The Ancient Mediterranean Religions Index Database

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237 results for "body"

1. Hebrew Bible, Leviticus, 15.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •body, human Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 325, 326

15.2. "דַּבְּרוּ אֶל־בְּנֵי יִשְׂרָאֵל וַאֲמַרְתֶּם אֲלֵהֶם אִישׁ אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ זוֹבוֹ טָמֵא הוּא׃", 15.2. "וְכֹל אֲשֶׁר תִּשְׁכַּב עָלָיו בְּנִדָּתָהּ יִטְמָא וְכֹל אֲשֶׁר־תֵּשֵׁב עָלָיו יִטְמָא׃",

15.2. "Speak unto the children of Israel, and say unto them: When any man hath an issue out of his flesh, his issue is unclean.",

2. Hebrew Bible, Exodus, 5.2, 8.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 43

5.2. "וַיִּפְגְּעוּ אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן נִצָּבִים לִקְרָאתָם בְּצֵאתָם מֵאֵת פַּרְעֹה׃", 5.2. "וַיֹּאמֶר פַּרְעֹה מִי יְהוָה אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ לְשַׁלַּח אֶת־יִשְׂרָאֵל לֹא יָדַעְתִּי אֶת־יְהוָה וְגַם אֶת־יִשְׂרָאֵל לֹא אֲשַׁלֵּחַ׃", 8.19. "וְשַׂמְתִּי פְדֻת בֵּין עַמִּי וּבֵין עַמֶּךָ לְמָחָר יִהְיֶה הָאֹת הַזֶּה׃",

5.2. "And Pharaoh said: ‘Who is the LORD, that I should hearken unto His voice to let Israel go? I know not the LORD, and moreover I will not let Israel go.’", 8.19. "And I will put a division between My people and thy people—by to-morrow shall this sign be.’",

3. Hebrew Bible, Proverbs, 11.17, 16.3, 27.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •man (humanity), the body as gods image Found in books: Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 171, 175, 176, 178

11.17. "גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד וְעֹכֵר שְׁאֵרוֹ אַכְזָרִי׃", 16.3. "עֹצֶה עֵינָיו לַחְשֹׁב תַּהְפֻּכוֹת קֹרֵץ שְׂפָתָיו כִּלָּה רָעָה׃", 16.3. "גֹּל אֶל־יְהוָה מַעֲשֶׂיךָ וְיִכֹּנוּ מַחְשְׁבֹתֶיךָ׃",

11.17. "The merciful man doeth good to his own soul; But he that is cruel troubleth his own flesh.", 16.3. "Commit thy works unto the LORD, And thy thoughts shall be established.", 27.10. "Thine own friend, and thy father’s friend, forsake not; Neither go into thy brother’s house in the day of thy calamity; Better is a neighbour that is near than a brother far off.",

4. Hebrew Bible, Psalms, 29.11, 68.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •body, human •man (humanity), the body as gods image Found in books: Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 62; Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 177, 178

29.11. "יְהוָה עֹז לְעַמּוֹ יִתֵּן יְהוָה יְבָרֵךְ אֶת־עַמּוֹ בַשָּׁלוֹם׃",

29.11. "The LORD will give strength unto His people; The LORD will bless his people with peace.", 68.20. "Blessed be the Lord, day by day He beareth our burden, Even the God who is our salvation. Selah",

5. Hebrew Bible, Genesis, 1.27, 2.17, 2.19-2.20, 3.7, 3.13, 3.16, 3.21, 3.31, 6.6, 22.11-22.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 136; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 235, 350, 351, 357, 381, 397

1.27. "וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃", 2.17. "וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃", 2.19. "וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ׃", 3.7. "וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃", 3.13. "וַיֹּאמֶר יְהוָה אֱלֹהִים לָאִשָּׁה מַה־זֹּאת עָשִׂית וַתֹּאמֶר הָאִשָּׁה הַנָּחָשׁ הִשִּׁיאַנִי וָאֹכֵל׃", 3.16. "אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃", 3.21. "וַיַּעַשׂ יְהוָה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם׃", 6.6. "וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃", 22.11. "וַיִּקְרָא אֵלָיו מַלְאַךְ יְהוָה מִן־הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃", 22.12. "וַיֹּאמֶר אַל־תִּשְׁלַח יָדְךָ אֶל־הַנַּעַר וְאַל־תַּעַשׂ לוֹ מְאוּמָּה כִּי עַתָּה יָדַעְתִּי כִּי־יְרֵא אֱלֹהִים אַתָּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידְךָ מִמֶּנִּי׃",

1.27. "And God created man in His own image, in the image of God created He him; male and female created He them.", 2.17. "but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’", 2.19. "And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof.", 2.20. "And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him.", 3.7. "And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles.", 3.13. "And the LORD God said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’", 3.16. "Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’", 3.21. "And the LORD God made for Adam and for his wife garments of skins, and clothed them.", 6.6. "And it repented the LORD that He had made man on the earth, and it grieved Him at His heart.", 22.11. "And the angel of the LORD called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’", 22.12. "And he said: ‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a God-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.’",

6. Hebrew Bible, Hosea, 11.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •man (humanity), the body as gods image Found in books: Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 178

11.9. "לֹא אֶעֱשֶׂה חֲרוֹן אַפִּי לֹא אָשׁוּב לְשַׁחֵת אֶפְרָיִם כִּי אֵל אָנֹכִי וְלֹא־אִישׁ בְּקִרְבְּךָ קָדוֹשׁ וְלֹא אָבוֹא בְּעִיר׃",

11.9. "I will not execute the fierceness of Mine anger, I will not return to destroy Ephraim; For I am God, and not man, The Holy One in the midst of thee; And I will not come in fury.",

7. Homer, Odyssey, 16.161 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •body (human) Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 221

8. Hebrew Bible, Isaiah, 7.14, 11.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •body (human) •body (human), as instrument Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 53

7.14. "לָכֵן יִתֵּן אֲדֹנָי הוּא לָכֶם אוֹת הִנֵּה הָעַלְמָה הָרָה וְיֹלֶדֶת בֵּן וְקָרָאת שְׁמוֹ עִמָּנוּ אֵל׃", 11.1. "וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה׃", 11.1. "וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד׃",

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.", 11.1. "And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots.",

9. Hebrew Bible, Jeremiah, 31.33 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •body (human) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 62

31.33. "כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃",

31.33. "But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;",

10. Homer, Iliad, 4.74-4.84 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •body (human) Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 221

4.74. / Haste thee with all speed unto the host into the midst of Trojans and Achaeans, and contrive how that the Trojans may be first in defiance of their oaths to work evil upon the Achaeans that exult in their triumph. So saying, he stirred on Athene that was already eager, and down from the peaks of Olympus she went darting. 4.75. / Even in such wise as the son of crooked-counselling Cronos sendeth a star to be a portent for seamen or for a wide host of warriors, a gleaming star, and therefrom the sparks fly thick; even so darted Pallas Athene to earth, and down she leapt into the midst; and amazement came upon all that beheld, 4.76. / Even in such wise as the son of crooked-counselling Cronos sendeth a star to be a portent for seamen or for a wide host of warriors, a gleaming star, and therefrom the sparks fly thick; even so darted Pallas Athene to earth, and down she leapt into the midst; and amazement came upon all that beheld, 4.77. / Even in such wise as the son of crooked-counselling Cronos sendeth a star to be a portent for seamen or for a wide host of warriors, a gleaming star, and therefrom the sparks fly thick; even so darted Pallas Athene to earth, and down she leapt into the midst; and amazement came upon all that beheld, 4.78. / Even in such wise as the son of crooked-counselling Cronos sendeth a star to be a portent for seamen or for a wide host of warriors, a gleaming star, and therefrom the sparks fly thick; even so darted Pallas Athene to earth, and down she leapt into the midst; and amazement came upon all that beheld, 4.79. / Even in such wise as the son of crooked-counselling Cronos sendeth a star to be a portent for seamen or for a wide host of warriors, a gleaming star, and therefrom the sparks fly thick; even so darted Pallas Athene to earth, and down she leapt into the midst; and amazement came upon all that beheld, 4.80. / on horse-taming Trojans and well-greaved Achaeans; and thus would a man say with a glance at his neighbour:Verily shall we again have evil war and the dread din of battle, or else friendship is set amid the hosts by Zeus, who is for men the dispenser of battle. 4.81. / on horse-taming Trojans and well-greaved Achaeans; and thus would a man say with a glance at his neighbour:Verily shall we again have evil war and the dread din of battle, or else friendship is set amid the hosts by Zeus, who is for men the dispenser of battle. 4.82. / on horse-taming Trojans and well-greaved Achaeans; and thus would a man say with a glance at his neighbour:Verily shall we again have evil war and the dread din of battle, or else friendship is set amid the hosts by Zeus, who is for men the dispenser of battle. 4.83. / on horse-taming Trojans and well-greaved Achaeans; and thus would a man say with a glance at his neighbour:Verily shall we again have evil war and the dread din of battle, or else friendship is set amid the hosts by Zeus, who is for men the dispenser of battle. 4.84. / on horse-taming Trojans and well-greaved Achaeans; and thus would a man say with a glance at his neighbour:Verily shall we again have evil war and the dread din of battle, or else friendship is set amid the hosts by Zeus, who is for men the dispenser of battle.

11. Hesiod, Works And Days, 287-290 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 204

290. For men - that fish, wild beasts and birds should eat

12. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 10

13. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 10

14. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 10

15. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 202

16. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 219

452b. ἀνθρώποις ὑγιείας; εἰ δʼ αὖ μετὰ τοῦτον ὁ παιδοτρίβης εἴποι ὅτι θαυμάζοιμί τἄν, ὦ Σώκρατες, καὶ αὐτὸς εἴ σοι ἔχοι Γοργίας μεῖζον ἀγαθὸν ἐπιδεῖξαι τῆς αὑτοῦ τέχνης ἢ ἐγὼ τῆς ἐμῆς· εἴποιμʼ ἂν αὖ καὶ πρὸς τοῦτον· σὺ δὲ δὴ τίς εἶ, ὦ ἄνθρωπε, καὶ τί τὸ σὸν ἔργον; παιδοτρίβης, φαίη ἄν, τὸ δὲ ἔργον μού ἐστιν καλούς τε καὶ ἰσχυροὺς ποιεῖν τοὺς ἀνθρώπους τὰ σώματα. μετὰ δὲ τὸν παιδοτρίβην εἴποι ἂν ὁ χρηματιστής, ὡς ἐγᾦμαι πάνυ καταφρονῶν ἁπάντων·

452b. is there for men than health? And supposing the trainer came next and said: I also should be surprised indeed, Socrates, if Gorgias could show you a greater good in his art than I can in mine. Again I should say to him in his turn: And who are you, sir? What is your work? A trainer, he would reply, and my work is making men’s bodies beautiful and strong. After the trainer would come the money-getter, saying—

17. Hippocrates, On Regimen In Acute Diseases, 1.23 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •body (human) Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 7

18. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 32

19. Hippocrates, Prognostic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: nan nan

20. Anaxagoras, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •(human) body and soul Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 138

21. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •strength of body, as human good Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 220

404e. ΕΡΜ. πάνυ μὲν οὖν, καὶ ἀληθῆ λέγεις. ΣΩ. τὸ δέ γʼ ἐστίν, ὡς ἐμοὶ δοκεῖ, κάλλιστα κείμενον πρὸς τὴν δύναμιν τοῦ θεοῦ. ΕΡΜ. πῶς δή; ΣΩ. ἐγὼ πειράσομαι φράσαι ὅ γέ μοι φαίνεται· οὐ γὰρ

404e. Hermogenes. Certainly; what you say is true. Socrates. But really the name is admirably appropriate to the power of the god. Hermogenes. How is that? Socrates. I will try to tell you what I think about it;

22. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 125

248c. ΞΕ. οὐ συγχωροῦσιν ἡμῖν τὸ νυνδὴ ῥηθὲν πρὸς τοὺς γηγενεῖς οὐσίας πέρι. ΘΕΑΙ. τὸ ποῖον; ΞΕ. ἱκανὸν ἔθεμεν ὅρον που τῶν ὄντων, ὅταν τῳ παρῇ ἡ τοῦ πάσχειν ἢ δρᾶν καὶ πρὸς τὸ σμικρότατον δύναμις; ΘΕΑΙ. ναί. ΞΕ. πρὸς δὴ ταῦτα τόδε λέγουσιν, ὅτι γενέσει μὲν μέτεστι τοῦ πάσχειν καὶ ποιεῖν δυνάμεως, πρὸς δὲ οὐσίαν τούτων οὐδετέρου τὴν δύναμιν ἁρμόττειν φασίν. ΘΕΑΙ. οὐκοῦν λέγουσί τι; ΞΕ. πρὸς ὅ γε λεκτέον ἡμῖν ὅτι δεόμεθα παρʼ αὐτῶν

248c. Str. They do not concede to us what we said just now to the aboriginal giants about being. Theaet. What was it? Str. We set up as a satisfactory sort of definition of being, the presence of the power to act or be acted upon in even the slightest degree. Theaet. Yes. Str. It is in reply to this that they say generation participates in the power of acting and of being acted upon, but that neither power is connected with being. Theaet. And is there not something in that? Str. Yes, something to which we must reply that we still need

23. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 225

24. Plato, Alcibiades I, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •analogy between body and soul, between human beings and puppets Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 201

25. Xenophon, Memoirs, 3.9.15, 4.3.10, 4.3.17 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •strength of body, as human good Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 249

3.9.15. καὶ ἀρίστους δὲ καὶ θεοφιλεστάτους ἔφη εἶναι ἐν μὲν γεωργίᾳ τοὺς τὰ γεωργικὰ εὖ πράττοντας, ἐν δʼ ἰατρείᾳ τοὺς τὰ ἰατρικά, ἐν δὲ πολιτείᾳ τοὺς τὰ πολιτικά· τὸν δὲ μηδὲν εὖ πράττοντα οὔτε χρήσιμον οὐδὲν ἔφη εἶναι οὔτε θεοφιλῆ. 4.3.10. οὐ γὰρ καὶ τοῦτʼ, ἔφη ὁ Σωκράτης, φανερὸν ὅτι καὶ ταῦτα ἀνθρώπων ἕνεκα γίγνεταί τε καὶ ἀνατρέφεται; τί γὰρ ἄλλο ζῷον αἰγῶν τε καὶ οἰῶν καὶ βοῶν καὶ ἵππων καὶ ὄνων καὶ τῶν ἄλλων ζῴων τοσαῦτα ἀγαθὰ ἀπολαύει ὅσα ἄνθρωποι; ἐμοὶ μὲν γὰρ δοκεῖ, πλείω ἢ τῶν φυτῶν· τρέφονται γοῦν καὶ χρηματίζονται οὐδὲν ἧττον ἀπὸ τούτων ἢ ἀπʼ ἐκείνων· πολὺ δὲ γένος ἀνθρώπων τοῖς μὲν ἐκ τῆς γῆς φυομένοις εἰς τροφὴν οὐ χρῆται, ἀπὸ δὲ βοσκημάτων γάλακτι καὶ τυρῷ καὶ κρέασι τρεφόμενοι ζῶσι· πάντες δὲ τιθασεύοντες καὶ δαμάζοντες τὰ χρήσιμα τῶν ζῴων εἴς τε πόλεμον καὶ εἰς ἄλλα πολλὰ συνεργοῖς χρῶνται. ὁμογνωμονῶ σοι καὶ τοῦτʼ, ἔφη· ὁρῶ γὰρ αὐτῶν καὶ τὰ πολὺ ἰσχυρότερα ἡμῶν οὕτως ὑποχείρια γιγνόμενα τοῖς ἀνθρώποις ὥστε χρῆσθαι αὐτοῖς ὅ τι ἂν βούλωνται. 4.3.17. ἀλλὰ χρὴ τῆς μὲν δυνάμεως μηδὲν ὑφίεσθαι· ὅταν γάρ τις τοῦτο ποιῇ, φανερὸς δήπου ἐστὶ τότε οὐ τιμῶν θεούς. χρὴ οὖν μηδὲν ἐλλείποντα κατὰ δύναμιν τιμᾶν τοὺς θεοὺς θαρρεῖν τε καὶ ἐλπίζειν τὰ μέγιστα ἀγαθά. οὐ γὰρ παρʼ ἄλλων γʼ ἄν τις μείζω ἐλπίζων σωφρονοίη ἢ παρὰ τῶν τὰ μέγιστα ὠφελεῖν δυναμένων, οὐδʼ ἂν ἄλλως μᾶλλον ἢ εἰ τούτοις ἀρέσκοι· ἀρέσκοι δὲ πῶς ἂν μᾶλλον ἢ εἰ ὡς μάλιστα πείθοιτο αὐτοῖς;

3.9.15. And the best men and dearest to the gods, he added, are those who do their work well; if it is farming, as good farmers; if medicine, as good doctors; if politics, as good politicians. He who does nothing well is neither useful in any way nor dear to the gods. 4.3.10. Yes, replied Socrates , and is it not evident that they too receive life and food for the sake of man? For what creature reaps so many benefits as man from goats and sheep and horses and oxen and asses and the other animals? He owes more to them, in my opinion, than to the fruits of the earth. At the least they are not less valuable to him for food and commerce; in fact a large portion of mankind does not use the products of the earth for food, but lives on the milk and cheese and flesh they get from live stock. Moreover, all men tame and domesticate the useful kinds of animals, and make them their fellow-workers in war and many other undertakings. There too I agree with you, seeing that animals far stronger than man become so entirely subject to him that he puts them to any use he chooses. 4.3.17. Only he must fall no whit short of his power. For when he does that, it is surely plain that he is not then honouring the gods. Therefore it is by coming no whit short of his power in honouring the gods that he is to look with confidence for the greatest blessing. Cyropaedia I. vi. 4. For there are none from whom a man of prudence would hope for greater things than those who can confer the greatest benefits, nor can he show his prudence more clearly than by pleasing them. And how can he please them better than by obeying them strictly?

26. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 202

27. Herodotus, Histories, 2.36.4 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •body, human Found in books: Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 54

2.36.4. The rings and sheets of sails are made fast outside the boat elsewhere, but inside it in Egypt . The Greeks write and calculate from left to right; the Egyptians do the opposite; yet they say that their way of writing is towards the right, and the Greek way towards the left. They employ two kinds of writing; one is called sacred, the other demotic.

28. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 212

29. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 134

79c. πᾶσα ἀνάγκη, ὦ Σώκρατες . οὐκοῦν καὶ τόδε πάλαι ἐλέγομεν, ὅτι ἡ ψυχή, ὅταν μὲν τῷ σώματι προσχρῆται εἰς τὸ σκοπεῖν τι ἢ διὰ τοῦ ὁρᾶν ἢ διὰ τοῦ ἀκούειν ἢ δι’ ἄλλης τινὸς αἰσθήσεως — τοῦτο γάρ ἐστιν τὸ διὰ τοῦ σώματος, τὸ δι’ αἰσθήσεως σκοπεῖν τι — τότε μὲν ἕλκεται ὑπὸ τοῦ σώματος εἰς τὰ οὐδέποτε κατὰ ταὐτὰ ἔχοντα, καὶ αὐτὴ πλανᾶται καὶ ταράττεται καὶ εἰλιγγιᾷ ὥσπερ μεθύουσα, ἅτε τοιούτων ἐφαπτομένη; unit="para"/ πάνυ γε.

79c. and the body more like the visible. Necessarily, Socrates. Now we have also been saying for a long time, have we not, that, when the soul makes use of the body for any inquiry, either through seeing or hearing or any of the other senses—for inquiry through the body means inquiry through the senses,—then it is dragged by the body to things which never remain the same, and it wanders about and is confused and dizzy like a drunken man because it lays hold upon such things? Certainly. But when the soul

30. Plato, Menexenus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •strength of body, as human good Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 220

245e. διὰ τὸ μὴ ἐθέλειν αἰσχρὸν καὶ ἀνόσιον ἔργον ἐργάσασθαι Ἕλληνας βαρβάροις ἐκδόντες. ἐλθόντες οὖν εἰς ταὐτὰ ἐξ ὧν καὶ τὸ πρότερον κατεπολεμήθημεν, σὺν θεῷ ἄμεινον ἢ τότε ἐθέμεθα τὸν πόλεμον· καὶ γὰρ ναῦς καὶ τείχη ἔχοντες καὶ τὰς ἡμετέρας αὐτῶν ἀποικίας ἀπηλλάγημεν τοῦ πολέμου οὕτως, ὥστʼ ἀγαπητῶς ἀπηλλάττοντο καὶ οἱ πολέμιοι. ΣΩ. ἀνδρῶν μέντοι ἀγαθῶν καὶ ἐν τούτῳ τῷ πολέμῳ ἐστερήθημεν, τῶν τε ἐν Κορίνθῳ χρησαμένων δυσχωρίᾳ καὶ ἐν Λεχαίῳ

245e. And thus we found ourselves in the same position which had previously led to our military overthrow; but, by the help of God, we brought the war to a more favorable conclusion than on that occasion. For we still retained our ships, our walls, and our own colonies, when we ceased from the war,—so welcome to our enemies also was its cessation. Soc. Yet truly in this war also we suffered the loss of valiant men,—the men who had difficult ground to cope with at Corinth and treachery at Lechaeum ;

31. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 125

32. Hebrew Bible, Ecclesiastes, 12.1 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •body, human Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 325

12.1. "בִּקֵּשׁ קֹהֶלֶת לִמְצֹא דִּבְרֵי־חֵפֶץ וְכָתוּב יֹשֶׁר דִּבְרֵי אֱמֶת׃", 12.1. "וּזְכֹר אֶת־בּוֹרְאֶיךָ בִּימֵי בְּחוּרֹתֶיךָ עַד אֲשֶׁר לֹא־יָבֹאוּ יְמֵי הָרָעָה וְהִגִּיעוּ שָׁנִים אֲשֶׁר תֹּאמַר אֵין־לִי בָהֶם חֵפֶץ׃",

12.1. "Remember then thy Creator in the days of thy youth, and the years draw nigh, when thou shalt say: 'I have no pleasure in them';",

33. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •body (human) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 309

34. Cleanthes, Fragments, 1.537 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •strength of body, as human good Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 219

35. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 201

36. Aristotle, Physics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 128

37. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •body (human) Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 221

38. Aristotle, Sense And Sensibilia, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 7

39. Aristotle, Generation of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •body, human Found in books: Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 59, 60

40. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 6

41. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 249; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 317

42. Septuagint, Wisdom of Solomon, 2.23-2.24, 13.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •body (human) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 346, 361, 371

2.23. for God created man for incorruption,and made him in the image of his own eternity, 2.24. but through the devils envy death entered the world,and those who belong to his party experience it. 13.1. For all men who were ignorant of God were foolish by nature;and they were unable from the good things that are seen to know him who exists,nor did they recognize the craftsman while paying heed to his works;

43. Cicero, On Divination, 1.102, 2.71, 2.83 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •body (human), and mind/soul Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 112

1.102. Neque solum deorum voces Pythagorei observitaverunt, sed etiam hominum, quae vocant omina. Quae maiores nostri quia valere censebant, idcirco omnibus rebus agendis quod bonum, faustum, felix fortu- natumque esset praefabantur, rebusque divinis, quae publice fierent, ut faverent linguis, imperabatur inque feriis imperandis, ut ' litibus et iurgiis se abstinerent '. Itemque in lustranda colonia ab eo, qui eam deduceret, et cum imperator exercitum, censor populum lustraret, bonis nominibus, qui hostias ducerent, eligebantur. Quod idem in dilectu consules observant, ut primus miles fiat bono nomine. 2.71. Nec vero non omni supplicio digni P. Claudius L. Iunius consules, qui contra auspicia navigaverunt; parendum enim religioni fuit nec patrius mos tam contumaciter repudiandus. Iure igitur alter populi iudicio damnatus est, alter mortem sibi ipse conscivit. Flaminius non paruit auspiciis, itaque periit cum exercitu. At anno post Paulus paruit; num minus cecidit in Cannensi pugna cum exercitu? Etenim, ut sint auspicia, quae nulla sunt, haec certe, quibus utimur, sive tripudio sive de caelo, simulacra sunt auspiciorum, auspicia nullo modo. Q. Fabi, te mihi in auspicio esse volo ; respondet: audivi . Hic apud maiores nostros adhibebatur peritus, nunc quilubet. Peritum autem esse necesse est eum, qui, silentium quid sit, intellegat; id enim silentium dicimus in auspiciis, quod omni vitio caret. 2.83. Haec quanta dissensio est! Quid? quod aliis avibus utuntur, aliis signis, aliter observant, alia respondent, non necesse est fateri partim horum errore susceptum esse, partim superstitione, multa fallendo? Atque his superstitionibus non dubitasti etiam omina adiungere. Aemilia Paulo Persam perisse, quod pater omen accepit; Caecilia se sororis filiae sedes suas tradere. Iam illa: Favete linguis et praerogativam, omen comitiorum. Hoc est ipsum esse contra se copiosum et disertum. Quando enim ista observans quieto et libero animo esse poteris, ut ad rem gerendam non superstitionem habeas, sed rationem ducem? Itane? si quis aliquid ex sua re atque ex suo sermone dixerit et eius verbum aliquod apte ceciderit ad id, quod ages aut cogitabis, ea res tibi aut timorem adferet aut alacritatem?

1.102. Nor is it only to the voices of the gods that the Pythagoreans have paid regard but also to the utterances of men which they term omens. Our ancestors, too, considered such omens worthy of respect, and for that reason, before entering upon any business enterprise, used to say, May the issue be prosperous, propitious, lucky, and successful. At public celebrations of religious rites they gave the command, Guard your tongues; and in issuing the order for the Latin festival the customary injunction was, Let the people refrain from strife and quarrelling. So too, when the sacred ceremony of purification was held by one starting on an expedition to found a colony, or when the commander-in‑chief was reviewing his army, or the censor was taking his census, it was the rule to choose men with names of good omen to led the victims. Furthermore, the consuls in making a levy of troops take pains to see that the first soldier enlisted is one with a lucky name. 2.71. In my opinion the consuls, Publius Claudius and Lucius Junius, who set sail contrary to the auspices, were deserving of capital punishment; for they should have respected the established religion and should not have treated the customs of their forefathers with such shameless disdain. Therefore it was a just retribution that the former was condemned by a vote of the people and that the latter took his own life. Flaminius, you say, did not obey the auspices, therefore he perished with his army. But a year later Paulus did obey them; and did he not lose his army and his life in the battle of Cannae? Granting that there are auspices (as there are not), certainly those which we ordinarily employ — whether by the tripudium or by the observation of the heavens — are not auspices in any sense, but are the mere ghosts of auspices.[34] Quintus Fabius, I wish you to assist me at the auspices. He answers, I will. (In our forefathers time the magistrates on such occasions used to call in some expert person to take the auspices — but in these days anyone will do. But one must be an expert to know what constitutes silence, for by that term we mean free of every augural defect. 2.83. What a conflict this is! In view, then, of the differences between different nations in the responses, in the manner in which observations are made and in the kinds of birds and signs employed, need I assert that divination is compounded of a little error, a little superstition, and a good deal of fraud?[40] And to these superstitions you have actually joined omens! For example: Aemilia told Paulus that Persa was dead and her father accepted this as an omen. Caecilia said that she surrendered her seat to her sisters daughter. Then you go on and speak of the order of silence, favete linguis and the prerogative, or omen of the elections. This is indeed turning the artillery of ones eloquence and learning against oneself! For while on the watch for these oracles of yours could you be so free and calm of mind that you would have reason and not superstition to guide your course? Now, if a person in the course of his own business or conversation should make some remark, and a word spoken by him happened to apply to what you were doing or thinking, do you really believe that such an accident should cause you either fear or joy?

44. Cicero, Tusculan Disputations, 1.46 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •body (human) •body (human), and mind/soul Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 132

1.46. nos enim ne nunc quidem oculis cernimus ea quae videmus; neque est enim enim est V 2 B ullus sensus in corpore, sed, ut non physici phisici KRH solum docent verum etiam medici, qui ista aperta et patefacta viderunt, viae quasi quaedam sunt ad oculos, ad auris, ad naris aures...nares ex -is V 1? a sede animi perforatae. itaque saepe aut cogitatione aut aliqua vi morbi impediti apertis atque integris et oculis et auribus nec videmus nec audimus, ut ut quo ss. V 2 facile intellegi possit animum et videre et audire, non eas partis quae quasi fenestrae sint animi, non... 10 sunt animi Non. 36, 12 quibus tamen sentire nihil queat mens, nisi id agat et adsit. quid, quod quid quod V ( sed quod corr. in cū 1 ) qui quod GK 1 ( corr. c ) R eadem mente res dissimillimas comprendimus, cũ ( ex cō) prendimus V ut colorem, saporem, calorem, odorem, sonum? quae numquam quinque nuntiis animus animi in animis corr. V 1 cognosceret, nisi ad eum omnia referrentur et is omnium iudex solus esset. atque ea profecto tum multo puriora et dilucidiora cernentur, cum, quo natura fert, fertur K c liber animus pervenerit. illam ... 24 vult 239, 15 nulla vero est celeritas...240, 16 excitavit 240, 26 quod tandem ... 241,17 pervenerit H

45. Cicero, In Verrem, 2.5.53 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •body (human), and knowledge acquisition/cognition •body (human), and mind/soul Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 9

46. Cicero, On Duties, 3.82 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •body, human Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 223

3.82. Est ergo ulla res tanti aut commodum ullum tam expetendum, ut viri boni et splendorem et nomen amittas? Quid est, quod afferre tantum utilitas ista, quae dicitur, possit, quantum auferre, si boni viri nomen eripuerit, fidem iustitiamque detraxerit? Quid enim interest, utrum ex homine se convertat quis in beluam an hominis figura immanitatem gerat beluae? Quid? qui omnia recta et honesta neglegunt, dum modo potentiam consequantur, nonne idem faciunt, quod is, qui etiam socerum habere voluit eum, cuius ipse audacia potens esset? Utile ei videbatur plurimum posse alterius invidia; id quam iniustum in patriam et quam turpe esset, non videbat. Ipse autem socer in ore semper Graecos versus de Phoenissis habebat, quos dicam, ut potero, incondite fortasse, sed tamen, ut res possit intellegi: Nam sí violandum est Iús, regdi grátia Violándum est; aliis rébus pietatém colas. Capitalis Eteocles vel potius Euripides, qui id unum, quod omnum sceleratissimum fuerit, exceperit!

3.82. Is there, then, any object of such value or any advantage so worth the winning that, to gain it, one should sacrifice the name of a "good man" and the lustre of his reputation? What is there that your soâcalled expediency can bring to you that will compensate for what it can take away, if it steals from you the name of a "good man" and causes you to lose your sense of honour and justice? For what difference does it make whether a man is actually transformed into a beast or whether, keeping the outward appearance of a man, he has the savage nature of a beast within? Again, when people disregard everything that is morally right and true, if only they may secure power thereby, are they not pursuing the same course as he who wished to have as a father-inâlaw the man by whose effrontery he might gain power for himself? He thought it advantageous to secure supreme power while the odium of it fell upon another; and he failed to see how unjust to his country this was, and how wrong morally. But the father-inâlaw himself used to have continually upon his lips the Greek verses from the Phoenissae, which I will reproduce as well as I can â awkwardly, it may be, but still so that the meaning can be understood: "If wrong may e'er be right, for a throne's sake Were wrong most right:â be God in all else feared!" Our tyrant deserved his death for having made an exception of the one thing that was the blackest crime of all.

47. Cicero, On The Nature of The Gods, 1.31.87, 2.6, 2.146, 2.166 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •body (human), and knowledge acquisition/cognition •body (human), and mind/soul •body (human) Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 9, 14, 221

2.6. Nor is this unaccountable or accidental; it is the result, firstly, of the fact that the gods often manifest their power in bodily presence. For instance in the Latin War, at the critical battle of Lake Regillus between the dictator Aulus Postumius and Octavius Mamilius of Tusculum, Castor and Pollux were seen fighting on horseback in our ranks. And in more modern history likewise these sons of Tyndareus brought the news of the defeat of Perses. What happened was that Publius Vatinius, the grandfather of our young contemporary, was returning to Rome by night from Reate, of which he was governor, when he was informed by two young warriors on white horses that King Perses had that very day been taken prisoner. When Vatinius carried the news to the Senate, at first he was flung into gaol on the charge of spreading an unfounded report on a matter of national concern; but afterwards a dispatch arrived from Paulus, and the date was found to tally, so the Senate bestowed upon Vatinius both a grant of land and exemption from military service. It is also recorded in history that when the Locrians won their great victory over the people of Crotona at the important battle of the River Sagra, news of the engagement was reported at the Olympic Games on the very same day. often has the sound of the voices of the Fauns, often has the apparition of a divine form compelled anyone that is not either feeble-minded or impious to admit the real presence of the gods. 2.146. The ears are likewise marvellously skilful organs of discrimination; they judge differences of tone, of pitch and of key in the music of the voice and of wind and stringed instruments, and many different qualities of voice, sonorous and dull, smooth and rough, bass and treble, flexible and hard, distinctions discriminated by the human ear alone. Likewise the nostrils, the taste and in some measure the touch have highly sensitive faculties of discrimination. And the arts invented to appeal to and indulge these senses are even more numerous than I could wish. The developments of perfumery and of the meretricious adornment of the person are obvious examples. 2.166. It was this reason which drove the poets, and especially Homer, to attach to their chief heroes, Ulysses, Diomede, Agamemnon or Achilles, certain gods as the companions of their perils and adventures; moreover the gods have often appeared to men in person, as in the cases which I have mentioned above, so testifying that they care both for communities and for individuals. And the same is proved by the portents of future occurrences that are vouchsafed to men sometimes when they are asleep and sometimes when they are awake. Moreover we receive a number of warnings by means of signs and of the entrails of victims, and by many other things that long-continued usage has noted in such a manner as to create the art of divination.

48. Ovid, Ars Amatoria, 4.150-4.155 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 149

49. Ovid, Amores, 3.2.43 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •body (human), and mind/soul Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 110

3.2.43. Sed iam pompa venit — linguis animisque favete!

50. Philo of Alexandria, On The Life of Abraham, 73 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •analogy between body and soul, between human beings and puppets Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 202

73. But, some one may say, what is the use of these holes, unless the invisible mind, like the exhibition of a puppet show, does from within prompt its own powers, which at one time losing and allowing to roam, and at another time holding back and restraining by force? He gives sometimes an harmonious motion, and sometimes perfect quiet to his puppets. And having this example at home, you will easily comprehend that being, the understanding of whom you are so anxious to arrive at;

51. Ovid, Metamorphoses, 1.84-1.86 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •xenophon, on human body and mind Found in books: Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 106

1.84. Pronaque cum spectent animalia cetera terram, 1.85. os homini sublime dedit, caelumque videre 1.86. iussit et erectos ad sidera tollere vultus.

52. Philo of Alexandria, Allegorical Interpretation, a b c d\n0 1.33 (105-108) 1.33 (105 1 33 (105 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •body (human) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 348

53. Philo of Alexandria, Questions On Genesis, 1.24, 1.39 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •analogy between body and soul, between human beings and puppets •body (human) Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 202; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 235

54. Lucretius Carus, On The Nature of Things, 1.146-1.397, 1.418-1.583, 1.599-1.634, 2.184-2.293, 2.422-2.444, 2.522-2.568, 2.655-2.659, 2.680, 2.700-2.729, 3.94-3.135, 3.232-3.236, 3.242, 4.26-4.32, 4.50, 4.337-4.352, 4.462-4.466, 4.478-4.484, 4.522-4.705, 5.1136-5.1240, 6.68-6.69 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •body (human), and knowledge acquisition/cognition •body (human), and mind/soul Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 14, 54, 55, 57, 66, 67

1.146. hunc igitur terrorem animi tenebrasque necessest 1.147. non radii solis neque lucida tela diei 1.148. discutiant, sed naturae species ratioque. 1.149. Principium cuius hinc nobis exordia sumet, 1.150. nullam rem e nihilo gigni divinitus umquam. 1.151. quippe ita formido mortalis continet omnis, 1.152. quod multa in terris fieri caeloque tuentur, 1.153. quorum operum causas nulla ratione videre 1.154. possunt ac fieri divino numine rentur. 1.155. et quo quaeque modo fiant opera sine divom. 1.156. quas ob res ubi viderimus nil posse creari 1.157. de nihilo, tum quod sequimur iam rectius inde 1.158. perspiciemus, et unde queat res quaeque creari 1.159. Nam si de nihilo fierent, ex omnibus rebus 1.160. omne genus nasci posset, nil semine egeret. 1.161. e mare primum homines, e terra posset oriri 1.162. squamigerum genus et volucres erumpere caelo; 1.163. armenta atque aliae pecudes, genus omne ferarum, 1.164. incerto partu culta ac deserta tenerent. 1.165. nec fructus idem arboribus constare solerent, 1.166. sed mutarentur, ferre omnes omnia possent. 1.167. quippe ubi non essent genitalia corpora cuique, 1.168. qui posset mater rebus consistere certa? 1.169. at nunc seminibus quia certis quaeque creantur, 1.170. inde enascitur atque oras in luminis exit, 1.171. materies ubi inest cuiusque et corpora prima; 1.172. atque hac re nequeunt ex omnibus omnia gigni, 1.173. quod certis in rebus inest secreta facultas. 1.174. Praeterea cur vere rosam, frumenta calore, 1.175. vites autumno fundi suadente videmus, 1.176. si non, certa suo quia tempore semina rerum 1.177. cum confluxerunt, patefit quod cumque creatur, 1.178. dum tempestates adsunt et vivida tellus 1.179. tuto res teneras effert in luminis oras? 1.180. quod si de nihilo fierent, subito exorerentur 1.181. incerto spatio atque alienis partibus anni, 1.182. quippe ubi nulla forent primordia, quae genitali 1.183. concilio possent arceri tempore iniquo. 1.184. Nec porro augendis rebus spatio foret usus 1.185. seminis ad coitum, si e nilo crescere possent; 1.186. nam fierent iuvenes subito ex infantibus parvis 1.187. e terraque exorta repente arbusta salirent. 1.188. quorum nil fieri manifestum est, omnia quando 1.189. paulatim crescunt, ut par est semine certo, 1.190. crescentesque genus servant; ut noscere possis 1.191. quicque sua de materia grandescere alique. 1.192. Huc accedit uti sine certis imbribus anni 1.193. laetificos nequeat fetus submittere tellus 1.194. nec porro secreta cibo natura animantum 1.195. propagare genus possit vitamque tueri; 1.196. ut potius multis communia corpora rebus 1.197. multa putes esse, ut verbis elementa videmus, 1.198. quam sine principiis ullam rem existere posse. 1.199. Denique cur homines tantos natura parare 1.200. non potuit, pedibus qui pontum per vada possent 1.201. transire et magnos manibus divellere montis 1.202. multaque vivendo vitalia vincere saecla, 1.203. si non, materies quia rebus reddita certast 1.204. gignundis, e qua constat quid possit oriri? 1.205. nil igitur fieri de nilo posse fatendumst, 1.206. semine quando opus est rebus, quo quaeque creatae 1.207. aeris in teneras possint proferrier auras. 1.208. Postremo quoniam incultis praestare videmus 1.209. culta loca et manibus melioris reddere fetus, 1.210. esse videlicet in terris primordia rerum 1.211. quae nos fecundas vertentes vomere glebas 1.212. terraique solum subigentes cimus ad ortus; 1.213. quod si nulla forent, nostro sine quaeque labore 1.214. sponte sua multo fieri meliora videres. 1.215. Huc accedit uti quicque in sua corpora rursum 1.216. dissoluat natura neque ad nihilum interemat res. 1.217. nam siquid mortale e cunctis partibus esset, 1.218. ex oculis res quaeque repente erepta periret; 1.219. nulla vi foret usus enim, quae partibus eius 1.220. discidium parere et nexus exsolvere posset. 1.221. quod nunc, aeterno quia constant semine quaeque, 1.222. donec vis obiit, quae res diverberet ictu 1.223. aut intus penetret per iia dissoluatque, 1.224. nullius exitium patitur natura videri. 1.225. Praeterea quae cumque vetustate amovet aetas, 1.226. si penitus peremit consumens materiem omnem, 1.227. unde animale genus generatim in lumina vitae 1.228. redducit Venus, aut redductum daedala tellus 1.229. unde alit atque auget generatim pabula praebens? 1.230. unde mare ingenuei fontes externaque longe 1.231. flumina suppeditant? unde aether sidera pascit? 1.232. omnia enim debet, mortali corpore quae sunt, 1.233. infinita aetas consumpse ante acta diesque. 1.234. quod si in eo spatio atque ante acta aetate fuere 1.235. e quibus haec rerum consistit summa refecta, 1.236. inmortali sunt natura praedita certe. 1.237. haud igitur possunt ad nilum quaeque reverti. 1.238. / l 1.239. conficeret, nisi materies aeterna teneret, 1.240. inter se nexus minus aut magis indupedita; 1.241. tactus enim leti satis esset causa profecto, 1.242. quippe ubi nulla forent aeterno corpore, quorum 1.243. contextum vis deberet dissolvere quaeque. 1.244. at nunc, inter se quia nexus principiorum 1.245. dissimiles constant aeternaque materies est, 1.246. incolumi remanent res corpore, dum satis acris 1.247. vis obeat pro textura cuiusque reperta. 1.248. haud igitur redit ad nihilum res ulla, sed omnes 1.249. discidio redeunt in corpora materiai. 1.250. postremo pereunt imbres, ubi eos pater aether 1.251. in gremium matris terrai praecipitavit; 1.252. at nitidae surgunt fruges ramique virescunt 1.253. arboribus, crescunt ipsae fetuque gravantur. 1.254. hinc alitur porro nostrum genus atque ferarum, 1.255. hinc laetas urbes pueris florere videmus 1.256. frondiferasque novis avibus canere undique silvas, 1.257. hinc fessae pecudes pinguis per pabula laeta 1.258. corpora deponunt et candens lacteus umor 1.259. uberibus manat distentis, hinc nova proles 1.260. artubus infirmis teneras lasciva per herbas 1.261. ludit lacte mero mentes perculsa novellas. 1.262. haud igitur penitus pereunt quaecumque videntur, 1.263. quando alit ex alio reficit natura nec ullam 1.264. rem gigni patitur nisi morte adiuta aliena. 1.265. Nunc age, res quoniam docui non posse creari 1.266. de nihilo neque item genitas ad nil revocari, 1.267. ne qua forte tamen coeptes diffidere dictis, 1.268. quod nequeunt oculis rerum primordia cerni, 1.269. accipe praeterea quae corpora tute necessest 1.270. confiteare esse in rebus nec posse videri. 1.271. Principio venti vis verberat incita corpus 1.272. ingentisque ruit navis et nubila differt, 1.273. inter dum rapido percurrens turbine campos 1.274. arboribus magnis sternit montisque supremos 1.275. silvifragis vexat flabris: ita perfurit acri 1.276. cum fremitu saevitque minaci murmure pontus. 1.277. sunt igitur venti ni mirum corpora caeca, 1.278. quae mare, quae terras, quae denique nubila caeli 1.279. verrunt ac subito vexantia turbine raptant, 1.280. nec ratione fluunt alia stragemque propagant 1.281. et cum mollis aquae fertur natura repente 1.282. flumine abundanti, quam largis imbribus auget 1.283. montibus ex altis magnus decursus aquai 1.284. fragmina coniciens silvarum arbustaque tota, 1.285. nec validi possunt pontes venientis aquai 1.286. vim subitam tolerare: ita magno turbidus imbri 1.287. molibus incurrit validis cum viribus amnis, 1.288. dat sonitu magno stragem volvitque sub undis 1.289. grandia saxa, ruit qua quidquid fluctibus obstat. 1.290. sic igitur debent venti quoque flamina ferri, 1.291. quae vel uti validum cum flumen procubuere 1.292. quam libet in partem, trudunt res ante ruuntque 1.293. impetibus crebris, inter dum vertice torto 1.294. corripiunt rapidique rotanti turbine portant. 1.295. quare etiam atque etiam sunt venti corpora caeca, 1.296. quandoquidem factis et moribus aemula magnis 1.297. amnibus inveniuntur, aperto corpore qui sunt. 1.298. Tum porro varios rerum sentimus odores 1.299. nec tamen ad naris venientis cernimus umquam 1.300. nec calidos aestus tuimur nec frigora quimus 1.301. usurpare oculis nec voces cernere suemus; 1.302. quae tamen omnia corporea constare necessest 1.303. natura, quoniam sensus inpellere possunt; 1.304. tangere enim et tangi, nisi corpus, nulla potest res. 1.305. Denique fluctifrago suspensae in litore vestis 1.306. uvescunt, eaedem dispansae in sole serescunt. 1.307. at neque quo pacto persederit umor aquai 1.308. visumst nec rursum quo pacto fugerit aestu. 1.309. in parvas igitur partis dispergitur umor, 1.310. quas oculi nulla possunt ratione videre. 1.311. quin etiam multis solis redeuntibus annis 1.312. anulus in digito subter tenuatur habendo, 1.313. stilicidi casus lapidem cavat, uncus aratri 1.314. ferreus occulte decrescit vomer in arvis, 1.315. strataque iam volgi pedibus detrita viarum 1.316. saxea conspicimus; tum portas propter aena 1.317. signa manus dextras ostendunt adtenuari 1.318. saepe salutantum tactu praeterque meantum. 1.319. haec igitur minui, cum sint detrita, videmus. 1.320. sed quae corpora decedant in tempore quoque, 1.321. invida praeclusit speciem natura videndi. 1.322. Postremo quae cumque dies naturaque rebus 1.323. paulatim tribuit moderatim crescere cogens, 1.324. nulla potest oculorum acies contenta tueri, 1.325. nec porro quae cumque aevo macieque senescunt, 1.326. nec, mare quae impendent, vesco sale saxa peresa 1.327. quid quoque amittant in tempore cernere possis. 1.328. corporibus caecis igitur natura gerit res. 1.329. / l 1.330. omnia natura; namque est in rebus ie. 1.331. quod tibi cognosse in multis erit utile rebus 1.332. nec sinet errantem dubitare et quaerere semper 1.333. de summa rerum et nostris diffidere dictis. 1.334. qua propter locus est intactus ie vacansque. 1.335. quod si non esset, nulla ratione moveri 1.336. res possent; namque officium quod corporis exstat, 1.337. officere atque obstare, id in omni tempore adesset 1.338. omnibus; haud igitur quicquam procedere posset, 1.339. principium quoniam cedendi nulla daret res. 1.340. at nunc per maria ac terras sublimaque caeli 1.341. multa modis multis varia ratione moveri 1.342. cernimus ante oculos, quae, si non esset ie, 1.343. non tam sollicito motu privata carerent 1.344. quam genita omnino nulla ratione fuissent, 1.345. undique materies quoniam stipata quiesset. 1.346. Praeterea quamvis solidae res esse putentur, 1.347. hinc tamen esse licet raro cum corpore cernas. 1.348. in saxis ac speluncis permanat aquarum 1.349. liquidus umor et uberibus flent omnia guttis. 1.350. dissipat in corpus sese cibus omne animantum; 1.351. crescunt arbusta et fetus in tempore fundunt, 1.352. quod cibus in totas usque ab radicibus imis 1.353. per truncos ac per ramos diffunditur omnis. 1.354. inter saepta meant voces et clausa domorum 1.355. transvolitant, rigidum permanat frigus ad ossa. 1.356. quod nisi iia sint, qua possent corpora quaeque 1.357. transire, haud ulla fieri ratione videres. 1.358. Denique cur alias aliis praestare videmus 1.359. pondere res rebus nihilo maiore figura? 1.360. nam si tantundemst in lanae glomere quantum 1.361. corporis in plumbo est, tantundem pendere par est, 1.362. corporis officiumst quoniam premere omnia deorsum, 1.363. contra autem natura manet sine pondere iis. 1.364. ergo quod magnumst aeque leviusque videtur, 1.365. ni mirum plus esse sibi declarat iis; 1.366. at contra gravius plus in se corporis esse 1.367. dedicat et multo vacui minus intus habere. 1.368. est igitur ni mirum id quod ratione sagaci 1.369. quaerimus, admixtum rebus, quod ie vocamus. 1.370. Illud in his rebus ne te deducere vero 1.371. possit, quod quidam fingunt, praecurrere cogor. 1.372. cedere squamigeris latices nitentibus aiunt 1.373. et liquidas aperire vias, quia post loca pisces 1.374. linquant, quo possint cedentes confluere undae; 1.375. sic alias quoque res inter se posse moveri 1.376. et mutare locum, quamvis sint omnia plena. 1.377. scilicet id falsa totum ratione receptumst. 1.378. nam quo squamigeri poterunt procedere tandem, 1.379. ni spatium dederint latices? concedere porro 1.380. quo poterunt undae, cum pisces ire nequibunt? 1.381. aut igitur motu privandumst corpora quaeque 1.382. aut esse admixtum dicundumst rebus ie, 1.383. unde initum primum capiat res quaeque movendi. 1.384. Postremo duo de concursu corpora lata 1.385. si cita dissiliant, nempe aer omne necessest, 1.386. inter corpora quod fiat, possidat ie. 1.387. is porro quamvis circum celerantibus auris 1.388. confluat, haud poterit tamen uno tempore totum 1.389. compleri spatium; nam primum quemque necessest 1.390. occupet ille locum, deinde omnia possideantur. 1.391. quod si forte aliquis, cum corpora dissiluere, 1.392. tum putat id fieri quia se condenseat aer, 1.393. errat; nam vacuum tum fit quod non fuit ante 1.394. et repletur item vacuum quod constitit ante, 1.395. nec tali ratione potest denserier aer 1.396. nec, si iam posset, sine ii posset, opinor, 1.397. ipse in se trahere et partis conducere in unum. 1.418. / l 1.419. omnis ut est igitur per se natura duabus 1.420. constitit in rebus; nam corpora sunt et ie, 1.421. haec in quo sita sunt et qua diversa moventur. 1.422. corpus enim per se communis dedicat esse 1.423. sensus; cui nisi prima fides fundata valebit, 1.424. haut erit occultis de rebus quo referentes 1.425. confirmare animi quicquam ratione queamus. 1.426. tum porro locus ac spatium, quod ie vocamus, 1.427. si nullum foret, haut usquam sita corpora possent 1.428. esse neque omnino quoquam diversa meare; 1.429. id quod iam supera tibi paulo ostendimus ante. 1.430. praeterea nihil est quod possis dicere ab omni 1.431. corpore seiunctum secretumque esse ab ii, 1.432. quod quasi tertia sit numero natura reperta. 1.433. nam quod cumque erit, esse aliquid debebit id ipsum 1.434. augmine vel grandi vel parvo denique, dum sit; 1.435. cui si tactus erit quamvis levis exiguusque, 1.436. corporis augebit numerum summamque sequetur; 1.437. sin intactile erit, nulla de parte quod ullam 1.438. rem prohibere queat per se transire meantem, 1.439. scilicet hoc id erit, vacuum quod ie vocamus. 1.440. Praeterea per se quod cumque erit, aut faciet quid 1.441. aut aliis fungi debebit agentibus ipsum 1.442. aut erit ut possint in eo res esse gerique. 1.443. at facere et fungi sine corpore nulla potest res 1.444. nec praebere locum porro nisi ie vacansque. 1.445. ergo praeter ie et corpora tertia per se 1.446. nulla potest rerum in numero natura relinqui, 1.447. nec quae sub sensus cadat ullo tempore nostros 1.448. nec ratione animi quam quisquam possit apisci. 1.449. Nam quae cumque cluent, aut his coniuncta duabus 1.450. rebus ea invenies aut horum eventa videbis. 1.451. coniunctum est id quod nusquam sine permitiali 1.452. discidio potis est seiungi seque gregari, 1.453. pondus uti saxis, calor ignis, liquor aquai, 1.454. tactus corporibus cunctis, intactus ii. 1.455. servitium contra paupertas divitiaeque, 1.456. libertas bellum concordia cetera quorum 1.457. adventu manet incolumis natura abituque, 1.458. haec soliti sumus, ut par est, eventa vocare. 1.459. tempus item per se non est, sed rebus ab ipsis 1.460. consequitur sensus, transactum quid sit in aevo, 1.461. tum quae res instet, quid porro deinde sequatur; 1.462. nec per se quemquam tempus sentire fatendumst 1.463. semotum ab rerum motu placidaque quiete. 1.464. denique Tyndaridem raptam belloque subactas 1.465. Troiiugenas gentis cum dicunt esse, videndumst 1.466. ne forte haec per se cogant nos esse fateri, 1.467. quando ea saecla hominum, quorum haec eventa fuerunt, 1.468. inrevocabilis abstulerit iam praeterita aetas; 1.469. namque aliud terris, aliud regionibus ipsis 1.470. eventum dici poterit quod cumque erit actum. 1.471. denique materies si rerum nulla fuisset 1.472. nec locus ac spatium, res in quo quaeque geruntur, 1.473. numquam Tyndaridis forma conflatus amore 1.474. ignis Alexandri Phrygio sub pectore gliscens 1.475. clara accendisset saevi certamina belli 1.476. nec clam durateus Troiianis Pergama partu 1.477. inflammasset equos nocturno Graiiugenarum; 1.478. perspicere ut possis res gestas funditus omnis 1.479. non ita uti corpus per se constare neque esse 1.480. nec ratione cluere eadem qua constet ie, 1.481. sed magis ut merito possis eventa vocare 1.482. corporis atque loci, res in quo quaeque gerantur. 1.483. / l 1.484. partim concilio quae constant principiorum. 1.485. sed quae sunt rerum primordia, nulla potest vis 1.486. stinguere; nam solido vincunt ea corpore demum. 1.487. etsi difficile esse videtur credere quicquam 1.488. in rebus solido reperiri corpore posse. 1.489. transit enim fulmen caeli per saepta domorum 1.490. clamor ut ac voces, ferrum candescit in igni 1.491. dissiliuntque fero ferventi saxa vapore; 1.492. cum labefactatus rigor auri solvitur aestu, 1.493. tum glacies aeris flamma devicta liquescit; 1.494. permanat calor argentum penetraleque frigus, 1.495. quando utrumque manu retinentes pocula rite 1.496. sensimus infuso lympharum rore superne. 1.497. usque adeo in rebus solidi nihil esse videtur. 1.498. sed quia vera tamen ratio naturaque rerum 1.499. cogit, ades, paucis dum versibus expediamus 1.500. esse ea quae solido atque aeterno corpore constent, 1.501. semina quae rerum primordiaque esse docemus, 1.502. unde omnis rerum nunc constet summa creata. 1.503. Principio quoniam duplex natura duarum 1.504. dissimilis rerum longe constare repertast, 1.505. corporis atque loci, res in quo quaeque geruntur, 1.506. esse utramque sibi per se puramque necessest. 1.507. nam qua cumque vacat spatium, quod ie vocamus, 1.508. corpus ea non est; qua porro cumque tenet se 1.509. corpus, ea vacuum nequaquam constat ie. 1.510. sunt igitur solida ac sine ii corpora prima. 1.511. Praeterea quoniam genitis in rebus iest, 1.512. materiem circum solidam constare necessest; 1.513. nec res ulla potest vera ratione probari 1.514. corpore ie suo celare atque intus habere, 1.515. si non, quod cohibet, solidum constare relinquas. 1.516. id porro nihil esse potest nisi materiai 1.517. concilium, quod ie queat rerum cohibere. 1.518. materies igitur, solido quae corpore constat, 1.519. esse aeterna potest, cum cetera dissoluantur. 1.520. Tum porro si nil esset quod ie vocaret, 1.521. omne foret solidum; nisi contra corpora certa 1.522. essent quae loca complerent quae cumque tenerent 1.523. omne quod est spatium, vacuum constaret ie. 1.524. alternis igitur ni mirum corpus ii 1.525. distinctum, quoniam nec plenum naviter extat 1.526. nec porro vacuum; sunt ergo corpora certa, 1.527. quae spatium pleno possint distinguere ie. 1.528. haec neque dissolui plagis extrinsecus icta 1.529. possunt nec porro penitus penetrata retexi 1.530. nec ratione queunt alia temptata labare; 1.531. id quod iam supra tibi paulo ostendimus ante. 1.532. nam neque conlidi sine ii posse videtur 1.533. quicquam nec frangi nec findi in bina secando 1.534. nec capere umorem neque item manabile frigus 1.535. nec penetralem ignem, quibus omnia conficiuntur. 1.536. et quo quaeque magis cohibet res intus ie, 1.537. tam magis his rebus penitus temptata labascit. 1.538. ergo si solida ac sine ii corpora prima 1.539. sunt ita uti docui, sint haec aeterna necessest. 1.540. Praeterea nisi materies aeterna fuisset, 1.541. antehac ad nihilum penitus res quaeque redissent 1.542. de nihiloque renata forent quae cumque videmus. 1.543. at quoniam supra docui nil posse creari 1.544. de nihilo neque quod genitumst ad nil revocari, 1.545. esse inmortali primordia corpore debent, 1.546. dissolui quo quaeque supremo tempore possint, 1.547. materies ut subpeditet rebus reparandis. 1.548. sunt igitur solida primordia simplicitate 1.549. nec ratione queunt alia servata per aevom 1.550. ex infinito iam tempore res reparare. 1.551. denique si nullam finem natura parasset 1.552. frangendis rebus, iam corpora materiai 1.553. usque redacta forent aevo frangente priore, 1.554. ut nihil ex illis a certo tempore posset 1.555. conceptum summum aetatis pervadere finem. 1.556. nam quidvis citius dissolvi posse videmus 1.557. quam rursus refici; qua propter longa diei 1.558. infinita aetas ante acti temporis omnis 1.559. quod fregisset adhuc disturbans dissoluensque, 1.560. numquam relicuo reparari tempore posset. 1.561. at nunc ni mirum frangendi reddita finis 1.562. certa manet, quoniam refici rem quamque videmus 1.563. et finita simul generatim tempora rebus 1.564. stare, quibus possint aevi contingere florem. 1.565. Huc accedit uti, solidissima materiai 1.566. corpora cum constant, possint tamen omnia reddi, 1.567. mollia quae fiunt, aer aqua terra vapores, 1.568. quo pacto fiant et qua vi quaeque gerantur, 1.569. admixtum quoniam semel est in rebus ie. 1.570. at contra si mollia sint primordia rerum, 1.571. unde queant validi silices ferrumque creari, 1.572. non poterit ratio reddi; nam funditus omnis 1.573. principio fundamenti natura carebit. 1.574. sunt igitur solida pollentia simplicitate, 1.575. quorum condenso magis omnia conciliatu 1.576. artari possunt validasque ostendere viris. 1.577. porro si nullast frangendis reddita finis 1.578. corporibus, tamen ex aeterno tempore quaeque 1.579. nunc etiam superare necessest corpora rebus, 1.580. quae non dum clueant ullo temptata periclo. 1.581. at quoniam fragili natura praedita constant, 1.582. discrepat aeternum tempus potuisse manere 1.583. innumerabilibus plagis vexata per aevom. 1.599. / l 1.600. corporis illius, quod nostri cernere sensus 1.601. iam nequeunt, id ni mirum sine partibus extat 1.602. et minima constat natura nec fuit umquam 1.603. per se secretum neque post hac esse valebit, 1.604. alterius quoniamst ipsum pars primaque et una, 1.605. inde aliae atque aliae similes ex ordine partes 1.606. agmine condenso naturam corporis explent; 1.607. quae quoniam per se nequeunt constare, necessest 1.608. haerere unde queant nulla ratione revelli. 1.609. sunt igitur solida primordia simplicitate, 1.610. quae minimis stipata cohaerent partibus arte. 1.611. non ex illorum conventu conciliata, 1.612. sed magis aeterna pollentia simplicitate, 1.613. unde neque avelli quicquam neque deminui iam 1.614. concedit natura reservans semina rebus. 1.615. Praeterea nisi erit minimum, parvissima quaeque 1.616. corpora constabunt ex partibus infinitis, 1.617. quippe ubi dimidiae partis pars semper habebit 1.618. dimidiam partem nec res praefiniet ulla. 1.619. ergo rerum inter summam minimamque quod escit, 1.620. nil erit ut distet; nam quamvis funditus omnis 1.621. summa sit infinita, tamen, parvissima quae sunt, 1.622. ex infinitis constabunt partibus aeque. 1.623. quod quoniam ratio reclamat vera negatque 1.624. credere posse animum, victus fateare necessest 1.625. esse ea quae nullis iam praedita partibus extent 1.626. et minima constent natura. quae quoniam sunt, 1.627. illa quoque esse tibi solida atque aeterna fatendum. 1.628. Denique si minimas in partis cuncta resolvi 1.629. cogere consuesset rerum natura creatrix, 1.630. iam nihil ex illis eadem reparare valeret 1.631. propterea quia, quae nullis sunt partibus aucta, 1.632. non possunt ea quae debet genitalis habere 1.633. materies, varios conexus pondera plagas 1.634. concursus motus, per quas res quaeque geruntur. 2.184. / l 2.185. confirmare tibi, nullam rem posse sua vi 2.186. corpoream sursum ferri sursumque meare. 2.187. ne tibi dent in eo flammarum corpora frudem; 2.188. sursus enim versus gignuntur et augmina sumunt 2.189. et sursum nitidae fruges arbustaque crescunt, 2.190. pondera, quantum in se est, cum deorsum cuncta ferantur. 2.191. nec cum subsiliunt ignes ad tecta domorum 2.192. et celeri flamma degustant tigna trabesque, 2.193. sponte sua facere id sine vi subiecta putandum est. 2.194. quod genus e nostro com missus corpore sanguis 2.195. emicat exultans alte spargitque cruorem. 2.196. nonne vides etiam quanta vi tigna trabesque 2.197. respuat umor aquae? nam quo magis ursimus altum 2.198. derecta et magna vi multi pressimus aegre, 2.199. tam cupide sursum removet magis atque remittit, 2.200. plus ut parte foras emergant exiliantque. 2.201. nec tamen haec, quantum est in se, dubitamus, opinor, 2.202. quin vacuum per ie deorsum cuncta ferantur. 2.203. sic igitur debent flammae quoque posse per auras 2.204. aeris expressae sursum succedere, quamquam 2.205. pondera, quantum in se est, deorsum de ducere pugnent. 2.206. nocturnasque faces caeli sublime volantis 2.207. nonne vides longos flammarum ducere tractus 2.208. in quas cumque dedit partis natura meatum? 2.209. non cadere in terras stellas et sidera cernis? 2.210. sol etiam caeli de vertice dissipat omnis 2.211. ardorem in partis et lumine conserit arva; 2.212. in terras igitur quoque solis vergitur ardor. 2.213. transversosque volare per imbris fulmina cernis, 2.214. nunc hinc nunc illinc abrupti nubibus ignes 2.215. concursant; cadit in terras vis flammea volgo. 2.216. / l 2.217. corpora cum deorsum rectum per ie feruntur 2.218. ponderibus propriis, incerto tempore ferme 2.219. incertisque locis spatio depellere paulum, 2.220. tantum quod momen mutatum dicere possis. 2.221. quod nisi declinare solerent, omnia deorsum 2.222. imbris uti guttae caderent per ie profundum 2.223. nec foret offensus natus nec plaga creata 2.224. principiis; ita nihil umquam natura creasset. 2.225. Quod si forte aliquis credit graviora potesse 2.226. corpora, quo citius rectum per ie feruntur, 2.227. incidere ex supero levioribus atque ita plagas 2.228. gignere, quae possint genitalis reddere motus, 2.229. avius a vera longe ratione recedit. 2.230. nam per aquas quae cumque cadunt atque aera rarum, 2.231. haec pro ponderibus casus celerare necessest 2.232. propterea quia corpus aquae naturaque tenvis 2.233. aeris haud possunt aeque rem quamque morari, 2.234. sed citius cedunt gravioribus exsuperata; 2.235. at contra nulli de nulla parte neque ullo 2.236. tempore ie potest vacuum subsistere rei, 2.237. quin, sua quod natura petit, concedere pergat; 2.238. omnia qua propter debent per ie quietum 2.239. aeque ponderibus non aequis concita ferri. 2.240. haud igitur poterunt levioribus incidere umquam 2.241. ex supero graviora neque ictus gignere per se, 2.242. qui varient motus, per quos natura gerat res. 2.243. quare etiam atque etiam paulum inclinare necessest 2.244. corpora; nec plus quam minimum, ne fingere motus 2.245. obliquos videamur et id res vera refutet. 2.246. namque hoc in promptu manifestumque esse videmus, 2.247. pondera, quantum in se est, non posse obliqua meare, 2.248. ex supero cum praecipitant, quod cernere possis; 2.249. sed nihil omnino recta regione viai 2.250. declinare quis est qui possit cernere sese? 2.251. Denique si semper motu conectitur omnis 2.252. et vetere exoritur motus novus ordine certo 2.253. nec declido faciunt primordia motus 2.254. principium quoddam, quod fati foedera rumpat, 2.255. ex infinito ne causam causa sequatur, 2.256. libera per terras unde haec animantibus exstat, 2.257. unde est haec, inquam, fatis avolsa voluntas, 2.258. per quam progredimur quo ducit quemque voluptas, 2.259. declinamus item motus nec tempore certo 2.260. nec regione loci certa, sed ubi ipsa tulit mens? 2.261. nam dubio procul his rebus sua cuique voluntas 2.262. principium dat et hinc motus per membra rigantur. 2.263. nonne vides etiam patefactis tempore puncto 2.264. carceribus non posse tamen prorumpere equorum 2.265. vim cupidam tam de subito quam mens avet ipsa? 2.266. omnis enim totum per corpus materiai 2.267. copia conciri debet, concita per artus 2.268. omnis ut studium mentis conixa sequatur; 2.269. ut videas initum motus a corde creari 2.270. ex animique voluntate id procedere primum, 2.271. inde dari porro per totum corpus et artus. 2.272. nec similest ut cum inpulsi procedimus ictu 2.273. viribus alterius magnis magnoque coactu; 2.274. nam tum materiem totius corporis omnem 2.275. perspicuumst nobis invitis ire rapique, 2.276. donec eam refrenavit per membra voluntas. 2.277. iamne vides igitur, quamquam vis extera multos 2.278. pellat et invitos cogat procedere saepe 2.279. praecipitesque rapi, tamen esse in pectore nostro 2.280. quiddam quod contra pugnare obstareque possit? 2.281. cuius ad arbitrium quoque copia materiai 2.282. cogitur inter dum flecti per membra per artus 2.283. et proiecta refrenatur retroque residit. 2.284. quare in seminibus quoque idem fateare necessest, 2.285. esse aliam praeter plagas et pondera causam 2.286. motibus, unde haec est nobis innata potestas, 2.287. de nihilo quoniam fieri nihil posse videmus. 2.288. pondus enim prohibet ne plagis omnia fiant 2.289. externa quasi vi; sed ne res ipsa necessum 2.290. intestinum habeat cunctis in rebus agendis 2.291. et devicta quasi cogatur ferre patique, 2.292. id facit exiguum clinamen principiorum 2.293. nec regione loci certa nec tempore certo. 2.422. omnis enim, sensus quae mulcet cumque, tibi res 2.423. haut sine principiali aliquo levore creatast; 2.424. at contra quae cumque molesta atque aspera constat, 2.425. non aliquo sine materiae squalore repertast. 2.426. Sunt etiam quae iam nec levia iure putantur 2.427. esse neque omnino flexis mucronibus unca, 2.428. sed magis angellis paulum prostantibus, ut quae 2.429. titillare magis sensus quam laedere possint, 2.430. fecula iam quo de genere est inulaeque sapores. 2.431. Denique iam calidos ignis gelidamque pruinam 2.432. dissimili dentata modo conpungere sensus 2.433. corporis, indicio nobis est tactus uterque. 2.434. tactus enim, tactus, pro divum numina sancta, 2.435. corporis est sensus, vel cum res extera sese 2.436. insinuat, vel cum laedit quae in corpore natast 2.437. aut iuvat egrediens genitalis per Veneris res, 2.438. aut ex offensu cum turbant corpore in ipso, 2.439. semina confundunt inter se concita sensum; 2.440. ut si forte manu quamvis iam corporis ipse 2.441. tute tibi partem ferias atque experiare. 2.442. qua propter longe formas distare necessest 2.443. principiis, varios quae possint edere sensus. 2.444. Denique quae nobis durata ac spissa videntur, 2.522. / l 2.523. ex hoc apta fidem ducat, primordia rerum, 2.524. inter se simili quae sunt perfecta figura, 2.525. infinita cluere. etenim distantia cum sit 2.526. formarum finita, necesse est quae similes sint 2.527. esse infinitas aut summam materiai 2.528. finitam constare, id quod non esse probavi. 2.528. * * * 2.529. versibus ostendam corpuscula materiai 2.530. ex infinito summam rerum usque tenere 2.531. undique protelo plagarum continuato. 2.532. nam quod rara vides magis esse animalia quaedam 2.533. fecundamque magis naturam cernis in illis, 2.534. at regione locoque alio terrisque remotis 2.535. multa licet genere esse in eo numerumque repleri; 2.536. sicut quadripedum cum primis esse videmus 2.537. in genere anguimanus elephantos, India quorum 2.538. milibus e multis vallo munitur eburno, 2.539. ut penitus nequeat penetrari: tanta ferarum 2.540. vis est, quarum nos perpauca exempla videmus. 2.541. sed tamen id quoque uti concedam, quam lubet esto 2.542. unica res quaedem nativo corpore sola, 2.543. cui similis toto terrarum non sit, in orbi; 2.544. infinita tamen nisi erit vis materiai, 2.545. unde ea progigni possit concepta, creari 2.546. non poterit neque, quod super est, procrescere alique. 2.547. quippe etenim sumant alii finita per omne 2.548. corpora iactari unius genitalia rei, 2.549. unde ubi qua vi et quo pacto congressa coibunt 2.550. materiae tanto in pelago turbaque aliena? 2.551. non, ut opinor, habent rationem conciliandi: 2.552. sed quasi naufragiis magnis multisque coortis 2.553. disiactare solet magnum mare transtra cavernas 2.554. antemnas prorem malos tonsasque natantis, 2.555. per terrarum omnis oras fluitantia aplustra 2.556. ut videantur et indicium mortalibus edant, 2.557. infidi maris insidias virisque dolumque 2.558. ut vitare velint, neve ullo tempore credant, 2.559. subdola cum ridet placidi pellacia ponti, 2.560. sic tibi si finita semel primordia quaedam 2.561. constitues, aevom debebunt sparsa per omnem 2.562. disiectare aestus diversi materiai, 2.563. numquam in concilium ut possint compulsa coire 2.564. nec remorari in concilio nec crescere adaucta; 2.565. quorum utrumque palam fieri manifesta docet res, 2.566. et res progigni et genitas procrescere posse. 2.567. esse igitur genere in quovis primordia rerum 2.568. infinita palam est, unde omnia suppeditantur. 2.655. hic siquis mare Neptunum Cereremque vocare 2.656. constituet fruges et Bacchi nomine abuti 2.657. mavolt quam laticis proprium proferre vocamen, 2.658. concedamus ut hic terrarum dictitet orbem 2.659. esse deum matrem, dum vera re tamen ipse 2.680. religione animum turpi contingere parcat. 2.700. Nec tamen omnimodis conecti posse putandum est 2.701. omnia; nam volgo fieri portenta videres, 2.702. semiferas hominum species existere et altos 2.703. inter dum ramos egigni corpore vivo 2.704. multaque conecti terrestria membra marinis, 2.705. tum flammam taetro spirantis ore Chimaeras 2.706. pascere naturam per terras omniparentis. 2.707. quorum nil fieri manifestum est, omnia quando 2.708. seminibus certis certa genetrice creata 2.709. conservare genus crescentia posse videmus. 2.710. scilicet id certa fieri ratione necessust. 2.711. nam sua cuique cibis ex omnibus intus in artus 2.712. corpora discedunt conexaque convenientis 2.713. efficiunt motus; at contra aliena videmus 2.714. reicere in terras naturam, multaque caecis 2.715. corporibus fugiunt e corpore percita plagis, 2.716. quae neque conecti quoquam potuere neque intus 2.717. vitalis motus consentire atque imitari. 2.718. sed ne forte putes animalia sola teneri 2.719. legibus his, quaedam ratio res terminat omnis 2.720. nam vel uti tota natura dissimiles sunt 2.721. inter se genitae res quaeque, ita quamque necessest 2.722. dissimili constare figura principiorum; 2.723. non quo multa parum simili sint praedita forma, 2.724. sed quia non volgo paria omnibus omnia constant. 2.725. semina cum porro distent, differre necessust 2.726. intervalla vias conexus pondera plagas 2.727. concursus motus; quae non animalia solum 2.728. corpora seiungunt, sed terras ac mare totum 2.729. secernunt caelumque a terris omne retentant. 3.94. Primum animum dico, mentem quem saepe vocamus, 3.95. in quo consilium vitae regimenque locatum est, 3.96. esse hominis partem nihilo minus ac manus et pes 3.97. atque oculei partes animantis totius extant. 3.98. sensum animi certa non esse in parte locatum, 3.99. verum habitum quendam vitalem corporis esse, 3.100. harmoniam Grai quam dicunt, quod faciat nos 3.101. vivere cum sensu, nulla cum in parte siet mens; 3.102. ut bona saepe valetudo cum dicitur esse 3.103. corporis, et non est tamen haec pars ulla valentis, 3.104. sic animi sensum non certa parte reponunt; 3.105. magno opere in quo mi diversi errare videntur. 3.106. Saepe itaque, in promptu corpus quod cernitur, aegret, 3.107. cum tamen ex alia laetamur parte latenti; 3.108. et retro fit ubi contra sit saepe vicissim, 3.109. cum miser ex animo laetatur corpore toto; 3.110. non alio pacto quam si, pes cum dolet aegri, 3.111. in nullo caput interea sit forte dolore. 3.112. Praeterea molli cum somno dedita membra 3.113. effusumque iacet sine sensu corpus honustum, 3.114. est aliud tamen in nobis quod tempore in illo 3.115. multimodis agitatur et omnis accipit in se 3.116. laetitiae motus et curas cordis iis. 3.117. Nunc animam quoque ut in membris cognoscere possis 3.118. esse neque harmonia corpus sentire solere, 3.119. principio fit uti detracto corpore multo 3.120. saepe tamen nobis in membris vita moretur. 3.121. Atque eadem rursum, cum corpora pauca caloris 3.122. diffugere forasque per os est editus aeg aër , 3.123. deserit extemplo venas atque ossa relinquit; 3.124. noscere ut hinc possis non aequas omnia partis 3.125. corpora habere neque ex aequo fulcire salutem, 3.126. sed magis haec, venti quae sunt calidique vaporis 3.127. semina, curare in membris ut vita moretur. 3.128. est igitur calor ac ventus vitalis in ipso 3.129. corpore, qui nobis moribundos deserit artus. 3.130. quapropter quoniam est animi natura reperta 3.131. atque animae quasi pars hominis, redde harmoniai 3.132. nomen, ad organicos alto delatum Heliconi, 3.133. sive aliunde ipsi porro traxere et in illam 3.134. transtulerunt, proprio quae tum res nomine egebat. 3.135. quidquid id est, habeant: tu cetera percipe dicta. 3.232. tenvis enim quaedam moribundos deserit aura 3.233. mixta vapore, vapor porro trahit aera aëra secum; 3.234. nec calor est quisquam, cui non sit mixtus et aer aër ; 3.235. rara quod eius enim constat natura, necessest 3.236. aeris aëris inter eum primordia multa moveri. 3.242. adtribuatur; east omnino nominis expers; 4.26. Sed quoniam docui cunctarum exordia rerum 4.27. qualia sint et quam variis distantia formis 4.28. sponte sua volitent aeterno percita motu 4.29. quoque modo possit res ex his quaeque creari, 4.30. nunc agere incipiam tibi quod vehementer ad has res 4.31. attinet esse ea quae rerum simulacra vocamus, 4.32. quae quasi membranae vel cortex nominitandast, 4.50. in sua discessum dederint primordia quaeque. 4.337. E tenebris autem quae sunt in luce tuemur 4.338. propterea quia, cum propior caliginis aer aër 4.339. ater init oculos prior et possedit apertos, 4.340. insequitur candens confestim lucidus aer aër , 4.341. qui quasi purgat eos ac nigras discutit umbras 4.342. aeris aëris illius; nam multis partibus hic est 4.343. mobilior multisque minutior et mage pollens. 4.344. qui simul atque vias oculorum luce replevit 4.345. atque pate fecit, quas ante obsederat aer aër 4.346. ATER , continuo rerum simulacra secuntur, 4.347. quae sita sunt in luce, lacessuntque ut videamus. 4.348. quod contra facere in tenebris e luce nequimus 4.349. propterea quia posterior caliginis aer aër 4.350. crassior insequitur, qui cuncta foramina complet 4.351. obsiditque vias oculorum, ne simulacra 4.352. possint ullarum rerum coniecta moveri. 4.462. Cetera de genere hoc mirande multa videmus, 4.463. quae violare fidem quasi sensibus omnia quaerunt, 4.464. ne quiquam, quoniam pars horum maxima fallit 4.465. propter opinatus animi, quos addimus ipsi, 4.466. pro visis ut sint quae non sunt sensibus visa; 4.478. invenies primis ab sensibus esse creatam 4.479. notitiem veri neque sensus posse refelli. 4.480. nam maiore fide debet reperirier illud, 4.481. sponte sua veris quod possit vincere falsa. 4.482. quid maiore fide porro quam sensus haberi 4.483. debet? an ab sensu falso ratio orta valebit 4.484. dicere eos contra, quae tota ab sensibus orta est? 4.522. Nunc alii sensus quo pacto quisque suam rem 4.523. sentiat, haud quaquam ratio scruposa relicta est. 4.524. Principio auditur sonus et vox omnis, in auris 4.525. insinuata suo pepulere ubi corpore sensum. 4.526. corpoream quoque enim vocem constare fatendumst 4.527. et sonitum, quoniam possunt inpellere sensus. 4.528. Praeterea radit vox fauces saepe facitque 4.529. asperiora foras gradiens arteria clamor, 4.530. quippe per angustum turba maiore coorta 4.531. ire foras ubi coeperunt primordia vocum. 4.532. scilicet expletis quoque ianua raditur oris. 4.533. haud igitur dubiumst quin voces verbaque constent 4.534. corporeis e principiis, ut laedere possint. 4.535. nec te fallit item quid corporis auferat et quid 4.536. detrahat ex hominum nervis ac viribus ipsis 4.537. perpetuus sermo nigrai noctis ad umbram 4.538. aurorae perductus ab exoriente nitore, 4.539. praesertim si cum summost clamore profusus. 4.540. ergo corpoream vocem constare necessest, 4.541. multa loquens quoniam amittit de corpore partem. 4.542. Asperitas autem vocis fit ab asperitate 4.543. principiorum et item levor levore creatur; 4.544. nec simili penetrant auris primordia forma, 4.545. cum tuba depresso graviter sub murmure mugit 4.546. et reboat raucum retro cita barbita bombum, 4.547. et iam Dauliades natae hortis ex Heliconis 4.548. cum liquidam tollunt lugubri voce querellam. 4.549. Hasce igitur penitus voces cum corpore nostro 4.550. exprimimus rectoque foras emittimus ore, 4.551. mobilis articulat nervorum daedala lingua, 4.552. formaturaque labrorum pro parte figurat. 4.553. hoc ubi non longum spatiumst unde illa profecta 4.554. perveniat vox quaeque, necessest verba quoque ipsa 4.555. plane exaudiri discernique articulatim; 4.556. servat enim formaturam servatque figuram. 4.557. at si inter positum spatium sit longius aequo, 4.558. aera aëra per multum confundi verba necessest 4.559. et conturbari vocem, dum transvolat auras. 4.560. ergo fit, sonitum ut possis sentire neque illam 4.561. internoscere, verborum sententia quae sit; 4.562. usque adeo confusa venit vox inque pedita. 4.563. Praeterea verbum saepe unum perciet auris 4.564. omnibus in populo missum praeconis ab ore. 4.565. in multas igitur voces vox una repente 4.566. diffugit, in privas quoniam se dividit auris 4.567. obsigs formam verbis clarumque sonorem. 4.568. at quae pars vocum non auris incidit ipsas, 4.569. praeter lata perit frustra diffusa per auras. 4.570. pars solidis adlisa locis reiecta sonorem 4.571. reddit et inter dum frustratur imagine verbi. 4.572. Quae bene cum videas, rationem reddere possis 4.573. tute tibi atque aliis, quo pacto per loca sola 4.574. saxa paris formas verborum ex ordine reddant. 4.575. palantis comites com montis inter opacos 4.576. quaerimus et magna dispersos voce ciemus. 4.577. sex etiam aut septem loca vidi reddere vocis, 4.578. unam cum iaceres: ita colles collibus ipsi 4.579. verba repulsantes iterabant dicta referri. 4.580. haec loca capripedes Satyros Nymphasque tenere 4.581. finitimi fingunt et Faunos esse locuntur, 4.582. quorum noctivago strepitu ludoque iocanti 4.583. adfirmant volgo taciturna silentia rumpi 4.584. chordarumque sonos fieri dulcisque querellas, 4.585. tibia quas fundit digitis pulsata canentum, 4.586. et genus agricolum late sentiscere, quom Pan 4.587. pinea semiferi capitis velamina quassans 4.588. unco saepe labro calamos percurrit hiantis, 4.589. fistula silvestrem ne cesset fundere musam. 4.590. cetera de genere hoc monstra ac portenta loquontur, 4.591. ne loca deserta ab divis quoque forte putentur 4.592. sola tenere. ideo iactant miracula dictis 4.593. aut aliqua ratione alia ducuntur, ut omne 4.594. humanum genus est avidum nimis auricularum. 4.595. Quod super est, non est mirandum qua ratione, 4.596. per loca quae nequeunt oculi res cernere apertas, 4.597. haec loca per voces veniant aurisque lacessant, 4.598. conloquium clausis foribus quoque saepe videmus; 4.599. ni mirum quia vox per flexa foramina rerum 4.600. incolumis transire potest, simulacra renutant; 4.601. perscinduntur enim, nisi recta foramina trat, 4.602. qualia sunt vitrei, species qua travolat omnis. 4.603. praeterea partis in cunctas dividitur vox, 4.604. ex aliis aliae quoniam gignuntur, ubi una 4.605. dissuluit semel in multas exorta, quasi ignis 4.606. saepe solet scintilla suos se spargere in ignis. 4.607. ergo replentur loca vocibus abdita retro, 4.608. omnia quae circum fervunt sonituque cientur. 4.609. at simulacra viis derectis omnia tendunt, 4.610. ut sunt missa semel; qua propter cernere nemo 4.611. saepe supra potis est, at voces accipere extra. 4.612. et tamen ipsa quoque haec, dum transit clausa domorum 4.613. vox optunditur atque auris confusa penetrat 4.614. et sonitum potius quam verba audire videmur. 4.615. Hoc, qui sentimus sucum, lingua atque palatum 4.616. plusculum habent in se rationis, plus operai. 4.617. principio sucum sentimus in ore, cibum cum 4.618. mandendo exprimimus, ceu plenam spongiam aquai 4.619. siquis forte manu premere ac siccare coepit coëpit . 4.620. inde quod exprimimus per caulas omne palati 4.621. diditur et rarae per flexa foramina linguae, 4.622. hoc ubi levia sunt matis corpora suci, 4.623. suaviter attingunt et suaviter omnia tractant 4.624. umida linguai circum sudantia templa; 4.625. at contra pungunt sensum lacerantque coorta, 4.626. quanto quaeque magis sunt asperitate repleta. 4.627. deinde voluptas est e suco fine palati; 4.628. cum vero deorsum per fauces praecipitavit, 4.629. nulla voluptas est, dum diditur omnis in artus; 4.630. nec refert quicquam quo victu corpus alatur, 4.631. dum modo quod capias concoctum didere possis 4.632. artubus et stomachi tumidum servare tenorem. 4.633. Nunc aliis alius qui sit cibus ut videamus, 4.634. expediam, quareve, aliis quod triste et amarumst, 4.635. hoc tamen esse aliis possit perdulce videri, 4.636. tantaque in his rebus distantia differitasque est, 4.637. ut quod aliis cibus est aliis fuat acre venenum; 4.638. est itaque ut serpens, hominis quae tacta salivis 4.639. disperit ac sese mandendo conficit ipsa. 4.640. praeterea nobis veratrum est acre venenum, 4.641. at capris adipes et cocturnicibus auget. 4.642. id quibus ut fiat rebus cognoscere possis, 4.643. principio meminisse decet quae diximus ante, 4.644. semina multimodis in rebus mixta teneri. 4.645. porro omnes quae cumque cibum capiunt animantes, 4.646. ut sunt dissimiles extrinsecus et generatim 4.647. extima membrorum circumcaesura coercet coërcet , 4.648. proinde et seminibus constant variantque figura. 4.649. semina cum porro distent, differre necessest 4.650. intervalla viasque, foramina quae perhibemus, 4.651. omnibus in membris et in ore ipsoque palato. 4.652. esse minora igitur quaedam maioraque debent, 4.653. esse triquetra aliis, aliis quadrata necessest, 4.654. multa rutunda, modis multis multangula quaedam. 4.655. namque figurarum ratio ut motusque reposcunt, 4.656. proinde foraminibus debent differe figurae 4.657. et variare viae proinde ac textura coercet coërcet . 4.658. hoc ubi quod suave est aliis aliis fit amarum, 4.659. illi, cui suave est, levissima corpora debent 4.660. contractabiliter caulas intrare palati, 4.661. at contra quibus est eadem res intus acerba, 4.662. aspera ni mirum penetrant hamataque fauces. 4.663. nunc facile est ex his rebus cognoscere quaeque. 4.664. quippe ubi cui febris bili superante coorta est 4.665. aut alia ratione aliquast vis excita morbi, 4.666. perturbatur ibi iam totum corpus et omnes 4.667. commutantur ibi positurae principiorum; 4.668. fit prius ad sensum ut quae corpora conveniebant 4.669. nunc non conveniant, et cetera sint magis apta, 4.670. quae penetrata queunt sensum progignere acerbum; 4.671. utraque enim sunt in mellis commixta sapore; 4.672. id quod iam supera tibi saepe ostendimus ante. 4.673. Nunc age, quo pacto naris adiectus odoris 4.674. tangat agam. primum res multas esse necessest 4.675. unde fluens volvat varius se fluctus odorum, 4.676. et fluere et mitti volgo spargique putandumst; 4.677. verum aliis alius magis est animantibus aptus, 4.678. dissimilis propter formas. ideoque per auras 4.679. mellis apes quamvis longe ducuntur odore, 4.680. volturiique cadaveribus; tum fissa ferarum 4.681. ungula quo tulerit gressum promissa canum vis 4.682. ducit, et humanum longe praesentit odorem 4.683. Romulidarum arcis servator, candidus anser. 4.684. sic aliis alius nidor datus ad sua quemque 4.685. pabula ducit et a taetro resilire veneno 4.686. cogit, eoque modo servantur saecla ferarum. 4.687. Hic odor ipse igitur, naris qui cumque lacessit, 4.688. est alio ut possit permitti longius alter; 4.689. sed tamen haud quisquam tam longe fertur eorum 4.690. quam sonitus, quam vox, mitto iam dicere quam res 4.691. quae feriunt oculorum acies visumque lacessunt. 4.692. errabundus enim tarde venit ac perit ante 4.693. paulatim facilis distractus in aeris aëris auras; 4.694. ex alto primum quia vix emittitur ex re; 4.695. nam penitus fluere atque recedere rebus odores 4.696. significat quod fracta magis redolere videntur 4.697. omnia, quod contrita, quod igni conlabefacta. 4.698. deinde videre licet maioribus esse creatum 4.699. principiis quam vox, quoniam per saxea saepta 4.700. non penetrat, qua vox volgo sonitusque feruntur. 4.701. quare etiam quod olet non tam facile esse videbis 4.702. investigare in qua sit regione locatum; 4.703. refrigescit enim cunctando plaga per auras 4.704. nec calida ad sensum decurrunt nuntia rerum. 4.705. errant saepe canes itaque et vestigia quaerunt. 5.1136. Ergo regibus occisis subversa iacebat 5.1137. pristina maiestas soliorum et sceptra superba, 5.1138. et capitis summi praeclarum insigne cruentum 5.1139. sub pedibus vulgi magnum lugebat honorem; 5.1140. nam cupide conculcatur nimis ante metutum. 5.1141. res itaque ad summam faecem turbasque redibat, 5.1142. imperium sibi cum ac summatum quisque petebat. 5.1143. inde magistratum partim docuere creare 5.1144. iuraque constituere, ut vellent legibus uti. 5.1145. nam genus humanum, defessum vi colere aevom, 5.1146. ex inimicitiis languebat; quo magis ipsum 5.1147. sponte sua cecidit sub leges artaque iura. 5.1148. acrius ex ira quod enim se quisque parabat 5.1149. ulcisci quam nunc concessumst legibus aequis, 5.1150. hanc ob rem est homines pertaesum vi colere aevom. 5.1151. inde metus maculat poenarum praemia vitae. 5.1152. circumretit enim vis atque iniuria quemque 5.1153. atque unde exortast, ad eum plerumque revertit, 5.1154. nec facilest placidam ac pacatam degere vitam 5.1155. qui violat factis communia foedera pacis. 5.1156. etsi fallit enim divom genus humanumque, 5.1157. perpetuo tamen id fore clam diffidere debet; 5.1158. quippe ubi se multi per somnia saepe loquentes 5.1159. aut morbo delirantes protraxe ferantur 5.1160. et celata mala in medium et peccata dedisse. 5.1161. Nunc quae causa deum per magnas numina gentis 5.1162. pervulgarit et ararum compleverit urbis 5.1163. suscipiendaque curarit sollemnia sacra, 5.1164. quae nunc in magnis florent sacra rebus locisque, 5.1165. unde etiam nunc est mortalibus insitus horror, 5.1166. qui delubra deum nova toto suscitat orbi 5.1167. terrarum et festis cogit celebrare diebus, 5.1168. non ita difficilest rationem reddere verbis. 5.1169. quippe etenim iam tum divom mortalia saecla 5.1170. egregias animo facies vigilante videbant 5.1171. et magis in somnis mirando corporis auctu. 5.1172. his igitur sensum tribuebant propterea quod 5.1173. membra movere videbantur vocesque superbas 5.1174. mittere pro facie praeclara et viribus amplis. 5.1175. aeternamque dabant vitam, quia semper eorum 5.1176. subpeditabatur facies et forma manebat, 5.1177. et tamen omnino quod tantis viribus auctos 5.1178. non temere ulla vi convinci posse putabant. 5.1179. fortunisque ideo longe praestare putabant, 5.1180. quod mortis timor haut quemquam vexaret eorum, 5.1181. et simul in somnis quia multa et mira videbant 5.1182. efficere et nullum capere ipsos inde laborem. 5.1183. praeterea caeli rationes ordine certo 5.1184. et varia annorum cernebant tempora verti 5.1185. nec poterant quibus id fieret cognoscere causis. 5.1186. ergo perfugium sibi habebant omnia divis 5.1187. tradere et illorum nutu facere omnia flecti. 5.1188. in caeloque deum sedes et templa locarunt, 5.1189. per caelum volvi quia nox et luna videtur, 5.1190. luna dies et nox et noctis signa severa 5.1191. noctivagaeque faces caeli flammaeque volantes, 5.1192. nubila sol imbres nix venti fulmina grando 5.1193. et rapidi fremitus et murmura magna minarum. 5.1194. O genus infelix humanum, talia divis 5.1195. cum tribuit facta atque iras adiunxit acerbas! 5.1196. quantos tum gemitus ipsi sibi, quantaque nobis 5.1197. volnera, quas lacrimas peperere minoribus nostris! 5.1198. nec pietas ullast velatum saepe videri 5.1199. vertier ad lapidem atque omnis accedere ad aras 5.1200. nec procumbere humi prostratum et pandere palmas 5.1201. ante deum delubra nec aras sanguine multo 5.1202. spargere quadrupedum nec votis nectere vota, 5.1203. sed mage pacata posse omnia mente tueri. 5.1204. nam cum suspicimus magni caelestia mundi 5.1205. templa super stellisque micantibus aethera fixum, 5.1206. et venit in mentem solis lunaeque viarum, 5.1207. tunc aliis oppressa malis in pectora cura 5.1208. illa quoque expergefactum caput erigere infit, 5.1209. ne quae forte deum nobis inmensa potestas 5.1210. sit, vario motu quae candida sidera verset; 5.1211. temptat enim dubiam mentem rationis egestas, 5.1212. ecquae nam fuerit mundi genitalis origo, 5.1213. et simul ecquae sit finis, quoad moenia mundi 5.1214. et taciti motus hunc possint ferre laborem, 5.1215. an divinitus aeterna donata salute 5.1216. perpetuo possint aevi labentia tractu 5.1217. inmensi validas aevi contemnere viris. 5.1218. praeterea cui non animus formidine divum 5.1219. contrahitur, cui non correpunt membra pavore, 5.1220. fulminis horribili cum plaga torrida tellus 5.1221. contremit et magnum percurrunt murmura caelum? 5.1222. non populi gentesque tremunt, regesque superbi 5.1223. corripiunt divum percussi membra timore, 5.1224. ne quod ob admissum foede dictumve superbe 5.1225. poenarum grave sit solvendi tempus adauctum? 5.1226. summa etiam cum vis violenti per mare venti 5.1227. induperatorem classis super aequora verrit 5.1228. cum validis pariter legionibus atque elephantis, 5.1229. non divom pacem votis adit ac prece quaesit 5.1230. ventorum pavidus paces animasque secundas? 5.1231. ne quiquam, quoniam violento turbine saepe 5.1232. correptus nihilo fertur minus ad vada leti. 5.1233. usque adeo res humanas vis abdita quaedam 5.1234. opterit et pulchros fascis saevasque secures 5.1235. proculcare ac ludibrio sibi habere videtur. 5.1236. denique sub pedibus tellus cum tota vacillat 5.1237. concussaeque cadunt urbes dubiaeque mitur, 5.1238. quid mirum si se temnunt mortalia saecla 5.1239. atque potestatis magnas mirasque relinquunt 5.1240. in rebus viris divum, quae cuncta gubernent? 6.68. quos miseri credunt, ignari quid queat esse, 6.69. quid nequeat, finita potestas denique cuique

55. Ovid, Fasti, 1.71, 1.337-1.347, 4.139-4.150 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •body (human), and knowledge acquisition/cognition •body (human), and mind/soul •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 126; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 12, 14

1.71. prospera lux oritur: linguis animisque favete! 1.337. ante, deos homini quod conciliare valeret, 1.338. far erat et puri lucida mica salis, 1.339. nondum pertulerat lacrimatas cortice murras 1.340. acta per aequoreas hospita navis aquas, 1.341. tura nec Euphrates nec miserat India costum, 1.342. nec fuerant rubri cognita fila croci. 1.343. ara dabat fumos herbis contenta Sabinis 1.344. et non exiguo laurus adusta sono. 1.345. si quis erat, factis prati de flore coronis 1.346. qui posset violas addere, dives erat. 1.347. hic, qui nunc aperit percussi viscera tauri, 4.139. vos quoque sub viridi myrto iubet ipsa lavari: 4.140. causaque, cur iubeat (discite!), certa subest 4.141. litore siccabat rorantes nuda capillos: 4.142. viderunt satyri, turba proterva, deam. 4.143. sensit et opposita texit sua corpora myrto: 4.144. tuta fuit facto vosque referre iubet. 4.145. discite nunc, quare Fortunae tura Virili 4.146. detis eo, calida qui locus umet aqua. 4.147. accipit ille locus posito velamine cunctas 4.148. et vitium nudi corporis omne videt; 4.149. ut tegat hoc celetque viros, Fortuna Virilis 4.150. praestat et hoc parvo ture rogata facit,

1.71. A prosperous day dawns: favour our thoughts and speech! 1.337. Cornmeal, and glittering grains of pure salt, 1.338. Were once the means for men to placate the gods. 1.339. No foreign ship had yet brought liquid myrrh 1.340. Extracted from tree’s bark, over the ocean waves: 1.341. Euphrates had not sent incense, nor India balm, 1.342. And the threads of yellow saffron were unknown. 1.343. The altar was happy to fume with Sabine juniper, 1.344. And the laurel burned with a loud crackling. 1.345. He was rich, whoever could add violet 1.346. To garlands woven from meadow flowers. 1.347. The knife that bares the entrails of the stricken bull, 4.139. She commands you too to bathe, under the green myrtle, 4.140. And there’s a particular reason for her command (learn, now!). 4.141. Naked, on the shore, she was drying her dripping hair: 4.142. The Satyrs, that wanton crowd, spied the goddess. 4.143. She sensed it, and hid her body with a screen of myrtle: 4.144. Doing so, she was safe: she commands that you do so too. 4.145. Learn now why you offer incense to Fortuna Virilis, 4.146. In that place that steams with heated water. 4.147. All women remove their clothes on entering, 4.148. And every blemish on their bodies is seen: 4.149. Virile Fortune undertakes to hide those from the men, 4.150. And she does this at the behest of a little incense.

56. Livy, History, 23.18.12 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 146

57. Philo of Alexandria, On Flight And Finding, 46 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •analogy between body and soul, between human beings and puppets Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 202

46. "Dwell, therefore," says she, "O my child, with him," not all thy life, but "certain days;" that is to say, learn to be acquainted with the country of the external senses; know thyself and thy own parts, and what each is, and for what end it was made, and how it is by nature calculated to energise, and who it is who moves through those marvellous things, and pulls the strings, being himself invisible, in an invisible manner, whether it is the mind that is in thee, or the mind of the universe.

58. Philo of Alexandria, On The Creation of The World, 117 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •analogy between body and soul, between human beings and puppets Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 202

117. And since all the things on the earth depend upon the heavenly bodies according to a certain natural sympathy, it is in heaven too that the ratio of the number seven began, and from thence it descended to us also, coming down to visit the race of mortal men. And so again, besides the domit part of our mind, our soul is divided into seven divisions; there being five senses, and besides them the vocal organ, and after that the generative power. All which things, like the puppets in a raree show, which are moved by strings by the manager, are at one time quiet, and at another time in motion, each according to its suitable habits and capacities of motion.

59. Philo of Alexandria, Against Flaccus, 36-38 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 66, 67

38. and when, like actors in theatrical spectacles, he had received all the insignia of royal authority, and had been dressed and adorned like a king, the young men bearing sticks on their shoulders stood on each side of him instead of spear-bearers, in imitation of the bodyguards of the king, and then others came up, some as if to salute him, and others making as though they wished to plead their causes before him, and others pretending to wish to consult with him about the affairs of the state.

60. Vitruvius Pollio, On Architecture, None (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 168

61. New Testament, Hebrews, 12.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •body (human) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344

12.1. Τοιγαροῖν καὶ ἡμεῖς, τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος μαρτύρων, ὄγκον ἀποθέμενοι πάντα καὶ τὴν εὐπερίστατον ἁμαρτίαν, διʼ ὑπομονῆς τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα,

12.1. Therefore let us also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily entangles us, and let us run with patience the race that is set before us,

62. New Testament, Galatians, 5.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •body (human) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 311

5.17. ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε.

5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire.

63. New Testament, Ephesians, 2.1-2.3, 5.6-5.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •body (human), as instrument Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 63

2.1. καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν, 2.2. ἐν αἷς ποτὲ περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθίας· 2.3. ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί·— 5.6. Μηδεὶς ὑμᾶς ἀπατάτω κενοῖς λόγοις, διὰ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθίας. 5.7. μὴ οὖν γίνεσθε συνμέτοχοι αὐτῶν· 5.8. ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ·

2.1. You were made alive when you were dead in transgressions and sins, 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 5.6. Let no one deceive you with empty words. For because of these things, the wrath of God comes on the sons of disobedience. 5.7. Therefore don't be partakers with them. 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light,

64. New Testament, Apocalypse, 2.11, 20.6, 20.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •body (human) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 346

2.11. Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Ὁ νικῶν οὐ μὴ ἀδικηθῇ ἐκ τοῦ θανάτου τοῦ δευτέρου. 20.6. μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ· ἐπὶ τούτων ὁ δεύτερος θάνατος οὐκ ἔχει ἐξουσίαν, ἀλλʼ ἔσονταιἱερεῖς τοῦ θεοῦκαὶ τοῦ χριστοῦ, καὶ βασιλεύσουσιν μετʼ αὐτοῦ [τὰ] χίλια ἔτη. 20.14. καὶ ὁ θάνατος καὶ ὁ ᾄδης ἐβλήθησαν εἰς τὴν λίμνην τοῦ πυρός. οὗτος ὁ θάνατος ὁ δεύτερός ἐστιν, ἡ λίμνη τοῦ πυρός.

2.11. He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes won't be harmed by the second death. 20.6. Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years. 20.14. Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire.

65. New Testament, 2 Timothy, 2.5, 4.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •body (human) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344

2.5. ἐὰν δὲ καὶ ἀθλῇ τις, οὐ στεφανοῦται ἐὰν μὴ νομίμως ἀθλήσῃ· 4.7. τὸν καλὸν ἀγῶνα ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα·

2.5. Also, if anyone competes in athletics, he isn't crowned unless he has competed by the rules. 4.7. I have fought the good fight. I have finished the course. I have kept the faith.

66. New Testament, 1 Timothy, 6.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •body (human) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344

6.12. ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, εἰς ἣν ἐκλήθης καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων.

6.12. Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses.

67. New Testament, 1 Corinthians, 9.25-9.26, 15.50-15.51, 15.53 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 63, 344, 351, 473

9.25. πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται, ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον. 9.26. ἐγὼ τοίνυν οὕτως τρέχω ὡς οὐκ ἀδήλως, οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων· 15.50. Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ. 15.51. ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα, 15.53. δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν.

9.25. Every man who strives in thegames exercises self-control in all things. Now they do it to receive acorruptible crown, but we an incorruptible. 9.26. I therefore run likethat, as not uncertainly. I fight like that, as not beating the air, 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed, 15.53. For thiscorruptible must put on incorruption, and this mortal must put onimmortality.

68. New Testament, 1 Peter, 5.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •body (human) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344

5.4. καὶ φανερωθέντος τοῦ ἀρχιποίμενος κομιεῖσθε τὸν ἀμαράντινον τῆς δόξης στέφανον.

5.4. When the chief Shepherd is revealed, you will receive the crown of glory that doesn't fade away.

69. New Testament, Matthew, 6.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •body (human) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 55

6.24. Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει· οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ.

6.24. "No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can't serve both God and Mammon.

70. New Testament, Romans, 5.15-5.21, 6.1, 6.6, 7.8, 7.22-7.24, 8.2-8.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •body (human) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 62, 346, 389

5.15. Ἀλλʼ οὐχ ὡς τὸ παράπτωμα, οὕτως [καὶ] τὸ χάρισμα· εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν. καὶ οὐχ ὡς διʼ ἑνὸς ἁμαρτήσαντος τὸ δώρημα· 5.16. τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα. 5.17. εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσεν διὰ τοῦ ἑνός, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ [τῆς δωρεᾶς] τῆς δικαιοσύνης λαμβάνοντες ἐν ζωῇ βασιλεύσουσιν διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ. 5.18. Ἄρα οὖν ὡς διʼ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ διʼ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς· 5.19. ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί. 5.20. νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις, 5.21. ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. 6.1. Τί οὖν ἐροῦμεν; ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ; 6.6. τοῦτο γινώσκοντες ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ, 7.8. ἀφορμὴν δὲ λαβοῦσα ἡ ἁμαρτία διὰ τῆς ἐντολῆς κατειργάσατο ἐν ἐμοὶ πᾶσαν ἐπιθυμίαν, χωρὶς γὰρ νόμου ἁμαρτία νεκρά. 7.22. συνήδομαι γὰρ τῷ νόμῳ τοῦ θεοῦ κατὰ τὸν ἔσω ἄνθρωπον, 7.23. βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσίν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντά με [ἐν] τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσίν μου. 7.24. ταλαίπωρος ἐγὼ ἄνθρωπος· τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; 8.2. ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου. 8.3. τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί,

5.15. But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. 5.16. The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. 5.17. For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. 5.18. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 6.1. What shall we say then? Shall we continue in sin, that grace may abound? 6.6. knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 7.8. But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead. 7.22. For I delight in God's law after the inward man, 7.23. but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. 7.24. What a wretched man I am! Who will deliver me out of the body of this death? 8.2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. 8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh;

71. Mishnah, Ketuvot, 7.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 156

7.8. "הָיוּ בָהּ מוּמִין וְעוֹדָהּ בְּבֵית אָבִיהָ, הָאָב צָרִיךְ לְהָבִיא רְאָיָה שֶׁמִּשֶּׁנִּתְאָרְסָה נוֹלְדוּ בָהּ מוּמִין הַלָּלוּ וְנִסְתַּחֲפָה שָׂדֵהוּ. נִכְנְסָה לִרְשׁוּת הַבַּעַל, הַבַּעַל צָרִיךְ לְהָבִיא רְאָיָה שֶׁעַד שֶׁלֹּא נִתְאָרְסָה הָיוּ בָהּ מוּמִין אֵלּוּ וְהָיָה מִקָּחוֹ מֶקַּח טָעוּת, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בַּמֶּה דְבָרִים אֲמוּרִים, בְּמוּמִין שֶׁבַּסֵּתֶר. אֲבָל בְּמוּמִין שֶׁבַּגָּלוּי, אֵינוֹ יָכוֹל לִטְעֹן. וְאִם יֵשׁ מֶרְחָץ בְּאוֹתָהּ הָעִיר, אַף מוּמִין שֶׁבַּסֵּתֶר אֵינוֹ יָכוֹל לִטְעֹן, מִפְּנֵי שֶׁהוּא בוֹדְקָהּ בִּקְרוֹבוֹתָיו: \n",

7.8. "If she had bodily defects while she was still in her father’s house, her father must produce proof that these defects arose after she had been betrothed and that [consequently] it was the husband’s field that was flooded. If she was brought into her husband’s domain, [and the defects were discovered there] the husband must produce proof that these defects existed before she had been betrothed and [that consequently] his bargain was made in error the words of Rabbi Meir. The Sages say: To what does this apply? Only to concealed defects; but with regard to defects that are exposed he cannot make any claim. And if there was a bath-house in the town he cannot make any claim even about concealed defects, because he [is assumed to have had her] examined by his female relatives.",

72. Mishnah, Qiddushin, 2.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 146

73. Mishnah, Makkot, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •icon, human body as Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 80

3.6. "הַכּוֹתֵב כְּתֹבֶת קַעֲקַע, כָּתַב וְלֹא קִעֲקַע, קִעֲקַע וְלֹא כָתַב, אֵינוֹ חַיָּב, עַד שֶׁיִּכְתֹּב וִיקַעֲקֵעַ בִּדְיוֹ וּבִכְחֹל וּבְכָל דָּבָר שֶׁהוּא רוֹשֵׁם. רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה מִשּׁוּם רַבִּי שִׁמְעוֹן אוֹמֵר, אֵינוֹ חַיָּב עַד שֶׁיִּכְתּוֹב שָׁם הַשֵּׁם, שֶׁנֶּאֱמַר (ויקרא יט) וּכְתֹבֶת קַעֲקַע לֹא תִתְּנוּ בָּכֶם אֲנִי ה': \n",

3.6. "He who writes an incision on his skin [is flogged]. If he writes [on his flesh] without incising, or incises without writing, he is not liable, until he writes and incises with ink, eye-paint or anything that lasts. Rabbi Shimon ben Judah says in the name of Rabbi Shimon: “He is not liable until he has written there the name [of a god], as it is says: “Nor shall you incise any marks on yourselves; I am the Lord” (Leviticus 19:28).",

74. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •body, human Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 324

2.1. "אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם: \n",

2.1. "They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world.",

75. Mishnah, Avot, 2.1, 2.12, 3.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •body, human •man (humanity), the body as gods image Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 324, 325; Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 174

2.1. "רַבִּי אוֹמֵר, אֵיזוֹהִי דֶרֶךְ יְשָׁרָה שֶׁיָּבֹר לוֹ הָאָדָם, כֹּל שֶׁהִיא תִפְאֶרֶת לְעוֹשֶׂיהָ וְתִפְאֶרֶת לוֹ מִן הָאָדָם. וֶהֱוֵי זָהִיר בְּמִצְוָה קַלָּה כְבַחֲמוּרָה, שֶׁאֵין אַתָּה יוֹדֵעַ מַתַּן שְׂכָרָן שֶׁל מִצְוֹת. וֶהֱוֵי מְחַשֵּׁב הֶפְסֵד מִצְוָה כְּנֶגֶד שְׂכָרָהּ, וּשְׂכַר עֲבֵרָה כְנֶגֶד הֶפְסֵדָהּ. וְהִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה, דַּע מַה לְּמַעְלָה מִמְּךָ, עַיִן רוֹאָה וְאֹזֶן שׁוֹמַעַת, וְכָל מַעֲשֶׂיךָ בַסֵּפֶר נִכְתָּבִין:", 2.12. "רַבִּי יוֹסֵי אוֹמֵר, יְהִי מָמוֹן חֲבֵרְךָ חָבִיב עָלֶיךָ כְּשֶׁלָּךְ, וְהַתְקֵן עַצְמְךָ לִלְמֹד תּוֹרָה, שֶׁאֵינָהּ יְרֻשָּׁה לָךְ. וְכָל מַעֲשֶׂיךָ יִהְיוּ לְשֵׁם שָׁמָיִם:", 3.1. "עֲקַבְיָא בֶן מַהֲלַלְאֵל אוֹמֵר, הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה. דַּע מֵאַיִן בָּאתָ, וּלְאָן אַתָּה הוֹלֵךְ, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן. מֵאַיִן בָּאתָ, מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לִמְקוֹם עָפָר רִמָּה וְתוֹלֵעָה. וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא:",

2.1. "Rabbi Said: which is the straight path that a man should choose for himself? One which is an honor to the person adopting it, and [on account of which] honor [accrues] to him from others. And be careful with a light commandment as with a grave one, for you did know not the reward for the fulfillment of the commandments. Also, reckon the loss [that may be sustained through the fulfillment] of a commandment against the reward [accruing] thereby, and the gain [that may be obtained through the committing] of a transgression against the loss [entailed] thereby. Apply your mind to three things and you will not come into the clutches of sin: Know what there is above you: an eye that sees, an ear that hears, and all your deeds are written in a book.", 2.12. "Rabbi Yose said:Let the property of your fellow be as precious unto you as your own; Make yourself fit to study torah for it will not be yours by inheritance; And let all your actions be for [the sake of] the name of heaven.", 3.1. "Akabyah ben Mahalalel said: mark well three things and you will not come into the power of sin: Know from where you come, and where you are going, and before whom you are destined to give an account and reckoning. From where do you come? From a putrid drop. Where are you going? To a place of dust, of worm and of maggot. Before whom you are destined to give an account and reckoning? Before the King of the kings of kings, the Holy One, blessed be he.",

76. Mishnah, Avodah Zarah, 3.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •man (humanity), the body as gods image Found in books: Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 174

3.1. "כָּל הַצְּלָמִים אֲסוּרִים, מִפְּנֵי שֶׁהֵן נֶעֱבָדִין פַּעַם אַחַת בַּשָּׁנָה, דִבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ אָסוּר אֶלָּא כָל שֶׁיֵּשׁ בְּיָדוֹ מַקֵּל אוֹ צִפּוֹר אוֹ כַדּוּר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כֹּל שֶׁיֵּשׁ בְּיָדוֹ כָל דָּבָר:",

3.1. "All images are prohibited because they are worshipped once a year, according to the opinion of Rabbi Meir; But the Sages say: [an image] is not prohibited except one that has a staff or bird or orb in its hand. Rabban Shimon b. Gamaliel says: any [image] which has anything in its hand [is prohibited].",

77. Martial, Epigrams, 1.62, 3.44, 3.72, 12.83 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 146, 149, 150, 224

78. Martial, Epigrams, 1.62, 3.44, 3.72, 12.83 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 146, 149, 150, 224

79. Juvenal, Satires, 1.138-1.147, 6.309-6.310, 6.413-6.426, 7.232-7.236, 11.150-11.161 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 150, 164, 224

80. New Testament, Luke, 24.37-24.39 (1st cent. CE - 1st cent. CE) Tagged with subjects: •body (human) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 55

24.37. πτοηθέντες δὲ καὶ ἔμφοβοι γενόμενοι ἐδόκουν πνεῦμα θεωρεῖν. 24.38. καὶ εἶπεν αὐτοῖς Τί τεταραγμένοι ἐστέ, καὶ διὰ τί διαλογισμοὶ ἀναβαίνουσιν ἐν τῇ καρδίᾳ ὑμῶν; 24.39. ἴδετε τὰς χεῖράς μου καὶ τοὺς πόδας μου ὅτι ἐγώ εἰμι αὐτός· ψηλαφήσατέ με καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει καθὼς ἐμὲ θεωρεῖτε ἔχοντα.

24.37. But they were terrified and filled with fear, and supposed that they had seen a spirit. 24.38. He said to them, "Why are you troubled? Why do doubts arise in your hearts? 24.39. See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn't have flesh and bones, as you see that I have."

81. Petronius Arbiter, Satyricon, 130.7-131.5, 141 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 306

82. Petronius Arbiter, Satyricon, 130.7-131.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •bodies, human, Found in books: Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 127

83. New Testament, John, 1.14, 2.1-2.12, 10.38, 14.10-14.11, 14.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 172, 173; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 54, 55

1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 2.1. Καὶ τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐν Κανὰ τῆς Γαλιλαίας, καὶ ἦν ἡ μήτηρ τοῦ Ἰησοῦ ἐκεῖ· 2.2. ἐκλήθη δὲ καὶ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον. 2.3. καὶ ὑστερήσαντος οἴνου λέγει ἡ μήτηρ τοῦ Ἰησοῦ πρὸς αὐτόν Οἶνον οὐκ ἔχουσιν. 2.4. καὶ λέγει αὐτῇ ὁ Ἰησοῦς Τί ἐμοὶ καὶ σοί, γύναι; οὔπω ἥκει ἡ ὥρα μου. 2.5. λέγει ἡ μήτηρ αὐτοῦ τοῖς διακόνοις Ὅτι ἂν λέγῃ ὑμῖν ποιήσατε. 2.6. ἦσαν δὲ ἐκεῖ λίθιναι ὑδρίαι ἓξ κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων κείμεναι, χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς. 2.7. λέγει αὐτοῖς ὁ Ἰησοῦς Γεμίσατε τὰς ὑδρίας ὕδατος· καὶ ἐγέμισαν αὐτὰς ἕως ἄνω. 2.8. καὶ λέγει αὐτοῖς Ἀντλήσατε νῦν καὶ φέρετε τῷ ἀρχιτρικλίνῳ· οἱ δὲ ἤνεγκαν. 2.9. ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ᾔδει πόθεν ἐστίν, οἱ δὲ διάκονοι ᾔδεισαν οἱ ἠντληκότες τὸ ὕδωρ, φωνεῖ τὸν νυμφίον ὁ ἀρχιτρίκλινος 2.10. καὶ λέγει αὐτῷ Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησιν, καὶ ὅταν μεθυσθῶσιν τὸν ἐλάσσω· σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι. 2.11. Ταύτην ἐποίησεν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανὰ τῆς Γαλιλαίας καὶ ἐφανέρωσεν τὴν δόξαν αὐτοῦ, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ. 2.12. ΜΕΤΑ ΤΟΥΤΟ κατέβη εἰς Καφαρναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ καὶ οἱ μαθηταὶ αὐτοῦ, καὶ ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας. 10.38. εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε τοῖς ἔργοις πιστεύετε, ἵνα γνῶτε καὶ γινώσκητε ὅτι ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν τῷ πατρί. 14.10. οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν; τὰ ῥήματα ἃ ἐγὼ λέγω ὑμῖν ἀπʼ ἐμαυτοῦ οὐ λαλῶ· ὁ δὲ πατὴρ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὐτοῦ. 14.11. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί· εἰ δὲ μή, διὰ τὰ ἔργα αὐτὰ πιστεύετε. 14.27. Εἰρήνην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν· οὐ καθὼς ὁ κόσμος δίδωσιν ἐγὼ δίδωμι ὑμῖν.

1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 2.1. The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. 2.2. Jesus also was invited, with his disciples, to the marriage. 2.3. When the wine ran out, Jesus' mother said to him, "They have no wine." 2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come." 2.5. His mother said to the servants, "Whatever he says to you, do it." 2.6. Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. 2.7. Jesus said to them, "Fill the water pots with water." They filled them up to the brim. 2.8. He said to them, "Now draw some out, and take it to the ruler of the feast." So they took it. 2.9. When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom, 2.10. and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now!" 2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 2.12. After this, he went down to Capernaum, he, and his mother, his brothers, and his disciples; and they stayed there a few days. 10.38. But if I do them, though you don't believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father." 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 14.27. Peace I leave with you. My peace I give to you; not as the world gives, give I to you. Don't let your heart be troubled, neither let it be fearful.

84. Mishnah, Yoma, 8.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •icon, human body as Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 80

8.3. "אָכַל וְשָׁתָה בְּהֶעְלֵם אַחַת, אֵינוֹ חַיָּב אֶלָּא חַטָּאת אֶחָת. אָכַל וְעָשָׂה מְלָאכָה, חַיָּב שְׁתֵּי חַטָּאוֹת. אָכַל אֳכָלִין שֶׁאֵינָן רְאוּיִין לַאֲכִילָה, וְשָׁתָה מַשְׁקִין שֶׁאֵינָן רְאוּיִין לִשְׁתִיָּה, וְשָׁתָה צִיר אוֹ מֻרְיָס, פָּטוּר: \n",

8.3. "If he ate and drank in one state of unawareness, he is not obligated to bring more than one sin-offering. But if he ate and performed labor while in one state of unawareness he is obligated for two sin-offerings. If he ate foods unfit for eating, or drank liquids unfit for drinking, or drank fish-brine or fish pickling liquid, he is not liable.",

85. New Testament, Titus, 3.10-3.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •body (human) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 62

3.10. αἱρετικὸν ἄνθρω πον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ, 3.11. εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος καὶ ἁμαρτάνει, ὢν αὐτοκατάκριτος.

3.10. Avoid a factious man after a first and second warning; 3.11. knowing that such a one is perverted, and sins, being self-condemned.

86. Quintilian, Institutes of Oratory, 5.9.14, 12.10.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •body, human •proportions, of human body Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 145; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 61

5.9.14. However, I fear that this line of reasoning will carry us too far. For if it is an indication of adultery that a woman bathes with men, the fact that she revels with young men or even an intimate friendship will also be indications of the same offence. Again depilation, a voluptuous gait, or womanish attire may be regarded as indications of effeminacy and unmanliness by anyone who thinks that such symptoms are the result of an immoral character, just as blood is the result of a wound: for anything, that springs from the matter under investigation and comes to our notice, may properly be called an indication.

87. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •body (human), and mind/soul Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 14

88. Pliny The Elder, Natural History, 28.11, 35.128-35.129 (1st cent. CE - 1st cent. CE) Tagged with subjects: •body (human), and mind/soul •proportions, of human body Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 110; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 60

89. Artemidorus, Oneirocritica, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 58, 59, 60, 173

90. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •body (human) Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 394

382c. Wherefore the Divine is no worse represented in these animals than in works of bronze and stone which are alike subject to destruction and disfiguration, and by their nature are void of all perception and comprehension. This, then, is what Imost approve in the accounts that are given regarding the animals held in honour. As for the robes, those of Isis are variegated in their colours; for her power is concerned with matter which becomes everything and receives everything, light and darkness, day and night, fire and water, life and death, beginning and end. But the robe of Osiris has no shading or variety in its colour, but only one single colour like to light. For the beginning is combined with nothing else, and that which is primary and conceptual is without admixture; wherefore, when they have once taken off the robe of Osiris,

91. Plutarch, On Praising Oneself Inoffensively, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •body, human Found in books: Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 65, 66

92. Tosefta, Niddah, 6.9, 6.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 146, 156

6.9. "קורדום שנגנב בתוך הבית מטמא למפרע עד שיאמר בדקתי את המקום הזה רשב\"ג מטהר שאנו אומרים שמא השאילו לאחר ושכחה שמא הניחו בזוית ונגנב אחרים אומרים משום רבי נתן כל הכתמים הנמצאים במרחצאות של נשים טמאין בית המרחץ של כותים מטמא באהל מפני שקוברין שם את הנפלים רבי יהודה מטהר מפני שחולדה וברדלס גוררין אותם מיד.",

93. Tosefta, Makkot, 4.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •icon, human body as Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 80

94. Tosefta, Bava Qamma, 9.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 150

95. Dio Chrysostom, Orations, 37.41 (1st cent. CE - missingth cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 164

37.41. And I know that Harmodius and Aristogeiton have served as slaves in Persia, and that fifteen hundred statues of Demetrius of Phalerum have all been pulled down by the Athenians on one and the same day. Aye, they have even dared to empty chamber-pots on King Philip. Yes, the Athenians poured urine on his statue â but he poured on their city blood and ashes and dust. In fact it was enough to arouse righteous indignation that they should class the same man now among the gods and now not even among human beings.

96. Tosefta, Berachot, 2.20, 4.1, 6.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •body, human •man (humanity), the body as gods image •icon, human body as Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 224; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 80; Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 176

4.1. "לא יטעום אדם כלום עד שיברך שנאמר (תהילים כד) לה' הארץ ומלואה הנהנה מן העולם הזה בלא ברכה מעל עד שיתירו לו כל המצות לא ישתמש אדם בפניו ידיו ורגליו אלא לכבוד קונהו שנאמר (משלי טז) כל פעל ה' למענהו.", 4.1. "שאלו את בן זומא מפני מה בא להן יין בתוך המזון כל אחד ואחד מברך לעצמו אמר להם מפני שאין בית הבליעה פנוי הביאו לו אורז ויין מברך על האורז ופוטר את היין צנון ונובלות מברך על הצנון ופוטר את הנובלות מליח ופרוסה מברך על המליח ופוטר את הפרוסה ר' חנינא בן גמליאל אומר מליח הבא בתחלה לפני המזון ופת הבא עם המליח לאחר המזון טעונה ברכה לפניה ולאחריה רבן שמעון בן גמליאל אומר פרוסות סימן גדול לאורחין כל זמן שהאורחין רואין את הפרוסות יודעין שדבר אחר בא [אחריהם ככר שלם] יודעין שאין דבר אחר [בא להם] בסעודה אחריהם.", 6.24. "לא יכנס אדם [בהר הבית במעות הצרורות לו בסדינו ובאבק שעל רגליו באפונדתו החגורה לו] מבחוץ שנאמר (קוהלת ד) שמור רגלך כאשר תלך אל בית האלהים.",

97. Suetonius, Augustus, 82, 94 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 150

98. Quintilian, Institutio Oratoria, 5.9.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 145

99. Tacitus, Annals, 2.69.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •bodies, human, Found in books: Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 127

100. Seneca The Younger, Letters, 20.124 (1st cent. CE - 1st cent. CE) Tagged with subjects: •body (human), and mind/soul Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 14

101. Tacitus, Agricola, 21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 146

102. Epictetus, Discourses, 2.17.29 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •xenophon, on human body and mind Found in books: Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 106

103. Palestinian Talmud, Kiddushin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 146

104. Palestinian Talmud, Ketuvot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 224

105. Palestinian Talmud, Berachot, 9.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •icon, human body as Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 80

106. Theophilus, To Autolycus, 2.27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •body (human) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 360

2.27. But some one will say to us, Was man made by nature mortal? Certainly not. Was he, then, immortal? Neither do we affirm this. But one will say, Was he, then, nothing? Not even this hits the mark. He was by nature neither mortal nor immortal. For if He had made him immortal from the beginning, He would have made him God. Again, if He had made him mortal, God would seem to be the cause of his death. Neither, then, immortal nor yet mortal did He make him, but, as we have said above, capable of both; so that if he should incline to the things of immortality, keeping the commandment of God, he should receive as reward from Him immortality, and should become God; but if, on the other hand, he should turn to the things of death, disobeying God, he should himself be the cause of death to himself. For God made man free, and with power over himself. That, then, which man brought upon himself through carelessness and disobedience, this God now vouchsafes to him as a gift through His own philanthropy and pity, when men obey Him. For as man, disobeying, drew death upon himself; so, obeying the will of God, he who desires is able to procure for himself life everlasting. For God has given us a law and holy commandments; and every one who keeps these can be saved, and, obtaining the resurrection, can inherit incorruption.

107. Anon., Genesis Rabba, 1.10, 33.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 224; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 324

33.3. טוֹב ה' לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו (תהלים קמה, ט), אָמַר רַבִּי לֵוִי טוֹב ה' לַכֹּל, עַל הַכֹּל, שֶׁהוּא מַעֲשָׂיו. אָמַר רַבִּי שְׁמוּאֵל טוֹב ה' לַכֹּל וְרַחֲמָיו עַל הַכֹּל שֶׁהֵן מִדּוֹתָיו הוּא מְרַחֵם. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טוֹב ה' לַכֹּל, וּמֵרַחֲמָיו הוּא נוֹתֵן לִבְרִיּוֹתָיו. רַבִּי תַּנְחוּמָא וְרַבִּי אַבָּא בַּר אָבִין בְּשֵׁם רַב אַחָא לְמָחָר שְׁנַת בַּצֹּרֶת בָּאָה וְהַבְּרִיּוֹת מְרַחֲמִין אֵלּוּ עַל אֵלּוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיהֶן רַחֲמִים. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְתַעֲנִית, אָתוֹן לְגַבֵּיהּ אָמְרִין לֵיהּ רַבִּי גְּזָר תַּעֲנִיתָא, גָּזַר תַּעֲנִיתָא יוֹם קַדְמָאי יוֹם ב' יוֹם ג' וְלָא נְחַת מִטְרָא, עָאל וְדָרַשׁ לְהוֹן אֲמַר לְהוֹן בָּנַי הִתְמַלְּאוּ רַחֲמִים אֵלּוּ עַל אֵלּוּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיכֶם רַחֲמִים. עַד שֶׁהֵן מְחַלְּקִין צְדָקָה לַעֲנִיֵּיהֶם רָאוּ אָדָם אֶחָד נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, אָתוֹן לְגַבֵּיהּ וַאֲמַרוּ לֵיהּ, רַבִּי מָה אֲנַן יָתְבִין הָכָא וַעֲבֵרְתָּא הָכָא. אֲמַר לָהֶן מָה רְאִיתֶם, אָמְרוּ לוֹ רָאִינוּ אָדָם פְּלוֹנִי נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, שְׁלַח בַּתְרֵיהוֹן וְאַיְיתִינוֹן לְגוֹ צִבּוּרָא. אָמַר לֵיהּ מָה הִיא לָךְ זוֹ, אָמַר לוֹ גְּרוּשָׁתִי הִיא. אָמַר לוֹ מִפְּנֵי מָה נָתַתָּ לָהּ מָעוֹת, אָמַר לוֹ רַבִּי רָאִיתִי אוֹתָהּ בְּצָרָה וְהִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו כְּלַפֵּי מַעְלָה וְאָמַר רִבּוֹן כָּל הָעוֹלָמִים מָה אִם זֶה שֶׁאֵין לָהּ עָלָיו מְזוֹנוֹת רָאָה אוֹתָהּ בְּצָרָה וְנִתְמַלֵּא עָלֶיהָ רַחֲמִים, אַתָּה שֶׁכָּתוּב בְּךָ (תהלים קמה, ח): חַנּוּן וְרַחוּם, וְאָנוּ בְּנֵי יְדִידֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, מִיָּד יָרְדוּ גְּשָׁמִים וְנִתְרַוָּה הָעוֹלָם. רַבֵּנוּ הֲוָה יָתֵיב לָעֵי בְּאוֹרַיְתָא קַמֵּי כְּנִשְׁתָּא דְּבַבְלָאי בְּצִפּוֹרִין, עֲבַר חַד עֵגֶל קוֹדָמוֹי, אָזֵל לְמִתְנְכָסָה וְשָׁרֵי גָּעֵי כְּמֵימַר שֵׁיזִבְנִי. אֲמַר לֵיהּ וּמָה אֲנִי יָכוֹל לְמֶעְבַּד לָךְ לְכָךְ נוֹצַרְתָּ, וְחָשַׁשׁ רַבִּי אֶת שִׁנָּיו שְׁלשׁ עֶשְׂרֵה שָׁנָה. אָמַר רַבִּי יוֹסֵי בַּר אָבִין כָּל אוֹתָן שְׁלשׁ עֶשְׂרֵה שָׁנָה שֶׁהָיָה חוֹשֵׁשׁ רַבִּי אֶת שִׁנָּיו, לֹא הִפִּילָה עֻבָּרָה בְּאֶרֶץ יִשְׂרָאֵל, וְלֹא נִצְטַעֲרוּ הַיּוֹלְדוֹת, בָּתַר יוֹמִין עֲבַר חַד שֶׁרֶץ קַמֵּי בְּרַתֵּיהּ וּבְעָא לְמִקְטְלָא, אֲמַר לָהּ בְּרַתִּי שַׁבְקֵיהּ, דִּכְתִיב: וְרַחֲמָיו עַל כָּל מַעֲשָׂיו. רַבֵּנוּ הֲוָה עִנְוָתָן סַגֵּי, וַהֲוָה אֲמַר כָּל מַה דְּיֹאמַר לִי בַּר נַשׁ אֲנָא עָבֵיד חוּץ מִמַּה שֶּׁעָשׂוּ בְּנֵי בְתֵירָא לִזְקֵנִי, שֶׁיָּרְדוּ מִגְדֻלָּתָן וְהֶעֱלוּ אוֹתוֹ, וְאִין סָלֵיק רַב הוּנָא רֵישׁ גָּלוּתָא לְהָכָא, אֲנָא קָאֵים לִי מִן קֳדָמוֹהִי, לָמָּה דְּהוּא מִן יְהוּדָה וַאֲנָא מִן בִּנְיָמִין, וְהוּא מִן דִּכְרַיָא דִּיהוּדָה וַאֲנָא מִן נֻקְבְתָא. אֲמַר לֵיהּ רַבִּי חִיָּא רַבָּה וַהֲרֵי הוּא עוֹמֵד בַּחוּץ, נִתְכַּרְכְּמוּ פָּנָיו שֶׁל רַבִּי וְכֵיוָן שֶׁרָאָה שֶׁנִּתְכַּרְכְּמוּ פָּנָיו אָמַר לוֹ אֲרוֹנוֹ הוּא, אֲמַר לֵיהּ פּוֹק חֲזֵי מַאן בָּעֵי לָךְ לְבָרָא, נָפַק וְלָא אַשְׁכַּח בַּר נָשׁ, וְיָדַע דְּהוּא נָזוּף וְאֵין נְזִיפָה פְּחוּתָה מִשְּׁלשִׁים יוֹם. אָמַר רַבִּי יוֹסֵי בַּר רַבִּי אָבִין כָּל אוֹתָן שְׁלשִׁים יוֹם שֶׁהָיָה רַבִּי חִיָּא רַבָּה נָזוּף מֵרַבֵּנוּ, אַלֵּיף לְרַב בַּר אֲחָתֵיהּ כָּל כְּלָלֵי דְאוֹרַיְתָא, וְאִלֵּין אִינוּן כְּלָלַיָיא דְאוֹרַיְתָא הִלְכְתָא דְּבַבְלָאֵי. לְסוֹף תְּלָתִין יוֹמִין אָתָא אֵלִיָּהוּ זָכוּר לַטּוֹב בִּדְמוּתֵיהּ דְּרַבִּי חִיָּא רַבָּה אֵצֶל רַבֵּנוּ וִיְהַב יְדֵיהּ עַל שִׁנֵּיהּ וְאִתְּסֵי, כֵּיוָן דְּאָתָא רַבִּי חִיָּא רַבָּה לְגַבֵּי רַבֵּנוּ אֲמַר לֵיהּ מָה עֲבַדְתְּ בְּשִׁנָּךְ, אֲמַר לֵיהּ מִן עוֹנָתָא דִּיהַבְתְּ יְדָךְ עִלּוֹהִי אִתְנְשֵׁימַת, אֲמַר לֵיהּ לֵית אֲנָא הֲוָה יָדַע מָה הוּא. כֵּיוָן דְּשָׁמַע כֵּן שָׁרֵי נָהֵיג בֵּיהּ יְקָרָא, וְקָרַב תַּלְמִידִים וּמְעַיֵּיל לֵיהּ מִלְּגַאו. אָמַר רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי וְלִפְנִים מִמֶּנִּי, אָמַר לֵיהּ חַס וְשָׁלוֹם לֹא יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל. רַבֵּנוּ הֲוָה מְתַנֵּי שִׁבְחֵיהּ דְּרַבִּי חִיָּא רַבָּה קַמֵּיהּ דְּרַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי, אָמַר לֵיהּ אָדָם גָּדוֹל, אָדָם קָדוֹשׁ. חַד זְמַן חֲמִיתֵיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנֵּיהּ, אֲמַר לֵיהּ הַהוּא תַּלְמִידָךְ דַּהֲוַת מִשְׁתַּבַּח בֵּיהּ חֲמִיתֵּיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנָּאי. אֲמַר לֵיהּ וְלָמָּה לָא אִתְכְּנָעַת מִנֵּיהּ, אָמַר לֵיהּ רַבִּי חִיָּא מִסְתַּכֵּל הָיִיתִי בְּאַגָּדַת תְּהִלִּים, כֵּיוָן דְּשָׁמַע כֵּן מְסַר לֵיהּ תְּרֵין תַּלְמִידוֹי וַהֲווֹ עָיְילִין עִמֵּיהּ לַאֲשׁוּנָה, דְּלָא יִשְׁהֵי וְתִזְעַר נַפְשֵׁיהּ. דָּבָר אַחֵר, טוֹב ה' לַכֹּל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵם הוֹפְכִים מִדַּת רַחֲמִים לְמִדַּת הַדִין, בְּכָל מָקוֹם שֶׁנֶּאֱמַר ה', מִדַּת רַחֲמִים, (שמות לד, ו): ה' ה' אֵל רַחוּם וְחַנּוּן, וּכְתִיב (בראשית ו, ה): וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ, (בראשית ו, ו): וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם (בראשית ו, ז): וַיֹּאמֶר ה' אֶמְחֶה וגו', אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁהֵן הוֹפְכִים מִדַּת הַדִּין לְמִדַּת רַחֲמִים. בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֱלֹהִים הוּא מִדַּת הַדִּין (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל, (שמות כב, ח): עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם, וּכְתִיב (שמות ב, כד): וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ וגו' (בראשית ל, כב): וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, מַה זְּכִירָה נִזְכַּר לוֹ שֶׁזָּן וּפִרְנֵס אוֹתָם כָּל שְׁנֵים עָשָׂר חֹדֶשׁ בַּתֵּבָה, וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, וְהַדִּין נוֹתֵן מִזְּכוּת הַטְּהוֹרִים שֶׁהִכְנִיס עִמּוֹ בַּתֵּבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. רַבִּי יוֹסֵי בַּר חֲנִינָא לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, ד): וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. רַבִּי יְהוֹשֻׁעַ אוֹמֵר (בראשית ח, כב): לֹא יִשְׁבֹּתוּ, מִכְּלַל שֶׁשָּׁבָתוּ. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ מַזָּלוֹת כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, אָמַר לֵיהּ רַבִּי יוֹנָתָן שִׁמְשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר.

1.10. "Rabbi Yonah said in the name of Rabbi Levi: Why was the world created with a \"bet\"? Just as a bet is closed on all sides and open in the front, so you are not permitted to say, \"What is beneath? What is above? What came before? What will come after?\" Rather from the day the world was created and after. Bar Kappara said: \"You have but to inquire about bygone ages that came before you [ever since God created humanity on earth]\" (Deuteronomy 4:32). From the moment God created them you may speculate, however you may not speculate on what was before that. [\"From one end of Heaven to the other\"] on this you may speculate and investigate, but you may not speculate and investigate 0n what was before. Rabbi Yehudah ben Pazzi explained the Creation story according to Bar Kappara: Why was the world created with a \"bet\"? To teach you there are two worlds: this world and the world-to-come. Another interpretation: Why with a \"bet\"? Because it is an expression of \"blessing.\" And why not with an \"aleph\"? Because it is an expression of \"cursing.\" Another interpretation: Why not with an \"aleph\"? So as not to give an argument to the heretics, who would say 'how could the world endure since it was created with an expression of curse?' Rather, the Holy One of Blessing said: 'behold I create it with an expression of blessing, and hopefully it will endure.' Another interpretation: Why with a \"bet\"? The bet has two points, one on its top and one behind it, they say to the \"bet\": 'who created you?' and he points with his point on top, and says: 'the One Above created me'. 'And what is His name?' and he shows with his point of behind, and says 'Hashem is His name.' Said Rabbi Eleazar Bar Chanina in the name of Rabbi Acha: for 26 generations the \"aleph\" screamed 'injustice!' in front of the throne of the Holy One of Blessing, saying to Him: 'Master of the Universe! I am the first of the letters and You did not create the world with me!' The Holy One of Blessing said to her [the aleph]: the world and all what it contains were only created due to the merit of Torah, as it is written: \"Ad-nai set the earth with wisdom [with understanding He established the heaven]\" (Mishlei/Prov 3:19). Tomorrow I come to give Torah at Sinai and I am going to open at first instance only with you, as it says Anochi 'I am Ad-nai your God' (Exodus/Shemot 20:2). Rabbi Hoshaya says: Why is its name \"aleph\"? Because he agrees from the outset [aleph], as it says \" the word which He commanded to a thousand [eleph] generations.\"", 33.3. " b God is good to all and His mercies are upon all of His works (Psalms 145:9): /b Rabbi Levi said, \"'God is good to all,' upon all, that He is their maker.\" Rabbi Shmuel said, \"'God is good to all and His mercies' - upon all that are His traits, He has mercy.” Rabbi Yehoshua of Sakhnin said in the name of Rabbi Levi, \"'God is good to all' and His merciful ones He give to His creatures.\" Rabbi Tanchuma and Rabbi Abba bar Avin [said] in the name of Rav Acha, “Tomorrow a famine will arrive and the creatures will have mercy, these upon those, and the Holy One, blessed be He, will be filled with mercy on them.” In the days of Rabbi Tanchuma, Israel required a fast (to bring about rain). They came to [Rabbi Tanchuma and] said to him, “Rabbi, decree a fast.” [So] he decreed a fast on the first day, on the second day, on the third day and rain did not fall. He got up and expounded to them. He said to them, \"My children, have mercy, these upon those, and the Holy One, blessed be He, will be filled with mercy on you.\" While they were still distributing charity to the poor, they saw a man giving money to his ex-wife. They came to [Rabbi Tanchuma] and said to him, \"Rabbi, how are we sitting here [while] there is a sin here.\" He said [back] to them, \"What did you see?\" They said to him, \"We saw Mr. x give money to his ex-wife.\" They sent for them and they brought them in front of the community. [Rabbi Tanchuma] said to him, \"What is she to you?\" He said [back] to him, \"She is my ex-wife.\" He said to him, \"Why did you give her money?\" He said to him, \"Rabbi, I saw her in distress and I was filled with mercy on her.\" At that time, Rabbi Tanchuma lifted his head towards above and said, \"Master over the worlds, just like this one that does not have an obligation to sustain [her] saw her in distress and he was filled with mercy for her, all the more so, You, that it is written about You, 'Compassionate and Merciful' and we are the children of Your friends, Avraham, Yitschak and Yaakov, will You be filled with mercy on us.\" Immediately, rains fell and the world was irrigated. Our rabbi (Yehuda Hanassi) was sitting, involved in Torah in front of the synagogue of the Babylonian [Jews] in Tzippori [when] a calf passed in front of him [and] was going to be slaughtered and started to yell out as if to say, \"Save me.\" He said to it, \"And what can I do for you? That is what you were created for.\" [As a result, Rabbi Yehuda Hanassi] had toothaches for thirteen years. Rabbi Yoss bar Avin said, \"[During] those entire thirteen years that [he] had toothaches, no pregt woman had a miscarriage in the Land of Israel and no birthing mother had pain. After some time, a crawling animal passed in front of his daughter and she wanted to kill it. He said to her, \"My daughter, let it go, as it is written, \"and His mercies are upon all of his works.\" Our rabbi had great modesty and said, \"I will do anything that people tell me except what the sons of Batira did to my forefather - that they came down from their greatness (office) and brought him up; and [even] if Rabbi Huna, the Exilarch, came here, I would get up in front of him. Why? As he is from [the tribe of] Yehuda and I am from Binyamin, and he is from the males of Yehuda and I am from the females.\" Rabbi Chiya the Great said to him, \"And behold, he is [waiting] outside.\" [Rabbi Yehuda Hanassi]'s face changed colors. And when he saw that his face changed colors, [Rabbi Chiya] said to him, \"It is [Rabbi Huna]'s coffin.\" He said [back] to [Rabbi Chiya], \"Go out and see who needs you outside.\" He went out and did not find a person and he knew that he was excommunicated - and there is no excommunication less than thirty days. Rabbi Yossi bar Avin said, \"[During] the entire thirty days that Rabbi Chiya the Great was excommunicated from our rabbi, he taught Rav, the son of his sister, the principles of the Torah.\" And what are the principles of the Torah? They are the laws of the Babylonians. At the end of thirty days, Eliyahu - may he be remembered for good - came in the likeness of Rabbi Chiya the Great to our rabbi and put his hand on his teeth and he became healed. When Rabbi Chiya the Great came to our rabbi, he said to him, \"What did you do to your teeth?\" He said [back] to him, \"From the time that you put your hand on them, they became better. He said, \"I do not know what this is.\" When he heard this, he began to treat him with respect and he brought close the students and brought up [Rabbi Chiya] to the top. Rabbi Yishmael bar Yose said, \"And [should he] come closer than I?\" He said [back] to him, \"God forbid, such should not be done in Israel.\" Our rabbi was teaching the praises of Rabbi Chiya the Great in front of Rabbi Yishmael bar Yose - he said, \"He is a great man, he is a holy man.\" One time, [Rabbi Yishmael bar Yose] saw [Rabbi Chiya] in the bathhouse and [the latter] did not humble himself before him. He said to [Rabbi Yehuda Hanassi], \"Is this your student that you have been praising? I saw him in the bathhouse and he did not humble himself before me.\" He said to him, \"Why did you not humble yourself before him?\" Rabbi Chiya said [back], I was looking at the homilies (aggadot) of Psalms.\" Once [Rabbi Yehudah Hanassi] heard this, he gave him two students to go with him to the dark places, that he not get confounded and lose himself. Another explanation: \"God is good to all, etc.\" \"And God remembered Noach, etc.\" - Rabbi Shmuel bar Nachmani said, \"Woe to the evildoers who switch the [Divine] trait of mercy to the [Divine] trait of [strict] justice. In every place that it states 'the Lord,' it is the trait of mercy: 'The Lord, the Lord, merciful and compassionate God' (Exodus 34:6). And [yet] it is written (Genesis 6:5-6), 'And the Lord saw that the evil of man on the earth was very great[...] And the Lord regretted that He had made man on the earth, and the Lord said, \"I will erase, etc.\"' Happy are the righteous who switch the trait of [Divine] justice to the [divine] trait of mercy. In every place that it states ' i Elohim /i ,' it is the trait of mercy: 'Judges ( i Elohim /i ) you shall not curse' (Exodus 22:27); 'to the judges ( i elohim /i ) the matter of both of them will come' (Exodus 22:8). And [yet] it is written (Exodus 2:24), 'And God heard their cries and God remembered His covet'; '(Genesis 30:22), 'And God remembered Rachel'; 'And God remembered Noach.' And what memory did He remember for him? That he fed and sustained them all of the twelve months in the ark.\" \"And God remembered Noach\" - and justice requires it, from the merit of the pure ones that he brought with him into the ark. Rabbi Eliezer says, \"[Noach] was named corresponding to his sacrifice, as it states, 'And the Lord smelled the pleasant ( i nichoach /i ) fragrance.'\" Rabbi Yose bar Chaninah [says], \"He was named corresponding to the resting of the ark, as it states, 'And the ark rested ( i tanach /i ) on the seventh month, etc.'\" Rabbi Yehoshua says, \"'Will not cease' (Genesis 8:22) implies that they ceased.\"",

108. Tertullian, Apology, 42.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 126

42.4. possum.

109. Palestinian Talmud, Qiddushin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 146

110. Tertullian, On The Soul, 9.3, 15.1-15.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •body (human), and knowledge acquisition/cognition •body (human), and mind/soul Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 9

111. Apuleius, The Golden Ass, 9.17 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 145

112. Lucian, The Ignorant Book-Collector, 29 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •body, human Found in books: Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 65, 66

113. Palestinian Talmud, Kilayim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 224

114. Galen, On Semen, 8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •body, human Found in books: Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 173, 174

115. Philostratus The Athenian, On Athletic Training, 45, 52 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 173, 174

52. ἱδρῶτος. τοὺς δὲ ἐξ ἀφροδισίων ἄμεινον μὲν μὴ γυμνάζειν, οἱ γὰρ στεφάνων καὶ κηρύκων αἰσχρὰν ἡδονὴν ἀλλαξάμενοι ποῦ ἄνδρες; εἰ δὲ ἄρα γυμνάζοιντο, ὑπὲρ νουθεσίας γυμναζέσθων, ἐλεγχόμενοι τὴν ἰσχὺν καὶ τὸ πνεῦμα, ταυτὶ γὰρ μάλιστα αἱ τῶν ἀφροδισίων ἡδοναὶ ἐπικόπτουσιν. ἡ δὲ τῶν ὀνειρωττόντων ἕξις, ἀφροδίσια μὲν καὶ ταῦτα, ἀκούσια δέ, ὡς ἔφην. γυμναστέοι δὲ ξὺν ἐπιμελείᾳ καὶ τὴν ἰσχὺν ὑποθρεπτέοι μᾶλλον, ἐπειδὴ ἐπιλείπει σαφῶς, κἀξικμαστέοι τοὺς ἱδρῶτας, ἐπειδὴ περιττοὶ τούτοις. ἔστω δὲ ἐνδοσιμώτερα μὲν τὰ γυμνάσια, προηγμένα δὲ ἐς μῆκος, ἵνα τὸ πνεῦμα ἐγγυμνάζοιντο. δεῖ δὲ αὐτοῖς ἐλαίου ξυμμέτρου καὶ πεπαχυσμένου τῇ κόνει, τουτὶ γὰρ τὸ φάρμακον καὶ ξυνέχει τὸ σῶμα καὶ μετρίως

116. Clement of Alexandria, Miscellanies, 2.11.1, 4.79.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •body (human) •analogy between body and soul, between human beings and puppets Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 202; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 343, 348

117. Pausanias, Description of Greece, 1.20.1, 5.21, 6.25.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •proportions, of human body •body, human Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 60; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 150, 172

1.20.1. ἔστι δὲ ὁδὸς ἀπὸ τοῦ πρυταν ε ίου καλουμένη Τρίποδες· ἀφʼ οὗ καλοῦσι τὸ χωρίον, ναοὶ ὅσον ἐς τοῦτο μεγάλοι, καί σφισιν ἐφεστήκασι τρίποδες χαλκοῖ μέν, μνήμης δὲ ἄξια μάλιστα περιέχοντες εἰργασμένα. σάτυρος γάρ ἐστιν, ἐφʼ ᾧ Πραξιτέλην λέγεται φρονῆσαι μέγα· καί ποτε Φρύνης αἰτούσης, ὅ τι οἱ κάλλιστον εἴη τῶν ἔργων, ὁμολογεῖν μέν φασιν οἷα ἐραστὴν διδόναι μὲν , κατειπεῖν δʼ οὐκ ἐθέλειν ὅ τι κάλλιστον αὐτῷ οἱ φαίνοιτο. ἐσδραμὼν οὖν οἰκέτης Φρύνης ἔφασκεν οἴχεσθαι Πραξιτέλει τὸ πολὺ τῶν ἔργων πυρὸς ἐσπεσόντος ἐς τὸ οἴκημα, οὐ μὲν οὖν πάντα γε ἀφανισθῆναι· 6.25.1. ἔστι δὲ τῆς στοᾶς ὀπίσω τῆς ἀπὸ τῶν λαφύρων τῶν ἐκ Κορκύρας Ἀφροδίτης ναός, τὸ δὲ ἐν ὑπαίθρῳ τέμενος οὐ πολὺ ἀφεστηκὸς ἀπὸ τοῦ ναοῦ. καὶ τὴν μὲν ἐν τῷ ναῷ καλοῦσιν Οὐρανίαν, ἐλέφαντος δέ ἐστι καὶ χρυσοῦ, τέχνη Φειδίου , τῷ δὲ ἑτέρῳ ποδὶ ἐπὶ χελώνης βέβηκε· τῆς δὲ περιέχεται μὲν τὸ τέμενος θριγκῷ, κρηπὶς δὲ ἐντὸς τοῦ τεμένους πεποίηται καὶ ἐπὶ τῇ κρηπῖδι ἄγαλμα Ἀφροδίτης χαλκοῦν ἐπὶ τράγῳ κάθηται χαλκῷ· Σκόπα τοῦτο ἔργον, Ἀφροδίτην δὲ Πάνδημον ὀνομάζουσι. τὰ δὲ ἐπὶ τῇ χελώνῃ τε καὶ ἐς τὸν τράγον παρίημι τοῖς θέλουσιν εἰκάζειν.

1.20.1. Leading from the prytaneum is a road called Tripods. The place takes its name from the shrines, large enough to hold the tripods which stand upon them, of bronze, but containing very remarkable works of art, including a Satyr, of which Praxiteles is said to have been very proud. Phryne once asked of him the most beautiful of his works, and the story goes that lover-like he agreed to give it, but refused to say which he thought the most beautiful. So a slave of Phryne rushed in saying that a fire had broken out in the studio of Praxiteles, and the greater number of his works were lost, though not all were destroyed. 6.25.1. Behind the portico built from the spoils of Corcyra is a temple of Aphrodite, the precinct being in the open, not far from the temple. The goddess in the temple they call Heavenly; she is of ivory and gold, the work of Pheidias, and she stands with one foot upon a tortoise. The precinct of the other Aphrodite is surrounded by a wall, and within the precinct has been made a basement, upon which sits a bronze image of Aphrodite upon a bronze he-goat. It is a work of Scopas, and the Aphrodite is named Common. The meaning of the tortoise and of the he-goat I leave to those who care to guess.

118. Anon., Leviticus Rabba, 34.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •man (humanity), the body as gods image Found in books: Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 175, 178

34.3. דָּבָר אַחֵר, וְכִי יָמוּךְ, הֲדָא הוּא דִכְתִיב (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ אָמַר לָהֶם לַעֲשׂוֹת מִצְוָה, אָמְרוּ לוֹ וְכִי מַה מִּצְוָה זוֹ, אָמַר לָהֶן לִרְחֹץ בְּבֵית הַמֶּרְחָץ, אָמְרוּ לוֹ וְכִי זוֹ מִצְוָה הִיא, אָמַר לָהֶם, הֵן. מָה אִם אִיקוֹנִין שֶׁל מְלָכִים שֶׁמַּעֲמִידִים אוֹתָן בְּבָתֵּי טַרְטִיאוֹת וּבְבָתֵּי קִרְקָסִיאוֹת, מִי שֶׁנִּתְמַנֶּה עֲלֵיהֶם הוּא מוֹרְקָן וְשׁוֹטְפָן וְהֵן מַעֲלִין לוֹ מְזוֹנוֹת, וְלֹא עוֹד אֶלָּא שֶׁהוּא מִתְגַּדֵּל עִם גְּדוֹלֵי מַלְכוּת, אֲנִי שֶׁנִּבְרֵאתִי בְּצֶלֶם וּבִדְמוּת, דִּכְתִיב (בראשית ט, ו): כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם, עַל אַחַת כַּמָּה וְכַמָּה. דָּבָר אַחֵר, גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ, אָמַר לָהֶם לִגְמֹל חֶסֶד עִם הָדֵין אַכְסַנְיָא בְּגוֹ בֵּיתָא. אָמְרוּ לוֹ, כָּל יוֹם אִית לָךְ אַכְסַנְיָא, אָמַר לָהֶם, וְהָדֵין נַפְשָׁא עֲלוּבְתָּא לָאו אַכְסַנְיָא הוּא בְּגוֹ גוּפָא, יוֹמָא דֵין הִיא הָכָא לְמָחָר לֵית הִיא הָכָא. דָּבָר אַחֵר (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד וְעֹכֵר שְׁאֵרוֹ אַכְזָרִי, אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי זֶה שֶׁמַּגַעַת לוֹ שִׂמְחָה וְאֵינוֹ מַדְבִּיק אֶת קְרוֹבָיו עִמּוֹ מִשּׁוּם עֲנִיּוּת. אָמַר רַבִּי נַחְמָן כְּתִיב (דברים טו, י): כִּי בִּגְלַל הַדָּבָר הַזֶּה, גַּלְגַּל הוּא שֶׁחוֹזֵר בָּעוֹלָם, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְכִי יָמוּךְ אָחִיךָ.

34.3. "Another Thing: 'But if he is impoverished', here it is written, \"The merciful man does good to his own soul (Proverbs 11:17),\" this [refers to] Hillel the Elder, who, at the time that he was departing from his students, would walk with them. They said to him, \"Rabbi, where are you walking to?\" He said to them, \"To fulfill a commandment!\" They said to him, \"And what commandment is this?\" He said to them, \"To bathe in the bathhouse.\" They said to him: \"But is this really a commandment?\" He said to them: \"Yes. Just like regarding the statues (lit. icons) of kings, that are set up in the theaters and the circuses, the one who is appointed over them bathes them and scrubs them, and they give him sustece, and furthermore, he attains status with the leaders of the kingdom; I, who was created in the [Divine] Image and Form, as it is written, \"For in the Image of G-d He made Man (Genesis 9:6),\" even more so!...",

119. Origen, Homiliae In Genesim (In Catenis), 15.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •body (human) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 361

120. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 145

15a. יכול אני לבעול כמה בעילות בלא דם או דלמא דשמואל לא שכיחא אמר להו דשמואל לא שכיח וחיישינן שמא באמבטי עיברה,והאמר שמואל כל שכבת זרע שאינו יורה כחץ אינו מזרעת מעיקרא נמי יורה כחץ הוה,ת"ר מעשה ברבי יהושע בן חנניה שהיה עומד על גב מעלה בהר הבית וראהו בן זומא ולא עמד מלפניו אמר לו מאין ולאין בן זומא אמר לו צופה הייתי בין מים העליונים למים התחתונים ואין בין זה לזה אלא שלש אצבעות בלבד שנאמר (בראשית א, ב) ורוח אלהים מרחפת על פני המים כיונה שמרחפת על בניה ואינה נוגעת אמר להן רבי יהושע לתלמידיו עדיין בן זומא מבחוץ,מכדי ורוח אלהים מרחפת על פני המים אימת הוי ביום הראשון הבדלה ביום שני הוא דהואי דכתיב (בראשית א, ו) ויהי מבדיל בין מים למים וכמה אמר רב אחא בר יעקב כמלא נימא ורבנן אמרי כי גודא דגמלא מר זוטרא ואיתימא רב אסי אמר כתרי גלימי דפריסי אהדדי ואמרי לה כתרי כסי דסחיפי אהדדי,אחר קיצץ בנטיעות עליו הכתוב אומר (קהלת ה, ה) אל תתן את פיך לחטיא את בשרך מאי היא חזא מיטטרון דאתיהבא ליה רשותא למיתב למיכתב זכוותא דישראל אמר גמירא דלמעלה לא הוי לא ישיבה ולא תחרות ולא עורף ולא עיפוי שמא חס ושלום ב' רשויות הן,אפקוהו למיטטרון ומחיוהו שיתין פולסי דנורא א"ל מ"ט כי חזיתיה לא קמת מקמיה איתיהיבא ליה רשותא למימחק זכוותא דאחר יצתה בת קול ואמרה (ירמיהו ג, יד) שובו בנים שובבים חוץ מאחר,אמר הואיל ואיטריד ההוא גברא מההוא עלמא ליפוק ליתהני בהאי עלמא נפק אחר לתרבות רעה נפק אשכח זונה תבעה אמרה ליה ולאו אלישע בן אבויה את עקר פוגלא ממישרא בשבת ויהב לה אמרה אחר הוא,שאל אחר את ר"מ לאחר שיצא לתרבות רעה א"ל מאי דכתיב (קהלת ז, יד) גם את זה לעומת זה עשה האלהים אמר לו כל מה שברא הקב"ה ברא כנגדו ברא הרים ברא גבעות ברא ימים ברא נהרות,אמר לו ר"ע רבך לא אמר כך אלא ברא צדיקים ברא רשעים ברא גן עדן ברא גיהנם כל אחד ואחד יש לו ב' חלקים אחד בגן עדן ואחד בגיהנם זכה צדיק נטל חלקו וחלק חברו בגן עדן נתחייב רשע נטל חלקו וחלק חברו בגיהנם,אמר רב משרשיא מאי קראה גבי צדיקים כתיב (ישעיהו סא, ז) לכן בארצם משנה יירשו גבי רשעים כתיב (ירמיהו יז, יח) ומשנה שברון שברם,שאל אחר את ר"מ לאחר שיצא לתרבות רעה מאי דכתיב (איוב כח, יז) לא יערכנה זהב וזכוכית ותמורתה כלי פז אמר לו אלו דברי תורה שקשין לקנותן ככלי זהב וכלי פז ונוחין לאבדן ככלי זכוכית אמר לו ר"ע רבך לא אמר כך אלא מה כלי זהב וכלי זכוכית אע"פ שנשברו יש להם תקנה אף ת"ח אע"פ שסרח יש לו תקנה אמר לו אף אתה חזור בך אמר לו כבר שמעתי מאחורי הפרגוד שובו בנים שובבים חוץ מאחר,ת"ר מעשה באחר שהיה רוכב על הסוס בשבת והיה רבי מאיר מהלך אחריו ללמוד תורה מפיו אמר לו מאיר חזור לאחריך שכבר שיערתי בעקבי סוסי עד כאן תחום שבת א"ל אף אתה חזור בך א"ל ולא כבר אמרתי לך כבר שמעתי מאחורי הפרגוד שובו בנים שובבים חוץ מאחר,תקפיה עייליה לבי מדרשא א"ל לינוקא פסוק לי פסוקך אמר לו (ישעיהו מח, כב) אין שלום אמר ה' לרשעים עייליה לבי כנישתא אחריתי א"ל לינוקא פסוק לי פסוקך אמר לו (ירמיהו ב, כב) כי אם תכבסי בנתר ותרבי לך בורית נכתם עונך לפני עייליה לבי כנישתא אחריתי א"ל

15a. b I can engage in intercourse several times without blood. /b In other words, I can have relations with a woman while leaving her hymen intact. If this is so, it is possible that the assumed virgin had intercourse in this manner and is forbidden to the High Priest. b Or, perhaps /b a person who can act like b Shmuel is not common /b and the i halakha /i is not concerned with this case. b He said to them: /b One like b Shmuel is not common, and we are concerned that she may have conceived in a bath. /b Perhaps she washed in a bath that contained a man’s semen, from which she became impregnated while remaining a virgin.,The Gemara asks: How could she possibly become pregt in such a manner? b Didn’t Shmuel say: Any semen that is not shot like an arrow cannot fertilize? /b The Gemara answers: This does not mean that it must be shot like an arrow at the moment of fertilization. Even if b initially, /b when released from the male, b it was shot as an arrow, /b it can b also /b fertilize a woman at a later moment.,With regard to the fate of ben Zoma, b the Sages taught: There was once an incident with regard to Rabbi Yehoshua ben Ḥaya, who was standing on a step on the Temple Mount, and ben Zoma saw him and did not stand before him /b to honor him, as he was deep in thought. Rabbi Yehoshua b said to him: From where /b do you come b and where are you going, ben Zoma, /b i.e., what is on your mind? b He said to him: /b In my thoughts b I was looking upon /b the act of Creation, at the gap b between the upper waters and the lower waters, as there is only /b the breadth of b a mere three fingers between them, as it is stated: “And the spirit of God hovered over the face of the waters” /b (Genesis 1:2), b like a dove hovering over its young without touching /b them. b Rabbi Yehoshua said to his students /b who had overheard this exchange: b Ben Zoma is still outside; /b he has not yet achieved full understanding of these matters.,The Gemara explains: b Now, /b this verse: b “And the spirit of God hovered over the face of the waters,” when was /b it stated? b On the first day, /b whereas b the division /b of the waters b occurred on the second day, as it is written: “And let it divide the waters from the waters” /b (Genesis 1:6). How, then, could ben Zoma derive a proof from the former verse? The Gemara asks: b And how much, /b in fact, is the gap between them? b Rav Aḥa bar Ya’akov said: Like the thickness of a thread; and the Rabbis said: Like /b the gap between b the boards of a bridge. Mar Zutra, and some say /b it was b Rav Asi, said: Like two robes spread one over the other, /b with a slight gap in between. b And some said: Like two cups placed one upon the other. /b ,§ The Gemara stated earlier that b i Aḥer /i chopped down the saplings, /b becoming a heretic. b With regard to him, the verse states: “Do not let your mouth bring your flesh into guilt” /b (Ecclesiastes 5:5). The Gemara poses a question: b What was /b it that led him to heresy? b He saw /b the angel b Mitatron, who was granted permission to sit and write the merits /b of b Israel. He said: /b There is b a tradition /b that in the world b above there is no sitting; no competition; no /b turning one’s b back before Him, /b i.e., all face the Divine Presence; b and no lethargy. /b Seeing that someone other than God was seated above, b he said: Perhaps, /b the Gemara here interjects, b Heaven forbid, there are two authorities, /b and there is another source of power in control of the world in addition to God. Such thoughts led i Aḥer /i to heresy.,The Gemara relates: b They removed Mitatron /b from his place in heaven b and smote him /b with b sixty rods [ i pulsei /i ] of fire, /b so that others would not make mistake that i Aḥer /i made. b They said /b to the angel: b What is the reason /b that b when you saw /b Elisha ben Avuya b you did not stand before him? /b Despite this conduct, since Mitatron was personally involved, he b was granted permission to erase the merits of i Aḥer /i /b and cause him to stumble in any manner. b A Divine Voice went forth saying: “Return, rebellious children” /b (Jeremiah 3:22), b apart from i Aḥer /i . /b ,Upon hearing this, Elisha ben Avuya b said: Since that man, /b meaning himself, b has been banished from that world, let him go out and enjoy this world. i Aḥer /i went astray. He went /b and b found a prostitute /b and b solicited her /b for intercourse. b She said to him: And /b are b you not Elisha ben Avuya? /b Shall a person of your stature perform such an act? b He uprooted a radish from a patch /b of radishes b on Shabbat and gave it to her, /b to demonstrate that he no longer observed the Torah. The prostitute b said: He is other /b than he was. He is not the same Elisha ben Avuya, he is i Aḥer /i , other.,The Gemara relates: b i Aḥer /i asked Rabbi Meir /b a question, b after he had gone astray. He said to him: What is /b the meaning of that b which is written: “God has made even the one as well as the other” /b (Ecclesiastes 7:14)? Rabbi Meir b said to him: Everything that the Holy One, Blessed be He, created, He created /b a similar creation b corresponding to it. He created mountains, He created hills; He created seas, He created rivers. /b , i Aḥer /i b said to him: Rabbi Akiva, your teacher, did not say so, but /b explained the verse as follows: Everything has its opposite: b He created the righteous, He created the wicked; He created the Garden of Eden, He created Gehenna. Each and every /b person b has two portions, one in the Garden of Eden and one in Gehenna. /b If he b merits /b it, by becoming b righteous, he takes his portion and the portion of his /b wicked b colleague in the Garden of Eden; /b if he is found b culpable /b by becoming b wicked, he takes his portion and the portion of his colleague in Gehenna. /b , b Rav Mesharshiyya said: What is the verse /b from which it is derived? b With regard to the righteous, it is stated: “Therefore in their land they shall possess double” /b (Isaiah 61:7); whereas b with regard to the wicked, it is stated: “And destroy them with double destruction” /b (Jeremiah 17:18); therefore, each receives a double portion., b i Aḥer /i asked Rabbi Meir /b another question, again b after he had gone astray. What is /b the meaning of that b which is written: “Gold and glass cannot equal it; neither shall its exchange be vessels of fine gold” /b (Job 28:17)? If it is referring to the praise and honor of the Torah, it should have compared it only to gold, not to glass. b He said to him: /b This is referring to b words of Torah, which are as difficult to acquire as gilded vessels and vessels of fine gold but are as easy to lose as glass vessels. /b i Aḥer /i b said to him: Rabbi Akiva, your teacher, did not say so, but /b taught as follows: b Just as golden vessels and glass vessels have a remedy even when they have broken, /b as they can be melted down and made into new vessels, b so too a Torah scholar, although he has transgressed, has a remedy. /b Rabbi Meir b said to him: /b If so, b you too, return /b from your ways. b He said to him: I have already heard /b the following declaration b behind the /b dividing b curtain, /b which conceals God from the world: b “Return, rebellious children,” /b (Jeremiah 3:22) b apart from i Aḥer /i . /b ,The Gemara cites a related story: b The Sages taught: There was once an incident involving i Aḥer /i , who was riding on a horse on Shabbat, and Rabbi Meir was walking behind him to learn Torah from him. /b After a while, i Aḥer /i b said to him: Meir, turn back, for I have already estimated /b and measured b according to the steps of my horse /b that b the Shabbat boundary ends here, /b and you may therefore venture no further. Rabbi Meir b said to him: You, too, return /b to the correct path. b He said to him: But have I not already told you /b that b I have already heard behind the /b dividing b curtain: “Return, rebellious children,” apart from i Aḥer /i ? /b ,Nevertheless, Rabbi Meir b took hold of him /b and b brought him to the study hall. /b i Aḥer /i b said to a child, /b by way of divination: b Recite your verse /b that you studied today b to me. He recited /b the following verse b to him: “There is no peace, said the Lord, concerning the wicked” /b (Isaiah 48:22). b He brought him to another study hall. /b i Aḥer /i b said to a child: Recite your verse to me. He recited to him: “For though you wash with niter, and take for you much soap, yet your iniquity is marked before Me” /b (Jeremiah 2:22). b He brought him to another study hall. /b i Aḥer /i b said to /b

121. Calcidius (Chalcidius), Platonis Timaeus Commentaria, 137 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •creation, in genesis, of human soul and body Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 212

122. Iamblichus, Life of Pythagoras, 145-147 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 212

123. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •man (humanity), the body as gods image Found in books: Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 177

16a. מטה מטמאת חבילה ומטהרת חבילה דברי ר' אליעזר וחכמים אומרים מטמאת אברים ומטהרת אברים מאי ניהו א"ר חנן אמר רבי ארוכה ושתי כרעים קצרה ושתי כרעים,למאי חזיא למסמכינהו אגודא ולמיתב עלייהו ומשדא אשלי,גופא אמר ר' אמי בר טביומי סככה בבלאי כלים פסולה מאי בלאי כלים אמר אביי מטלניות שאין בהם שלש על שלש דלא חזיין לא לעניים ולא לעשירים,תניא כוותיה דרבי אמי בר טביומי מחצלת של שיפא ושל גמי שיריה אע"פ שנפחתו מכשיעורה אין מסככין בהן,מחצלת הקנים גדולה מסככין בה קטנה אין מסככין בה ר' אליעזר אומר אף היא מקבלת טומאה ואין מסככין בה:,החוטט בגדיש: אמר רב הונא לא שנו אלא שאין שם חלל טפח במשך שבעה אבל יש שם חלל טפח במשך שבעה הרי זה סוכה,תניא נמי הכי החוטט בגדיש לעשות לו סוכה הרי זה סוכה והאנן תנן אינה סוכה אלא לאו שמע מינה כדרב הונא שמע מינה,איכא דרמי ליה מירמא תנן החוטט בגדיש לעשות לו סוכה אינה סוכה והא תניא הרי זו סוכה אמר רב הונא לא קשיא כאן בשיש שם חלל טפח במשך שבעה כאן בשאין שם חלל טפח במשך שבעה:, big strongמתני׳ /strong /big המשלשל דפנות מלמעלה למטה אם גבוה מן הארץ שלשה טפחים פסולה מלמטה למעלה אם גבוה עשרה טפחים כשרה רבי יוסי אומר כשם שמלמטה למעלה עשרה טפחים כך מלמעלה למטה עשרה טפחים:, big strongגמ׳ /strong /big במאי קמיפלגי מר סבר מחיצה תלויה מתרת ומר סבר מחיצה תלויה אינה מתרת,תנן התם בור שבין שתי חצירות אין ממלאין ממנה בשבת אלא אם כן עשה לה מחיצה עשרה טפחים בין מלמעלה בין מלמטה בין בתוך אוגנו רבן שמעון בן גמליאל אומר

16a. b A bed becomes ritually impure /b as a complete b entity /b if it comes into contact with a source of impurity. b And it becomes ritually pure as a /b single b entity /b through immersion, and in the case of impurity imparted by a corpse, through sprinkling and immersion. However, it may be neither impurified nor purified when dismantled. This is b the statement of Rabbi Eliezer. The Rabbis say: It becomes ritually impure /b even when it is dismantled into its component b parts, and, /b so too, b it becomes ritually pure /b even when it is dismantled into its component b parts. /b The Gemara asks: If the bed breaks into parts that serve no purpose, it is pure; b what are /b these component parts mentioned by the Rabbis? b Rabbi Ḥa said /b that b Rabbi /b Yehuda HaNasi b said: /b The component parts are b a long board and two legs /b attached to it b and a short board and two legs /b attached to it.,The Gemara asks: b And for what /b purpose b are /b these parts b suited; /b what function qualifies their status as vessels? The Gemara answers: It is possible for one b to lean them against the wall and to sit on them, /b after placing boards across the top b and placing ropes /b across their length and width. The boards of the bed can thereby be used for the purpose of sitting or lying upon them; consequently, they are considered vessels.,§ The Gemara returns to discuss b the /b matter b itself /b cited above. b Rabbi Ami bar Tavyomei said: If one roofed /b the i sukka /i b with worn, /b incomplete, b vessels, /b the i sukka /i is b unfit. /b The Gemara asks: b What are /b these b worn vessels? Abaye said: /b They are small b cloths that do not have /b an area of b three by three /b fingerbreadths, b which, /b due to their size, b are not suited /b for use b either by the poor or by the wealthy. /b , b It is taught /b in a i baraita /i b in accordance with /b the opinion of b Rabbi Ami bar Tavyomei: /b In the case of b a mat /b made b of /b different types of vegetation, e.g., b papyrus and reed grass, even though its remts were reduced from /b the requisite b measure /b for contracting ritual impurity, b one /b may b not roof /b the i sukka /i b with them. /b This precisely corresponds to the opinion of Rabbi Ami.,The i baraita /i continues: If b a mat of reeds /b is b large /b and not designated for sleeping, but is suited only for roofing, b one /b may b roof /b the i sukka /i b with it. /b However, the status of b a small /b mat, which can be utilized for sleeping, is that of a vessel, and b one /b may b not roof /b the i sukka /i b with it. Rabbi Eliezer says: /b The status of b even /b a large mat is that of a vessel. It b is capable of contracting ritual impurity, and /b therefore b one /b may b not roof /b his i sukka /i b with it. /b ,The mishna states: In the case of b one who hollows out /b and creates a space inside b a stack of grain, /b it is not a i sukka /i . b Rav Huna said: /b The Sages b taught /b that it is not a i sukka /i b only /b in a case b where there is not a space one handbreadth /b high b along seven /b handbreadths upon which the grain was piled. b However, if there is a space /b measuring b one handbreadth /b high b along seven /b handbreadths upon which the grain was piled, and now, by hollowing out the stack, one is raising the existing walls and not forming a new space, b it is /b a fit b i sukka /i . /b , b That is also taught /b in a i baraita /i : b One who hollows out a stack of grain to make himself a i sukka /i , it is a i sukka /i . /b The Gemara wonders: b But didn’t we learn /b in the mishna that b it is not a i sukka /i ? Rather, is it not /b correct to b conclude from it, in accordance with /b the opinion of b Rav Huna, /b that in certain circumstances it is possible to hollow out a stack of grain and establish a fit i sukka /i ? The Gemara concludes: Indeed, b learn from it /b that this is the case., b Some raised /b this matter as b a contradiction /b between the mishna and the i baraita /i . b We learned /b in the mishna: b One who hollows out a stack of grain in order to make himself a i sukka /i , it is not a i sukka /i . But wasn’t it taught /b in a i baraita /i that b this is a i sukka /i ? Rav Huna said: /b This is b not difficult. Here, /b where it is a i sukka /i , it is a case b where there is a space /b measuring b one handbreadth /b high b along seven /b handbreadths, while b there, /b where it is not a i sukka /i , it is a case b where there is not a space one handbreadth /b high b along seven /b handbreadths., strong MISHNA: /strong b One who lowers the walls /b of the i sukka /i b from up downward, if /b the lower edge of the wall is b three handbreadths above the ground, /b the i sukka /i is b unfit. /b Since animals can enter through that space, it is not the wall of a fit i sukka /i . However, if one constructs the wall from b down upward, if /b the wall is b ten handbreadths high, /b even if it does not reach the roofing, the i sukka /i is b fit. Rabbi Yosei says: Just as /b a wall built b from down upward /b must be b ten handbreadths, so too, /b in a case where one lowers the wall b from up downward, /b it must be b ten handbreadths /b in length. Regardless of its height off the ground, it is the wall of a fit i sukka /i , as the legal status of a ten-handbreadth partition is that of a full-fledged partition in all areas of i halakha /i ., strong GEMARA: /strong The Gemara asks: b With regard to what /b principle do Rabbi Yosei and the Rabbis b disagree? /b The Gemara explains: One b Sage, /b Rabbi Yosei, b holds /b that b a suspended partition, /b even if it does not reach all the way down, b renders it permitted /b to carry on Shabbat, like a full-fledged partition. b And /b one b Sage, /b the Rabbis, b holds /b that b a suspended partition does not render it permitted /b to carry on Shabbat., b We learned /b in a mishna b there, /b in tractate i Eiruvin /i : In the case of b a cistern that is /b located b between two courtyards, /b situated partly in each courtyard, b one may draw /b water b from it on Shabbat only /b if b a partition ten handbreadths high was erected /b specifically b for /b the cistern to separate the water between the domains, lest the residents of one courtyard draw water from the domain of the other courtyard. This partition is effective b whether it is above, /b and lowered toward the water; b whether /b it is b below, /b in the water; b or whether it is within the /b airspace of the cistern below the b rim, /b above the surface of the water. A partition situated in any of these places forms a boundary between the two courtyards, permitting one to draw water from the cistern. b Rabban Shimon ben Gamliel says /b that this is the subject of an early dispute of i tanna’im /i .

124. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •icon, human body as Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 80

137b. מל ולא פרע את המילה כאילו לא מל:, big strongגמ׳ /strong /big אמר רבי אבינא א"ר ירמיה בר אבא אמר רב בשר החופה את רוב גובהה של עטרה:,ואם היה בעל בשר וכו': אמר שמואל קטן המסורבל בבשר רואין אותו כ"ז שמתקשה ונראה מהול אינו צריך למול ואם לאו צריך למול,במתניתא תנא רשב"ג אומר קטן המסורבל בבשר רואין אותו כל זמן שמתקשה ואינו נראה מהול צריך למולו ואם לאו אינו צריך למולו,מאי בינייהו איכא בינייהו נראה ואינו נראה:,מל ולא פרע: ת"ר המל אומר אקב"ו על המילה אבי הבן אומר אקב"ו להכניסו בבריתו של אברהם אבינו העומדים אומרים כשם שנכנס לברית כך יכנס לתורה לחופה ולמע"ט,והמברך אומר אשר קידש ידיד מבטן חוק בשארו שם וצאצאיו חתם באות ברית קדש על כן בשכר זאת אל חי חלקנו צוה להציל ידידות שארינו משחת למען בריתו אשר שם בבשרנו בא"י כורת הברית,המל את הגרים אומר ברוך אתה ה' אלהינו מלך העולם אקב"ו על המילה והמברך אומר אקב"ו למול את הגרים ולהטיף מהם דם ברית שאילמלא דם ברית לא נתקיימו שמים וארץ שנאמר (ירמיהו לג, כה) אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי בא"י כורת הברית,המל את העבדים אומר אקב"ו על המילה והמברך אומר אקב"ו למול את העבדים ולהטיף מהם דם ברית שאילמלא דם ברית חוקות שמים וארץ לא נתקיימו שנאמ' אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי בא"י כורת הברית:, br br big strongהדרן עלך רבי אליעזר דמילה /strong /big br br,מתני׳ big strongרבי /strong /big אליעזר אומר תולין את המשמרת בי"ט ונותנין לתלויה בשבת וחכ"א אין תולין את המשמרת בי"ט ואין נותנין לתלויה בשבת אבל נותנין לתלויה ביו"ט:, big strongגמ׳ /strong /big השתא ר"א אוסופי אהל עראי לא מוספינן למיעבד לכתחלה שרי,מאי היא דתנן פקק החלון ר"א אומר בזמן שקשור ותלוי פוקקין בו ואם לאו אין פוקקין בו וחכ"א בין כך ובין כך פוקקין בו,ואמר רבה בר בר חנה א"ר יוחנן הכל מודים שאין עושין אהל עראי בתחלה בי"ט ואין צ"ל בשבת לא נחלקו אלא להוסיף שר"א אומר אין מוסיפין בי"ט ואין צ"ל בשבת וחכ"א מוסיפין בשבת ואין צ"ל ביום טוב,ר"א סבר לה כרבי יהודה דתניא אין בין יום טוב לשבת אלא אוכל נפש בלבד רבי יהודה מתיר אף מכשירי אוכל נפש,אימר דשמעינן ליה לר' יהודה במכשירין שאי אפשר לעשותם מערב יום טוב במכשירין שאפשר לעשותם מערב יו"ט מי שמעת ליה,דר"א עדיפא מדרבי יהודה:,וחכ"א: איבעיא להו תלה מאי אמר רב יוסף תלה חייב חטאת,א"ל אביי אלא מעתה תלא כוזא בסיכתא הכי נמי דמיחייב

137b. If b one circumcised but did not uncover /b the flesh at b the /b area of the b circumcision /b by folding back the thin membrane beneath the foreskin, b it is as if he had not circumcised. /b , strong GEMARA: /strong b Rabbi Avina said /b that b Rabbi Yirmeya bar Abba said /b that b Rav said: /b When the mishna said most of the corona, they meant b the flesh that covers most of the height of the corona, /b as well as most of its circumference.,We learned in the mishna: b If /b the baby b was fleshy, /b the circumcisor corrects the circumcision so that it will not appear uncircumcised. b Shmuel said: A child who is encumbered with flesh, one examines him, /b and b as long as when /b his limb b hardens he looks circumcised, one need not circumcise /b him again. b And if not, /b meaning he does not appear circumcised even then, b one must circumcise /b him again., b It was taught in a i baraita /i /b that b Rabban Shimon ben Gamliel says: A child who is encumbered with flesh, one examines him, /b and b as long as when it hardens it does not appear circumcised, one needs to circumcise him /b again, b and if not, one need not circumcise him /b again.,The Gemara asks: b What is /b the practical difference b between these /b two formulations? The Gemara answers: b There is /b a practical difference b between them /b in a case where he b appears /b circumcised but b does not appear /b fully circumcised. According to Shmuel, in order to avoid an additional circumcision, one must appear fully circumcised, and this state is insufficient. According to Rabban Shimon ben Gamliel, only one who appears uncircumcised requires further circumcision; this partial circumcision is adequate.,We learned in the mishna: If b he circumcised /b a child b but did not uncover /b the area of the circumcision, it is as if he did not circumcise him. b The Sages taught /b in a i Tosefta /i that b one who circumcises /b a child b recites: Who has made us holy through His commandments, and commanded us concerning circumcision. The father of the /b circumcised b child recites: Who has made us holy through His commandments, and commanded us to bring him into the covet of Abraham, our father. Those standing /b there b recite: Just as he has entered into the covet, so may he enter into Torah, marriage, and good deeds. /b , b And the one who recites the /b additional b blessing says: Who made the beloved one holy from the womb, marked the decree in his flesh, and gave his descendants the seal and the sign of the holy covet. Therefore, as a reward for this, the living God, our Portion, commanded to deliver the beloved of our flesh from destruction, for the sake of His covet that He set in our flesh. Blessed are You, Lord, Who establishes the covet. /b , b One who circumcises converts says: Blessed are You, Lord, our God, King of the universe, Who made us holy with His commandments, and commanded us concerning circumcision. And the one who recites the /b additional b blessing recites: Who has made us holy with His commandments, and commanded us to circumcise converts, and to drip from them covetal blood, as were it not for the blood of the covet, the heaven and earth would not be sustained, as it is stated: “If My covet would not be with day and night, the ordices of heaven and earth I would not have placed” /b (Jeremiah 33:25), which is interpreted to mean that were it not for the covet of circumcision that is manifest both day and night, the world would cease to exist. He concludes the blessing with the phrase: b Blessed are You, Lord, Who establishes the covet. /b ,When a Jew buys a Canaanite slave, he is obligated to circumcise the slave, as the slave is partially entering the covet of the Jewish people. b One who circumcises slaves recites /b a blessing: b Who made us holy with His commandments, and commanded us concerning circumcision. And the one who recites the additional blessings says /b a blessing similar to those mentioned above: b Who made us holy with His commandments, and commanded us to circumcise slaves, and to drip from them covetal blood, as were it not for the blood of the covet the heaven and earth would not be sustained, as it is stated: “If My covet would not be with day and night, the ordices of heaven and earth I would not have placed” /b (Jeremiah 33:25). b Blessed are You, Lord, Who establishes the covet. /b ,, strong MISHNA: /strong b Rabbi Eliezer says: One may suspend /b and stretch over a base b the strainer /b through which sediment is filtered from wine, b on a Festival. And one may place /b wine b through /b a strainer that was already b suspended /b the day before; however, one may not suspend the strainer b on Shabbat. And the Rabbis say: One may not suspend the strainer on a Festival, and one may not place /b wine for filtering b through a suspended /b strainer b on Shabbat; however, one may place /b wine b through a suspended /b strainer b on a Festival. /b , strong GEMARA: /strong The Gemara raises a difficulty with regard to Rabbi Eliezer’s position: b Now, Rabbi Eliezer /b holds that b we may not /b even b add /b to b a temporary tent /b on Shabbat; could it be that b to make /b a tent b is permitted i ab initio /i ? /b Stretching a strainer over a base, which Rabbi Eliezer permits, is comparable to making a tent.,The Gemara explains the question: b What is /b this opinion of Rabbi Eliezer’s? b As we learned /b in a mishna: With regard to b a window shutter /b used to cover a skylight, b Rabbi Eliezer says: When it is tied /b to b and hanging /b from the window, i.e., it is not touching the ground, b one may shutter /b the window b with it, and if not, one may not shutter /b the window b with it. And the Rabbis say: Both /b in b this /b case b and /b in b that /b case b one may shutter with it. /b , b And Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: Everyone agrees that one may not construct a temporary tent on a Festival /b for the b first time, and needless to say, /b one may not do so b on Shabbat. /b The i tanna’im /i b disagree only /b with regard to b adding /b to an existing tent, b as Rabbi Eliezer says: One may not add /b to an existing structure b on a Festival, and needless to say, /b one may not do so b on Shabbat. And the Rabbis say: One may add /b to the temporary structure b on Shabbat, and needless to say, /b one may do so b on a Festival. /b ,The Gemara answers: Rabbi Eliezer indeed holds that the suspension of a strainer constitutes a prohibited labor. However, b Rabbi Eliezer holds in accordance with /b the opinion of b Rabbi Yehuda /b with regard to actions that facilitate preparation of food on a Festival, b as it was taught /b in a i baraita /i : b The only /b difference b between a Festival and Shabbat /b is with regard to the preparation of b food alone. /b It is permitted to perform labors for the purpose of food preparation on a Festival, but not on Shabbat. b Rabbi Yehuda permits even actions that facilitate food preparation /b on a Festival, e.g., fixing utensils with which food is prepared on the Festival. Similarly, Rabbi Eliezer permits the suspension of a strainer, which would otherwise constitute a prohibited labor, in order to prepare wine for use on the Festival.,The Gemara asks: b Say that we heard /b that b Rabbi Yehuda /b permits labors that are otherwise prohibited if they b pertain to actions that facilitate /b food preparation b that cannot be performed on the eve of the Festival; /b however, b with regard to actions that facilitate /b food preparation b that can be performed on the eve of the Festival, did you hear /b that b he /b permits doing so?,The Gemara answers: The leniency b of Rabbi Eliezer exceeds that of Rabbi Yehuda. /b Unlike Rabbi Yehuda, Rabbi Eliezer does not distinguish between actions that facilitate food preparation that can and those that cannot be performed on the eve of the Festival.,We learned in the mishna: b And the Rabbis say: /b One may not suspend the strainer on a Festival. b A dilemma was raised before /b the Sages: If b he suspended /b a strainer unwittingly, b what /b is the i halakha /i ? b Rav Yosef said: /b If b he suspended /b it, b he is liable /b to bring b a sin-offering, /b like anyone who unwittingly performs a labor prohibited by Torah law on Shabbat., b Abaye said to him: But if /b that is b so, /b that an action of that sort constitutes performance of the prohibited labor of building by Torah law, then if b one suspended a jug on a peg, is he also liable /b for building a tent?

125. Iamblichus, Concerning The Mysteries, 1.12, 2.11, 2.11, 3.4, 3.25, 4.2, 5.7-9, 6.4, 10.4, 10.7, 96.13-97.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 237

126. Eusebius of Caesarea, Ecclesiastical History, 1.2.17-1.2.19 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •body (human) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 371

1.2.17. But why the Gospel was not preached in ancient times to all men and to all nations, as it is now, will appear from the following considerations. The life of the ancients was not of such a kind as to permit them to receive the all-wise and all-virtuous teaching of Christ. 1.2.18. For immediately in the beginning, after his original life of blessedness, the first man despised the command of God, and fell into this mortal and perishable state, and exchanged his former divinely inspired luxury for this curse-laden earth. His descendants having filled our earth, showed themselves much worse, with the exception of one here and there, and entered upon a certain brutal and insupportable mode of life. 1.2.19. They thought neither of city nor state, neither of arts nor sciences. They were ignorant even of the name of laws and of justice, of virtue and of philosophy. As nomads, they passed their lives in deserts, like wild and fierce beasts, destroying, by an excess of voluntary wickedness, the natural reason of man, and the seeds of thought and of culture implanted in the human soul. They gave themselves wholly over to all kinds of profanity, now seducing one another, now slaying one another, now eating human flesh, and now daring to wage war with the Gods and to undertake those battles of the giants celebrated by all; now planning to fortify earth against heaven, and in the madness of ungoverned pride to prepare an attack upon the very God of all.

127. Arnobius, Against The Gentiles, 7.26 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •body (human), and mind/soul Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 14

128. Origen, On First Principles, 3.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •body (human) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 300

129. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 224

33a. מפני שיבה תקום והדרת תקום והדרת פני זקן ומדלא כתב הכי ש"מ חד הוא,אמר מר יכול יהדרנו בממון ת"ל תקום והדרת מה קימה שאין בה חסרון כיס אף הידור שאין בו חסרון כיס וקימה לית בה חסרון כיס מי לא עסקינן דקא נקיב מרגניתא אדהכי והכי קאים מקמיה ובטיל ממלאכתו,אלא אקיש קימה להידור מה הידור שאין בו ביטול אף קימה שאין בה ביטול ואקיש נמי הידור לקימה מה קימה שאין בה חסרון כיס אף הידור שאין בו חסרון כיס מכאן אמרו אין בעלי אומניות רשאין לעמוד מפני תלמידי חכמים בשעה שעוסקין במלאכתם,ולא והתנן כל בעלי אומניות עומדים מפניהם ושואלים בשלומם ואומרים להם אחינו אנשי מקום פלוני בואכם לשלום א"ר יוחנן מפניהם עומדים מפני תלמידי חכמים אין עומדים,אמר רבי יוסי בר אבין בוא וראה כמה חביבה מצוה בשעתה שהרי מפניהם עומדים מפני תלמידי חכמים אין עומדים ודלמא שאני התם דא"כ אתה מכשילן לעתיד לבא,אמר מר יכול יעמוד מפניו מבית הכסא ומבית המרחץ ולא והא ר' חייא הוה יתיב בי מסחותא וחליף ואזיל רבי שמעון בר רבי ולא קם מקמיה ואיקפד ואתא אמר ליה לאבוה שני חומשים שניתי לו בספר תהלים ולא עמד מפני,ותו בר קפרא ואמרי לה ר' שמואל בר ר' יוסי הוה יתיב בי מסחותא על ואזיל ר' שמעון בר רבי ולא קם מקמיה ואיקפד ואתא א"ל לאבוה שני שלישי שליש שניתי לו בתורת כהנים ולא עמד מפני ואמר לו שמא בהן יושב ומהרהר,טעמא דבהן יושב ומהרהר הא לאו הכי לא,לא קשיא הא בבתי גואי הא בבתי בראי,ה"נ מסתברא דאמר רבה בר בר חנה אמר ר' יוחנן בכל מקום מותר להרהר חוץ מבית המרחץ ומבית הכסא דילמא לאונסיה שאני,יכול יעצים עיניו כמי שלא ראהו אטו ברשיעי עסקינן,אלא יכול יעצים עיניו מקמי דלימטיה זמן חיובא דכי מטא זמן חיובא הא לא חזי ליה דקאים מקמיה ת"ל תקום ויראת,תנא איזוהי קימה שיש בה הידור הוי אומר זה ד' אמות אמר אביי לא אמרן אלא ברבו שאינו מובהק אבל ברבו המובהק מלא עיניו,אביי מכי הוה חזי ליה לאודניה דחמרא דרב יוסף דאתי הוה קאים אביי הוה רכיב חמרא וקא מסגי אגודא דנהר סגיא יתיב רב משרשיא ורבנן באידך גיסא ולא קמו מקמיה אמר להו ולאו רב מובהק אנא אמרו ליה לאו אדעתין:,ר' שמעון בן אלעזר אומר מנין לזקן שלא יטריח ת"ל זקן ויראת אמר אביי נקטינן דאי מקיף חיי אביי מקיף רבי זירא מקיף,רבינא הוה יתיב קמיה דר' ירמיה מדיפתי חלף ההוא גברא קמיה ולא מיכסי רישא אמר כמה חציף הא גברא א"ל דלמא ממתא מחסיא ניהו דגיסי בה רבנן,איסי בן יהודה אומר מפני שיבה תקום ואפילו כל שיבה במשמע אמר ר' יוחנן הלכה כאיסי בן יהודה ר' יוחנן הוה קאי מקמי סבי דארמאי אמר כמה הרפתקי עדו עלייהו דהני רבא מיקם לא קאי הידור עבד להו,אביי יהיב ידא לסבי רבא משדר שלוחיה רב נחמן משדר גוזאי אמר אי לאו תורה כמה נחמן בר אבא איכא בשוקא,א"ר אייבו אמר ר' ינאי

33a. b Before the hoary head of an elder you shall stand and revere; you shall stand and revere the face of an elder. From /b the fact b that /b the Merciful One b did not write this /b and thereby divide the two concepts, b learn from it /b that “elder” and “hoary head” are together referring to b one /b type of person., b The Master said /b previously in the i baraita /i : One b might /b have thought that b he should revere him through money, /b i.e., he is required to give him money in his honor; therefore, b the verse states: “You shall stand and you shall revere” /b (Leviticus 19:32). b Just as standing includes no monetary loss, so too, reverence /b is referring to an action b that includes no monetary loss. /b The Gemara asks: b And /b does b standing include no monetary loss /b at all? b Are we not dealing /b with a case b where he was piercing pearls, /b a highly remunerative task, b and in the meantime he must stand /b for the elder b and /b thereby b neglect his work, /b which causes him a loss?, b Rather, /b the verse b juxtaposes standing to reverence: Just as reverence does not include neglect /b of work, b so too, standing does not include neglect /b of work; therefore, one who is engaged in work is not obligated to stand before an elder. b And /b the verse b also juxtaposes reverence to standing: Just as standing includes no monetary loss, /b as standing applies only when it does not entail neglect of work, as explained previously, b so too, reverence /b is referring to an action b that includes no monetary loss. From here /b the Sages b stated: Craftsmen are not permitted to stand before Torah scholars when they are engaged in their work. /b ,The Gemara asks: b And /b are craftsmen b not /b required to stand before Torah scholars? b But didn’t we learn /b in a mishna ( i Bikkurim /i 3:3): When farmers bring their first fruits to Jerusalem, b all craftsmen stand before them, and greet them, and say to them: Our brothers from such and such a place, welcome! /b Since craftsmen would stand even for those engaged in a mitzva, all the more so should they stand for Torah scholars. b Rabbi Yoḥa says: /b There is no difficulty here, as indeed b they stood before /b those bringing first fruits, and yet b they would not stand before Torah scholars. /b ,Based on this b Rabbi Yosei bar Avin says: Come and see how beloved is a mitzva /b performed b in its /b proper b time, as /b the craftsmen b stood before those /b who were fulfilling a mitzva, whereas b they did not stand before Torah scholars. /b The Gemara responds: This does not prove that the same applies to all mitzvot performed in their proper times, as b perhaps it is different there, /b with regard to the bringing of the first fruits; for b if so, /b i.e., if one does not treat those who bring first fruits with such honor, they will not want to come at all, b and you will cause them to stumble /b and sin b in the future. /b Consequently, the Sages instituted that those bringing first fruits should be treated with special honor. This reasoning does not apply to people performing other mitzvot., b The Master said /b previously: One b might /b have thought that b one should /b also b stand before /b an Elder b in the lavatory or in the bathhouse; /b therefore, the verse said: “You shall stand and you shall revere,” which indicates that the mitzva of standing applies only in a place where there is reverence. The Gemara asks: b And /b does one b not /b show honor in a lavatory? b But Rabbi Ḥiyya was sitting /b in b a bathhouse and Rabbi Shimon bar Rabbi /b Yehuda HaNasi b passed by, and he did not stand before him. And /b Rabbi Shimon bar Rabbi Yehuda HaNasi b became angry and went and said to his father, /b Rabbi Yehuda HaNasi: b I taught /b Rabbi Ḥiyya b two /b of the b five /b parts b of the book of Psalms, and /b yet b he did not stand before me. /b This indicates that a display of honor is appropriate even in a bathhouse., b And furthermore, bar Kappara, and some say /b it was b Rabbi Shmuel bar Rabbi Yosei, was sitting in a bathhouse. Rabbi Shimon bar Rabbi /b Yehuda HaNasi b entered and passed by, and he did not stand before him. /b Rabbi Shimon b became angry and went and said to his father: I taught him two /b of the b nine /b parts b of i Torat Kohanim /i , /b the halakhic midrash on Leviticus, b and /b yet b he did not stand before me. And /b Rabbi Yehuda HaNasi b said to /b Rabbi Shimon: b Perhaps he was sitting and contemplating /b what you taught him and did not see you come in.,The Gemara explains the proof: The fact that b the reason /b he might have been exempt was b that he was sitting and pondering /b the lessons indicates that b if that were not so, /b Rabbi Yehuda HaNasi would b not /b have justified such behavior. One must stand before a Sage even in a bathhouse.,The Gemara answers that this is b not difficult: This /b i halakha /i , that one is not required to stand in a bathhouse, applies b to the inner rooms, /b where everyone is naked; standing in a place of this kind certainly does not bestow honor. b That /b i halakha /i , that one is obligated to stand in a bathhouse, applies b to the outer rooms, /b where people are still dressed. Standing is a sign of respect in these rooms.,The Gemara comments: b So too, it is reasonable /b that this is the correct explanation, b as Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: One is permitted to contemplate /b matters of Torah b everywhere, except for the bathhouse and the lavatory. /b Since Rabbi Yehuda HaNasi suggested that the student might have been sitting and pondering his studies, it can be assumed that the episode occurred in a location where only some of the i halakhot /i governing one’s behavior in a bathhouse apply, i.e., the outer rooms. The Gemara rejects this proof: b Perhaps one /b whose studies are b beyond his control is different; /b it is possible he was so absorbed in Torah study that he forgot that he was in a place where it is prohibited to think about sacred matters.,It is taught in the same i baraita /i : One b might /b have thought that b one may close his eyes like one who does not see /b the elder; therefore, the verse states: “Before the hoary head you shall stand, and you shall revere the face of an elder, and you shall fear your God” (Leviticus 19:32). The Gemara expresses surprise at this statement: b Is that to say /b that b we are dealing with wicked people /b who would intentionally act this way to avoid fulfilling a mitzva?, b Rather, /b this means: One b might /b have thought that b one may close his eyes before the obligation /b to stand b arrives, /b i.e., when the elder is still far off. This would mean b that when the obligation /b does b arrive he will not see him, /b such b that /b he would be required b to stand before him. /b In this manner he thinks that he can avoid the obligation altogether. Therefore b the verse states: “You shall stand…and you shall fear,” /b i.e., one should fear He who knows the secrets of one’s heart.,§ A Sage b taught: What is /b the type of b standing that indicates reverence? You must say /b that this applies when it is clear that one is standing in the elder’s honor, which is within b four cubits /b of him. b Abaye said: We said /b this i halakha /i , that one must stand within four cubits of the elder, b only with regard to /b one b who is not his primary teacher; but for his primary teacher /b he must stand when he is b within his range of vision, /b i.e., as soon as he sees him, even if he is more than four cubits away.,The Gemara likewise reports that b Abaye would stand as soon as he saw the ear of Rav Yosef’s donkey coming /b toward him. The Gemara relates: b Abaye was riding a donkey along the bank of the Sagya River. Rav Mesharshiyya and /b other b rabbis were sitting on the other bank /b of the river, b and they did not stand before him. /b Abaye b said to them: Am I not /b your b primary teacher? /b You are therefore required to stand before me, despite the fact that I am far away. b They said to him: That /b did b not /b enter b our minds, /b i.e., we did not see you at all.,§ It was further stated in the i baraita /i that b Rabbi Shimon ben Elazar says: From where /b is it derived that b an elder should not trouble /b others to honor him? b The verse states: /b “And you shall revere the face of b an elder, and you shall fear /b your God.” b Abaye said: We have a tradition that if /b a Sage b circumnavigates /b an area so that people will not have to stand before him, he b will live /b a long life. The Gemara relates that b Abaye /b would b circumnavigate /b an area, and likewise b Rabbi Zeira /b would b circumnavigate /b an area.,The Gemara cites another incident involving honor one demonstrates for his teacher. Once, when b Ravina was sitting before Rabbi Yirmeya of Difti, a certain man passed before him and did not cover his head. /b Ravina b said: How rude is this man, /b who does not show respect by covering his head in honor of a rabbi. Rabbi Yirmeya of Difti b said to him: Perhaps he is from /b the city of b Mata Meḥasya, where rabbis are common /b and the people living there are consequently not as careful to display honor as those in other places.,§ It was stated previously that b Isi ben Yehuda says /b that as the verse states: b “Before the hoary head you shall stand,” /b it indicates that b even anyone of hoary head is included, /b not only a Torah scholar. b Rabbi Yoḥa said: /b The b i halakha /i /b is b in accordance with /b the opinion of b Isi ben Yehuda. /b The Gemara relates: b Rabbi Yoḥa /b himself b would stand before Aramean, /b i.e., gentile, b elders. He said: How many experiences [ i harpatkei /i ] have occurred to these /b individuals. It is appropriate to honor them, due to the wisdom they have garnered from their long lives. b Rava would not stand before them, /b but b he displayed reverence to them. /b , b Abaye would extend a hand to elders /b so that they could lean on him. b Rava would send his agent /b to help them. b Rav Naḥman would send officers [ i goza’ei /i ], /b his servants, to assist elders. b He said: If not for the Torah, how many /b people named b Naḥman bar Abba would there be in the marketplace? /b In other words, I am not permitted to treat my Torah study lightly by assisting them myself, as I can perform this mitzva through others., b Rabbi Aivu says /b that b Rabbi Yannai says: /b

130. Plotinus, Enneads, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 223

131. Eusebius of Caesarea, De Theophania (Fragmenta), 2.69 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •body (human) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 371

132. Scriptores Historiae Augustae, Al. Sev., 24.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 145

133. Augustine, De Beata Vita, 1.6, 4.23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 224

134. Epiphanius, Panarion, 30.7.5-30.7.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 145, 146

135. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 107.31-108.1, 224.1, 224.2, 224.3, 234.1, 234.2, 234.3, 234.4, 234.5, 234.6, 234.7, 242.20, 242.21, 242.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 162

136. Didymus, In Genesim, 2.17, 81.4, 82.12-82.14 (4th cent. CE - 4th cent. CE) Tagged with subjects: •body (human) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 235, 360

137. Anon., Apostolic Constitutions, 7.43.4, 8.9.8, 8.12.16-8.12.20, 15.7.8-15.7.9 (4th cent. CE - 4th cent. CE) Tagged with subjects: •body (human) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 414

138. Scriptores Historiae Augustae, Marcus Antoninus, 23.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 145

139. Methodius of Olympus, Symposium, 9.2 (4th cent. CE - 3rd cent. CE) Tagged with subjects: •body (human) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 357

140. Augustine, De Ordine Libri Duo, 1.8.25, 2.11.31 (4th cent. CE - 5th cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 224

141. Marinus, Vita Proclus, 3.5-3.6, 18.25-18.34, 29.1-29.39, 30.1-30.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •human of body vs. human of soul •(human) body and soul Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 220, 237

142. Macrobius, Commentary On The Dream of Scipio, 1.4.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •body, human Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 223

143. Macrobius, Saturnalia, 1.17.9-1.17.17, 1.17.30-1.17.32, 1.17.57, 1.17.65 (4th cent. CE - 5th cent. CE) Tagged with subjects: •body (human) Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 221

144. Scriptores Historiae Augustae, Hadrian, 18.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 145

145. Augustine, Contra Academicos, 3.1.1, 3.4.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 224

146. Proclus, Theologia Platonica ( ), 1.4, 1.4, 1.15, 3.15, 3.17, 3.18, 3.20, 4.26, 5.16, 5.18, 5.24, 5.32, 6.22, 15-17, 19.6-22, 20.8-12, 53.6-15, 53.19-20, 69.20-1, 72.23-73.7, 76.18-24, 88.4-5, 88.5-11 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan

147. Damaskios, De Principiis, 2.117-2.118 (5th cent. CE - 6th cent. CE) Tagged with subjects: •bodies, relation to human nature Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 48

148. Damaskios, In Phaedonem (Versio 1), 1.355, 1.492, 1.548 (5th cent. CE - 6th cent. CE) Tagged with subjects: •body, human Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 223

149. Proclus, Institutio Theologica, 18, 86, 106, 107, 108.13-19, 122, 178.31-180.2, 186, 187, 192, 193, 195, 200, 204, 206, 207, 208, 211 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 133

150. Proclus, Commentary On Plato'S Republic, 2.309.28-310.6 (5th cent. CE - 5th cent. CE) Tagged with subjects: •body, human Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 224

151. Proclus, In Platonis Parmenidem Commentarii, 3.821.1-3.821.22, 4.888.15-4.888.24 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 164

152. Proclus, In Platonis Alcibiadem, 89.19 (5th cent. CE - 5th cent. CE) Tagged with subjects: •body, human Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 225

153. Proclus, Hymni, 14, 18, 1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 237

154. Proclus, In Platonis Timaeum Commentarii, 1.1.18-1.1.24, 1.11.19-1.11.20, 1.137.7-1.137.26, 1.204.3-1.204.15, 1.209.13-1.209.24, 1.370.24-1.370.26, 1.413.20, 1.446.5-1.446.13, 2.70.21-2.70.31, 2.80.1-2.80.4, 2.102-2.317, 2.105.30-2.105.31, 2.106.2-2.106.29, 2.107.14-2.107.19, 2.166.15, 3.165.12, 3.198.19-3.198.29, 3.222.2-3.222.5, 3.225.26-3.225.31, 3.228.20-3.228.28, 3.249.19-3.249.20, 3.266.9-3.266.14, 3.271.22-3.271.24, 3.279.11-3.279.30, 3.311.13-3.311.16, 3.322.17-3.322.31, 3.335.17-3.335.23, 3.357.10-3.357.13 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 32, 212; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 126

155. Anon., Avot Derabbi Nathan A, 19 (6th cent. CE - 8th cent. CE) Tagged with subjects: •body, human Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 324

156. Isidore of Seville, Etymologies, 18.16.2 (6th cent. CE - 7th cent. CE) Tagged with subjects: •body (human) •body (human), and knowledge acquisition/cognition Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 8

157. Olympiodorus The Younger of Alexandria, In Platonis Gorgiam Commentaria, None (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 162

158. Olympiodorus The Younger of Alexandria, In Platonis Alcibiadem Commentarii, 27.10-27.16 (6th cent. CE - 6th cent. CE) Tagged with subjects: •body, human Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 225

159. Procopius, On Buildings, 1.11.21 (6th cent. CE - 6th cent. CE) Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 40

160. Anon., Avot Derabbi Nathan B, 32 (6th cent. CE - 8th cent. CE) Tagged with subjects: •body, human Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 325

179. Salustius, On The Gods, 20.1.1-20.1.5 Tagged with subjects: •body, human Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 224

181. Cronius, Fragmenta, None Tagged with subjects: •body, human Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 223

183. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 34.3 Tagged with subjects: •man (humanity), the body as gods image Found in books: Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 175, 178

184. Pseudo-Timaeus Locris, Locris, None Tagged with subjects: •nan Found in books: nan nan

185. Iamblichus, Commentary On Plato’S Phaedo, 5 Tagged with subjects: •(human) body and soul Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 133

187. Iamblichus, Commentary On Plato’S Timaeus, 81 Tagged with subjects: •(human) body and soul Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 138

188. Epigraphy, Ogis, 458 Tagged with subjects: •body (human) Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 221

189. Anon., Anthologia Latina, 1.99-1.101 Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 164

190. Epigraphy, Cil, 11.2.4639 Tagged with subjects: •bodies, human, Found in books: Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 128

192. Epigraphy, Audollent, Defix. Tab., None Tagged with subjects: •bodies, human, Found in books: Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 128

193. Epigraphy, Lsam, 6, 14 Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 153

194. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 146

195. Anon., Derech Eretz Rabba, 7.12, 10.4 Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 145, 224

196. Anon., Maase Merkava, 569, 566 Tagged with subjects: •nan Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 80

197. Anon., Hekhalot Rabbati, 1, 10-19, 2, 20-29, 3, 30-39, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-85, 87-89, 9, 90-94, 86 Tagged with subjects: •nan Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 80

198. Various, Anthologia Latina, 1.99-1.101 Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 164

199. Mani, Kephalaia, a b c d\n0 288.18) 288.18) 288 18)\n1 90 90 90 0 \n2 69 69 69 0 \n3 40 40 40 0 \n4 341.24) 341.24) 341 24) Tagged with subjects: •nan Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 175

200. Anon., Kallah Rabbati Higge, 9.15 Tagged with subjects: •body, human Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 224

201. Epigraphy, Ig, 2 Tagged with subjects: •body (human) •body (human), and knowledge acquisition/cognition Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 1

202. Vergil, Aeneis, 8.665 Tagged with subjects: •body (human) •body (human), and knowledge acquisition/cognition Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 8

8.665. of old Maeonian lineage! Ye that are

204. Simplicius of Cilicia, In Aristotelis De Caelo Libros Commentaria, 564.4-564.8, 641.9-641.14 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •(human) body and soul Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 164

205. Epigraphy, Lscg, 124 Tagged with subjects: •body (human) Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 153

206. Hierocles Alexandrinus, De Providentia, None Tagged with subjects: •nan Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 224

207. Apol., Met., 11.1.2, 11.3.4, 11.8-11.17 Tagged with subjects: •body (human) •body (human), and mind/soul Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 110, 394

208. Sat. Men., Fragments, 290 Tagged with subjects: •body (human) •body (human), and mind/soul Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 132

225. Nemesius, On The Nature of Man, 35.5-35.6, 35.11 Tagged with subjects: •body, human Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 223, 224

226. Epigraphy, Cimrm, 673, 844, 457 Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 182

227. Eriugena, De Divisione Naturae, 2.23 Tagged with subjects: •body (human), and knowledge acquisition/cognition Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 10

229. August., Conf., 1.20, 7.17 Tagged with subjects: •body (human), and knowledge acquisition/cognition Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 10

230. Aristotle, Som., None Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 6

231. Homeric Hymns, Hymnus Homericus Ad Apollinem, 440-445 Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 221

233. Callim., Hymns, 6.124 Tagged with subjects: •body (human) Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 154

237. Pseudo-Phocylides, The Sentences of Pseudo-Phocylides, 32 Tagged with subjects: •human of body vs. human of soul Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 220

Tiresias: The Ancient Mediterranean Religions Source Database