| 1. Homer, Odyssey, 19.392-19.466 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 212 |
| 2. Heraclitus of Ephesus, Fragments, 17.49-17.52 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 195 |
| 3. Hippocrates, Prorrhetic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 53 |
| 4. Hippocrates, Diseases, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 52, 53 |
| 5. Sophocles, Fragments, 208.6 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 270 |
| 6. Sophocles Iunior, Fragments, 208.6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 270 |
| 7. Euripides, Medea, 1149 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 52 |
| 8. Isocrates, Aegineticus, 19.25-19.26 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 59 |
| 9. Hippocrates, The Epidemics, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 53 |
10. Aristophanes, Wasps, 1043, 1051-1058, 1349 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 32| 1349. ἀλλ' ἐξαπατήσεις κἀγχανεῖ τούτῳ μέγα: | |
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11. Aristophanes, Frogs, 258, 264 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 270| 264. οὐδὲ μὴν ὑμεῖς γ' ἐμὲ | |
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12. Aristophanes, Peace, 698 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 261| 698. Σιμωνίδης; πῶς; ὅτι γέρων ὢν καὶ σαπρὸς | |
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13. Aristophanes, Women of The Assembly, 317-342, 344-375, 884, 343 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 20| 343. οὔκουν λαβεῖν γ' αὐτὰς ἐδυνάμην οὐδαμοῦ. | |
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| 14. Menander, Samia, 11, 24 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 270 |
| 15. Aristotle, Athenian Constitution, 28.3 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 134 |
| 16. Aeschines, Against Timarchus, 1.25-1.26 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 134 |
| 17. Theocritus, Idylls, 2.28-2.29 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 194 |
| 18. Dead Sea Scrolls, Temple Scroll, 50.10-50.16 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •body, fluidity of boundaries and modularity of Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 65 |
| 19. Cicero, In Vatinium, 14 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 190 |
| 20. Cicero, Letters, 4.15 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 270 |
| 21. Cicero, Letters, 4.15 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 270 |
| 22. Cicero, Letters, 4.15 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 270 |
| 23. Cicero, Letters, 4.15 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 270 |
| 24. Catullus, Poems, 23.16-23.23, 39.17-39.21 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 20 |
| 25. Horace, Sermones, 1.8, 1.8.30-1.8.32, 2.8 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 194, 205 |
| 26. Horace, Odes, 1.23.8 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 195 |
| 27. Horace, Epodes, 5.30, 5.38, 5.48, 5.98 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 191, 193, 194 |
| 28. Livy, History, 2.19.1 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 22 |
29. Ovid, Fasti, 6.131-6.139 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 195| 6.131. sunt avidae volucres, non quae Phineia mensis 6.132. guttura fraudabant, sed genus inde trahunt: 6.133. grande caput, stantes oculi, rostra apta rapinis, 6.134. canities pinnis, unguibus hamus inest. 6.135. nocte volant puerosque petunt nutricis egentes 6.136. et vitiant cunis corpora rapta suis. 6.137. carpere dicuntur lactentia viscera rostris 6.138. et plenum poto sanguine guttur habent, 6.139. est illis strigibus nomen; sed nominis huius | 6.131. There are some greedy birds, not those that cheated 6.132. Phineus of his meal, though descended from that race: 6.133. Their heads are large, their eyes stick out, their beak 6.134. Fit for tearing, their feathers are grey, their claws hooked. 6.135. They fly by night, attacking children with absent nurses, 6.136. And defiling their bodies, snatched from the cradle. 6.137. They’re said to rend the flesh of infants with their beaks, 6.138. And their throats are full of the blood they drink. 6.139. They’re called screech-owls, and the reason for the name |
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30. Ovid, Metamorphoses, 5.1-5.175, 6.103-6.131 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 20, 35| 5.1. Dumque ea Cephenum medio Danaeius heros 5.2. agmine commemorat, fremida regalia turba 5.3. atria complentur: nec coniugialia festa 5.4. qui canat est clamor, sed qui fera nuntiet arma. 5.5. Inque repentinos convivia versa tumultus 5.6. adsimilare freto possis, quod saeva quietum 5.7. ventorum rabies motis exasperat undis. 5.8. Primus in his Phineus, belli temerarius auctor, 5.9. fraxineam quatiens aeratae cuspidis hastam, 5.10. “en” ait, “en adsum praereptae coniugis ultor, 5.11. nec mihi te pennae, nec falsum versus in aurum 5.12. Iuppiter eripiet.” Coti mittere Cepheus 5.13. “quid facis?” exclamat, “quae te, germane, furentem 5.14. mens agit in facinus? meritisne haec gratia tantis 5.15. redditur? hac vitam servatae dote rependis? 5.16. Quam tibi non Perseus, verum si quaeris, ademit, 5.17. sed grave Nereidum numen, sed corniger Ammon, 5.18. sed quae visceribus veniebat belua ponti 5.19. exsaturanda meis. Illo tibi tempore rapta est, 5.20. quo peritura fuit: nisi si crudelis id ipsum 5.21. exigis, ut pereat, luctuque levabere nostro. 5.22. Scilicet haud satis est, quod te spectante revincta est 5.23. et nullam quod opem patruus sponsusve tulisti: 5.24. insuper, a quoquam quod sit servata, dolebis 5.25. praemiaque eripies? Quae si tibi magna videntur, 5.26. ex illis scopulis, ubi erant adfixa, petisses. 5.27. Nunc sine, qui petiit, per quem haec non orba senectus, 5.28. ferre quod et meritis et voce est pactus, eumque 5.29. non tibi, sed certae praelatum intellege morti!” 5.30. Ille nihil contra: sed et hunc et Persea vultu 5.31. alterno spectans petat hunc ignorat, an illum, 5.32. cunctatusque brevi contortam viribus hastam, 5.33. quantas ira dabat, nequiquam in Persea misit. 5.34. Ut stetit illa toro, stratis tunc denique Perseus 5.35. exsiluit; teloque ferox inimica remisso 5.36. pectora rupisset, nisi post altaria Phineus 5.37. isset: et (indignum!) scelerato profuit ara. 5.38. Fronte tamen Rhoeti non inrita cuspis adhaesit. 5.39. Qui postquam cecidit ferrumque ex osse revulsum est, 5.40. calcitrat et positas adspergit sanguine mensas. 5.41. Tum vero indomitas ardescit vulgus in iras, 5.42. telaque coniciunt, et sunt, qui Cephea dicunt 5.43. cum genero debere mori. Sed limine tecti 5.44. exierat Cepheus, testatus iusque fidemque 5.45. hospitiique deos, ea se prohibente moveri. 5.46. Bellica Pallas adest et protegit aegide fratrem 5.47. datque animos. Erat Indus Athis, quem flumine Gange 5.48. edita Limnaee vitreis peperisse sub undis 5.49. creditur, egregius forma, quam divite cultu 5.50. augebat, bis adhuc octonis integer annis, 5.51. indutus chlamydem Tyriam, quam limbus obibat 5.52. aureus; ornabant aurata monilia collum 5.53. et madidos murra curvum crinale capillos. 5.54. Ille quidem iaculo quamvis distantia misso 5.55. figere doctus erat, sed tendere doctior arcus. 5.56. Tunc quoque lenta manu flectentem cornua Perseus 5.57. stipite, qui media positus fumabat in ara, 5.58. perculit et fractis confudit in ossibus ora. 5.59. Hunc ubi laudatos iactantem in sanguine vultus 5.60. Assyrius vidit Lycabas, iunctissimus illi 5.61. et comes et veri non dissimulator amoris, 5.62. postquam exhalantem sub acerbo vulnere vitam 5.63. deploravit Athin, quos ille tetenderat arcus 5.64. arripit et “mecum tibi sint certamina” dixit: 5.65. “nec longum pueri fato laetabere, quo plus 5.66. invidiae, quam laudis habes.” Haec omnia nondum 5.67. dixerat, emicuit nervo penetrabile telum 5.68. vitatumque tamen sinuosa veste pependit. 5.69. Vertit in hunc harpen spectatam caede Medusae 5.70. Acrisioniades adigitque in pectus: at ille 5.71. iam moriens, oculis sub nocte natantibus atra 5.72. circumspexit Athin seque acclinavit ad illum 5.73. et tulit ad manes iunctae solacia mortis. 5.74. Ecce Syenites, genitus Metione, Phorbas 5.75. et Libys Amphimedon, avidi committere pugnam, 5.76. sanguine, quo late tellus madefacta tepebat, 5.77. conciderant lapsi: surgentibus obstitit ensis, 5.78. alterius costis, iugulo Phorbantis adactus. 5.79. At non Actoriden Erytum, cui lata bipennis 5.80. telum erat, hamato Perseus petit ense, sed altis 5.81. exstantem signis multaeque in pondere massae 5.82. ingentem manibus tollit cratera duabus 5.83. infligitque viro; rutilum vomit ille cruorem 5.84. et resupinus humum moribundo vertice pulsat. 5.85. Inde Semiramio Polydegmona sanguine cretum 5.86. Caucasiumque Abarin Sperchionidenque Lycetum 5.87. intonsumque comas Helicen Phlegyanque Clytumque 5.88. sternit et exstructos morientum calcat acervos. 5.89. Nec Phineus ausus concurrere comminus hosti, 5.90. intorquet iaculum: quod detulit error in Idan, 5.91. expertem frustra belli et neutra arma secutum. 5.92. Ille tuens oculis inmitem Phinea torvis 5.93. “quandoquidem in partes” ait “abstrahor, accipe, Phineu, 5.94. quem fecisti hostem pensaque hoc vulnere vulnus”; 5.95. iamque remissurus tractum de vulnere telum 5.96. sanguine defectos cecidit conlapsus in artus. 5.97. Hic quoque Cephenum post regem primus Hodites 5.98. ense iacet Clymeni; Prothoenora percutit Hypseus, 5.99. Hypsea Lyncides. Fuit et grandaevus in illis 5.100. Emathion, aequi cultor timidusque deorum; 5.101. qui, quoniam prohibent anni bellare, loquendo 5.102. pugnat et incessit scelerataque devovet arma. 5.103. Huic Chromis amplexo tremulis altaria palmis 5.104. decutit ense caput; quod protinus incidit arae 5.105. atque ibi semianimi verba exsecrantia lingua 5.106. edidit, et medios animam exspiravit in ignes. 5.107. Hinc gemini fratres Broteasque et caestibus Ammon 5.108. invicti, vinci si possent caestibus enses, 5.109. Phinea cecidere manu, Cererisque sacerdos 5.110. Ampycus, albenti velatus tempora vitta. 5.111. Tu quoque, Lampetide, non hos adhibendus ad usus, 5.112. sed qui, pacis opus, citharam cum voce moveres, 5.113. iussus eras celebrare dapes festumque canendo. 5.114. Quem procul adstantem plectrumque imbelle tenentem 5.115. Pettalus inridens “Stygiis cane cetera” dixit 5.116. “manibus” et laevo mucronem tempore fixit. 5.117. Concidit et digitis morientibus ille retemptat 5.118. fila lyrae, casuque fuit miserabile carmen. 5.119. Nec sinit hunc impune ferox cecidisse Lycormas 5.120. raptaque de dextro robusta repagula posti 5.121. ossibus inlisit mediae cervicis: at ille 5.122. procubuit terrae mactati more iuvenci. 5.123. Demere temptabat laevi quoque robora postis 5.124. Cinyphius Pelates: temptanti dextera fixa est 5.125. cuspide Marmaridae Corythi lignoque cohaesit. 5.126. Haerenti latus hausit Abas: nec corruit ille, 5.127. sed retinente manum moriens e poste pependit. 5.128. Sternitur et Menaleus, Perseia castra secutus, 5.129. et Nasamoniaci Dorylas ditissimus agri, 5.130. dives agri Dorylas, quo non possederat alter 5.131. latius aut totidem tollebat turis acervos. 5.132. Huius in obliquo missum stetit inguine ferrum: 5.133. letifer ille locus. Quem postquam vulneris auctor 5.134. singultantem animam et versantem lumina vidit 5.135. Bactrius Halcyoneus “hoc, quod premis” inquit, “habeto 5.136. de tot agris terrae” corpusque exsangue reliquit. 5.137. Torquet in hunc hastam calido de vulnere raptam 5.138. ultor Abantiades; media quae nare recepta 5.139. cervice exacta est in partesque eminet ambas. 5.140. Dumque manum Fortuna iuvat, Clytiumque Claninque, 5.141. matre satos una, diverso vulnere fudit: 5.142. nam Clytii per utrumque gravis librata lacerto 5.143. fraxinus acta femur, iaculum Clanis ore momordit. 5.144. Occidit et Celadon Mendesius, occidit Astreus, 5.145. matre Palaestina, dubio genitore creatus, 5.146. Aethionque sagax quondam ventura videre 5.147. (tunc ave deceptus falsa), regisque Thoactes 5.148. armiger et caeso genitore infamis Agyrtes. 5.149. Plus tamen exhausto superest: namque omnibus unum 5.150. opprimere est animus, coniurata undique pugt 5.151. agmina pro causa meritum impugte fidemque: 5.152. hac pro parte socer frustra pius et nova coniunx 5.153. cum genetrice favent ululatuque atria complent. 5.154. Sed sonus armorum superat gemitusque cadentum, 5.155. pollutosque semel multo Bellona penates 5.156. sanguine perfundit renovataque proelia miscet. 5.157. Circueunt unum Phineus et mille secuti 5.158. Phinea: tela volant hiberna grandine plura 5.159. praeter utrumque latus praeterque et lumen et aures. 5.160. Applicat hic umeros ad magnae saxa columnae, 5.161. tutaque terga gerens adversaque in agmina versus 5.162. sustinet instantes. Instabat parte sinistra 5.163. Chaonius Molpeus, dextra Nabataeus Echemmon. 5.164. Tigris ut auditis diversa valle duorum 5.165. exstimulata fame mugitibus armentorum 5.166. nescit, utro potius ruat, et ruere ardet utroque, 5.167. sic dubius Perseus, dextra laevane feratur, 5.168. Molpea traiecti submovit vulnere cruris, 5.169. contentusque fuga est: neque enim dat tempus Echemmon, 5.170. sed furit et, cupiens saltu dare vulnera collo, 5.171. non circumspectis exactum viribus ensem 5.172. fregit, et extrema percussae parte columnae 5.173. lammina dissiluit dominique in gutture fixa est. 5.174. Non tamen ad letum causas satis illa valentes 5.175. plaga dedit: trepidum Perseus et inermia frustra 6.103. Maeonis elusam designat imagine tauri 6.104. Europam: verum taurum, freta vera putares. 6.105. Ipsa videbatur terras spectare relictas 6.106. et comites clamare suas tactumque vereri 6.107. adsilientis aquae timidasque reducere plantas. 6.108. Fecit et Asterien aquila luctante teneri, 6.109. fecit olorinis Ledam recubare sub alis; 6.110. addidit, ut satyri celatus imagine pulchram 6.111. Iuppiter implerit gemino Nycteida fetu, 6.112. Amphitryon fuerit, cum te, Tirynthia, cepit, 6.113. aureus ut Danaen, Asopida luserit ignis, 6.114. Mnemosynen pastor, varius Deoida serpens. 6.115. Te quoque mutatum torvo, Neptune, iuvenco 6.116. virgine in Aeolia posuit. Tu visus Enipeus 6.117. gignis Aloidas, aries Bisaltida fallis; 6.118. et te flava comas frugum mitissima mater 6.119. sensit equum, sensit volucrem crinita colubris 6.120. mater equi volucris, sensit delphina Melantho. 6.121. Omnibus his faciemque suam faciemque locorum 6.122. reddidit. Est illic agrestis imagine Phoebus, 6.123. utque modo accipitris pennas, modo terga leonis 6.124. gesserit, ut pastor Macareida luserit Issen; 6.125. Liber ut Erigonen falsa deceperit uva, 6.126. ut Saturnus equo geminum Chirona crearit. 6.127. Ultima pars telae, tenui circumdata limbo, 6.128. nexilibus flores hederis habet intertextos. 6.129. Non illud Pallas, non illud carpere Livor 6.130. possit opus. Doluit successu flava virago 6.131. et rupit pictas, caelestia crimina, vestes. | |
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| 31. Petronius Arbiter, Satyricon, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 205 |
| 32. Anon., The Shepherd, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 261 |
| 33. Pliny The Elder, Natural History, 26.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 20 |
| 34. Petronius Arbiter, Satyricon, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 205 |
35. Mishnah, Kelim, 8.10, 19.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •body, fluidity of boundaries and modularity of Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 58, 60| 8.10. "מַגַּע טְמֵא מֵת, שֶׁהָיוּ אֳכָלִין וּמַשְׁקִין לְתוֹךְ פִּיו, הִכְנִיס רֹאשׁוֹ לַאֲוִיר הַתַּנּוּר טָהוֹר, טִמְּאוּהוּ. וְטָהוֹר שֶׁהָיוּ אֳכָלִין וּמַשְׁקִין לְתוֹךְ פִּיו וְהִכְנִיס רֹאשׁוֹ לַאֲוִיר הַתַּנּוּר טָמֵא, נִטְמָאוּ. הָיָה אוֹכֵל דְּבֵלָה בְיָדַיִם מְסֹאָבוֹת, הִכְנִיס יָדוֹ לְתוֹךְ פִּיו לִטֹּל אֶת הַצְּרוֹר, רַבִּי מֵאִיר מְטַמֵּא, רַבִּי יְהוּדָה מְטַהֵר. רַבִּי יוֹסֵי אוֹמֵר, אִם הָפַךְ, טָמֵא. אִם לֹא הָפַךְ, טָהוֹר. הָיָה פֻנְדְּיוֹן לְתוֹךְ פִּיו, רַבִּי יוֹסֵי אוֹמֵר, אִם לִצְמָאוֹ, טָמֵא: \n", 19.5. "מִטָּה שֶׁהָיְתָה טְמֵאָה מִדְרָס, וְכָרַךְ לָהּ מִזְרָן, כֻּלָּהּ טְמֵאָה מִדְרָס. פֵּרְשָׁה, הִיא טְמֵאָה מִדְרָס, וְהַמִּזְרָן מַגַּע מִדְרָס. הָיְתָה טְמֵאָה טֻמְאַת שִׁבְעָה, וְכָרַךְ לָהּ מִזְרָן, כֻּלָּהּ טְמֵאָה טֻמְאַת שִׁבְעָה. פֵּרְשָׁה, הִיא טְמֵאָה טֻמְאַת שִׁבְעָה, וְהַמִּזְרָן טָמֵא טֻמְאַת עָרֶב. הָיְתָה טְמֵאָה טֻמְאַת עֶרֶב, וְכָרַךְ לָהּ מִזְרָן, כֻּלָּהּ טְמֵאָה טֻמְאַת עָרֶב. פֵּרְשָׁה, הִיא טְמֵאָה טֻמְאַת עֶרֶב, וְהַמִּזְרָן טָהוֹר:", | 8.10. "If a person who came in contact with one who has contracted corpse impurity had (food liquids in his mouth and he put his head into the air-space of an oven that was clean, they cause the oven to be unclean. If a person who was clean had food or liquids in his mouth and he put his head into the air-space of an oven that was unclean, they become unclean. If a person was eating a pressed fig with impure hands and he put his hand into his mouth to remove a small stone: Rabbi Meir considers the fig to be unclean But Rabbi Judah says it as clean. Rabbi Yose says: if he turned it over [in his mouth] the fig is unclean but if he did not turn it over the fig is clean. If the person had a pondion in his mouth, Rabbi Yose says: if he kept it there to relieve his thirst it becomes unclean.", 19.5. "If around a bed that had contracted midras uncleanness one wrapped a mattress, the whole becomes subject to midras uncleanness. If it was removed, the bed remains subject to midras uncleanness but the mattress is unclean only from contact with midras. If around a bed that had contracted seven-day uncleanness one wrapped a mattress, the whole becomes subject to seven-day uncleanness. If it was removed, the bed remains subject to seven-day uncleanness but the mattress is unclean until the evening. If the bed was subject to evening uncleanness and around it he wrapped a mattress, the whole becomes subject to evening uncleanness; If it was removed, the bed remains subject to evening uncleanness but the mattress becomes clean.", |
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| 36. Lucan, Pharsalia, 6.521-6.522, 6.541-6.543 (1st cent. CE - 1st cent. CE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 196 |
37. Mishnah, Hulin, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •body, fluidity of boundaries and modularity of Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 65| 4.3. "בְּהֵמָה שֶׁמֵּת עֻבָּרָהּ בְּתוֹךְ מֵעֶיהָ וְהוֹשִׁיט הָרוֹעֶה אֶת יָדוֹ וְנָגַע בּוֹ, בֵּין בִּבְהֵמָה טְמֵאָה, בֵּין בִּבְהֵמָה טְהוֹרָה, טָהוֹר. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, בִּטְמֵאָה, טָמֵא, וּבִטְהוֹרָה, טָהוֹר. הָאִשָּׁה שֶׁמֵּת וְלָדָהּ בְּתוֹךְ מֵעֶיהָ וּפָשְׁטָה חַיָּה אֶת יָדָהּ וְנָגְעָה בוֹ, הַחַיָּה טְמֵאָה טֻמְאַת שִׁבְעָה, וְהָאִשָּׁה טְהוֹרָה עַד שֶׁיֵּצֵא הַוָּלָד: \n", | 4.3. "If a fetus died within the womb [of its mother] and the shepherd put in his hand and touched it, he is clean, whether it was a clean or unclean animal. Rabbi Yose HaGalili says: if it was an unclean animal he is unclean, and if it was a clean animal he is clean. If the fetus of a woman died within the womb of its mother and the midwife put in her hand and touched it, the midwife is unclean for seven days, but the mother is clean until the fetus comes out.", |
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38. New Testament, Mark, 7.1-7.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •body, fluidity of boundaries and modularity of Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 57| 7.1. Καὶ συνἄγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἰεροσολύμων 7.2. καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτʼ ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς ἄρτους. 7.3. —οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ Ἰουδαῖοι ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσιν, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων, 7.4. καὶ ἀπʼ ἀγορᾶς ἐὰν μὴ ῥαντίσωνται οὐκ ἐσθίουσιν, καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων. 7.5. —καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς Διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον; 7.6. ὁ δὲ εἶπεν αὐτοῖς Καλῶς ἐπροφήτευσεν Ἠσαίας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται ὅτι Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 7.7. μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων· 7.8. ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων. 7.9. καὶ ἔλεγεν αὐτοῖς Καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε· 7.10. Μωυσῆς γὰρ εἶπεν Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί Ὁ κακολογῶν πατέρα ἢ μητερα θανάτῳ τελευτάτω· 7.11. ὑμεῖς δὲ λέγετε Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί Κορβάν, ὅ ἐστιν Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 7.12. οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί, 7.13. ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε. 7.14. Καὶ προσκαλεσάμενος πάλιν τὸν ὄχλον ἔλεγεν αὐτοῖς Ἀκούσατέ μου πάντες καὶ σύνετε. 7.15. οὐδὲν ἔστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύναται κοινῶσαι αὐτόν· ἀλλὰ τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον. 7.16. 7.17. Καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ τὴν παραβολήν. 7.18. καὶ λέγει αὐτοῖς Οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι, 7.19. ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν ἀλλʼ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται; —καθαρίζων πάντα τὰ βρώματα. 7.20. ἔλεγεν δὲ ὅτι Τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον ἐκεῖνο κοινοῖ τὸν ἄνθρωπον· 7.21. ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι, 7.22. μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη· 7.23. πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται καὶ κοινοῖ τὸν ἄνθρωπον. | 7.1. Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.2. Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. 7.3. (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. 7.4. They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) 7.5. The Pharisees and the scribes asked him, "Why don't your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands?" 7.6. He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, 'This people honors me with their lips, But their heart is far from me. 7.7. But in vain do they worship me, Teaching as doctrines the commandments of men.' 7.8. "For you set aside the commandment of God, and hold tightly to the tradition of men -- the washing of pitchers and cups, and you do many other such things." 7.9. He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. 7.10. For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' 7.11. But you say, 'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"' 7.12. then you no longer allow him to do anything for his father or his mother, 7.13. making void the word of God by your tradition, which you have handed down. You do many things like this." 7.14. He called all the multitude to himself, and said to them, "Hear me, all of you, and understand. 7.15. There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man. 7.16. If anyone has ears to hear, let him hear!" 7.17. When he had entered into a house away from the multitude, his disciples asked him about the parable. 7.18. He said to them, "Are you thus without understanding also? Don't you perceive that whatever goes into the man from outside can't defile him, 7.19. because it doesn't go into his heart, but into his stomach, then into the latrine, thus making all foods clean?" 7.20. He said, "That which proceeds out of the man, that defiles the man. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 7.23. All these evil things come from within, and defile the man." |
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39. Mishnah, Zavim, 5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •body, fluidity of boundaries and modularity of Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 59| 5.4. "מִקְצָת טָמֵא עַל הַטָּהוֹר וּמִקְצָת טָהוֹר עַל הַטָּמֵא, חִבּוּרֵי טָמֵא עַל הַטָּהוֹר וְחִבּוּרֵי טָהוֹר עַל הַטָּמֵא, טָמֵא. רַבִּי שִׁמְעוֹן אוֹמֵר, מִקְצָת טָמֵא עַל הַטָּהוֹר, טָמֵא. וּמִקְצָת טָהוֹר עַל הַטָּמֵא, טָהוֹר: \n", | 5.4. "If part of an unclean person rests upon a clean person, or part of a clean person upon an unclean person, or if things connected to an unclean person [rest] upon a clean person, or if things connected to a clean person upon one unclean, he becomes unclean. Rabbi Shimon says: if part of an unclean person is upon a clean person, he is unclean; but if part of a clean person is upon one that is unclean, he is clean.", |
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40. Mishnah, Toharot, 1.8, 7.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •body, fluidity of boundaries and modularity of Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 55, 173| 1.8. "מִקְרֶצֶת שֶׁהָיְתָה תְחִלָּה וְהִשִּׁיךְ לָהּ אֲחֵרוֹת, כֻּלָּן תְּחִלָּהּ. פֵּרְשׁוּ, הִיא תְחִלָּה וְכֻלָּן שְׁנִיּוֹת. הָיְתָה שְׁנִיָּה וְהִשִּׁיךְ לָהּ אֲחֵרוֹת, כֻּלָּן שְׁנִיּוֹת. פֵּרְשׁוּ, הִיא שְׁנִיָּה וְכֻלָּן שְׁלִישִׁיּוֹת. הָיְתָה שְׁלִישִׁית וְהִשִּׁיךְ לָהּ אֲחֵרוֹת, הִיא שְׁלִישִׁית וְכֻלָּן טְהוֹרוֹת, בֵּין שֶׁפֵּרְשׁוּ בֵּין שֶׁלֹּא פֵרְשׁוּ: \n", 7.9. "הָאִשָּׁה שֶׁנִּכְנְסָה לְהוֹצִיא פַת לְעָנִי, וְיָצָאת וּמְצָאַתּוּ עוֹמֵד בְּצַד כִּכָּרוֹת שֶׁל תְּרוּמָה, וְכֵן הָאִשָּׁה שֶׁיָּצָאת וּמָצָאת אֶת חֲבֶרְתָּהּ חוֹתָה גֶחָלִים תַּחַת קְדֵרָה שֶׁל תְּרוּמָה, רַבִּי עֲקִיבָא מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין. אָמַר רַבִּי אֶלְעָזָר בֶּן פִּילָא, וְכִי מִפְּנֵי מָה רַבִּי עֲקִיבָא מְטַמֵּא וַחֲכָמִים מְטַהֲרִין. מִפְּנֵי שֶׁהַנָּשִׁים גַּרְגְּרָנִיּוֹת הֵן, שֶׁהִיא חֲשׁוּדָה לְגַלּוֹת אֶת הַקְּדֵרָה שֶׁל חֲבֶרְתָּהּ, לֵידַע מַה הִיא מְבַשֶּׁלֶת: \n", | 1.8. "A piece of dough that had first degree uncleanness, and then others became stuck to it, they all become unclean in the first degree. If they were separated, it still remains unclean in the first degree but all the others are have only second degree uncleanness. If [the original piece] had second degree uncleanness and then others became stuck to it, they all become unclean in the second degree; If they were separated, it still remains unclean in the second degree but all the others are only unclean in the third degree. If [the original piece] had third degree uncleanness, and then other became stuck to it, it remains unclean in the third degree but all the others remain clean, whether they were subsequently separated from it or whether they were not separated.", 7.9. "A woman entered her house to bring out some bread for a poor man and when she came out she found him standing at the side of loaves of terumah; Similarly a woman went out and found her friend raking out coals under a cooking pot of terumah: Rabbi Akiva says that they are unclean, But the sages say that they are clean. Rabbi Eliezer ben Pila: but why does Rabbi Akiva rule that they are unclean and the sages rule that they are clean? Because women are gluttonous and each may be suspected of uncovering her neighbor's cooking pot to get to know what she is cooking.", |
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41. Mishnah, Miqvaot, 8.5, 10.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •body, fluidity of boundaries and modularity of Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 60, 63, 64| 8.5. "נִדָּה שֶׁנָּתְנָה מָעוֹת בְּפִיהָ וְיָרְדָה וְטָבְלָה, טְהוֹרָה מִטֻּמְאָתָהּ, אֲבָל טְמֵאָה הִיא עַל גַּב רֻקָּהּ. נָתְנָה שְׂעָרָהּ בְּפִיהָ, קָפְצָה יָדָהּ, קָרְצָה שִׂפְתוֹתֶיהָ, כְּאִלּוּ לֹא טָבְלָה. הָאוֹחֵז בְּאָדָם וּבְכֵלִים וּמַטְבִּילָן, טְמֵאִין. וְאִם הֵדִיחַ אֶת יָדוֹ בַּמַּיִם, טְהוֹרִים. רַבִּי שִׁמְעוֹן אוֹמֵר, יְרַפֶּה, כְּדֵי שֶׁיָּבֹאוּ בָהֶם מָיִם. בֵּית הַסְּתָרִים, בֵּית הַקְּמָטִים, אֵינָן צְרִיכִין שֶׁיָּבֹאוּ בָהֶן מָיִם:", 10.8. "אָכַל אֳכָלִים טְמֵאִים, וְשָׁתָה מַשְׁקִים טְמֵאִים, טָבַל וֶהֱקִיאָן, טְמֵאִים, מִפְּנֵי שֶׁאֵינָן טְהוֹרִים בַּגּוּף. שָׁתָה מַיִם טְמֵאִים, טָבַל וֶהֱקִיאָם, טְהוֹרִים, מִפְּנֵי שֶׁהֵם טְהוֹרִים בַּגּוּף. בָּלַע טַבַּעַת טְהוֹרָה, נִכְנַס לְאֹהֶל הַמֵּת, הִזָּה וְשָׁנָה וְטָבַל וֶהֱקִיאָהּ, הֲרֵי הִיא כְמוֹת שֶׁהָיְתָה. בָּלַע טַבַּעַת טְמֵאָה, טוֹבֵל וְאוֹכֵל בַּתְּרוּמָה. הֱקִיאָהּ, טְמֵאָה וְטִמְּאַתּוּ. חֵץ שֶׁהוּא תָחוּב בָּאָדָם, בִּזְמַן שֶׁהוּא נִרְאֶה, חוֹצֵץ. וְאִם אֵינוֹ נִרְאֶה, טוֹבֵל וְאוֹכֵל בִּתְרוּמָתוֹ: \n", | 8.5. "If a menstruant placed coins in her mouth and went down and immersed herself, she becomes clean from her [former] uncleanness, but she becomes unclean on account of her spittle. If she put her hair in her mouth or closed her hand or pressed her lips tightly, it is as though she had not immersed herself. If a person held on to another man or to vessels and immersed them, they remain unclean; but if he had washed his hand before in the water, they become clean. Rabbi Shimon says: he should hold them loosely that water may enter into them. The hidden or wrinkled parts of the body do not need that water should enter into them.", 10.8. "If one ate unclean foods or drank unclean liquids and then he immersed and then vomited them up, they are still unclean because they did not become clean in the body. If one drank unclean water and immersed and then vomited it up, it is clean because it became clean in the body. If one swallowed a clean ring and then went into the tent of a corpse, if he sprinkled himself once and twice and immersed himself and then vomited it up, behold, it remains as it was before. If one swallowed an unclean ring, he may immerse himself and eat terumah. If he vomited it up, it is unclean and it renders him unclean. If an arrow was stuck into a man, it blocks so long as it is visible. But if it is not visible, he may immerse himself and eat terumah.", |
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| 42. Juvenal, Satires, 11.1-11.20 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 205 |
| 43. Seneca The Younger, De Beneficiis, 1.10.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 205 |
44. Plutarch, Marius, 44.3-44.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 22| 44.3. ἀκούσας οὖν ἐκεῖνος ἐκκραγεῖν λέγεται μέγα καὶ ταῖς χερσὶν ὑφʼ· ἡδονῆς ἀνακροτῆσαι· καὶ μικροῦ μὲν ἐδέησεν ἐξαναστὰς αὐτὸς ἐπὶ τὸν τόπον φέρεσθαι, τῶν δὲ φίλων κατασχόντων Ἄννιον ἔπεμπε καὶ στρατιώτας μετʼ αὐτοῦ κελεύσας κατὰ τάχος τὴν κεφαλὴν τοῦ Ἀντωνίου κομίζειν. ὡς οὖν ἧκον ἐπὶ τὴν οἰκίαν, ὁ μὲν Ἄννιος ὑπέστη παρὰ τὰς θύρας, οἱ δὲ στρατιῶται διὰ κλιμάκων ἀναβάντες εἰς τὸ δωμάτιον καὶ θεασάμενοι τὸν Ἀντώνιον ἄλλος ἄλλον ἐπὶ τὴν σφαγὴν ἀνθʼ ἑαυτοῦ παρεκάλει καὶ προὐβάλλετο. 44.4. τοιαύτη δὲ τις ἦν, ὡς ἔοικε, τοῦ ἀνδρὸς ἡ τῶν λόγων σειρὴν καὶ χάρις, ὥστε ἀρξαμένου λέγειν καὶ παραιτεῖσθαι τὸν θάνατον ἅψασθαι μὲν οὐδεὶς ἐτόλμησεν οὐδὲ ἀντιβλέψαι, κάτω δὲ κύψαντες ἐδάκρυον ἅπαντες, διατριβῆς δὲ γενομένης ἀναβὰς ὁ Ἄννιος ὁρᾷ τὸν μὲν Ἀντώνιον διαλεγόμενον, τοὺς δὲ στρατιώτας ἐκπεπληγμένους καὶ κατακεκηλημένους ὑπʼ αὐτοῦ· κακίσας οὖν ἐκείνους καὶ προσδραμὼν αὐτὸς ἀποτέμνει τὴν κεφαλήν. 44.5. Κάτλος δὲ Λουτάτιος Μαρίῳ συνάρξας καὶ συνθριαμβεύσας ἀπὸ Κίμβρων, ἐπεὶ πρὸς τοὺς δεομένους ὑπὲρ αὐτοῦ καὶ παραιτουμένους ὁ Μάριος τοσοῦτον μόνον εἶπεν, ἀποθανεῖν δεῖ, κατακλεισάμενος εἰς οἴκημα καὶ πολλοὺς ἄνθρακας ἐκζωπυρήσας ἀπεπνίγη. 44.6. ῥιπτουμένων δὲ τῶν σωμάτων ἀκεφάλων καὶ πατουμένων ἐν ταῖς ὁδοῖς ἔλεος οὐκ ἦν, ἀλλὰ φρίκη καὶ τρόμος ἁπάντων πρὸς τὴν ὄψιν. ἠνία δὲ μάλιστα τὸν δῆμον ἡ τῶν καλουμένων Βαρδυαίων ἀσέλγεια, τοὺς γάρ δεσπότας ἐν ταῖς οἰκίαις σφάττοντες ᾔσχυνον μὲν αὐτῶν παῖδας, ἐμείγνυντο δὲ βίᾳ ταῖς δεσποίναις, ἀκατάσχετοι δὲ ἦσαν ἁρπάζοντες καὶ μιαιφονοῦντες, ἕως οἱ περὶ Κίνναν καὶ Σερτώριον συμφρονήσαντες ἐπέθεντο κοιμωμένοις αὐτοῖς ἐν τῷ στρατοπέδῳ καὶ κατηκόντισαν ἅπαντας. | 44.3. 44.4. 44.5. 44.6. |
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| 45. Appian, Civil Wars, 1.71 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 22 |
| 46. Seneca The Younger, Letters, 7.3, 75.3, 95.13-95.42 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 13, 20, 205 |
47. Plutarch, Cicero, 49.3-49.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 205| 49.3. πυνθάνομαι δὲ Καίσαρα χρόνοις πολλοῖς ὕστερον εἰσελθεῖν πρὸς ἕνα τῶν θυγατριδῶν· τὸν δὲ βιβλίον ἔχοντα Κικέρωνος ἐν ταῖς χερσίν ἐκπλαγέντα τῷ ἱματίῳ περικαλύπτειν ἰδόντα δὲ Καίσαρα λαβεῖν καὶ διελθεῖν ἑστῶτα μέρος πολὺ τοῦ βιβλίου, πάλιν δʼ ἀποδιδόντα τῷ μειρακίῳ φάναι λόγιος ἁνὴρ, ὦ παῖ, λόγιος καὶ φιλόπατρις. 49.4. ἐπεὶ μέντοι τάχιστα κατεπολέμησεν Ἀντώνιον ὑπατεύων αὐτὸς εἵλετο συνάρχοντα τοῦ Κικέρωνος τὸν υἱόν, ἐφʼ οὗ τάς τʼ εἰκόνας ἡ βουλὴ καθεῖλεν Ἀντωνίου καὶ τάς ἄλλας ἠκύρωσε τιμάς καὶ προσεψηφίσατο μηδενὶ τῶν Ἀντωνίων ὄνομα Μᾶρκον εἶναι, οὕτω τὸ δαιμόνιον εἰς τὸν Κικέρωνος οἶκον ἐπανήνεγκε τὸ τέλος τῆς Ἀντωνίου κολάσεως. | 49.3. |
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| 48. Suetonius, Augustus, 76-80, 74 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 205 |
| 49. Suetonius, Caligula, 52 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 272 |
50. Dio Chrysostom, Orations, 32.81 (1st cent. CE - missingth cent. CE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 261 | 32.81. Here, then, you have an instance of wickedness and folly alike, and from men also such as are at Alexandria, except that in fighting, in deeds of valour, and in capturing cities no man here is the equal of Ajax. But among you not a man keeps his seat at the games; on the contrary you fly faster than the horses and their drivers, and it is comical to see the way you drive and play the charioteer, urging the horses on and taking the lead and â getting spilled. And so it is no bad parody that has been composed by one of your feeble versifiers: |
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| 51. Suetonius, Claudius, 44, 33 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 272 |
| 52. Suetonius, Iulius, 45, 53 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 272 |
| 53. Suetonius, Nero, 24, 31, 53-54, 37 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 205 |
| 54. Suetonius, Otho, 12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 272 |
55. Tacitus, Annals, 14.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 272| 14.14. Vetus illi cupido erat curriculo quadrigarum insistere nec minus foedum studium cithara ludicrum in modum canere. concertare equis regium et antiquis ducibus factitatum memorabat idque vatum laudibus celebre et deorum honori datum. enimvero cantus Apollini sacros, talique ornatu adstare non modo Graecis in urbibus sed Romana apud templa numen praecipuum et praescium. nec iam sisti poterat, cum Senecae ac Burro visum ne utraque pervinceret alterum concedere. clausumque valle Vaticana spatium in quo equos regeret haud promisco spectaculo: mox ultro vocari populus Romanus laudibusque extollere, ut est vulgus cupiens voluptatum et, si eodem princeps trahat, laetum. ceterum evulgatus pudor non satietatem, ut rebantur, sed incitamentum attulit. ratusque dedecus molliri, si pluris foedasset, nobilium familiarum posteros egestate venalis in scaenam deduxit; quos fato perfunctos ne nominatim tradam, maioribus eorum tribuendum puto. nam et eius flagitium est qui pecuniam ob delicta potius dedit quam ne delinquerent. notos quoque equites Romanos operas arenae promittere subegit donis ingentibus, nisi quod merces ab eo qui iubere potest vim necessitatis adfert. | 14.14. It was an old desire of his to drive a chariot and team of four, and an equally repulsive ambition to sing to the lyre in the stage manner. "Racing with horses," he used to observe, "was a royal accomplishment, and had been practised by the commanders of antiquity: the sport had been celebrated in the praises of poets and devoted to the worship of Heaven. As to song, it was sacred to Apollo; and it was in the garb appropriate to it that, both in Greek cities and in Roman temples, that great and prescient deity was seen standing." He could no longer be checked, when Seneca and Burrus decided to concede one of his points rather than allow him to carry both; and an enclosure was made in the Vatican valley, where he could manoeuvre his horses without the spectacle being public. Before long, the Roman people received an invitation in form, and began to hymn his praises, as is the way of the crowd, hungry for amusements, and delighted if the sovereign draws in the same direction. However, the publication of his shame brought with it, not the satiety expected, but a stimulus; and, in the belief that he was attenuating his disgrace by polluting others, he brought on the stage those scions of the great houses whom poverty had rendered venal. They have passed away, and I regard it as a debt due to their ancestors not to record them by name. For the disgrace, in part, is his who gave money for the reward of infamy and not for its prevention. Even well-known Roman knights he induced to promise their services in the arena by what might be called enormous bounties, were it not that gratuities from him who is able to command carry with them the compelling quality of necessity. |
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56. Philostratus The Athenian, Life of Apollonius, 4.36, 7.1 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 190, 272| 4.36. ἐν τοιαύτῃ καταστάσει φιλοσοφίας οὔσης ἔτυχε προσιὼν τῇ ̔Ρώμῃ, στάδια δὲ εἴκοσι καὶ ἑκατὸν ἀπέχων ἐνέτυχε Φιλολάῳ τῷ Κιττιεῖ περὶ τὸ νέμος τὸ ἐν τῇ ̓Αρικίᾳ. ἦν δὲ ὁ Φιλόλαος τὴν μὲν γλῶτταν ξυγκείμενος, μαλακώτερος δὲ καρτερῆσαί τι. οὗτος ἀναλύων ἀπὸ τῆς ̔Ρώμης αὐτός τε ἐῴκει φεύγοντι καὶ ὅτῳ ἐντύχοι φιλοσοφοῦντι παρεκελεύετο τὸ αὐτὸ πράττειν. προσειπὼν οὖν τὸν ̓Απολλώνιον ἐκέλευεν ἐκστῆναι τῷ καιρῷ, μηδὲ ἐπιφοιτᾶν τῇ ̔Ρώμῃ διαβεβλημένου τοῦ φιλοσοφεῖν, καὶ διηγεῖτο τὰ ἐκεῖ πραττόμενα θαμὰ ἐπιστρεφόμενος, μὴ ἐπακροῷτό τις αὐτοῦ κατόπιν. “σὺ δὲ καὶ χορὸν φιλοσόφων ἀναψάμενος” εἶπε “βαδίζεις φθόνου μεστὸς οὐκ εἰδὼς τοὺς ἐπιτεταγμένους ταῖς πύλαις ὑπὸ Νέρωνος, οἳ ξυλλήψονταί σέ τε καὶ τούτους, πρὶν ἔσω γενέσθαι.” “τί δ'” εἶπεν “ὦ Φιλόλαε, τὸν αὐτοκράτορα σπουδάζειν φασίν;” “ἡνιοχεῖ” ἔφη “δημοσίᾳ καὶ ᾅδει παριὼν ἐς τὰ ̔Ρωμαίων θέατρα καὶ μετὰ τῶν μονομαχούντων ζῇ, μονομαχεῖ δὲ καὶ αὐτὸς καὶ ἀποσφάττει.” ὑπολαβὼν οὖν ὁ ̓Απολλώνιος “εἶτα”, ἔφη “ὦ βέλτιστε, μεῖζόν τι ἡγῇ θέαμα ἀνδράσι πεπαιδευμένοις ἢ βασιλέα ἰδεῖν ἀσχημονοῦντα; θεοῦ μὲν γὰρ παίγνιον ἄνθρωπος” εἶπε “κατὰ τὴν Πλάτωνος δόξαν, βασιλεὺς δὲ ἀνθρώπον παίγνιον γιγνόμενος καὶ χαριζόμενος τοῖς ὄχλοις τὴν ἑαυτοῦ αἰσχύνην τίνας οὐκ ἂν παράσχοι λόγους τοῖς φιλοσοφοῦσι;” “νὴ Δί'”, εἶπεν ὁ Φιλόλαος “εἴγε μετὰ τοῦ ἀκινδύνου γίγνοιτο, εἰ δὲ ἀπόλοιο ἀναχθεὶς καὶ Νέρων σε ὠμὸν φάγοι μηδὲν ἰδόντα ὧν πράττει, ἐπὶ πολλῷ ἔσται σοι τὸ ἐντυχεῖν αὐτῷ καὶ ἐπὶ πλείονι ἢ τῷ ̓Οδυσσεῖ ἐγένετο, ὁπότε παρὰ τὸν Κύκλωπα ἦλθεν, ἀπώλεσε γὰρ πολλοὺς τῶν ἑταίρων ποθήσας ἰδεῖν αὐτὸν καὶ ἡττηθεὶς ἀτόπου καὶ ὠμοῦ θεάματος.” ὁ δὲ ̓Απολλώνιος “οἴει γὰρ” ἔφη “τοῦτον ἧττον ἐκτετυφλῶσθαι τοῦ Κύκλωπος, εἰ τοιαῦτα ἐργάζεται;” καὶ ὁ Φιλόλαος “πραττέτω μέν”, εἶπεν 7.1. οἶδα καὶ τὰς τυραννίδας, ὡς ἔστιν ἀρίστη βάσανος ἀνδρῶν φιλοσοφούντων, καὶ ξυγχωρῶ σκοπεῖν, ὅ τι ἕκαστος ἑτέρου ἧττον ἢ μᾶλλον ἀνὴρ ἔδοξεν, ὁ λόγος δέ μοι ξυντείνει ἐς τόδε: κατὰ τοὺς χρόνους, οὓς Δομετιανὸς ἐτυράννευσε, περιέστησαν τὸν ἄνδρα κατηγορίαι καὶ γραφαί, ὅπως μὲν ἀρξάμεναι καὶ ὁπόθεν καὶ ὅ τι ἑκάστῃ ὄνομα, δηλώσω αὐτίκα, ἐπεὶ δὲ ἀνάγκη λέξαι, τί μὲν εἰπών, τίς δὲ εἶναι δόξας ἀπῆλθε τῆς κρίσεως ἑλὼν μᾶλλον τὸν τύραννον ἢ ἁλοὺς αὐτός, δοκεῖ μοι διελθεῖν πρὸ τούτων, ὁπόσα εὗρον ἀφηγήσεως ἄξια σοφῶν ἀνδρῶν πρὸς τυράννους ἔργα παραδεικνύειν τε αὐτὰ τοῖς ̓Απολλωνίου: χρὴ γάρ που τἀληθὲς οὕτω μαστεύειν. | 4.36. Such was the condition in which philosophy stood when Apollonius was approaching Rome; and at a distance of one hundred and twenty stadia from its walls he met Philolaus of Cittium in the neighborhood of the Grove of Aricia. Now Philolaus was a polished speaker, but too soft to bear any hardships. He had quitted Rome, and was virtually a fugitive, and any philosopher he met with he urged to take the same course. He accordingly addressed himself to Apollonius, and urged him to give way to circumstances, and not to proceed to Rome, where philosophy was in such bad odor; and he related to him what had taken place there, and as he did so he kept turning his head round, lest anybody should be listening behind him to what he said. And you, he said, after attaching this band of philosophers to yourself, a thing which will bring you into suspicion and odium, are on your way thither, knowing nothing of the officers set over the gates by Nero, who will arrest you and them before ever you enter or get inside. And what, said Apollonius, O Philolaus, are the occupations of the autocrat said to be? He drives a chariot, said the other, in public; and he comes forward on the boards of the Roman theaters and sings songs, and he lives with gladiators, and hem himself fights as one and slays his man. Apollonius therefore replied and said: Then, my dear fellow, do you think that there can be any better spectacle for men of education than to see an emperor thus demeaning himself? For if in Plato's opinion man is the sport of the gods, what a theme we have here provided for philosophers by an emperor who makes himself the sport of man and sets himself to delight the common herd with the spectacle of his own shame? Yes, by Zeus, said Philolaus, if you could do it with impunity; but if you are going to be taken up and lose your life, and if Nero is going to devour you alive before you see anything of what he does, your interview with him will cost you dear, much dearer than it ever cost Ulysses to visit the Cyclops in his home; though he lost many of his comrades in his anxiety to see him, and because he yielded to the temptation of beholding so cruel a monster. But Apollonius said: So you think that this ruler is less blinded than the Cyclops, if he commits such crimes? And Philolaus answered: Let him do what he likes, but do you at least save these your companions. 7.1. I am aware that the conduct of philosophers under despotism is the truest touchstone of their character, and am in favor of inquiring in what way any one man displays more courage than another. And my argument also considers me to consider the point; for during the reign of Domitian, Apollonius was beset by accusations and writs of information, the several origins, sources and counts of which I shall presently enlarge upon; and as I shall be under the necessity of specifying the language which he used and the role which he assumed, when he left the court after convicting the tyrant rather than being himself convicted, so I must first of all enumerate all the feats of wise men in the presence of tyrants which I have found worthy of commemoration, and contrast them with the conduct of Apollonius. For this I think is the best way of finding out the truth. |
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| 57. Galen, On The Powers of Simple Remedies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 59 |
| 58. Apuleius, The Golden Ass, 1.9, 2.5-2.6, 3.16, 3.18, 3.21, 5.18, 9.2, 9.12, 9.34 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 190, 194, 195, 212, 227 |
| 59. Babylonian Talmud, Hagigah, 63.17 (3rd cent. CE - 6th cent. CE) Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 272 |
60. Vergil, Aeneis, 3.216-3.218, 4.332 Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 20, 195 | 3.216. he might vouchsafe the end, or bid us find 3.218. 'T was night, and sleep possessed all breathing things; 4.332. enkindle not his bosom; if such task |
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| 61. Vergil, Eclogues, 8.80-8.81 Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 194 |
| 62. Ambrose, Selected Works And Letters, None Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 205 |
| 63. Dead Sea Scrolls, 4Q534, None Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 35 |
| 64. Juvenal, Frg. 4B, None Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 32 |
| 65. Pseudo Clement, 2 Clement, 2.118 Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 32 |
| 66. Galen, On The Diagnosis And Therapy of The Distinctive Passions of The Individual'S Soul, 3.1-3.13 Tagged with subjects: •galen, platonizing ecletic doctor, mental states follow the blend of hot, cold, fluid, and dry in the body Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 253 |
| 67. Gregory Thaumaturgus, Adnunt., None Tagged with subjects: •bodies fluid Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 53 |
