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12 results for "breathing"
1. Hebrew Bible, Exodus, 35.31 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •breathing techniques Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 57
35.31. "וַיְמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה בִּתְבוּנָה וּבְדַעַת וּבְכָל־מְלָאכָה׃", 35.31. "And He hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship.",
2. Hebrew Bible, Proverbs, 3.19 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •breathing techniques Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 57
3.19. "יְהוָה בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃", 3.19. "The LORD by wisdom founded the earth; By understanding He established the heavens.",
3. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •breathing techniques Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 82
4. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •breathing techniques Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 57
65a. big strongמתני׳ /strong /big בעל אוב זה פיתום המדבר משחיו וידעוני זה המדבר בפיו הרי אלו בסקילה והנשאל בהם באזהרה:, big strongגמ׳ /strong /big מאי שנא הכא דקתני בעל אוב וידעוני ומאי שנא גבי כריתות דקתני בעל אוב ושייריה לידעוני,ר' יוחנן אמר הואיל ושניהן בלאו אחד נאמרו,ר"ל אמר ידעוני לפי שאין בו מעשה,ור' יוחנן מאי שנא בעל אוב דנקט משום דפתח ביה קרא,וריש לקיש מ"ט לא אמר כר' יוחנן אמר רב פפא חלוקין הן במיתה,ור' יוחנן חלוקה דלאו שמה חלוקה דמיתה לא שמה חלוקה,ורבי יוחנן מ"ט לא אמר כריש לקיש אמר לך מתני' דכריתות ר' עקיבא היא דאמר לא בעינן מעשה,וריש לקיש נהי דלא בעי ר' עקיבא מעשה רבה מעשה זוטא בעי,מגדף מאי מעשה איכא עקימת שפתיו הוי מעשה,בעל אוב מאי מעשה איכא הקשת זרועותיו הוי מעשה,ואפילו לרבנן והתניא אינו חייב אלא על דבר שיש בו מעשה כגון זיבוח קיטור וניסוך והשתחואה,ואמר ר"ל מאן תנא השתחואה ר"ע היא דאמר לא בעינן מעשה ור' יוחנן אמר אפילו תימא רבנן כפיפת קומתו לרבנן הוי מעשה,השתא לריש לקיש כפיפת קומתו לרבנן לא הוי מעשה הקשת זרועותיו דבעל אוב הוי מעשה,כי קאמר ר"ל נמי לר"ע אבל לרבנן לא,אי הכי יצא מגדף ובעל אוב מיבעי ליה,אלא אמר עולא במקטר לשד,א"ל רבא מקטר לשד עובד עבודת כוכבים הוא אלא אמר רבא במקטר לחבר,אמר ליה אביי המקטר לחבר חובר חבר הוא,אין והתורה אמרה חובר זה בסקילה,ת"ר (דברים יח, יא) חובר חבר אחד חבר גדול ואחד חבר קטן ואפי' נחשים ועקרבים,אמר אביי הלכך האי מאן דצמיד זיבורא ועקרבא אע"ג דקא מיכוין דלא ליזקו אסור,ורבי יוחנן מאי שנא דכפיפת קומתו לרבנן הוי מעשה ועקימת שפתיו לא הוי מעשה,אמר רבא שאני מגדף הואיל וישנו בלב 65a. strong MISHNA: /strong The list of those liable to be executed by stoning includes those who practice various types of sorcery. The mishna describes them: b A necromancer is a i pitom /i from whose armpit /b the voice of the dead appears to b speak. And a sorcerer is /b one b from whose mouth /b the dead appears to b speak. These, /b the necromancer and the sorcerer, b are /b executed b by stoning, and one who inquires /b about the future b through them is in /b violation of b a prohibition. /b , strong GEMARA: /strong b What is different here, that /b the mishna b teaches /b the i halakhot /i of both b a necromancer and a sorcerer, and what is different in /b tractate b i Karetot /i /b (2a), b that /b the mishna b teaches /b the i halakha /i of b a necromancer but leaves out /b the i halakha /i of b a sorcerer? /b , b Rabbi Yoḥa says: /b The mishna in tractate i Karetot /i does not count a sorcerer separately in the list of those liable to receive i karet /i b since both /b a necromancer and a sorcerer b are stated /b in the Torah b in one prohibition. /b Consequently, one who unwittingly serves as both a necromancer and a sorcerer is not obligated to bring two sin-offerings, as would be one who transgressed two prohibitions punishable by i karet /i ., b Reish Lakish says: A sorcerer /b is not included in the list in tractate i Karetot /i b because /b his transgression b does not involve an action; /b it involves only speech, and one does not bring a sin-offering for transgressing a prohibition that does not involve an action.,The Gemara asks: b And /b according to the opinion of b Rabbi Yoḥa, /b that a sorcerer is not listed because sorcery is included in the same prohibition as that of necromancy, b what is different /b about b a necromancer that /b the mishna b uses /b specifically that example, and not the example of a sorcerer? The Gemara answers: The mishna chooses to mention the example of a necromancer b because the verse introduces /b the prohibition b with it; /b the case of a sorcerer is mentioned in the verse afterward (see Deuteronomy 18:11).,The Gemara asks: b And what is the reason /b that b Reish Lakish did not say /b an explanation b in accordance with /b the explanation of b Rabbi Yoḥa? Rav Pappa says: /b Reish Lakish disagrees with the opinion of Rabbi Yoḥa b because /b the cases of a necromancer and a sorcerer b are divided /b in the verse b with regard to /b the issue of the b death /b penalty, i.e., one is liable to receive the death penalty for each transgression. Consequently, one would be obligated to bring a separate sin-offering for sorcery were it not for the fact that this transgression does not involve an action., b And Rabbi Yoḥa /b could respond that one cannot infer the number of sin-offerings one is obligated to bring based on capital punishment. With regard to determining the number of sin-offerings, where there is b a division of a prohibition, /b i.e., when two acts are listed as two separate prohibitions, it b is considered a division /b that leads to a separate sin-offering, but where there is a division b of /b a separate b death /b penalty, i.e., when the death penalties are listed separately, it b is not considered a division /b in this regard.,The Gemara asks: b And what is the reason /b that b Rabbi Yoḥa did not say /b an explanation b in accordance with /b the explanation of b Reish Lakish, /b that a sorcerer is not listed in tractate i Karetot /i because his transgression does not involve an action? The Gemara answers: Rabbi Yoḥa could have b said to you /b that b the mishna of /b tractate b i Karetot /i is /b in accordance with the opinion of b Rabbi Akiva, who says /b that b we do not require an action /b for one to be obligated to bring a sin-offering., b And Reish Lakish /b could have responded that b although Rabbi Akiva does not require /b that one perform b a significant action /b to be obligated to bring a sin-offering; nevertheless, b he does require /b that one perform at least b a minor action. /b Sorcery, by contrast, involves no action, and therefore even Rabbi Akiva would not deem one obligated to bring a sin-offering for it.,The Gemara asks: In the case of b a blasphemer, /b i.e., one who curses God, b what action is there? /b He merely speaks, and nevertheless Rabbi Akiva deems him obligated to bring a sin-offering. Clearly, Rabbi Akiva maintains that no action is necessary at all. The Gemara answers: b The twisting of his lips /b while he speaks b is /b considered b an action. /b ,The Gemara asks: b What action is there /b in the case of b a necromancer? /b The Gemara answers: b The striking of his arms /b against each other in order to create the sound of a voice b is /b considered b an action. /b ,The Gemara asks: b And /b is this considered an action b even according to /b the opinion of b the Rabbis, /b who require a significant action for one to be obligated to bring a sin-offering? b But isn’t it taught /b in a i baraita /i : One b is liable /b for idol worship b only for a matter that involves an action, e.g., sacrificing /b an idolatrous offering, b burning /b incense to an idol, b and pouring /b a libation to an idol, b and bowing /b to an idol., b And Reish Lakish says: Who /b is the i tanna /i who b taught bowing /b among these examples? b It is Rabbi Akiva, who says: We do not require /b a significant b action /b for one to be liable; any action is sufficient. b And Rabbi Yoḥa says: You /b may b even say /b that the i baraita /i is in accordance with the opinion of b the Rabbis, /b as b the bending of one’s height, according to /b the opinion of b the Rabbis, is /b considered a significant b action. /b , b Now /b consider, if b according to Reish Lakish, the bending of one’s height is not /b considered a significant b action according to the Rabbis, /b can a less noticeable action such as b the striking of the necromancer’s arms be /b considered a significant b action? /b ,The Gemara answers: Reish Lakish concedes that according to the Rabbis, the striking of the necromancer’s arms is not considered a significant action. b When Reish Lakish says /b that it is considered an action, that statement is b also in accordance with /b the opinion of b Rabbi Akiva. But according to the Rabbis, /b it is b not /b considered a significant action.,The Gemara challenges: b If so, /b that the Rabbis hold that the transgression of a necromancer does not involve an action, then when stating in tractate i Karetot /i (2a) that if one unwittingly transgresses a prohibition for which one is liable to receive i karet /i if he transgresses it intentionally he is obligated to bring a sin-offering, excluding a blasphemer, as he does not perform an action, the Rabbis b should have /b stated: b Excluding a blasphemer and a necromancer, /b as they do not perform an action., b Rather, Ulla says: /b The reason the Rabbis do not state: Excluding a blasphemer and a necromancer, is that when the mishna there lists the case of a necromancer it is referring b to one who burns /b incense b to a demon /b in order to raise the dead, which is a significant action., b Rava said to /b Ulla: b One who burns /b incense b to a demon is an idol worshipper, /b which is already mentioned in the mishna in i Karetot /i . b Rather, Rava says: /b The mishna there is referring b to one who burns /b incense to the demons not as a form of worship but as a manner of sorcery, in order b to gather /b the demons, i.e., to bring them to one place., b Abaye said to /b Ulla: b One who burns /b incense to the demons in order b to gather /b them b is /b considered b a charmer, /b whom the Torah relates to with a distinct prohibition (see Deuteronomy 18:11), which is not punishable by i karet /i .,Rava responded: b Yes, /b such a person is also considered a charmer, b but the Torah states /b that b this /b particular b charmer, /b who gathers demons, is included in the category of a necromancer, and therefore he is executed b by stoning, /b and i karet /i applies as well., b The Sages taught /b with regard to b a charmer /b that the prohibition applies b both /b to b a gathering of large /b animals to one place b and /b to b a gathering of small /b animals to one place, b and even /b to a gathering of b snakes and scorpions. /b , b Abaye says: Therefore, /b with regard to b this /b person, b who /b through sorcery b gathers a hornet and a scorpion /b to harm each other, he is nevertheless b prohibited /b from doing so b even if he intends to prevent them from harming /b him.,The Gemara asks: b And /b as for b Rabbi Yoḥa, /b who holds that according to the Rabbis one is liable for bowing to an idol but not for blaspheming, b what is different /b between these cases, leading to the conclusion b that the bending of one’s height /b while bowing b is /b considered b an action according to the Rabbis, but /b a blasphemer’s b twisting of his lips /b to speak b is not /b considered b an action? /b , b Rava says: /b The case of b a blasphemer is different, since /b this transgression b is in the heart /b as well. The sin of blasphemy does not apply to speech alone, as the blasphemer’s intention is central to the transgression; if he spoke without intention he is not considered a blasphemer. Consequently, one is not obligated to bring a sin-offering for such an action, as it is essentially a sin of the heart.
5. Papyri, Papyri Graecae Magicae, 4.475, 4.476, 4.477, 4.478, 4.479, 4.480, 4.481, 4.482, 4.483, 4.484, 4.485, 4.486, 4.487, 4.488, 4.489, 4.490, 4.491, 4.492, 4.493, 4.494, 4.495, 4.496, 4.497, 4.498, 4.499, 4.500, 4.501, 4.502, 4.503, 4.504, 4.505, 4.506, 4.507, 4.508, 4.509, 4.510, 4.511, 4.512, 4.513, 4.514, 4.515, 4.516, 4.517, 4.518, 4.519, 4.520, 4.521, 4.522, 4.523, 4.524, 4.525, 4.526, 4.527, 4.528, 4.529, 4.530, 4.531, 4.532, 4.533, 4.534, 4.535, 4.536, 4.537, 4.538, 4.539, 4.539-40, 4.540, 4.541, 4.542, 4.543, 4.544, 4.545, 4.546, 4.547, 4.548, 4.549, 4.550, 4.551, 4.552, 4.553, 4.554, 4.555, 4.556, 4.557, 4.558, 4.559, 4.560, 4.561, 4.562, 4.563, 4.564, 4.565, 4.566, 4.567, 4.568, 4.569, 4.570-75, 4.570, 4.571, 4.572, 4.573, 4.574, 4.575, 4.576, 4.577, 4.578, 4.579, 4.580, 4.581, 4.582, 4.583, 4.584, 4.585, 4.586, 4.587, 4.588, 4.589, 4.590, 4.591, 4.592, 4.593, 4.594, 4.595, 4.596, 4.597, 4.598, 4.599, 4.600, 4.601, 4.602, 4.603, 4.604, 4.605, 4.606, 4.607, 4.608, 4.609, 4.610, 4.611, 4.612, 4.613, 4.614, 4.615, 4.616, 4.617, 4.618, 4.619, 4.620, 4.621, 4.622, 4.623, 4.624, 4.625, 4.626, 4.627, 4.628, 4.629, 4.630, 4.631, 4.632, 4.633, 4.634, 4.635, 4.636, 4.637, 4.638, 4.639, 4.640, 4.641, 4.642, 4.643, 4.644, 4.645, 4.646, 4.647, 4.648, 4.649, 4.650, 4.651, 4.652, 4.653, 4.654, 4.655, 4.656, 4.657, 4.658, 4.659, 4.660, 4.661, 4.662, 4.663, 4.664, 4.665, 4.666, 4.667, 4.668, 4.669, 4.670, 4.671, 4.672, 4.673, 4.674, 4.675, 4.676, 4.677, 4.678, 4.679, 4.680, 4.681, 4.682, 4.683, 4.684, 4.685, 4.686, 4.687, 4.688, 4.689, 4.690, 4.691, 4.692, 4.693, 4.694, 4.695, 4.696, 4.697, 4.698, 4.699, 4.700, 4.701, 4.702, 4.703, 4.704, 4.704-708, 4.705, 4.706, 4.707, 4.708, 4.709, 4.710, 4.711, 4.712, 4.713, 4.714, 4.715, 4.716, 4.717, 4.718, 4.719, 4.720, 4.721, 4.722, 4.723, 4.724, 4.725, 4.726, 4.727, 4.728, 4.729, 4.730, 4.731, 4.732, 4.733, 4.734, 4.735, 4.736, 4.737, 4.738, 4.739, 4.740, 4.741, 4.742, 4.743, 4.744, 4.745, 4.746, 4.747, 4.748, 4.749, 4.750, 4.751, 4.752, 4.753, 4.754, 4.755, 4.756, 4.757, 4.758, 4.759, 4.760, 4.761, 4.762, 4.763, 4.764, 4.765, 4.766, 4.767, 4.768, 4.769, 4.770, 4.771, 4.772, 4.773, 4.774, 4.775, 4.776, 4.777, 4.778, 4.779, 4.780, 4.781, 4.782, 4.783, 4.784, 4.785, 4.786, 4.787, 4.788, 4.789, 4.790, 4.791, 4.792, 4.793, 4.794, 4.795, 4.796, 4.797, 4.798, 4.799, 4.800, 4.801, 4.802, 4.803, 4.804, 4.805, 4.806, 4.807, 4.808, 4.809, 4.810, 4.811, 4.812, 4.813, 4.814, 4.815, 4.816, 4.817, 4.818, 4.819, 4.820, 4.821, 4.822, 4.823, 4.824, 4.825, 4.826, 4.827, 4.828, 4.829 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 81
6. Plotinus, Enneads, 5.5.5 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •breathing techniques Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 57
7. Proclus, In Platonis Timaeum Commentarii, 2.274.16-2.274.23 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 57
8. Anon., Chaldean Oracles, 7, 76-77  Tagged with subjects: •nan Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 8
9. Zosimos, On The Body of Magnesium, 3.28.2  Tagged with subjects: •breathing techniques Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 8
10. Psellus, Minor Writings, 1.446.23  Tagged with subjects: •breathing techniques Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 8
11. Proclus, Propositions, 57  Tagged with subjects: •breathing techniques Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 57
12. Theodorus, Commentary On The Timeaus, 2.274.16-2.274.23  Tagged with subjects: •breathing techniques Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 57