupiter, under the impression that they would be able to produce in men the idea that the things which were said with regard to Christ were mere marvellous tales, like the things which were said by the poets. And these things were said both among the Greeks and among all nations where they [the demons] heard the prophets foretelling that Christ would specially be believed in; but that in hearing what was said by the prophets they did not accurately understand it, but imitated what was said of our Christ, like men who are in error, we will make plain. The prophet Moses, then, was, as we have already said, older than all writers; and by him, as we have also said before, it was thus predicted: There shall not fail a prince from Judah, nor a lawgiver from between his feet, until He come for whom it is reserved; and He shall be the desire of the Gentiles, binding His foal to the vine, washing His robe in the blood of the grape. Genesis 49:10 The devils, accordingly, when they heard these prophetic words, said that Bacchus was the son of Jupiter, and gave out that he was the discoverer of the vine, and they number wine [or, the ass] among his mysteries; and they taught that, having been torn in pieces, he ascended into heaven. And because in the prophecy of Moses it had not been expressly intimated whether He who was to come was the Son of God, and whether He would, riding on the foal, remain on earth or ascend into heaven, and because the name of foal could mean either the foal of an ass or the foal of a horse, they, not knowing whether He who was foretold would bring the foal of an ass or of a horse as the sign of His coming, nor whether He was the Son of God, as we said above, or of man, gave out that Bellerophon, a man born of man, himself ascended to heaven on his horse Pegasus. And when they heard it said by the other prophet Isaiah, that He should be born of a virgin, and by His own means ascend into heaven, they pretended that Perseus was spoken of. And when they knew what was said, as has been cited above, in the prophecies written aforetime, Strong as a giant to run his course, they said that Hercules was strong, and had journeyed over the whole earth. And when, again, they learned that it had been foretold that He should heal every sickness, and raise the dead, they produced Æsculapius. 8. And reckon that it is for your sakes we have been saying these things; for it is in our power, when we are examined, to deny that we are Christians; but we would not live by telling a lie. For, impelled by the desire of the eternal and pure life, we seek the abode that is with God, the Father and Creator of all, and hasten to confess our faith, persuaded and convinced as we are that they who have proved to God by their works that they followed Him, and loved to abide with Him where there is no sin to cause disturbance, can obtain these things. This, then, to speak shortly, is what we expect and have learned from Christ, and teach. And Plato, in like manner, used to say that Rhadamanthus and Minos would punish the wicked who came before them; and we say that the same thing will be done, but at the hand of Christ, and upon the wicked in the same bodies united again to their spirits which are now to undergo everlasting punishment; and not only, as Plato said, for a period of a thousand years. And if any one say that this is incredible or impossible, this error of ours is one which concerns ourselves only, and no other person, so long as you cannot convict us of doing any harm.

12. Origen, Against Celsus, 1.37, 8.41 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •art, imitation of models Found in books: Bickerman and Tropper (2007) 915

1.37. I think, then, that it has been pretty well established not only that our Saviour was to be born of a virgin, but also that there were prophets among the Jews who uttered not merely general predictions about the future - as, e.g., regarding Christ and the kingdoms of the world, and the events that were to happen to Israel, and those nations which were to believe in the Saviour, and many other things concerning Him - but also prophecies respecting particular events; as, for instance, how the asses of Kish, which were lost, were to be discovered, and regarding the sickness which had fallen upon the son of the king of Israel, and any other recorded circumstance of a similar kind. But as a further answer to the Greeks, who do not believe in the birth of Jesus from a virgin, we have to say that the Creator has shown, by the generation of several kinds of animals, that what He has done in the instance of one animal, He could do, if it pleased Him, in that of others, and also of man himself. For it is ascertained that there is a certain female animal which has no intercourse with the male (as writers on animals say is the case with vultures), and that this animal, without sexual intercourse, preserves the succession of race. What incredibility, therefore, is there in supposing that, if God wished to send a divine teacher to the human race, He caused Him to be born in some manner different from the common! Nay, according to the Greeks themselves, all men were not born of a man and woman. For if the world has been created, as many even of the Greeks are pleased to admit, then the first men must have been produced not from sexual intercourse, but from the earth, in which spermatic elements existed; which, however, I consider more incredible than that Jesus was born like other men, so far as regards the half of his birth. And there is no absurdity in employing Grecian histories to answer Greeks, with the view of showing that we are not the only persons who have recourse to miraculous narratives of this kind. For some have thought fit, not in regard to ancient and heroic narratives, but in regard to events of very recent occurrence, to relate as a possible thing that Plato was the son of Amphictione, Ariston being prevented from having marital intercourse with his wife until she had given birth to him with whom she was pregt by Apollo. And yet these are veritable fables, which have led to the invention of such stories concerning a man whom they regarded as possessing greater wisdom and power than the multitude, and as having received the beginning of his corporeal substance from better and diviner elements than others, because they thought that this was appropriate to persons who were too great to be human beings. And since Celsus has introduced the Jew disputing with Jesus, and tearing in pieces, as he imagines, the fiction of His birth from a virgin, comparing the Greek fables about Danaë, and Melanippe, and Auge, and Antiope, our answer is, that such language becomes a buffoon, and not one who is writing in a serious tone. 8.41. He then goes on to rail against us after the manner of old wives. You, says he, mock and revile the statues of our gods; but if you had reviled Bacchus or Hercules in person, you would not perhaps have done so with impunity. But those who crucified your God when present among men, suffered nothing for it, either at the time or during the whole of their lives. And what new thing has there happened since then to make us believe that he was not an impostor, but the Son of God? And forsooth, he who sent his Son with certain instructions for mankind, allowed him to be thus cruelly treated, and his instructions to perish with him, without ever during all this long time showing the slightest concern. What father was ever so inhuman? Perhaps, indeed, you may say that he suffered so much, because it was his wish to bear what came to him. But it is open to those whom you maliciously revile, to adopt the same language, and say that they wish to be reviled, and therefore they bear it patiently; for it is best to deal equally with both sides - although these (gods) severely punish the scorner, so that he must either flee and hide himself, or be taken and perish. Now to these statements I would answer that we revile no one, for we believe that revilers will not inherit the kingdom of God. And we read, Bless them that curse you; bless, and curse not; also, Being reviled, we bless. And even although the abuse which we pour upon another may seem to have some excuse in the wrong which we have received from him, yet such abuse is not allowed by the word of God. And how much more ought we to abstain from reviling others, when we consider what a great folly it is! And it is equally foolish to apply abusive language to stone or gold or silver, turned into what is supposed to be the form of God by those who have no knowledge of God. Accordingly, we throw ridicule not upon lifeless images, but upon those only who worship them. Moreover, if certain demons reside in certain images, and one of them passes for Bacchus, another for Hercules, we do not vilify them: for, on the one hand, it would be useless; and, on the other, it does not become one who is meek, and peaceful, and gentle in spirit, and who has learned that no one among men or demons is to be reviled, however wicked he may be.

13. Eusebius of Caesarea, Ecclesiastical History, 7.18 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •art, imitation of models Found in books: Bickerman and Tropper (2007) 907

14. John Chrysostom, De Maccaturkey/Istanbul, 5.26.34 (4th cent. CE - 5th cent. CE) Tagged with subjects: •art, imitation of models Found in books: Bickerman and Tropper (2007) 915

15. Augustine, The City of God, 18.19 (4th cent. CE - 5th cent. CE) Tagged with subjects: •art, imitation of models Found in books: Bickerman and Tropper (2007) 915

18.19. After the capture and destruction of Troy, Æneas, with twenty ships laden with the Trojan relics, came into Italy, when Latinus reigned there, Menestheus in Athens, Polyphidos in Sicyon, and Tautanos in Assyria, and Abdon was judge of the Hebrews. On the death of Latinus, Æneas reigned three years, the same kings continuing in the above-named places, except that Pelasgus was now king in Sicyon, and Samson was judge of the Hebrews, who is thought to be Hercules, because of his wonderful strength. Now the Latins made Æneas one of their gods, because at his death he was nowhere to be found. The Sabines also placed among the gods their first king, Sancus, [Sangus], or Sanctus, as some call him. At that time Codrus king of Athens exposed himself incognito to be slain by the Peloponnesian foes of that city, and so was slain. In this way, they say, he delivered his country. For the Peloponnesians had received a response from the oracle, that they should overcome the Athenians only on condition that they did not slay their king. Therefore he deceived them by appearing in a poor man's dress, and provoking them, by quarrelling, to murder him. Whence Virgil says, Or the quarrels of Codrus. And the Athenians worshipped this man as a god with sacrificial honors. The fourth king of the Latins was Silvius the son of Æneas, not by Creüsa, of whom Ascanius the third king was born, but by Lavinia the daughter of Latinus, and he is said to have been his posthumous child. Oneus was the twenty-ninth king of Assyria, Melanthus the sixteenth of the Athenians, and Eli the priest was judge of the Hebrews; and the kingdom of Sicyon then came to an end, after lasting, it is said, for nine hundred and fifty-nine years.

16. Theodore of Mopsuestia, Comm. In Proph. Min. Hos., 7.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •art, imitation of models Found in books: Bickerman and Tropper (2007) 905

17. Prudentius, On The Crown of Martyrdom, 11.125 (4th cent. CE - 5th cent. CE) Tagged with subjects: •art, imitation of models Found in books: Bickerman and Tropper (2007) 903

18. Augustine, Letters, 46-47 (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007) 907

19. Gaius, Rerum Cottidianarum Bk., 11.10 Tagged with subjects: •art, imitation of models Found in books: Bickerman and Tropper (2007) 905

20. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •art, imitation of models Found in books: Bickerman and Tropper (2007) 907

51b. עד כאן הוא מדבר בקדשים שהקדישן בשעת איסור הבמות והקריבן בשעת איסור הבמות,שהרי עונשן אמור שנאמר (ויקרא יז, ד) ואל פתח אהל מועד לא הביאו וגו' עונש שמענו אזהרה מנין ת"ל (דברים יב, יג) פן תעלה עולותיך,וכדר' אבין א"ר אילא דאמר ר' אבין א"ר אילא כל מקום שנאמר השמר ופן ואל אינו אלא בלא תעשה,מכאן ואילך הוא מדבר בקדשים שהקדישן בשעת היתר הבמות והקריבן בשעת איסור הבמות,שנאמר (ויקרא יז, ה) למען אשר יביאו בני ישראל את זבחיהם אשר הם זובחים שהתרתי לך כבר על פני השדה מלמד שכל הזובח בבמה בשעת איסור הבמות מעלה עליו הכתוב כאילו הוא זובח על פני השדה,והביאום לה' זו מצות עשה ומצות לא תעשה מנין ת"ל (ויקרא יז, ז) ולא יזבחו עוד את זבחיהם,יכול יהא ענוש כרת ת"ל (ויקרא יז, ז) חקת עולם תהיה זאת להם זאת להם ולא אחרת להם,אמר רבא קרי ביה ולא יזבחו וקרי ביה ולא עוד:, big strongמתני׳ /strong /big מצא בראשו מעות כסות או כלים הרי אלו מותרין פרכילי ענבים ועטרות של שבלים ויינות ושמנים וסלתות וכל דבר שכיוצא בו קרב ע"ג המזבח אסור:, big strongגמ׳ /strong /big מנהני מילי א"ר חייא בר יוסף א"ר אושעיא כתוב אחד אומר (דברים כט, טז) ותראו את שקוציהם ואת גלוליהם עץ ואבן כסף וזהב אשר עמהם וכתוב אחד אומר (דברים ז, כה) לא תחמוד כסף וזהב עליהם הא כיצד,עמהם דומיא דעליהם מה עליהם דבר של נוי אסור שאינו של נוי מותר אף עמהם דבר של נוי אסור ושאינו של נוי מותר,ואימא עליהם דומיא דעמהם מה עמהם כל מה שעמהם אף עליהם כל שעליהם א"כ לא יאמר עליהם,מעות דבר של נוי הוא אמרי דבי ר' ינאי בכיס קשור ותלוי לו בצוארו,כסות דבר של נוי הוא אמרי דבי ר' ינאי בכסות מקופלת ומונחת לו על ראשו כלי דבר של נוי הוא אמר רב פפא דסחיפא ליה משכילתא ארישיה,אמר רב אסי בר חייא כל שהוא לפנים מן הקלקלין אפי' מים ומלח אסור חוץ לקלקלין דבר של נוי אסור שאינו של נוי מותר א"ר יוסי בר חנינא נקטינן אין קלקלין לא לפעור ולא למרקוליס,למאי אילימא דאפי' פנים כחוץ דמי ושרי השתא פעורי מפערין קמיה מים ומלח לא מקרבין ליה אלא אפי' חוץ כבפנים דמי ואסור:, big strongמתני׳ /strong /big עבודת כוכבים שהיה לה גינה או מרחץ נהנין מהן שלא בטובה ואין נהנין מהן בטובה היה שלה ושל אחרים נהנין מהן בין בטובה ובין שלא בטובה עבודת כוכבים של עובד כוכבים אסורה מיד ושל ישראל אין אסורה עד שתיעבד:, big strongגמ׳ /strong /big אמר אביי בטובה בטובת כומרין שלא בטובה שלא בטובת כומרין לאפוקי טובת עובדיה דשרי,איכא דמתני לה אסיפא היה שלה ושל אחרים נהנין מהן בטובה ושלא בטובה אמר אביי בטובה בטובת אחרים שלא בטובה שלא בטובת כומרין,מאן דמתני אסיפא כ"ש ארישא ומאן דמתני ארישא אבל אסיפא כיון דאיכא אחרים בהדה אפי' בטובת כומרין נמי שפיר דמי:,עבודת כוכבים של עובד כוכבים אסורה מיד: מתני' מני ר"ע היא דתניא (דברים יב, ב) אבד תאבדון את כל המקומות אשר עבדו שם הגוים בכלים שנשתמשו בהן לעבודת כוכבים הכתוב מדבר,יכול עשאום ולא גמרום גמרום ולא הביאום הביאום ולא נשתמשו בהן יכול יהו אסורים ת"ל אשר עבדו שם הגוים שאין אסורין עד שיעבדו מכאן אמרו עבודת כוכבים של עובד כוכבים אינה אסורה עד שתיעבד ושל ישראל אסורה מיד דברי ר' ישמעאל,ר"ע אומר חילוף הדברים עבודת כוכבים של עובד כוכבים אסורה מיד ושל ישראל עד שתיעבד,אמר מר בכלים שנשתמשו בהן לעבודת כוכבים הכתוב מדבר הא מקומות כתיב אם אינו ענין למקומות דלא מיתסרי דכתיב (דברים יב, ב) אלהיהם על ההרים ולא ההרים אלהיהם

51b. The verse states: “Any man…that slaughters an ox…outside the camp, and to the entrance of the Tent of Meeting he did not bring it, to sacrifice an offering to the Lord” (Leviticus:17:3–4). b Until this point, /b the verse is b speaking about sacrificial /b animals b that one consecrated during a period when the prohibition of /b sacrificing offerings on private b altars /b was in effect, after the Tabernacle was erected, b and /b then b he /b also b sacrificed them during a period when the prohibition of /b sacrificing on private b altars /b was in effect.,This is apparent b as /b the b punishment /b for sacrificing b them is stated /b in this verse, b as it is stated: “And to the entrance of the Tent of Meeting he did not bring it, /b to sacrifice an offering to the Lord, before the Tabernacle of the Lord…that man shall be cut off from among his people” (Leviticus:17:4). b We have heard /b from that verse the b punishment, /b but with regard to the b prohibition /b against sacrificing on a private altar, b from where /b is it derived? b The verse states: /b “Take heed to yourself b lest you offer up your burnt-offerings /b in every place that you see” (Deuteronomy 12:13).,The Gemara comments: b And /b this is b in accordance with /b the principle b that Rabbi Avin /b says that b Rabbi Ile’a says, as Rabbi Avin says /b that b Rabbi Ile’a says: Wherever it is stated: “Beware,” “lest,” or “do not,” /b this is b nothing other than a prohibition. /b ,The i baraita /i continues: b From that /b point b onward, /b the verse is b speaking about sacrificial /b animals b that one consecrated during a period when /b there was b permission /b to sacrifice offerings on private b altars, /b before the Tabernacle was erected, b and /b then b one sacrificed them /b outside the Tabernacle b during a period when the prohibition of /b sacrificing on private b altars /b was in effect.,This is apparent, b as it is stated: “In order that the children of Israel shall bring their sacrifices, which they slaughter /b upon the open field, that they shall bring them to the Lord, to the entrance of the Tent of Meeting” (Leviticus 17:5). The phrase: “Their sacrifices, which they slaughter,” is interpreted as referring to offerings b that I have previously permitted you /b to slaughter on private altars. This verse teaches that those offerings may now be sacrificed only inside the Tabernacle. The phrase b “upon the open field” teaches that /b in the case of b anyone who slaughters /b an offering b on /b a private b altar during a period when the prohibition of /b sacrificing on private b altars /b is in effect, even if he sacrifices the offering to God, b the verse ascribes him /b blame b as if he is slaughtering /b it b upon the open field /b in idolatrous worship.,The verse continues: b “That they shall bring them to the Lord.” This /b is b a positive mitzva /b to sacrifice even offerings that were consecrated before the Tabernacle was erected in the wilderness. b And from where /b is it derived that there is b a prohibition /b against sacrificing them outside the Tabernacle? b The verse states: “And they shall not slaughter their offerings anymore /b to the i se’irim /i after whom they go astray; this shall be to them an eternal statute, throughout their generations” (Leviticus 17:7).,One b might /b have thought that sacrificing these offerings outside the Tabernacle b would be punishable by i karet /i , /b as this is the i halakha /i with regard to offerings consecrated after the Tabernacle was consecrated. Therefore, b the verse states: “This shall be to them an eternal statute, /b throughout their generations” (Leviticus 17:7). One can infer from this verse that b this, /b the punishment for transgressing a positive mitzva and a prohibition, applies b to them, but no other /b punishment applies b to them. /b In any event, the i baraita /i interprets the verse: “And they shall not slaughter their offerings anymore to the i se’irim /i ,” as prohibiting sacrificing to God on private altars, not as Rabbi Elazar interpreted it, as prohibiting the worship of an idol in an atypical manner., b Rava said: /b One may derive both i halakhot /i from the verse, as the term “And they shall not” can be interpreted as referring to two distinct prohibitions. b Read into /b the verse: b “And they shall not slaughter,” /b which is interpreted as prohibiting offerings to God on private altars. b And /b also b read into /b the verse: b “And they shall not /b slaughter… b anymore /b to the i se’irim /i ,” which is interpreted as prohibiting the worship of an idol in an atypical manner., strong MISHNA: /strong If one b found money, a garment, or vessels at the head of /b Mercury, b these are permitted. /b If one found vine b branches /b laden with clusters b of grapes, or wreaths /b made b of stalks, or /b containers of b wine, oil, or flour, or any /b other b item the likes of which is sacrificed on the altar /b there, it is b prohibited. /b , strong GEMARA: /strong The mishna teaches that money, clothing, or vessels found at the head of the idol are not forbidden. The Gemara asks: b From where are these matters /b derived? b Rav Ḥiyya bar Yosef says /b that b Rabbi Oshaya says: One verse states: “And you have seen their detestable things and their idols, wood and stone, silver and gold, which are with them” /b (Deuteronomy 29:16). b And one verse states: “You shall not covet the silver or the gold that is on them, /b nor take it for yourself” (Deuteronomy 7:25). b How /b can b these /b texts be reconciled? The second verse mentions the prohibition of only silver and gold, whereas the first verse also mentions wood and stone.,The Gemara answers: This teaches that the prohibition with regard to those items that are b “with them,” /b i.e., those found next to the idols, is b similar to /b the prohibition with regard to those items that are b “on them.” Just as /b with regard to those items that are b on /b the idols, b a decorative item, /b e.g., gold or silver, is b prohibited, /b but that b which is not a decorative /b item is b permitted, so too, /b with regard to those items that are b with /b the idols, b a decorative item /b is b prohibited, and /b that b which is not a decorative /b item is b permitted. /b ,The Gemara challenges: b But /b one could b say /b to the contrary, that the prohibition with regard to those items that are b “on them” /b is b similar to /b the prohibition with regard to those items that are b “with them.” Just as /b with regard to those items that are b with /b the idols, b everything that is /b found b with them /b is included in the prohibition, as the verse mentions wood and stone, which are not decorative items, b so too, /b with regard to those items that are b on /b the idols, b everything that is on them /b is forbidden. The Gemara explains: b If so, /b the verse b should not state /b the prohibition with regard to items that are b on /b the idols, as it may be inferred i a fortiori /i from the prohibition with regard to items that are found next to them.,The Gemara challenges: The mishna teaches that money that is found at the head of the idol is permitted. This is difficult, as b money is a decorative item. The school of Rabbi Yannai say: /b The ruling of the mishna is not stated with regard to a case where coins were placed on the idol in order to adorn it. Rather, the ruling of the mishna is stated b with regard to /b a case where the money is inside b a purse /b that is b tied /b onto the idol b and suspended from its neck /b for safekeeping, or left there as payment for the priests.,The Gemara challenges: The mishna teaches that a garment found at the head of the idol is permitted. This is difficult, as b a garment is a decorative item. The school of Rabbi Yannai say: /b The ruling of the mishna is not stated with regard to a garment that was placed on the idol in order to adorn it. Rather, the ruling of the mishna is stated b with regard to a garment /b that is b folded and placed upon the head of /b the idol. The Gemara challenges: The mishna teaches that vessels found at the head of the idol are permitted. This is difficult, as b a vessel is a decorative item. Rav Pappa said: /b The mishna is referring to b where a pot [ i mashkilta /i ] is placed upside down upon the head of /b the idol, in which case it does not serve as decoration., b Rav Asi bar Ḥiyya says: Any /b item b that is /b found b within the /b inner b partitions [ i hakilkalin /i ] /b that surround the idol, b even water or salt, is prohibited, /b as it is assumed to be an offering brought in idolatrous worship. With regard to items that are found b outside the partitions, a decorative item /b is b prohibited, /b but that b which is not a decorative /b object is b permitted. Rabbi Yosei bar Ḥanina says: We have a tradition /b that the i halakha /i with regard to the b partitions /b applies b neither to Peor nor to Mercury. /b ,The Gemara asks: b With regard to what /b i halakha /i is this stated? b If we say /b that this means b that /b with regard to Peor and Mercury b even /b items that are found b inside /b the partitions b are /b treated b like /b those that are found b outside /b the partitions b and /b they are b permitted, /b this is difficult. b Now, /b Peor is worshipped by b defecating before it. /b Even excrement is offered to Peor. Is it possible that its worshippers b do not sacrifice water and salt to it? /b Although water and salt are not generally offered to an idol, in the case of Peor they certainly can be. b Rather, /b Rabbi Yosei bar Ḥanina means that with regard to Peor and Mercury b even /b items that are found b outside /b the partitions b are /b treated b like /b those that are found b inside /b the partitions, b and /b they b are prohibited /b even if they are not decorative items., strong MISHNA: /strong In the case of an object of b idol worship that had a garden or a bathhouse, /b one b may derive benefit from them when /b it is b not to /b the b advantage /b of the idol worship, i.e., when he does not pay for his use, b but /b one b may not derive benefit from them /b when it is b to /b their b advantage, /b i.e., if one is required to pay for his use. If the garden or bathhouse b belonged /b jointly b to /b the place of idol worship b and to others, /b one b may derive benefit from them, both /b when it is b to /b their b advantage and when /b it is b not to /b their b advantage. A gentile’s /b object of b idol worship /b is b prohibited immediately, /b i.e., as soon as it is fashioned for that purpose, b but a Jew’s /b object of idol worship is b not prohibited until it is /b actually b worshipped. /b , strong GEMARA: /strong b Abaye says: /b The case where use of the garden or bathhouse is b to /b the ficial b advantage /b of the idol worship is referring to a case where it is b to /b the ficial b advantage of /b the b priests [ i komarin /i ], /b who receive payment for the use of the garden or bathhouse. The case b where /b it is b not to /b their ficial b advantage /b is referring to a case b where /b it is b not to /b the ficial b advantage of /b the b priests. /b This is b to the exclusion of /b a situation where using the facility is only to the ficial b advantage of /b the idol’s b worshippers, /b in b which /b case one is b permitted /b to derive benefit from them.,The Gemara comments: b There are those who teach /b Abaye’s statement b with regard to the latter clause /b of the mishna: If the garden or bathhouse b belonged to /b the place of idol worship b and to others, /b one b may derive benefit from them /b both when it is b to /b their b advantage and when /b it is b not to /b their b advantage. Abaye says: /b The term: When it is b to /b their b advantage, /b is referring to a case where it is b to /b the ficial b advantage of /b the b other /b owners, while the term: b When /b it is b not to /b their b advantage, /b is referring to a case b where /b it is b not to /b the ficial b advantage of /b the b priests. /b But if the use of the place is to the ficial advantage of the priests, one may not derive benefit from the place.,The Gemara notes: According to the b one who teaches /b Abaye’s statement b with regard to /b the case presented in b the latter clause /b of the mishna, where the garden or bathhouse is only partially owned by the place of idol worship, b all the more so /b does this statement apply b to /b the case presented in b the first clause /b of the mishna, where the garden or bathhouse is owned exclusively by the place of idol worship. b But /b according to the b one who teaches /b Abaye’s statement b with regard to /b the case presented in b the first clause, /b Abaye’s statement applies only to that case. b But with regard to /b the case presented in b the latter clause, since there are others /b who own the place b together with /b the place of idol worship, b even /b if the use of the garden or bathhouse is b to /b the ficial b advantage of /b the b priests /b it is b permitted. /b ,§ The mishna teaches: b A gentile’s /b object of b idol worship /b is b prohibited immediately, /b i.e., as soon as it is fashioned for that purpose. The Gemara asks: b Whose /b opinion is expressed in b the mishna? /b The Gemara answers: b It is /b the opinion of b Rabbi Akiva, as it is taught /b in a i baraita /i : b “You shall destroy all the places, where the nations /b that you are to dispossess b served /b their gods, upon the high mountains, and upon the hills, and under every leafy tree” (Deuteronomy 12:2). b The verse is speaking of vessels that were used /b by the gentiles b for idol worship. /b ,One b might /b have thought that the vessels are prohibited even if the gentiles b fashioned them but did not complete them, completed them but did not bring them /b to the idol, or b brought them /b to the idol b but did not use them /b for idolatrous worship. b Might /b one have thought that in these cases the vessels b are prohibited? The verse states: “Where the nations /b that you are to dispossess b served /b their gods” (Deuteronomy 12:2). This indicates b that /b the vessels b are not prohibited until they are /b used for b worship. /b It is b from here /b that the Sages b stated: A gentile’s /b object of b idol worship is not prohibited until it is worshipped, but a Jew’s /b object of idol worship b is prohibited immediately. /b This is b the statement of Rabbi Yishmael. /b , b Rabbi Akiva says: The matters are reversed. A gentile’s /b object of b idol worship is prohibited immediately, but a Jew’s /b object of idol worship is not forbidden b until it is worshipped. /b The mishna is therefore in accordance with the opinion of Rabbi Akiva., b The Master said /b above: b The verse is speaking of vessels that were used /b by the gentiles b for idol worship. /b The Gemara asks: b Isn’t /b it b written /b “You shall destroy all b the places” /b (Deuteronomy 12:2), indicating that the verse is not referring to vessels? The Gemara answers: b If /b the i halakha /i stated in this verse b is not /b applicable for the b matter of places /b that were worshipped, it must apply to another matter. The verse cannot apply to the places themselves, b as they are not rendered prohibited, as it is written: /b “You shall destroy… b their gods, upon the /b high b mountains” /b (Deuteronomy 12:2), indicating that one is b not /b required to destroy b the mountains /b that are themselves b their gods. /b Something that is attached to the ground is not rendered forbidden, and therefore even if idol worshippers worshipped the mountain itself it does not need to be destroyed.

21. Anon., Acta Matthaei, None Tagged with subjects: •art, imitation of models Found in books: Bickerman and Tropper (2007) 915

22. Hebrew Bible, Lxx Psalms, 16 Tagged with subjects: •art, imitation of models Found in books: Bickerman and Tropper (2007) 907

Tiresias: The Ancient Mediterranean Religions Source Database