The Ancient Mediterranean Religions Index Database

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Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
burial	Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 15 Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 63, 79, 80, 82, 84, 204, 206, 211, 228, 229, 230, 232, 233, 235, 254, 256, 263 Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 93, 122, 170 Flynn (2018), Children in Ancient Israel: The Hebrew Bible and Mesopotamia in Comparative Perspective, 131, 151, 154, 166, 168, 170, 175 Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 62 Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 84, 85, 86, 87, 88, 89, 93, 135, 136, 137, 163, 173, 180 Huttner (2013), Early Christianity in the Lycus Valley, 368, 369 Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 3, 71, 74, 75, 78 Jouanna (2012), Greek Medicine from Hippocrates to Galen, 108 Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 397, 398, 399 Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 72, 73, 234 Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 81, 189 König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 81, 189 Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 264 Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 79, 80, 122 Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 16, 26, 29, 75, 208, 231, 232, 274 Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 44, 151, 155, 223 Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 1, 2, 3, 83, 114, 119, 121, 124, 129, 133, 138, 153, 155, 203 Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 26, 128, 133 Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 95 Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 50, 175, 191 Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 50, 175, 191 Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 75, 89, 181, 191, 199, 201, 203, 204, 205, 207, 295, 296, 297, 299, 300, 316, 318, 319 Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 219, 220, 221, 245, 253 Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 32, 122, 155, 156, 159, 236, 248, 269, 374 Stuckenbruck (2007), 1 Enoch 91-108, 370, 371 Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 150, 172 Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 16, 28, 35, 87, 181, 263, 270 de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 168, 232
burial, abel, of	Levison (2023), The Greek Life of Adam and Eve. 19, 60, 61, 67, 106, 109, 148, 219, 244, 249, 397, 455, 484, 486, 624, 747, 750, 776, 777, 796, 828, 856, 857, 896, 898, 928, 959, 961, 969, 972, 977, 978, 980, 986, 987, 988, 993, 994, 996, 997, 1013, 1017, 1024, 1025, 1029, 1030, 1031, 1037, 1048, 1053, 1056, 1057, 1058
burial, adam, of	Levison (2023), The Greek Life of Adam and Eve. 5, 11, 13, 18, 20, 21, 24, 25, 28, 60, 63, 67, 74, 76, 80, 94, 95, 101, 106, 107, 108, 109, 137, 147, 186, 187, 249, 272, 275, 334, 335, 373, 397, 446, 456, 484, 618, 624, 750, 762, 796, 803, 828, 859, 862, 896, 898, 927, 928, 959, 960, 961, 962, 966, 969, 971, 972, 975, 976, 977, 978, 986, 987, 988, 993, 994, 995, 996, 1013, 1015, 1016, 1017, 1024, 1025, 1027, 1028, 1029, 1030, 1031, 1037, 1055, 1056, 1057, 1058, 1065
burial, after homicide	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 39, 278
burial, agamemnon, and ajax’s	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 394, 395
burial, alive, punishment	Mueller (2002), Roman Religion in Valerius Maximus, 50, 51, 58
burial, and burial, document preservation, cave	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 287, 289
burial, and divine law	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 394, 395, 396, 397, 398, 399
burial, and document preservation, and impurity of hands	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 294
burial, and document preservation, and jar storage	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 289
burial, and document preservation, and judaic law	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 287
burial, and document preservation, and mountain of quranic light	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 301
burial, and document preservation, and pharmacological lore	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 328
burial, and document preservation, and rejected scrolls	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302
burial, and document preservation, and scroll cemeteries	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 273, 290
burial, and document preservation, biblical attestation of	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 284
burial, and document preservation, cedar oil and	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 284
burial, and document preservation, in qumran cemetery	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 290, 291
burial, and document preservation, sadducees approach to	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 294
burial, and document preservation, unusable documents as pesul	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 287
burial, and lamentation, war dead, burial, of conclusion of narrative with proper	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 111, 112
burial, and mourning in vergil, aeneid	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 236, 237, 239
burial, and preservation, and shemot, gods document name	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 273, 287, 293, 294
burial, and preservation, document	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 284, 289
burial, and the set	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 220
burial, animal	Mackay (2022), Animal Encounters in Valerius Flaccus’ Argonautica, 99, 100
burial, area p	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 34, 38, 107, 108, 111, 112, 115, 116, 141, 332, 333
burial, as singing	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 270, 271, 272, 273
burial, associations role in members’	Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 12, 47, 54, 56, 72, 114, 148, 150, 157, 187, 191, 194, 198, 199, 200, 201, 217, 228, 234
burial, at aquincum, bowls from, sandals in	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 136
burial, athens vs. s. ant.	Meinel (2015), Pollution and Crisis in Greek Tragedy, 91, 92
burial, bones, and	McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 148, 150
burial, cain of	Levison (2023), The Greek Life of Adam and Eve. 244
burial, calendar	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 549, 552, 553, 554, 555, 556, 557, 558, 559, 560, 582, 583, 584, 585, 647, 659, 753, 808, 1119
burial, centre, qumran and the essenes, as scroll	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 342
burial, child	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1155
burial, cloth, linen	Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 159, 160
burial, collected bones	Hachlili (2005), Practices And Rites In The Second Temple Period, 459, 521, 525
burial, communal	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 223
burial, creon, and polynices’	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 397, 398, 399
burial, criteria, dead sea scrolls, scroll	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 342
burial, customs	Hachlili (2005), Practices And Rites In The Second Temple Period, 441, 476, 478, 479, 481, 485, 489, 512, 521, 523, 525 Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 84, 90, 94, 177, 199
burial, customs, burial/funeral	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 152, 188, 224, 225, 226, 228
burial, customs, provinces, of roman empire	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 337, 338, 339
burial, death and	Schwartz (2008), 2 Maccabees, 245, 365, 417, 418, 439
burial, deme festival	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 355, 803, 806, 807, 811, 867, 868, 869, 870, 886, 887, 922, 985, 991, 992, 1161, 1162
burial, denial of	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 40, 90
burial, dream imagery, death and	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 188
burial, elites, and	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 223, 229, 233, 234, 235, 236, 238, 239, 240, 243, 244, 245, 246
burial, euripides	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 287, 288, 290
burial, eusebês, and cognates, usage, in context of death and	Peels (2016), Hosios: A Semantic Study of Greek Piety, 75, 77
burial, eve, of	Levison (2023), The Greek Life of Adam and Eve. 5, 67, 95, 275, 448, 455, 777, 778, 828, 857, 896, 898, 899, 969, 989, 996, 997, 1013, 1030, 1048, 1053, 1054, 1055, 1056, 1057, 1058
burial, failed	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 138
burial, funeral	Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 29, 30, 34, 36, 37, 60, 281, 338, 341, 427, 446, 562, 566, 567, 568
burial, funeral expenses	Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 88
burial, funerary, public	Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 232
burial, graves, and curse	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 291
burial, ground, burial	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 138
burial, ground, state funeral for the war dead, public	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 39
burial, grounds, funerals	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 15, 155, 172
burial, homer, and	McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 158
burial, hosios, and cognates, in context of death and	Peels (2016), Hosios: A Semantic Study of Greek Piety, 35, 39, 44, 45, 48, 49, 101, 102, 128, 178, 179, 213, 214
burial, in a supplication tragedy	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 289
burial, in alcestis, double	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 70
burial, in demosthenes	Meinel (2015), Pollution and Crisis in Greek Tragedy, 92
burial, in double	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 70
burial, in effigy	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 6, 7
burial, in sanctuaries	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 22
burial, in the city	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 224, 225, 242
burial, in the social hierarchy	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 317
burial, in thebes, seven against thebes	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 53, 183
burial, incomplete	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 141
burial, indemnity, paid by associations to members	Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 82, 83, 199, 228
burial, informal	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 341
burial, inscriptions, inscriptions	Hayes (2022), The Literature of the Sages: A Re-Visioning, 317
burial, islam, manuscript cave	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 289, 301
burial, judith, death and	Gera (2014), Judith, 42, 260, 261, 473, 474, 475, 476
burial, law, nomos on	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 189, 190, 192, 198, 199, 200, 211
burial, lefkandi, t.79	Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 205
burial, legitimacy and inheritance	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 270, 271, 272, 273, 281, 282, 284
burial, lysimachus, on oedipus’s	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 670
burial, menelaus, and ajax’s	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 394, 395
burial, mock	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 118
burial, mound	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 67, 69, 70, 71, 99, 101, 191, 198, 267, 334
burial, mourning, death and	Schwartz (2008), 2 Maccabees, 198
burial, non-elites, and	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 223, 232, 240, 243, 245, 246, 247
burial, obligation	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 162, 188, 271, 272, 273, 294, 297
burial, odysseus, and ajax’s	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 395, 398
burial, of ajax	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 311, 394, 395, 398
burial, of apis, and sarapis	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 331, 342
burial, of bishop clematius, church with	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 309
burial, of body	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 128
burial, of cain	Levison (2023), The Greek Life of Adam and Eve. 244
burial, of dead	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 76, 251 O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 98 Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 83, 84, 85, 87, 88, 89, 97, 299, 339
burial, of death, aḥiqar	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 144, 145, 149, 151, 174
burial, of death, judaism	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 144
burial, of death, tobit	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 4, 128, 144, 145, 146, 149, 150, 151, 174, 200
burial, of dionysus, grave or	Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 77, 162
burial, of excessive war dead, lamentation, pleasure arising from	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 109, 110
burial, of gracchus	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 124, 133
burial, of hector	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 2, 138, 203
burial, of hoards under floor/wall	Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 87
burial, of male epic and female war dead, lament, linking	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 104
burial, of marcellus	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 124, 133
burial, of oedipus	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 669, 670
burial, of paulus	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 119, 121, 133
burial, of polynices	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 712
burial, of polynices, oedipus’s son	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 263, 304, 305, 306, 396, 397, 398, 399
burial, of pompey	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 138
burial, of seven against thebes	Wilding (2022), Reinventing the Amphiareion at Oropos, 32, 33, 34, 36, 37
burial, of social unity and war dead, cohesion, female ritual as force for	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 104, 105, 222
burial, of the dead, motifs, in postclassical tragedy	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 103, 282, 284, 286, 287, 288, 289, 290, 291, 292
burial, of themistocles	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 395
burial, of thoas in statius thebaid, burials, and mourning, hypsipyles fake	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 159, 160, 161, 162, 163
burial, of thoas, in hypsipyle, fake statius	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 159, 160, 161, 162, 163
burial, of traitor in xenophon	Meinel (2015), Pollution and Crisis in Greek Tragedy, 92
burial, of war dead	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 104, 105, 106, 107, 108, 109, 110, 111, 112
burial, of war dead, suppliants, women seeking to bury dead as	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 105, 106, 110
burial, of war dead, theseus, womens association with	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 110
burial, oracles, on	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 274, 284, 297
burial, orpheus and eurydice, destruction of orpheus body and denial of	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 99, 239
burial, orphism, and	McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 79
burial, pimps, denial of	McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 141
burial, place in attica, seven against thebes	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 184, 193
burial, place of	Putnam et al. (2023), The Poetic World of Statius' Silvae, 255, 257, 258, 259, 260, 261, 262, 267, 272
burial, place of osiris, abatos	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 89, 92
burial, place of paul	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 34
burial, places, memorials	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 20, 21, 24, 25, 26, 27, 29, 30, 31, 33, 34, 35, 36, 37, 38, 52, 55, 56, 57, 98, 104, 107, 108, 111, 112, 115, 116, 122, 130, 140, 141, 142, 143, 144, 149, 150, 187, 188, 189, 190, 309, 310, 311, 331, 332, 339, 360, 370, 371
burial, plots	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 51, 630
burial, plots, dimensions	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 166
burial, plots, violations of	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 197
burial, possibility of qumran, scroll	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 290, 291, 342
burial, pot	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 334, 341, 349
burial, practice, burial/funeral, traditional	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 169, 187, 226, 228
burial, practice, burial/funeral, transformation of	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 224, 225, 226, 228
burial, practices	Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 109, 201, 230, 232, 240, 248, 254
burial, practices in palestine	Feldman (2006), Judaism and Hellenism Reconsidered, 17
burial, practices in rome, jewish	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 9, 18
burial, practices, bronze age, early	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 61
burial, practices, neolithic/chalcolithic age, bronze age	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 61
burial, practices, neolithic/chalcolithic age, curses and formulas protecting against desecration of tombs	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 459
burial, practices, neolithic/chalcolithic age, lydian	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 112
burial, practices, persia/persians	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 164, 168, 170
burial, practices/customs	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 171, 173, 286, 288, 409
burial, primary	Hachlili (2005), Practices And Rites In The Second Temple Period, 10, 449, 450, 521, 523, 525
burial, prostitutes, denial of	McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 141
burial, pseudo	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 78
burial, refusal of	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 138, 146, 153
burial, rites	Hachlili (2005), Practices And Rites In The Second Temple Period, 437 Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 170
burial, rites in vergil, aeneid, conflations of wedding and	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 226, 236
burial, rites, bacchic rites, conflation with wedding and	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 120, 152, 153, 162
burial, rites, burials, and mourning, conflations of wedding and	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 20, 56, 89, 120, 236
burial, rites, death	O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 307
burial, rites, weddings and marriage, conflations of wedding and	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 20, 56, 89, 120, 236
burial, ritual	Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 13
burial, rituals, dionysiac	Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 158, 159, 160, 162, 163
burial, role of	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 207, 208, 213, 217, 224, 225, 229, 236, 245, 252, 253, 254, 255, 256
burial, sarah, of omitted	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 43, 386
burial, secondary	Hachlili (2005), Practices And Rites In The Second Temple Period, 449, 483, 512, 521, 524, 525
burial, silence of	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 734
burial, site of osiris, abydos memnonion	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 486, 495
burial, sites	Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 437
burial, sites, burial/funeral, administration of	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 326, 327, 328
burial, sites, rome, ancient, christian	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 359
burial, sites, rome, ancient, non-christian	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 268, 281
burial, sites, sacred animals, egyptian, demotic terms for	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 396, 415
burial, societies	Levine (2005), The Ancient Synagogue, The First Thousand Years, 85, 294, 392
burial, state festival	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 51, 53, 310, 393, 636
burial, terminology for, death and	Schwartz (2008), 2 Maccabees, 306, 406
burial, tetrapolis festival	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 767, 896, 1151, 1152, 1153
burial, to, army, refusal of	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 138, 146, 153
burial, tombs of ancestors	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 158, 159, 175, 221
burial, transformation, in	McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 154
burial, treason, and	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 394, 395, 399, 748, 749
burial, unsatisfactory	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 138
burial, war dead, of bacchic rites in	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 104, 106, 107, 108, 109
burial, war dead, of poets assumption of female voice of lamentation in	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 104
burial, war dead, of transgressive female behavior and	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 106, 107
burial, within city of ephesos	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 77, 87
burial/funeral	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 174
burial/funeral, adjacent to churches	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 208, 446
burial/funeral, anointing	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 228
burial/funeral, in churches	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 208
burial/funeral, multiple, burials,	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 206, 208, 276
burial/funeral, procession	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 226
burial/funeral, ritual	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 152, 323
burial/funeral, second, burial,	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 276, 352
burial/funeral, space	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 163, 206, 294, 322, 328, 396, 510
burial/funeral, spouses	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 295, 296
burial/funeral, wall paintings	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 290
burials	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 57, 132, 156, 188, 275, 282
burials, and bones	McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 148, 150
burials, and gold	McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 147, 148, 150, 154
burials, and mourning, bacchic rites conflated with	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 120, 152, 153, 162
burials, and mourning, excessive female grief and pleasure in lamentation	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 93, 95, 96, 109, 110, 236, 247
burials, and mourning, philomela as mourner	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 142, 143
burials, and mourning, poet, traditional lament for death of	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 239
burials, and subterranean passages, alexandria sarapieion, sacred animal	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 333, 334, 336, 591
burials, copper scroll, on elite and non-elite	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 245, 246
burials, cremation, and heroic	McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 148, 150, 154
burials, focarion, infant	Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 128
burials, gold, in	McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 147, 148, 150, 154
burials, heroic funerals	McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 147, 148, 150, 154, 158
burials, legal aspects	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 197, 229, 314
burials, villae rusticae, on non-elite	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 244, 245
death/burial, paul, st	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 359
death/burial, peter, st	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 359
funeral/burial, of death	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 70, 126
graves/tombs/burial, clusters of	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 225, 327
graves/tombs/burial, construction of	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 206, 208
graves/tombs/burial, designations for	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 18, 110, 235, 236, 266, 329
graves/tombs/burial, general lists of	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 224, 225, 226
graves/tombs/burial, memorials	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 236, 265, 294, 350, 351
graves/tombs/burial, pagan graves	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 396, 401, 492
graves/tombs/burial, presbyter’s graves	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 309
graves/tombs/burial, purchase of	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 235, 237, 328
graves/tombs/burial, reusage of	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 208
graves/tombs/burial, single graves	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 295, 307, 309
graves/tombs/burial, twin graves	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 309
mourning/death/burial	Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 61, 217, 269
rites/burials, funeral	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 5, 24, 25, 26, 27, 31, 32, 35, 36, 37

List of validated texts:

71 validated results for "burial"

1. Septuagint, Tobit, 1.17-1.18, 2.3-2.4, 2.7, 4.3-4.4, 14.3-14.12 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Burial • Burial, Abel, of • Burial, Adam, of • Judith, death and burial • burial of death, Aḥiqar • burial of death, Judaism • burial of death, Tobit • elites, and burial • villae rusticae, on non-elite burials

Found in books: Gera (2014), Judith, 474, 475; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 244; Levison (2023), The Greek Life of Adam and Eve. 976, 977; Stuckenbruck (2007), 1 Enoch 91-108, 370; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 144, 145, 146, 149, 150, 151

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1.17 I would give my bread to the hungry and my clothing to the naked; and if I saw any one of my people dead and thrown out behind the wall of Nineveh, I would bury him. ^1.18 And if Sennacherib the king put to death any who came fleeing from Judea, I buried them secretly. For in his anger he put many to death. When the bodies were sought by the king, they were not found. ^2.3 But he came back and said, "Father, one of our people has been strangled and thrown into the market place." ^2.4 So before I tasted anything I sprang up and removed the body to a place of shelter until sunset. ^2.7 When the sun had set I went and dug a grave and buried the body. ^4.3 So he called him and said, "My son, when I die, bury me, and do not neglect your mother. Honor her all the days of your life; do what is pleasing to her, and do not grieve her. ^4.4 Remember, my son, that she faced many dangers for you while you were yet unborn. When she dies bury her beside me in the same grave. ^1
4.3 When he had grown very old he called his son and grandsons, and said to him, "My son, take your sons; behold, I have grown old and am about to depart this life. ^14.4 Go to Media, my son, for I fully believe what Jonah the prophet said about Nineveh, that it will be overthrown. But in Media there will be peace for a time. Our brethren will be scattered over the earth from the good land, and Jerusalem will be desolate. The house of God in it will be burned down and will be in ruins for a time. ^14.5 But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it. ^14.6 Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols. ^14.7 All the Gentiles will praise the Lord, and his people will give thanks to God, and the Lord will exalt his people. And all who love the Lord God in truth and righteousness will rejoice, showing mercy to our brethren. ^14.8 So now, my son, leave Nineveh, because what the prophet Jonah said will surely happen. ^14.9 But keep the law and the commandments, and be merciful and just, so that it may be well with you. ^14.10 Bury me properly, and your mother with me. And do not live in Nineveh any longer. See, my son, what Nadab did to Ahikar who had reared him, how he brought him from light into darkness, and with what he repaid him. But Ahikar was saved, and the other received repayment as he himself went down into the darkness. Ahikar gave alms and escaped the deathtrap which Nadab had set for him; but Nadab fell into the trap and perished. ^14.11 So now, my children, consider what almsgiving accomplishes and how righteousness delivers." As he said this he died in his bed. He was a hundred and fifty-eight years old; and Tobias gave him a magnificent funeral. ^14.12 And when Anna died he buried her with his father. Then Tobias returned with his wife and his sons to Ecbatana, to Raguel his father-in-law.'' None

2. Hebrew Bible, Deuteronomy, 21.23, 32.50 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Burial • Burial customs • Burial, Adam, of • Judith, death and burial • Primary burial • burial

Found in books: Gera (2014), Judith, 473; Hachlili (2005), Practices And Rites In The Second Temple Period, 523; Levison (2023), The Greek Life of Adam and Eve. 976; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 79, 80; Stuckenbruck (2007), 1 Enoch 91-108, 370

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21.23 לֹא־תָלִין נִבְלָתוֹ עַל־הָעֵץ כִּי־קָבוֹר תִּקְבְּרֶנּוּ בַּיּוֹם הַהוּא כִּי־קִלְלַת אֱלֹהִים תָּלוּי וְלֹא תְטַמֵּא אֶת־אַדְמָתְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃' ' None

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21.23 his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is a reproach unto God; that thou defile not thy land which the LORD thy God giveth thee for an inheritance. ^32.50 and die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people.'' None

3. Hebrew Bible, Genesis, 18.20, 21.16, 21.22, 23.1-23.4, 23.8-23.20, 24.1, 25.8, 25.10, 47.30, 49.29-49.31, 50.10-50.13, 50.26 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Burial • Burial customs • Burial, Abel, of • Burial, Adam, of • Burial, Eve, of • Judith, death and burial • Primary burial • Sarah, burial of, omitted • burial • burial of death, Aḥiqar • burial of death, Tobit • burial, societies

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 43, 386; Flynn (2018), Children in Ancient Israel: The Hebrew Bible and Mesopotamia in Comparative Perspective, 166, 168, 170, 175; Gera (2014), Judith, 260, 473, 474, 475; Hachlili (2005), Practices And Rites In The Second Temple Period, 523; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 234; Levine (2005), The Ancient Synagogue, The First Thousand Years, 85; Levison (2023), The Greek Life of Adam and Eve. 397, 484, 486, 899, 977, 986, 1025; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 151, 200

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21.16 וַתֵּלֶךְ וַתֵּשֶׁב לָהּ מִנֶּגֶד הַרְחֵק כִּמְטַחֲוֵי קֶשֶׁת כִּי אָמְרָה אַל־אֶרְאֶה בְּמוֹת הַיָּלֶד וַתֵּשֶׁב מִנֶּגֶד וַתִּשָּׂא אֶת־קֹלָהּ וַתֵּבְךְּ׃ ^21.22 וַיְהִי בָּעֵת הַהִוא וַיֹּאמֶר אֲבִימֶלֶךְ וּפִיכֹל שַׂר־צְבָאוֹ אֶל־אַבְרָהָם לֵאמֹר אֱלֹהִים עִמְּךָ בְּכֹל אֲשֶׁר־אַתָּה עֹשֶׂה׃ ^23.1 וְעֶפְרוֹן יֹשֵׁב בְּתוֹךְ בְּנֵי־חֵת וַיַּעַן עֶפְרוֹן הַחִתִּי אֶת־אַבְרָהָם בְּאָזְנֵי בְנֵי־חֵת לְכֹל בָּאֵי שַׁעַר־עִירוֹ לֵאמֹר׃ ^23.1 וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים שְׁנֵי חַיֵּי שָׂרָה׃ ^23.2 וַיָּקָם הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר־בּוֹ לְאַבְרָהָם לַאֲחֻזַּת־קָבֶר מֵאֵת בְּנֵי־חֵת׃ ^23.2 וַתָּמָת שָׂרָה בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ׃ ^23.3 וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ וַיְדַבֵּר אֶל־בְּנֵי־חֵת לֵאמֹר׃ ^23.4 גֵּר־וְתוֹשָׁב אָנֹכִי עִמָּכֶם תְּנוּ לִי אֲחֻזַּת־קֶבֶר עִמָּכֶם וְאֶקְבְּרָה מֵתִי מִלְּפָנָי׃ ^23.8 וַיְדַבֵּר אִתָּם לֵאמֹר אִם־יֵשׁ אֶת־נַפְשְׁכֶם לִקְבֹּר אֶת־מֵתִי מִלְּפָנַי שְׁמָעוּנִי וּפִגְעוּ־לִי בְּעֶפְרוֹן בֶּן־צֹחַר׃ ^23.9 וְיִתֶּן־לִי אֶת־מְעָרַת הַמַּכְפֵּלָה אֲשֶׁר־לוֹ אֲשֶׁר בִּקְצֵה שָׂדֵהוּ בְּכֶסֶף מָלֵא יִתְּנֶנָּה לִי בְּתוֹכְכֶם לַאֲחֻזַּת־קָבֶר׃ ^23.11 לֹא־אֲדֹנִי שְׁמָעֵנִי הַשָּׂדֶה נָתַתִּי לָךְ וְהַמְּעָרָה אֲשֶׁר־בּוֹ לְךָ נְתַתִּיהָ לְעֵינֵי בְנֵי־עַמִּי נְתַתִּיהָ לָּךְ קְבֹר מֵתֶךָ׃ ^23.12 וַיִּשְׁתַּחוּ אַבְרָהָם לִפְנֵי עַם הָאָרֶץ׃ ^23.13 וַיְדַבֵּר אֶל־עֶפְרוֹן בְּאָזְנֵי עַם־הָאָרֶץ לֵאמֹר אַךְ אִם־אַתָּה לוּ שְׁמָעֵנִי נָתַתִּי כֶּסֶף הַשָּׂדֶה קַח מִמֶּנִּי וְאֶקְבְּרָה אֶת־מֵתִי שָׁמָּה׃ ^23.14 וַיַּעַן עֶפְרוֹן אֶת־אַבְרָהָם לֵאמֹר לוֹ׃ ^23.15 אֲדֹנִי שְׁמָעֵנִי אֶרֶץ אַרְבַּע מֵאֹת שֶׁקֶל־כֶּסֶף בֵּינִי וּבֵינְךָ מַה־הִוא וְאֶת־מֵתְךָ קְבֹר׃ ^23.16 וַיִּשְׁמַע אַבְרָהָם אֶל־עֶפְרוֹן וַיִּשְׁקֹל אַבְרָהָם לְעֶפְרֹן אֶת־הַכֶּסֶף אֲשֶׁר דִּבֶּר בְּאָזְנֵי בְנֵי־חֵת אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף עֹבֵר לַסֹּחֵר׃ ^23.17 וַיָּקָם שְׂדֵה עֶפְרוֹן אֲשֶׁר בַּמַּכְפֵּלָה אֲשֶׁר לִפְנֵי מַמְרֵא הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר־בּוֹ וְכָל־הָעֵץ אֲשֶׁר בַּשָּׂדֶה אֲשֶׁר בְּכָל־גְּבֻלוֹ סָבִיב׃ ^23.18 לְאַבְרָהָם לְמִקְנָה לְעֵינֵי בְנֵי־חֵת בְּכֹל בָּאֵי שַׁעַר־עִירוֹ׃ ^23.19 וְאַחֲרֵי־כֵן קָבַר אַבְרָהָם אֶת־שָׂרָה אִשְׁתּוֹ אֶל־מְעָרַת שְׂדֵה הַמַּכְפֵּלָה עַל־פְּנֵי מַמְרֵא הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן׃ ^24.1 וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַיהוָה בֵּרַךְ אֶת־אַבְרָהָם בַּכֹּל׃ ^24.1 וַיִּקַּח הָעֶבֶד עֲשָׂרָה גְמַלִּים מִגְּמַלֵּי אֲדֹנָיו וַיֵּלֶךְ וְכָל־טוּב אֲדֹנָיו בְּיָדוֹ וַיָּקָם וַיֵּלֶךְ אֶל־אֲרַם נַהֲרַיִם אֶל־עִיר נָחוֹר׃ ^25.8 וַיִּגְוַע וַיָּמָת אַבְרָהָם בְּשֵׂיבָה טוֹבָה זָקֵן וְשָׂבֵעַ וַיֵּאָסֶף אֶל־עַמָּיו׃ ^49.29 וַיְצַו אוֹתָם וַיֹּאמֶר אֲלֵהֶם אֲנִי נֶאֱסָף אֶל־עַמִּי קִבְרוּ אֹתִי אֶל־אֲבֹתָי אֶל־הַמְּעָרָה אֲשֶׁר בִּשְׂדֵה עֶפְרוֹן הַחִתִּי׃ ^49.31 שָׁמָּה קָבְרוּ אֶת־אַבְרָהָם וְאֵת שָׂרָה אִשְׁתּוֹ שָׁמָּה קָבְרוּ אֶת־יִצְחָק וְאֵת רִבְקָה אִשְׁתּוֹ וְשָׁמָּה קָבַרְתִּי אֶת־לֵאָה׃ ^50.11 וַיַּרְא יוֹשֵׁב הָאָרֶץ הַכְּנַעֲנִי אֶת־הָאֵבֶל בְּגֹרֶן הָאָטָד וַיֹּאמְרוּ אֵבֶל־כָּבֵד זֶה לְמִצְרָיִם עַל־כֵּן קָרָא שְׁמָהּ אָבֵל מִצְרַיִם אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן׃ ^50.12 וַיַּעֲשׂוּ בָנָיו לוֹ כֵּן כַּאֲשֶׁר צִוָּם׃ ^50.13 וַיִּשְׂאוּ אֹתוֹ בָנָיו אַרְצָה כְּנַעַן וַיִּקְבְּרוּ אֹתוֹ בִּמְעָרַת שְׂדֵה הַמַּכְפֵּלָה אֲשֶׁר קָנָה אַבְרָהָם אֶת־הַשָּׂדֶה לַאֲחֻזַּת־קֶבֶר מֵאֵת עֶפְרֹן הַחִתִּי עַל־פְּנֵי מַמְרֵא׃' ' None

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18.20 And the LORD said: ‘Verily, the cry of Sodom and Gomorrah is great, and, verily, their sin is exceeding grievous. ^21.16 And she went, and sat her down over against him a good way off, as it were a bow-shot; for she said: ‘Let me not look upon the death of the child.’ And she sat over against him, and lifted up her voice, and wept. ^21.22 And it came to pass at that time, that Abimelech and Phicol the captain of his host spoke unto Abraham, saying: ‘God is with thee in all that thou doest. ^23.1 And the life of Sarah was a hundred and seven and twenty years; these were the years of the life of Sarah. ^23.2 And Sarah died in Kiriatharba—the same is Hebron—in the land of Canaan; and Abraham came to mourn for Sarah, and to weep for her. ^23.3 And Abraham rose up from before his dead, and spoke unto the children of Heth, saying: ^23.4 ’I am a stranger and a sojourner with you: give me a possession of a burying-place with you, that I may bury my dead out of my sight.’ ^23.8 And he spoke with them, saying: ‘If it be your mind that I should bury my dead out of my sight, hear me, and entreat for me to Ephron the son of Zohar, ^23.9 that he may give me the cave of Machpelah, which he hath, which is in the end of his field; for the full price let him give it to me in the midst of you for a possession of a burying-place.’ ^23.10 Now Ephron was sitting in the midst of the children of Heth; and Ephron the Hittite answered Abraham in the hearing of the children of Heth, even of all that went in at the gate of his city, saying: ^23.11 ’Nay, my lord, hear me: the field give I thee, and the cave that is therein, I give it thee; in the presence of the sons of my people give I it thee; bury thy dead.’ ^23.12 And Abraham bowed down before the people of the land. ^23.13 And he spoke unto Ephron in the hearing of the people of the land, saying: ‘But if thou wilt, I pray thee, hear me: I will give the price of the field; take it of me, and I will bury my dead there.’ ^23.14 And Ephron answered Abraham, saying unto him: ^23.15 ’My lord, hearken unto me: a piece of land worth four hundred shekels of silver, what is that betwixt me and thee? bury therefore thy dead.’ ^23.16 And Abraham hearkened unto Ephron; and Abraham weighed to Ephron the silver, which he had named in the hearing of the children of Heth, four hundred shekels of silver, current money with the merchant. ^23.17 So the field of Ephron, which was in Machpelah, which was before Mamre, the field, and the cave which was therein, and all the trees that were in the field, that were in all the border thereof round about, were made sure ^23.18 unto Abraham for a possession in the presence of the children of Heth, before all that went in at the gate of his city. ^23.19 And after this, Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre—the same is Hebron—in the land of Canaan. ^23.20 And the field, and the cave that is therein, were made sure unto Abraham for a possession of a burying-place by the children of Heth. ^24.1 And Abraham was old, well stricken in age; and the LORD had blessed Abraham in all things. ^25.8 And Abraham expired, and died in a good old age, an old man, and full of years; and was gathered to his people. ^25.10 the field which Abraham purchased of the children of Heth; there was Abraham buried, and Sarah his wife. ^47.30 But when I sleep with my fathers, thou shalt carry me out of Egypt, and bury me in their burying-place.’ And he said: ‘I will do as thou hast said.’ ^49.29 And be charged them, and said unto them: ‘I am to be gathered unto my people; bury me with my fathers in the cave that is in the field of Ephron the Hittite, ^49.30 in the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan, which Abraham bought with the field from Ephron the Hittite for a possession of a burying-place. ^49.31 There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah. ^50.10 And they came to the threshing-floor of Atad, which is beyond the Jordan, and there they wailed with a very great and sore wailing; and he made a mourning for his father seven days. ^50.11 And when the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said: ‘This is a grievous amourning to the Egyptians.’ Wherefore the name of it was called Abel-mizraim, which is beyond the Jordan. ^50.12 And his sons did unto him according as he commanded them. ^50.13 For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field, for a possession of a burying-place, of Ephron the Hittite, in front of Mamre.' ' None

4. Hebrew Bible, Jonah, 4.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Burial, Adam, of • Judith, death and burial

Found in books: Gera (2014), Judith, 260; Levison (2023), The Greek Life of Adam and Eve. 966

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4.8 וַיְהִי כִּזְרֹחַ הַשֶּׁמֶשׁ וַיְמַן אֱלֹהִים רוּחַ קָדִים חֲרִישִׁית וַתַּךְ הַשֶּׁמֶשׁ עַל־רֹאשׁ יוֹנָה וַיִּתְעַלָּף וַיִּשְׁאַל אֶת־נַפְשׁוֹ לָמוּת וַיֹּאמֶר טוֹב מוֹתִי מֵחַיָּי׃'' None

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4.8 And it came to pass, when the sun arose, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and requested for himself that he might die, and said: ‘It is better for me to die than to live.’'' None

5. Hebrew Bible, Numbers, 19.13-19.15, 27.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Burial, Abel, of • Burial, Adam, of • Burial, Eve, of • Judith, death and burial • Qumran, scroll burial, possibility of • document burial and preservation, in Qumran cemetery

Found in books: Gera (2014), Judith, 473; Levison (2023), The Greek Life of Adam and Eve. 778, 961, 977; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 291

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19.13 כָּל־הַנֹּגֵעַ בְּמֵת בְּנֶפֶשׁ הָאָדָם אֲשֶׁר־יָמוּת וְלֹא יִתְחַטָּא אֶת־מִשְׁכַּן יְהוָה טִמֵּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל כִּי מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא יִהְיֶה עוֹד טֻמְאָתוֹ בוֹ׃ ^19.14 זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃ ^19.15 וְכֹל כְּלִי פָתוּחַ אֲשֶׁר אֵין־צָמִיד פָּתִיל עָלָיו טָמֵא הוּא׃ ^27.13 וְרָאִיתָה אֹתָהּ וְנֶאֱסַפְתָּ אֶל־עַמֶּיךָ גַּם־אָתָּה כַּאֲשֶׁר נֶאֱסַף אַהֲרֹן אָחִיךָ׃'' None

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19.13 Whosoever toucheth the dead, even the body of any man that is dead, and purifieth not himself—he hath defiled the tabernacle of the LORD—that soul shall be cut off from Israel; because the water of sprinkling was not dashed against him, he shall be unclean; his uncleanness is yet upon him. ^19.14 This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days. ^19.15 And every open vessel, which hath no covering close-bound upon it, is unclean. ^27.13 And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered;'' None

6. Hebrew Bible, 2 Kings, 9.35-9.36 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Burial • Burial, Adam, of

Found in books: Levison (2023), The Greek Life of Adam and Eve. 976; Stuckenbruck (2007), 1 Enoch 91-108, 370

sup>9.36 וַיָּשֻׁבוּ וַיַּגִּידוּ לוֹ וַיֹּאמֶר דְּבַר־יְהוָה הוּא אֲשֶׁר דִּבֶּר בְּיַד־עַבְדּוֹ אֵלִיָּהוּ הַתִּשְׁבִּי לֵאמֹר בְּחֵלֶק יִזְרְעֶאל יֹאכְלוּ הַכְּלָבִים אֶת־בְּשַׂר אִיזָבֶל׃' ' None

sup>9.36 Wherefore they came back, and told him. And he said: ‘This is the word of the LORD, which He spoke by His servant Elijah the Tishbite, saying: In the portion of Jezreel shall the dogs eat the flesh of Jezebel;' ' None

7. Hebrew Bible, Isaiah, 14.18 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Burial, Abel, of • Burial, Adam, of • Death and Burial

Found in books: Levison (2023), The Greek Life of Adam and Eve. 1025; Schwartz (2008), 2 Maccabees, 365

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14.18 כָּל־מַלְכֵי גוֹיִם כֻּלָּם שָׁכְבוּ בְכָבוֹד אִישׁ בְּבֵיתוֹ׃'' None

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14.18 All the kings of the nations, all of them, sleep in glory, every one in his own house.'' None

8. Hebrew Bible, Jeremiah, 8.2, 14.16, 29.5 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Burial • Burial, Adam, of

Found in books: Levison (2023), The Greek Life of Adam and Eve. 187, 976; Stuckenbruck (2007), 1 Enoch 91-108, 370, 371

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8.2 וּשְׁטָחוּם לַשֶּׁמֶשׁ וְלַיָּרֵחַ וּלְכֹל צְבָא הַשָּׁמַיִם אֲשֶׁר אֲהֵבוּם וַאֲשֶׁר עֲבָדוּם וַאֲשֶׁר הָלְכוּ אַחֲרֵיהֶם וַאֲשֶׁר דְּרָשׁוּם וַאֲשֶׁר הִשְׁתַּחֲווּ לָהֶם לֹא יֵאָסְפוּ וְלֹא יִקָּבֵרוּ לְדֹמֶן עַל־פְּנֵי הָאֲדָמָה יִהְיוּ׃ ^8.2 עָבַר קָצִיר כָּלָה קָיִץ וַאֲנַחְנוּ לוֹא נוֹשָׁעְנוּ׃ ^29.5 בְּנוּ בָתִּים וְשֵׁבוּ וְנִטְעוּ גַנּוֹת וְאִכְלוּ אֶת־פִּרְיָן׃' ' None

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8.2 and they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped; they shall not be gathered, nor be buried, they shall be for dung upon the face of the earth. ^29.5 Build ye houses, and dwell in them, and plant gardens, and eat the fruit of them;' ' None

9. Hebrew Bible, Judges, 2.10, 16.31 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Burial customs • Burial, Abel, of • Burial, Adam, of • Judith, death and burial • Primary burial

Found in books: Gera (2014), Judith, 475; Hachlili (2005), Practices And Rites In The Second Temple Period, 523; Levison (2023), The Greek Life of Adam and Eve. 977

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2.10 And also all that generation were gathered to their fathers: and there arose another generation after them, which knew not the Lord, nor yet the work which he had done for Yisra᾽el.' ' None

10. Homer, Iliad, 6.300, 16.456, 16.667, 16.672, 16.679, 23.32, 23.72, 23.75, 23.114-23.120, 23.141-23.148, 23.166-23.178, 23.243-23.244, 24.719-24.777, 24.785, 24.804 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Alcestis, double burial in • Bacchic rites, conflation with wedding and burial rites • Burial • Hector, burial of • Hypsipyle, fake burial of Thoas (in Statius) • bones, and burial • burial • burial of dead • burial practices • burial, calendar • burial, in effigy • burial, informal • burial, pot • burial, state festival • burials and mourning, Bacchic rites conflated with • burials and mourning, Hypsipyles fake burial of Thoas in Statius Thebaid • burials, and bones • burials, and gold • burials, heroic funerals • cremation, and heroic burials • death, funeral/burial of • double burial in • gold, in burials • war dead, burial of • war dead, burial of, conclusion of narrative with proper burial and lamentation

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 228, 254; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 341, 582, 636; McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 148, 150; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 112, 162; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 70, 126; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 1, 2; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 84; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 89, 204; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 6; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 25, 26

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6.300 τὴν γὰρ Τρῶες ἔθηκαν Ἀθηναίης ἱέρειαν. ^16.456 ἔνθά ἑ ταρχύσουσι κασίγνητοί τε ἔται τε ^16.672 ὕπνῳ καὶ θανάτῳ διδυμάοσιν, οἵ ῥά μιν ὦκα ^16.679 πολλὸν ἀπὸ πρὸ φέρων λοῦσεν ποταμοῖο ῥοῇσι ^23.32 πολλοὶ δʼ ἀργιόδοντες ὕες θαλέθοντες ἀλοιφῇ ^23.72 τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων, ^23.75 καί μοι δὸς τὴν χεῖρʼ· ὀλοφύρομαι, οὐ γὰρ ἔτʼ αὖτις ^23.114 οἳ δʼ ἴσαν ὑλοτόμους πελέκεας ἐν χερσὶν ἔχοντες ^23.115 σειράς τʼ εὐπλέκτους· πρὸ δʼ ἄρʼ οὐρῆες κίον αὐτῶν. ^23.116 πολλὰ δʼ ἄναντα κάταντα πάραντά τε δόχμιά τʼ ἦλθον· ^23.117 ἀλλʼ ὅτε δὴ κνημοὺς προσέβαν πολυπίδακος Ἴδης, ^23.118 αὐτίκʼ ἄρα δρῦς ὑψικόμους ταναήκεϊ χαλκῷ ^23.119 τάμνον ἐπειγόμενοι· ταὶ δὲ μεγάλα κτυπέουσαι ^23.120 πῖπτον· τὰς μὲν ἔπειτα διαπλήσσοντες Ἀχαιοὶ ^23.141 στὰς ἀπάνευθε πυρῆς ξανθὴν ἀπεκείρατο χαίτην, ^23.142 τήν ῥα Σπερχειῷ ποταμῷ τρέφε τηλεθόωσαν· ^23.143 ὀχθήσας δʼ ἄρα εἶπεν ἰδὼν ἐπὶ οἴνοπα πόντον· ^23.144 Σπερχείʼ ἄλλως σοί γε πατὴρ ἠρήσατο Πηλεὺς ^23.145 κεῖσέ με νοστήσαντα φίλην ἐς πατρίδα γαῖαν ^23.146 σοί τε κόμην κερέειν ῥέξειν θʼ ἱερὴν ἑκατόμβην, ^23.147 πεντήκοντα δʼ ἔνορχα παρʼ αὐτόθι μῆλʼ ἱερεύσειν ^23.148 ἐς πηγάς, ὅθι τοι τέμενος βωμός τε θυήεις. ^23.166 πολλὰ δὲ ἴφια μῆλα καὶ εἰλίποδας ἕλικας βοῦς ^23.167 πρόσθε πυρῆς ἔδερόν τε καὶ ἄμφεπον· ἐκ δʼ ἄρα πάντων ^23.168 δημὸν ἑλὼν ἐκάλυψε νέκυν μεγάθυμος Ἀχιλλεὺς ^23.169 ἐς πόδας ἐκ κεφαλῆς, περὶ δὲ δρατὰ σώματα νήει. ^23.170 ἐν δʼ ἐτίθει μέλιτος καὶ ἀλείφατος ἀμφιφορῆας ^23.171 πρὸς λέχεα κλίνων· πίσυρας δʼ ἐριαύχενας ἵππους ^23.172 ἐσσυμένως ἐνέβαλλε πυρῇ μεγάλα στεναχίζων. ^23.173 ἐννέα τῷ γε ἄνακτι τραπεζῆες κύνες ἦσαν, ^23.174 καὶ μὲν τῶν ἐνέβαλλε πυρῇ δύο δειροτομήσας, ^23.175 δώδεκα δὲ Τρώων μεγαθύμων υἱέας ἐσθλοὺς ^23.176 χαλκῷ δηϊόων· κακὰ δὲ φρεσὶ μήδετο ἔργα· ^23.177 ἐν δὲ πυρὸς μένος ἧκε σιδήρεον ὄφρα νέμοιτο. ^23.178 ᾤμωξέν τʼ ἄρʼ ἔπειτα, φίλον δʼ ὀνόμηνεν ἑταῖρον· ^23.243 καὶ τὰ μὲν ἐν χρυσέῃ φιάλῃ καὶ δίπλακι δημῷ ^23.244 θείομεν, εἰς ὅ κεν αὐτὸς ἐγὼν Ἄϊδι κεύθωμαι. ^24.719 οἳ δʼ ἐπεὶ εἰσάγαγον κλυτὰ δώματα, τὸν μὲν ἔπειτα ^24.720 τρητοῖς ἐν λεχέεσσι θέσαν, παρὰ δʼ εἷσαν ἀοιδοὺς ^24.721 θρήνων ἐξάρχους, οἵ τε στονόεσσαν ἀοιδὴν ^24.722 οἳ μὲν ἄρʼ ἐθρήνεον, ἐπὶ δὲ στενάχοντο γυναῖκες. ^24.723 τῇσιν δʼ Ἀνδρομάχη λευκώλενος ἦρχε γόοιο ^24.724 Ἕκτορος ἀνδροφόνοιο κάρη μετὰ χερσὶν ἔχουσα· ^24.725 ἆνερ ἀπʼ αἰῶνος νέος ὤλεο, κὰδ δέ με χήρην ^24.726 λείπεις ἐν μεγάροισι· πάϊς δʼ ἔτι νήπιος αὔτως ^24.727 ὃν τέκομεν σύ τʼ ἐγώ τε δυσάμμοροι, οὐδέ μιν οἴω ^24.728 ἥβην ἵξεσθαι· πρὶν γὰρ πόλις ἥδε κατʼ ἄκρης ^24.729 πέρσεται· ἦ γὰρ ὄλωλας ἐπίσκοπος, ὅς τέ μιν αὐτὴν ^24.730 ῥύσκευ, ἔχες δʼ ἀλόχους κεδνὰς καὶ νήπια τέκνα, ^24.731 αἳ δή τοι τάχα νηυσὶν ὀχήσονται γλαφυρῇσι, ^24.732 καὶ μὲν ἐγὼ μετὰ τῇσι· σὺ δʼ αὖ τέκος ἢ ἐμοὶ αὐτῇ ^24.733 ἕψεαι, ἔνθά κεν ἔργα ἀεικέα ἐργάζοιο ^24.734 ἀθλεύων πρὸ ἄνακτος ἀμειλίχου, ἤ τις Ἀχαιῶν ^24.735 ῥίψει χειρὸς ἑλὼν ἀπὸ πύργου λυγρὸν ὄλεθρον ^24.736 χωόμενος, ᾧ δή που ἀδελφεὸν ἔκτανεν Ἕκτωρ ^24.737 ἢ πατέρʼ ἠὲ καὶ υἱόν, ἐπεὶ μάλα πολλοὶ Ἀχαιῶν ^24.738 Ἕκτορος ἐν παλάμῃσιν ὀδὰξ ἕλον ἄσπετον οὖδας. ^24.739 οὐ γὰρ μείλιχος ἔσκε πατὴρ τεὸς ἐν δαῒ λυγρῇ· ^24.740 τὼ καί μιν λαοὶ μὲν ὀδύρονται κατὰ ἄστυ, ^24.741 ἀρητὸν δὲ τοκεῦσι γόον καὶ πένθος ἔθηκας ^24.742 Ἕκτορ· ἐμοὶ δὲ μάλιστα λελείψεται ἄλγεα λυγρά. ^24.743 οὐ γάρ μοι θνῄσκων λεχέων ἐκ χεῖρας ὄρεξας, ^24.744 οὐδέ τί μοι εἶπες πυκινὸν ἔπος, οὗ τέ κεν αἰεὶ ^24.745 μεμνῄμην νύκτάς τε καὶ ἤματα δάκρυ χέουσα. ^24.746 ὣς ἔφατο κλαίουσʼ, ἐπὶ δὲ στενάχοντο γυναῖκες. ^24.747 τῇσιν δʼ αὖθʼ Ἑκάβη ἁδινοῦ ἐξῆρχε γόοιο· ^24.748 Ἕκτορ ἐμῷ θυμῷ πάντων πολὺ φίλτατε παίδων, ^24.749 ἦ μέν μοι ζωός περ ἐὼν φίλος ἦσθα θεοῖσιν· ^24.750 οἳ δʼ ἄρα σεῦ κήδοντο καὶ ἐν θανάτοιό περ αἴσῃ. ^24.751 ἄλλους μὲν γὰρ παῖδας ἐμοὺς πόδας ὠκὺς Ἀχιλλεὺς ^24.752 πέρνασχʼ ὅν τινʼ ἕλεσκε πέρην ἁλὸς ἀτρυγέτοιο, ^24.753 ἐς Σάμον ἔς τʼ Ἴμβρον καὶ Λῆμνον ἀμιχθαλόεσσαν· ^24.754 σεῦ δʼ ἐπεὶ ἐξέλετο ψυχὴν ταναήκεϊ χαλκῷ, ^24.755 πολλὰ ῥυστάζεσκεν ἑοῦ περὶ σῆμʼ ἑτάροιο ^24.756 Πατρόκλου, τὸν ἔπεφνες· ἀνέστησεν δέ μιν οὐδʼ ὧς. ^24.757 νῦν δέ μοι ἑρσήεις καὶ πρόσφατος ἐν μεγάροισι ^24.758 κεῖσαι, τῷ ἴκελος ὅν τʼ ἀργυρότοξος Ἀπόλλων ^24.759 οἷς ἀγανοῖσι βέλεσσιν ἐποιχόμενος κατέπεφνεν. ^24.760 ὣς ἔφατο κλαίουσα, γόον δʼ ἀλίαστον ὄρινε. ^24.761 τῇσι δʼ ἔπειθʼ Ἑλένη τριτάτη ἐξῆρχε γόοιο· ^24.762 Ἕκτορ ἐμῷ θυμῷ δαέρων πολὺ φίλτατε πάντων, ^24.763 ἦ μέν μοι πόσις ἐστὶν Ἀλέξανδρος θεοειδής, ^24.764 ὅς μʼ ἄγαγε Τροίηνδʼ· ὡς πρὶν ὤφελλον ὀλέσθαι. ^24.765 ἤδη γὰρ νῦν μοι τόδε εἰκοστὸν ἔτος ἐστὶν ^24.766 ἐξ οὗ κεῖθεν ἔβην καὶ ἐμῆς ἀπελήλυθα πάτρης· ^24.767 ἀλλʼ οὔ πω σεῦ ἄκουσα κακὸν ἔπος οὐδʼ ἀσύφηλον· ^24.768 ἀλλʼ εἴ τίς με καὶ ἄλλος ἐνὶ μεγάροισιν ἐνίπτοι ^24.769 δαέρων ἢ γαλόων ἢ εἰνατέρων εὐπέπλων, ^24.770 ἢ ἑκυρή, ἑκυρὸς δὲ πατὴρ ὣς ἤπιος αἰεί, ^24.771 ἀλλὰ σὺ τὸν ἐπέεσσι παραιφάμενος κατέρυκες ^24.772 σῇ τʼ ἀγανοφροσύνῃ καὶ σοῖς ἀγανοῖς ἐπέεσσι. ^24.773 τὼ σέ θʼ ἅμα κλαίω καὶ ἔμʼ ἄμμορον ἀχνυμένη κῆρ· ^24.774 οὐ γάρ τίς μοι ἔτʼ ἄλλος ἐνὶ Τροίῃ εὐρείῃ ^24.775 ἤπιος οὐδὲ φίλος, πάντες δέ με πεφρίκασιν. ^24.776 ὣς ἔφατο κλαίουσʼ, ἐπὶ δʼ ἔστενε δῆμος ἀπείρων. ^24.804 ὣς οἵ γʼ ἀμφίεπον τάφον Ἕκτορος ἱπποδάμοιο.' ' None

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6.300 for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: ^16.456 until they come to the land of wide Lycia; and there shall his brethren and his kinsfolk give him burial with mound and pillar; for this is the due of the dead. So spake she, and the father of men and gods failed to hearken. Howbeit he shed bloody rain-drops on the earth, ^16.672 and anoint him with ambrosia, and clothe him about with immortal raiment, and give him to swift conveyers to bear with them, even to the twin brethren, Sleep and Death, who shall set him speedily in the rich land of wide Lycia. There shall his brethren and his kinsfolk give him burial ' "^16.679 with mound and pillar; for this is the due of tne dead. So spake he, nor was Apollo disobedient to his father's bidding, but went down from the hills of Ida into the dread din of battle. Forthwith then he lifted up goodly Sarpedon forth from out the range of darts, and when he had borne him far away, bathed him in the streams of the river, " ^23.32 Many sleek bulls bellowed about the knife, as they were slaughtered, many sheep and bleating goats, and many white-tusked swine, rich with fat, were stretched to singe over the flame of Hephaestus; and everywhere about the corpse the blood ran so that one might dip cups therein. ^23.72 Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. ^23.75 And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate ^23.114 while yet they wailed around the piteous corpse. But the lord Agamemnon sent forth mules an men from all sides from out the huts to fetch wood and a man of valour watched thereover, even Meriones, squire of kindly Idomeneus. And they went forth bearing in their hands axes for the cutting of wood ^23.115 and well-woven ropes, and before them went the mules: and ever upward, downward, sideward, and aslant they fared. But when they were come to the spurs of many-fountained Ida, forthwith they set them to fill high-crested oaks with the long-edged bronze in busy haste and with a mighty crash the trees kept falling. ^23.120 Then the Achaeans split the trunks asunder and bound them behind the mules, and these tore up the earth with their feet as they hasted toward the plain through the thick underbrush. And all the woodcutters bare logs; for so were they bidden of Meriones, squire of kindly Idomeneus. ^23.141 Then again swift-footed goodly Achilles took other counsel; he took his stand apart from the fire and shore off a golden lock, the rich growth whereof he had nursed for the river Spercheüs, and his heart mightily moved, he spake, with a look over the wine-dark sea:Spercheüs, to no purpose did my father Peleus vow to thee ^23.145 that when I had come home thither to my dear native land, I would shear my hair to thee and offer a holy hecatomb, and on the selfsame spot would sacrifice fifty rams, males without blemish, into thy waters, where is thy demesne and thy fragrant altar. So vowed that old man, but thou didst not fulfill for him his desire. ^23.166 and on the topmost part thereof they set the dead man, their hearts sorrow-laden. And many goodly sheep and many sleek kine of shambling gait they flayed and dressed before the pyre; and from them all great-souled Achilles gathered the fat, and enfolded the dead therein from head to foot, and about him heaped the flayed bodies. ^23.170 And thereon he set two-handled jars of honey and oil, leaning them against the bier; and four horses with high arched neeks he cast swiftly upon the pyre, groaning aloud the while. Nine dogs had the prince, that fed beneath his table, and of these did Achilles cut the throats of twain, and cast them upon the pyre. ^23.175 And twelve valiant sons of the great-souled Trojans slew he with the bronze—and grim was the work he purposed in his heart and thereto he set the iron might of fire, to range at large. Then he uttered a groan, and called on his dear comrade by name:Hail, I bid thee, O Patroclus, even in the house of Hades, ^23.243 and easy they are to discern, for he lay in the midst of the pyre, while the others burned apart on the edges thereof, horses and men mingled together. Then let us place the bones in a golden urn wrapped in a double layer of fat until such time as I myself be hidden in Hades. ^24.719 had not the old man spoken amid the folk from out the car:Make me way for the mules to pass through; thereafter shall ye take your fill of wailing, when I have brought him to the house. So spake he, and they stood apart and made way for the waggon. But the others, when they had brought him to the glorious house, ^24.720 laid him on a corded bedstead, and by his side set singers, leaders of the dirge, who led the song of lamentation—they chanted the dirge, and thereat the women made lament. And amid these white-armed Andromache led the wailing, holding in her arms the while the head of man-slaying Hector: ^24.725 Husband, perished from out of life art thou, yet in thy youth, and leavest me a widow in thy halls; and thy son is still but a babe, the son born of thee and me in our haplessness; neither do I deem that he will come to manhood, for ere that shall this city be wasted utterly. For thou hast perished that didst watch thereover, ^24.730 thou that didst guard it, and keep safe its noble wives and little children. These, I ween, shall soon be riding upon the hollow ships, and I among them; and thou, my child, shalt follow with me to a place where thou shalt labour at unseemly tasks, toiling before the face of some ungentle master, or else some Achaean shall seize thee by the arm ^24.735 and hurl thee from the wall, a woeful death, being wroth for that Hector slew his brother haply, or his father, or his son, seeing that full many Achaeans at the hands of Hector have bitten the vast earth with their teeth; for nowise gentle was thy father in woeful war. ^24.740 Therefore the folk wail for him throughout the city, and grief unspeakable and sorrow hast thou brought upon thy parents, Hector; and for me beyond all others shall grievous woes be left. For at thy death thou didst neither stretch out thy hands to me from thy bed, nor speak to me any word of wisdom whereon ^24.745 /I might have pondered night and day with shedding of tears. ^24.749 I might have pondered night and day with shedding of tears. So spake she wailing, and thereat the women made lament. And among them Hecabe in turns led the vehement wailing:Hector, far dearest to my heart of all my children, lo, when thou livedst thou wast dear to the gods, ^24.750 and therefore have they had care of thee for all thou art in the doom of death. For of other sons of mine whomsoever he took would swift-footed Achilles sell beyond the unresting sea, unto Samos and Imbros and Lemnos, shrouded in smoke, but, when from thee he had taken away thy life with the long-edged bronze ^24.755 oft would he drag thee about the barrow of his comrade, Patroclus, whom thou didst slay; howbeit even so might he not raise him up. all dewy-fresh thou liest in my halls as wert thou g newly slain, like as one whom Apollo of the silver bow assaileth with his gentle shafts and slayeth. ^24.759 oft would he drag thee about the barrow of his comrade, Patroclus, whom thou didst slay; howbeit even so might he not raise him up. all dewy-fresh thou liest in my halls as wert thou g newly slain, like as one whom Apollo of the silver bow assaileth with his gentle shafts and slayeth.' "^24.760 So spake she wailing, and roused unabating lament. And thereafter Helen was the third to lead the wailing:Hector, far dearest to my heart of all my husband's brethren! In sooth my husband is godlike Alexander, that brought me to Troy-land —would I died ere then! " "^24.765 For this is now the twentieth year from the time when I went from thence and am gone from my native land, but never yet heard I evil or despiteful word from thee; nay, if so be any other spake reproachfully of me in the halls, a brother of thine or a sister, or brother's fair-robed wife, " "^24.769 For this is now the twentieth year from the time when I went from thence and am gone from my native land, but never yet heard I evil or despiteful word from thee; nay, if so be any other spake reproachfully of me in the halls, a brother of thine or a sister, or brother's fair-robed wife, " '^24.770 /or thy mother—but thy father was ever gentle as he had been mine own—yet wouldst thou turn them with speech and restrain them by the gentleness of thy spirit and thy gentle words. Wherefore I wail alike for thee and for my hapless self with grief at heart; for no longer have I anyone beside in broad Troy ^24.775 /that is gentle to me or kind; but all men shudder at me. ^24.804 lest the well-greaved Achaeans should set upon them before the time. And when they had piled the barrow they went back, and gathering together duly feasted a glorious feast in the palace of Priam, the king fostered of Zeus.On this wise held they funeral for horse-taming Hector. ' ' None

11. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • bones, and burial • burial • burials, and bones • burials, and gold • burials, heroic funerals • cremation, and heroic burials • gold, in burials • graves, and curse burial

Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 291; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 254; McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 148; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 75, 191

12. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hosios (and cognates), In context of death and burial • law, nomos on burial

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 198; Peels (2016), Hosios: A Semantic Study of Greek Piety, 48

13. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Seven Against Thebes, burial of • Seven against Thebes, burial in Thebes

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 53, 183; Wilding (2022), Reinventing the Amphiareion at Oropos, 34

14. Euripides, Orestes, 546-547 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hosios (and cognates), In context of death and burial • motifs, in postclassical tragedy, burial of the dead

Found in books: Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 284; Peels (2016), Hosios: A Semantic Study of Greek Piety, 35

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546 ἐγᾦδ', ἀνόσιός εἰμι μητέρα κτανών,"⁵⁴⁷ ὅσιος δέ γ' ἕτερον ὄνομα, τιμωρῶν πατρί." "" None

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546 in a matter where I am sure to grieve you to the heart. I am unholy because I killed my mother, I know it, yet holy on another count, because I avenged my father. Only let your years, which frighten me from speaking, set no barrier in the path of my words,'⁵⁴⁷ in a matter where I am sure to grieve you to the heart. I am unholy because I killed my mother, I know it, yet holy on another count, because I avenged my father. Only let your years, which frighten me from speaking, set no barrier in the path of my words, ' None

15. Euripides, Suppliant Women, 301-302, 311, 522-530, 561-563 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euripides, burial • law, nomos on burial • motifs, in postclassical tragedy, burial of the dead

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 198, 200, 211; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 288, 291, 292

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301 ἐγὼ δέ ς', ὦ παῖ, πρῶτα μὲν τὰ τῶν θεῶν"³⁰² σκοπεῖν κελεύω μὴ σφαλῇς ἀτιμάσας: ³¹¹ νόμιμά τε πάσης συγχέοντας ̔Ελλάδος ⁵²² πόλεμον δὲ τοῦτον οὐκ ἐγὼ καθίσταμαι,' "⁵²³ ὃς οὐδὲ σὺν τοῖσδ' ἦλθον ἐς Κάδμου χθόνα:" '⁵²⁴ νεκροὺς δὲ τοὺς θανόντας, οὐ βλάπτων πόλιν' "⁵²⁵ οὐδ' ἀνδροκμῆτας προσφέρων ἀγωνίας," '⁵²⁶ θάψαι δικαιῶ, τὸν Πανελλήνων νόμον ⁵²⁷ σῴζων. τί τούτων ἐστὶν οὐ καλῶς ἔχον;' "⁵²⁸ εἰ γάρ τι καὶ πεπόνθατ' ̓Αργείων ὕπο," '⁵²⁹ τεθνᾶσιν, ἠμύνασθε πολεμίους καλῶς,' "⁵³⁰ αἰσχρῶς δ' ἐκείνοις, χἡ δίκη διοίχεται." "⁵⁶¹ οὐ γάρ ποτ' εἰς ̔́Ελληνας ἐξοισθήσεται" "⁵⁶² ὡς εἰς ἔμ' ἐλθὼν καὶ πόλιν Πανδίονος" '⁵⁶³ νόμος παλαιὸς δαιμόνων διεφθάρη.' "' None

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301 that it is useless for women to give good advice. First, my son, I exhort thee give good heed to heaven’s will, lest from slighting it thou suffer shipwreck; Probably spurious. for in this one single point thou failest, though well-advised in all else. Further, I would have patiently endured, had it not been my duty'³⁰² that it is useless for women to give good advice. First, my son, I exhort thee give good heed to heaven’s will, lest from slighting it thou suffer shipwreck; Probably spurious. for in this one single point thou failest, though well-advised in all else. Further, I would have patiently endured, had it not been my duty ³¹¹ perform this bounden duty, and check those who would confound the customs of all Hellas; for this it is that holds men’s states together,—strict observance of the laws. And some, no doubt, will say, ’twas cowardice made thee stand aloof in terror, ⁵²² Athens to act on this wise; nay! for then would the tide of time have to flow backward, if we are to be ordered about, as he thinks. ’Tis not I who choose this war, seeing that I did not even join these warriors to go unto the land of Cadmus; but still I claim to bury the fallen dead, not injuring any state ⁵²⁵ nor yet introducing murderous strife, but preserving the law of all Hellas. What is not well in this? If ye suffered aught from the Argives—lo! they are dead; ye took a splendid vengeance on your foe ⁵³⁰ and covered them with shame, and now your right is at an end. Let Nauck regards these lines 531 to 536 as an interpolation. the dead now be buried in the earth, and each element return Restoring ἀπελθεῖν from Stobseus (Hartung). to the place from whence it came to the body, the breath to the air, the body to the ground; for in no wise did we get it ⁵⁶¹ Else is the issue clear; I will go and bury them by force. For never shall it be proclaimed through Hellas that heaven’s ancient law was set at naught, when it devolved on me and the city of Pandion. Choru ' None

16. Herodotus, Histories, 2.81, 9.27.3 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Browne, Thomas, Urne-Buriall • Hosios (and cognates), In context of death and burial • Orphism, and burial • Seven Against Thebes, burial of • Seven against Thebes, burial place in Attica • burial rituals, Dionysiac • linen burial cloth

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 184; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 159; McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 79; Peels (2016), Hosios: A Semantic Study of Greek Piety, 39; Wilding (2022), Reinventing the Amphiareion at Oropos, 32

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2.81 ἐνδεδύκασι δὲ κιθῶνας λινέους περὶ τὰ σκέλεα θυσανωτούς, τοὺς καλέουσι καλασίρις· ἐπὶ τούτοισι δὲ εἰρίνεα εἵματα λευκὰ ἐπαναβληδὸν φορέουσι. οὐ μέντοι ἔς γε τὰ ἱρὰ ἐσφέρεται εἰρίνεα οὐδὲ συγκαταθάπτεταί σφι· οὐ γὰρ ὅσιον. ὁμολογέουσι δὲ ταῦτα τοῖσι Ὀρφικοῖσι καλεομένοισι καὶ Βακχικοῖσι, ἐοῦσι δὲ Αἰγυπτίοισι καὶ Πυθαγορείοισι· οὐδὲ γὰρ τούτων τῶν ὀργίων μετέχοντα ὅσιον ἐστὶ ἐν εἰρινέοισι εἵμασι θαφθῆναι. ἔστι δὲ περὶ αὐτῶν ἱρὸς λόγος λεγόμενος.' ' None

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2.81 They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this. ^9.27.3 Furthermore, when the Argives who had marched with Polynices against Thebes had there made an end of their lives and lay unburied, know that we sent our army against the Cadmeans and recovered the dead and buried them in Eleusis. '' None

17. Plato, Menexenus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Seven against Thebes, burial in Thebes • motifs, in postclassical tragedy, burial of the dead

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 53; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 291

^239b καὶ ἰδίᾳ καὶ δημοσίᾳ, οἰόμενοι δεῖν ὑπὲρ τῆς ἐλευθερίας καὶ Ἕλλησιν ὑπὲρ Ἑλλήνων μάχεσθαι καὶ βαρβάροις ὑπὲρ ἁπάντων τῶν Ἑλλήνων. Εὐμόλπου μὲν οὖν καὶ Ἀμαζόνων ἐπιστρατευσάντων ἐπὶ τὴν χώραν καὶ τῶν ἔτι προτέρων ὡς ἠμύναντο, καὶ ὡς ἤμυναν Ἀργείοις πρὸς Καδμείους καὶ Ἡρακλείδαις πρὸς Ἀργείους, ὅ τε χρόνος βραχὺς ἀξίως διηγήσασθαι, ποιηταί τε αὐτῶν ἤδη καλῶς τὴν ἀρετὴν ἐν μουσικῇ ὑμνήσαντες εἰς πάντας μεμηνύκασιν· ἐὰν οὖν ἡμεῖς'' None

^239b deeming it their duty to fight in the cause of freedom alike with Greeks on behalf of Greeks and with barbarians on behalf of the whole of Greece . The story of how they repulsed Eumolpus and the Amazons, and still earlier invaders, when they marched upon our country, and how they defended the Argives against the Cadmeians and the Heracleidae against the Argives, is a story which our time is too short to relate as it deserves, and already their valor has been adequately celebrated in song by poets who have made it known throughout the world;'' None

18. Sophocles, Ajax, 1129-1131, 1328-1331, 1344-1345 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Agamemnon, and Ajax’s burial • Ajax, burial of • Menelaus, and Ajax’s burial • Odysseus, and Ajax’s burial • Themistocles, burial of • burial, and divine law • burial, role of • law, nomos on burial • motifs, in postclassical tragedy, burial of the dead • treason, and burial

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 190; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 207, 394, 395; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 282, 284

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1129 Then since it was the gods who saved you, do not dishonor the gods. Menelau'¹¹³⁰ What, would I find fault with divine law? Teucer ¹¹³¹ Yes, if by your presence here you prevent burial of the dead. Menelau ¹³²⁸ Then may a friend speak the truth, and still remain your helpmate no less than before? Agamemnon ¹³³⁰ Speak. Otherwise I would be less than sane, since I count you my greatest friend among all the Greeks. Odysseu ¹³⁴⁴ that in all our Greek force at Troy he was, in my view, the best and bravest, excepting Achilles. It would not be just, then, that he should be dishonored by you. It is not he, but the laws given by the gods that you would damage. When a good man is dead, there is no justice ¹³⁴⁵ in doing him harm, not even if you hate him. Agamemnon ' None

19. Sophocles, Antigone, 77, 205, 449-455, 1005-1032, 1039-1044, 1068-1076 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ajax, burial of • Creon, and Polynices’ burial • Demosthenes, burial in • Euripides, burial • Hosios (and cognates), In context of death and burial • Odysseus, and Ajax’s burial • Polynices (Oedipus’s son), burial of • Xenophon, burial of traitor in • burial • burial, Athens vs. S. Ant. • burial, and divine law • graves, and curse burial • law, nomos on burial • motifs, in postclassical tragedy, burial of the dead • treason, and burial

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 190; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 291; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 396, 397, 398, 399, 749; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 288; Meinel (2015), Pollution and Crisis in Greek Tragedy, 92; Peels (2016), Hosios: A Semantic Study of Greek Piety, 101, 102

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77 that I must serve the dead than the living, since in that world I will rest forever. But if you so choose, continue to dishonor what the gods in honor have established. ²⁰⁵ but all must leave him unburied and a sight of shame, with his body there for birds and dogs to eat. This is my will, and never will I allow the traitor to stand in honor before the just. But whoever has good will to Thebes , ⁴⁴⁹ And even so you dared overstep that law? ⁴⁵⁰ Yes, since it was not Zeus that published me that edict, and since not of that kind are the laws which Justice who dwells with the gods below established among men. Nor did I think that your decrees were of such force, that a mortal could override the unwritten ⁴⁵⁵ and unfailing statutes given us by the gods. For their life is not of today or yesterday, but for all time, and no man knows when they were first put forth. Not for fear of any man’s pride was I about to owe a penalty to the gods for breaking these. ¹⁰⁰⁵ Quickly, in fear, I tried burnt-sacrifice on a duly-kindled altar, but from my offerings Hephaestus did not blaze. Instead juice that had sweated from the thigh-flesh trickled out onto the embers and smoked and sputtered;'¹⁰⁰⁶ Quickly, in fear, I tried burnt-sacrifice on a duly-kindled altar, but from my offerings Hephaestus did not blaze. Instead juice that had sweated from the thigh-flesh trickled out onto the embers and smoked and sputtered; ¹⁰¹⁰ the gall was scattered high up in the air; and the streaming thighs lay bared of the fat that had been wrapped around them. Such was the failure of the rites that yielded no sign, as I learned from this boy. For he is my guide, as I am guide to others. ¹⁰¹⁵ And it is your will that is the source of the sickness now afflicting the city. For the altars of our city and our hearths have one and all been tainted by the birds and dogs with the carrion taken from the sadly fallen son of Oedipus. And so the gods no more accept prayer and sacrifice at our hands, ¹⁰²⁰ or the burning of thigh-meat, nor does any bird sound out clear signs in its shrill cries, for they have tasted the fatness of a slain man’s blood. Think, therefore, on these things, my son. All men are liable to err. ¹⁰²⁵ But when an error is made, that man is no longer unwise or unblessed who heals the evil into which he has fallen and does not remain stubborn. Self-will, we know, invites the charge of foolishness. Concede the claim of the dead. Do not kick at the fallen. ¹⁰³⁰ What prowess is it to kill the dead all over again? I have considered for your good, and what I advise is good. The sweetest thing is to learn from a good advisor when his advice is to your profit. ¹⁰³⁹ even from the plottings of the seer’s divine art, but by their tribe I have long been bought and sold and made their merchandise. Turn your profits, make your deals for the white gold of Sardis and the gold of India , if it pleases you, but you shall not cover that man with a grave, ¹⁰⁴⁰ not even if the eagles of Zeus wish to snatch and carry him to be devoured at the god’s throne. No, not even then, for fear of that defilement will I permit his burial, since I know with certainty that no mortal has the power to defile the gods. ¹⁰⁶⁸ courses of the sun’s swift chariot, before you will give in return one sprung from your own loins, a corpse in requital for corpses. For you have thrust below one of those of the upper air and irreverently lodged a living soul in the grave, ¹⁰⁷⁰ while you detain in this world that which belongs to the infernal gods, a corpse unburied, unmourned, unholy. In the dead you have no part, nor do the gods above, but in this you do them violence. For these crimes the avenging destroyers, ¹⁰⁷⁵ the Furies of Hades and of the gods, lie in ambush for you, waiting to seize you in these same sufferings. And look closely if I tell you this with a silvered palm. A time not long to be delayed will reveal in your house wailing over men and over women. ' None

20. Sophocles, Electra, 837-848 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Seven Against Thebes, burial of • burial, role of

Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 252; Wilding (2022), Reinventing the Amphiareion at Oropos, 34

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837 No, for I know that the prince Amphiaraus was ensnared by a woman’s chain of gold and swallowed up. And now beneath the earth— Electra'⁸³⁸ No, for I know that the prince Amphiaraus was ensnared by a woman’s chain of gold and swallowed up. And now beneath the earth— Electra ⁸⁴⁰ ah, me, ah, me! Choru ⁸⁴¹ —He reigns supreme with the wits of the living. Electra ⁸⁴² ah, me! Choru ⁸⁴³ ah, me, indeed! For the murderess— Electra ⁸⁴⁴ Was slain. Choru ⁸⁴⁵ Yes. Electra ⁸⁴⁶ I know it; I know it. For a champion arose to avenge the grieving dead. But for me no champion remains: he who yet remained has been snatched clean away. Choru ' None

21. Sophocles, Oedipus At Colonus, 621 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Burial, Abel, of • burial mound

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 267; Levison (2023), The Greek Life of Adam and Eve. 980

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621 catter with the spear today’s pledges of concord. Then one day my slumbering and buried corpse, cold in death, will drink their warm blood, if Zeus is still Zeus, and Phoebus, the son of Zeus, speaks clear. But, since I would not break silence concerning words that must not spoken, allow me to cease where I began.'' None

22. Thucydides, The History of The Peloponnesian War, 1.71.6, 1.138.6, 3.58, 4.96 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hosios (and cognates), In context of death and burial • Seven Against Thebes, burial of • burial • burial, tombs of ancestors • death, funeral/burial of • motifs, in postclassical tragedy, burial of the dead • treason, and burial

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 204; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 748; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 103; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 221; Peels (2016), Hosios: A Semantic Study of Greek Piety, 39, 128; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 126; Wilding (2022), Reinventing the Amphiareion at Oropos, 36

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1.71.6 βουλομένων δὲ ὑμῶν προθύμων εἶναι μενοῦμεν: οὔτε γὰρ ὅσια ἂν ποιοῖμεν μεταβαλλόμενοι οὔτε ξυνηθεστέρους ἂν ἄλλους εὕροιμεν. ^1.138.6 τὰ δὲ ὀστᾶ φασὶ κομισθῆναι αὐτοῦ οἱ προσήκοντες οἴκαδε κελεύσαντος ἐκείνου καὶ τεθῆναι κρύφα Ἀθηναίων ἐν τῇ Ἀττικῇ: οὐ γὰρ ἐξῆν θάπτειν ὡς ἐπὶ προδοσίᾳ φεύγοντος. τὰ μὲν κατὰ Παυσανίαν τὸν Λακεδαιμόνιον καὶ Θεμιστοκλέα τὸν Ἀθηναῖον, λαμπροτάτους γενομένους τῶν καθ’ ἑαυτοὺς Ἑλλήνων, οὕτως ἐτελεύτησεν.' ' None

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1.71.6 But if you will only act, we will stand by you; it would be unnatural for us to change, and never should we meet with such a congenial ally. ^1.138.6 His bones, it is said, were conveyed home by his relatives in accordance with his wishes, and interred in Attic ground. This was done without the knowledge of the Athenians; as it is against the law to bury in Attica an outlaw for treason. So ends the history of Pausanias and Themistocles, the Lacedaemonian and the Athenian, the most famous men of their time in Hellas . ' ' None

23. Xenophon, Hellenica, 1.7.22 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Demosthenes, burial in • Xenophon, burial of traitor in • burial, Athens vs. S. Ant. • treason, and burial

Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 748; Meinel (2015), Pollution and Crisis in Greek Tragedy, 92

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1.7.22 Or if you do not wish to do this, try them under the following law, which applies to temple-robbers and traitors: namely, if anyone shall be a traitor to the state or shall steal sacred property, he shall be tried before a court, and if he be convicted, he shall not be buried in Attica, and his property shall be confiscated.'' None

24. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Seven against Thebes, burial in Thebes • law, nomos on burial • motifs, in postclassical tragedy, burial of the dead

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 53, 211; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 291

25. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • burial, calendar • burial, deme festival • burial, legitimacy and inheritance • oracles, on burial

Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 553, 985; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 270, 274

26. Anon., 1 Enoch, 20.2-20.3 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Burial, Abel, of • Burial, Adam, of • burial/funeral, wall paintings

Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 290; Levison (2023), The Greek Life of Adam and Eve. 1024

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20.2 And these are the names of the holy angels who watch. Uriel, one of the holy angels, who is,over the world and over Tartarus. Raphael, one of the holy angels, who is over the spirits of men.,Raguel, one of the holy angels who takes vengeance on the world of the luminaries. Michael, one,of the holy angels, to wit, he that is set over the best part of mankind and over chaos. Saraqael,,one of the holy angels, who is set over the spirits, who sin in the spirit. Gabriel, one of the holy,angels, who is over Paradise and the serpents and the Cherubim. Remiel, one of the holy angels, whom God set over those who rise. ^20.3 over the world and over Tartarus. Raphael, one of the holy angels, who is over the spirits of men.'' None

27. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Bacchic rites, conflation with wedding and burial rites • Hypsipyle, fake burial of Thoas (in Statius) • burial • burial customs • burial mound • burials and mourning, Bacchic rites conflated with • burials and mourning, Hypsipyles fake burial of Thoas in Statius Thebaid

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 67, 69; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 90, 177; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 160, 162, 163; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 318

28. Septuagint, 2 Maccabees, 5.9-5.10, 6.18, 7.9, 7.13, 12.38-12.45 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Burial • Death and Burial • Death and Burial, Mourning • Death and Burial, Terminology for • Judith, death and burial • Secondary burial • burial practices/customs

Found in books: Gera (2014), Judith, 474; Hachlili (2005), Practices And Rites In The Second Temple Period, 524; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 409; Schwartz (2008), 2 Maccabees, 198, 245, 306, 365, 417, 418; Stuckenbruck (2007), 1 Enoch 91-108, 371

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5.9 and he who had driven many from their own country into exile died in exile, having embarked to go to the Lacedaemonians in hope of finding protection because of their kinship.'" '^5.10 He who had cast out many to lie unburied had no one to mourn for him; he had no funeral of any sort and no place in the tomb of his fathers."' "^6.18 Eleazar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swine's flesh.'" "^7.9 And when he was at his last breath, he said, 'You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.'" "^7.13 When he too had died, they maltreated and tortured the fourth in the same way.'" "^12.38 Then Judas assembled his army and went to the city of Adullam. As the seventh day was coming on, they purified themselves according to the custom, and they kept the sabbath there.'" "^12.39 On the next day, as by that time it had become necessary, Judas and his men went to take up the bodies of the fallen and to bring them back to lie with their kinsmen in the sepulchres of their fathers.'" "^12.40 Then under the tunic of every one of the dead they found sacred tokens of the idols of Jamnia, which the law forbids the Jews to wear. And it became clear to all that this was why these men had fallen.'" "^12.41 So they all blessed the ways of the Lord, the righteous Judge, who reveals the things that are hidden;'" "^12.42 and they turned to prayer, beseeching that the sin which had been committed might be wholly blotted out. And the noble Judas exhorted the people to keep themselves free from sin, for they had seen with their own eyes what had happened because of the sin of those who had fallen.'" "^12.43 He also took up a collection, man by man, to the amount of two thousand drachmas of silver, and sent it to Jerusalem to provide for a sin offering. In doing this he acted very well and honorably, taking account of the resurrection.'" "^12.44 For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead.'" "^12.45 But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin.'"" None

29. Septuagint, Ecclesiasticus (Siracides), 22.12 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Burial customs • Judith, death and burial

Found in books: Gera (2014), Judith, 475; Hachlili (2005), Practices And Rites In The Second Temple Period, 481

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22.12 Mourning for the dead lasts seven days,but for a fool or an ungodly man it lasts all his life. ^22.12 There is an utterance which is comparable to death;may it never be found in the inheritance of Jacob!For all these errors will be far from the godly,and they will not wallow in sins.'' None

30. Septuagint, Judith, 4.10-4.11, 4.15 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Death and Burial, Mourning • Judith, death and burial

Found in books: Gera (2014), Judith, 261, 475; Schwartz (2008), 2 Maccabees, 198

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4.10 They and their wives and their children and their cattle and every resident alien and hired laborer and purchased slave -- they all girded themselves with sackcloth. ^4.11 And all the men and women of Israel, and their children, living at Jerusalem, prostrated themselves before the temple and put ashes on their heads and spread out their sackcloth before the Lord. ^4.15 With ashes upon their turbans, they cried out to the Lord with all their might to look with favor upon the whole house of Israel.'' None

31. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Burial, Adam, of • Burial, funeral

Found in books: Levison (2023), The Greek Life of Adam and Eve. 962; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 30

32. Diodorus Siculus, Historical Library, 1.22.2, 40.3.8 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Burial • Marriage and burial customs • burial • burial practices/customs

Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 23; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 286; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 44; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 159

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1.22.2 \xa0And like her husband she also, when she passed from among men, received immortal honours and was buried near Memphis, where her shrine is pointed out to this day in the temple-area of Hephaestus.' ' None

33. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Apis, and Sarapis, burial of • Burial, funeral • burial

Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 331; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 427; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 156

34. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Burial, Adam, of • Death and Burial, Terminology for

Found in books: Levison (2023), The Greek Life of Adam and Eve. 147; Schwartz (2008), 2 Maccabees, 306

35. Josephus Flavius, Jewish Antiquities, 13.67 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • burial practices/customs • burial, societies

Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 85; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 409

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13.67 δέομαι συγχωρῆσαί μοι τὸ ἀδέσποτον ἀνακαθάραντι ἱερὸν καὶ συμπεπτωκὸς οἰκοδομῆσαι ναὸν τῷ μεγίστῳ θεῷ καθ' ὁμοίωσιν τοῦ ἐν ̔Ιεροσολύμοις αὐτοῖς μέτροις ὑπὲρ σοῦ καὶ τῆς σῆς γυναικὸς καὶ τῶν τέκνων, ἵν' ἔχωσιν οἱ τὴν Αἴγυπτον κατοικοῦντες ̓Ιουδαῖοι εἰς αὐτὸ συνιόντες κατὰ τὴν πρὸς ἀλλήλους ὁμόνοιαν ταῖς σαῖς ἐξυπηρετεῖν χρείαις:"" None

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13.67 I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages;'' None

36. Josephus Flavius, Jewish War, 4.317 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Burial • Burial, Adam, of

Found in books: Levison (2023), The Greek Life of Adam and Eve. 995; Stuckenbruck (2007), 1 Enoch 91-108, 370

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4.317 τὸν δὲ ̓Ιησοῦν τῶν ἀπὸ τοῦ τείχους λόγων ἐπέσκωπτον. προῆλθον δὲ εἰς τοσοῦτον ἀσεβείας ὥστε καὶ ἀτάφους ῥῖψαι, καίτοι τοσαύτην ̓Ιουδαίων περὶ τὰς ταφὰς πρόνοιαν ποιουμένων, ὥστε καὶ τοὺς ἐκ καταδίκης ἀνεσταυρωμένους πρὸ δύντος ἡλίου καθελεῖν τε καὶ θάπτειν.'' None

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4.317 Nay, they proceeded to that degree of impiety, as to cast away their dead bodies without burial, although the Jews used to take so much care of the burial of men, that they took down those that were condemned and crucified, and buried them before the going down of the sun.'' None

37. Josephus Flavius, Against Apion, 2.211 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Burial • Burial, Adam, of

Found in books: Levison (2023), The Greek Life of Adam and Eve. 976; Stuckenbruck (2007), 1 Enoch 91-108, 371

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2.211 Τἆλλα δὲ προείρηκεν, ὧν ἡ μετάδοσίς ἐστιν ἀναγκαία: πᾶσι παρέχειν τοῖς δεομένοις πῦρ ὕδωρ τροφήν, ὁδοὺς φράζειν, ἄταφον μὴ περιορᾶν, ἐπιεικεῖς δὲ καὶ τὰ πρὸς τοὺς πολεμίους'' None

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2.211 30. However, there are other things which our legislator ordained for us beforehand, which of necessity we ought to do in common to all men; as to afford fire, and water, and food to such as want it; to show them the roads; nor to let any one lie unburied. He also would have us treat those that are esteemed our enemies with moderation: '' None

38. Lucan, Pharsalia, 7.794, 7.796-7.799, 9.175-9.179, 10.271-10.274 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abatos, burial place of Osiris • Burial • Paulus, burial of • burial place of • funeral rites/burials

Found in books: Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 31, 36, 37; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 89; Putnam et al. (2023), The Poetic World of Statius' Silvae, 258; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 121, 129

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7.794 When thou art present. Then upon his steed, Though fearing not the weapons at his back, Pompeius fled, his mighty soul prepared To meet his destinies. No groan nor tear, But solemn grief as for the fates of Rome, Was in his visage, and with mien unchanged He saw Pharsalia's woes, above the frowns Or smiles of Fortune; in triumphant days And in his fall, her master. The burden laid of thine impending fate, thou partest free " "^7.799 When thou art present. Then upon his steed, Though fearing not the weapons at his back, Pompeius fled, his mighty soul prepared To meet his destinies. No groan nor tear, But solemn grief as for the fates of Rome, Was in his visage, and with mien unchanged He saw Pharsalia's woes, above the frowns Or smiles of Fortune; in triumphant days And in his fall, her master. The burden laid of thine impending fate, thou partest free " ^9.175 To feast his eyes, and prove the bloody deed. For whether ravenous birds and Pharian dogsHave torn his corse asunder, or a fire Consumed it, which with stealthy flame arose Upon the shore, I know not. For the parts Devoured by destiny I only blame The gods: I weep the part preserved by men." Thus Sextus spake: and Cnaeus at the words Flamed into fury for his father\'s shame. "Sailors, launch forth our navies, by your oars ^10.271 When first are thawed the snows, that ice-fed streams In swollen torrents tumble; but the NileNor lifts his wave before the Dog-star burns; Nor seeks again his banks, until the sun In equal balance measures night and day. Nor are the laws that govern other streams Obeyed by Nile. For in the wintry year Were he in flood, when distant far the sun, His waters lacked their office; but he leaves His channel when the summer is at height, ^10.274 When first are thawed the snows, that ice-fed streams In swollen torrents tumble; but the NileNor lifts his wave before the Dog-star burns; Nor seeks again his banks, until the sun In equal balance measures night and day. Nor are the laws that govern other streams Obeyed by Nile. For in the wintry year Were he in flood, when distant far the sun, His waters lacked their office; but he leaves His channel when the summer is at height, '" None

39. Mishnah, Bava Batra, 2.9 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Primary burial • Qumran, scroll burial, possibility of • document burial and preservation, and scroll cemeteries • document burial and preservation, in Qumran cemetery

Found in books: Hachlili (2005), Practices And Rites In The Second Temple Period, 10; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 290

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2.9 מַרְחִיקִין אֶת הַנְּבֵלוֹת וְאֶת הַקְּבָרוֹת וְאֶת הַבֻּרְסְקִי מִן הָעִיר חֲמִשִּׁים אַמָּה. אֵין עוֹשִׂין בֻּרְסְקִי אֶלָּא לְמִזְרַח הָעִיר. רַבִּי עֲקִיבָא אוֹמֵר, לְכָל רוּחַ הוּא עוֹשֶׂה, חוּץ מִמַּעֲרָבָהּ, וּמַרְחִיק חֲמִשִּׁים אַמָּה.'' None

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2.9 Animal carcasses, graves and tanneries must be distanced fifty cubits from a town. A tannery may be set up only to the east of a town. Rabbi Akiva says: “It may be set up on any side save the west, and it must be distanced fifty cubits from the town.'' None

40. New Testament, 1 Corinthians, 15.51 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Burial, Abel, of • Burial, Adam, of • Death and Burial, Terminology for

Found in books: Levison (2023), The Greek Life of Adam and Eve. 1025; Schwartz (2008), 2 Maccabees, 306

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15.51 ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα,'' None

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15.51 Behold, I tell you a mystery. We will not all sleep, but wewill all be changed,'' None

41. New Testament, Acts, 5.6 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Burial customs • Burial, Adam, of

Found in books: Hachlili (2005), Practices And Rites In The Second Temple Period, 479; Levison (2023), The Greek Life of Adam and Eve. 971

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5.6 καὶ ἐγένετο φόβος μέγας ἐπὶ πάντας τοὺς ἀκούοντας. ἀναστάντες δὲ οἱ νεώτεροι συνέστειλαν αὐτὸν καὶ ἐξενέγκαντες ἔθαψαν.'' None

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5.6 The young men arose and wrapped him up, and they carried him out and buried him. '' None

42. New Testament, Apocalypse, 11.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Burial

Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 151, 155; Stuckenbruck (2007), 1 Enoch 91-108, 370

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11.9 καὶ βλέπουσιν ἐκ τῶν λαῶν καὶ φυλῶν καὶ γλωσσῶν καὶ ἐθνῶν τὸ πτῶμα αὐτῶν ἡμέρας τρεῖς καὶ ἥμισυ, καὶ τὰ πτώματα αὐτῶν οὐκ ἀφίουσιν τεθῆναι εἰς μνῆμα.'' None

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11.9 From among the peoples, tribes, languages, and nations people will look at their dead bodies for three and a half days, and will not allow their dead bodies to be laid in a tomb.'' None

43. New Testament, Hebrews, 11.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Burial, Adam, of • burial

Found in books: Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 72; Levison (2023), The Greek Life of Adam and Eve. 147

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11.4 Πίστει πλείονα θυσίαν Ἅβελ παρὰ Καὶν προσήνεγκεν τῷ θεῷ, διʼ ἧς ἐμαρτυρήθη εἶναι δίκαιος, μαρτυροῦντοςἐπὶ τοῖς δώροις αὐτοῦ τοῦ θεοῦ,καὶ διʼ αὐτῆς ἀποθανὼν ἔτι λαλεῖ.'' None

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11.4 By faith, Abel offered to God a more excellent sacrifice than Cain, through which he had testimony given to him that he was righteous, God bearing witness with respect to his gifts; and through it he, being dead, still speaks. '' None

44. New Testament, Romans, 6.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Burial places (memorials) • Burial, Adam, of

Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 55; Levison (2023), The Greek Life of Adam and Eve. 108, 1015, 1016

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6.4 συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν.'' None

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6.4 We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. '' None

45. New Testament, John, 11.44, 19.15, 19.39-19.40 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Burial • Burial customs • Burial, Adam, of • burial/funeral, second burial • graves/tombs/burial, memorials

Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 351, 352; Hachlili (2005), Practices And Rites In The Second Temple Period, 479, 481; Levison (2023), The Greek Life of Adam and Eve. 101, 971; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 223

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11.44 ἐξῆλθεν ὁ τεθνηκὼς δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο. λέγει ὁ Ἰησοῦς αὐτοῖς Λύσατε αὐτὸν καὶ ἄφετε αὐτὸν ὑπάγειν. ^19.15 ἐκραύγασαν οὖν ἐκεῖνοι Ἆρον ἆρον, σταύρωσον αὐτόν. λέγει αὐτοῖς ὁ Πειλᾶτος Τὸν βασιλέα ὑμῶν σταυρώσω; ἀπεκρίθησαν οἱ ἀρχιερεῖς Οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα. ^19.39 ἦλθεν δὲ καὶ Νικόδημος, ὁ ἐλθὼν πρὸς αὐτὸν νυκτὸς τὸ πρῶτον, φέρων ἕλιγμα σμύρνης καὶ ἀλόης ὡς λίτρας ἑκατόν. ^19.40 ἔλαβον οὖν τὸ σῶμα τοῦ Ἰησοῦ καὶ ἔδησαν αὐτὸ ὀθονίοις μετὰ τῶν ἀρωμάτων, καθὼς ἔθος ἐστὶν τοῖς Ἰουδαίοις ἐνταφιάζειν.'' None

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11.44 He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go." ^19.15 They cried out, "Away with him! Away with him! Crucify him!"Pilate said to them, "Shall I crucify your King?"The chief priests answered, "We have no king but Caesar!" ^19.39 Nicodemus, who at first came to Jesus by night, also came bringing a mixture of myrrh and aloes, about a hundred Roman pounds. ' "^19.40 So they took Jesus' body, and bound it in linen cloths with the spices, as the custom of the Jews is to bury. "' None

46. New Testament, Luke, 22.45 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Burial • Burial, Abel, of • Burial, Adam, of

Found in books: Levison (2023), The Greek Life of Adam and Eve. 1025; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 223

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22.45 καὶ ἀναστὰς ἀπὸ τῆς προσευχῆς ἐλθὼν πρὸς τοὺς μαθητὰς εὗρεν κοιμωμένους αὐτοὺς ἀπὸ τῆς λύπης, καὶ εἶπεν αὐτοῖς Τί καθεύδετε;'' None

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22.45 When he rose up from his prayer, he came to the disciples, and found them sleeping because of grief, '' None

47. New Testament, Mark, 1.15, 11.4, 15.46, 16.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Burial • Burial customs • Burial, Adam, of • Dead, burial of

Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 251; Hachlili (2005), Practices And Rites In The Second Temple Period, 479; Levison (2023), The Greek Life of Adam and Eve. 101, 971; Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 151; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 223

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1.15 καὶ λέγων ὅτι Πεπλήρωται ὁ καιρὸς καὶ ἤγγικεν ἡ βασιλεία τοῦ θεοῦ· μετανοεῖτε καὶ πιστεύετε ἐν τῷ εὐαγγελίῳ. ^11.4 καὶ ἀπῆλθον καὶ εὗρον πῶλον δεδεμένον πρὸς θύραν ἔξω ἐπὶ τοῦ ἀμφόδου, καὶ λύουσιν αὐτόν. ^15.46 καὶ ἀγοράσας σινδόνα καθελὼν αὐτὸν ἐνείλησεν τῇ σινδόνι καὶ ἔθηκεν αὐτὸν ἐν μνήματι ὃ ἦν λελατομημένον ἐκ πέτρας, καὶ προσεκύλισεν λίθον ἐπὶ τὴν θύραντοῦ μνημείου. ^16.1 Καὶ διαγενομένου τοῦ σαββάτου ἡ Μαρία ἡ Μαγδαληνὴ καὶ Μαρία ἡ τοῦ Ἰακώβου καὶ Σαλώμη ἠγόρασαν ἀρώματα ἱνα ἐλθοῦσαι ἀλείψωσιν αὐτόν.'' None

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1.15 and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel." ^11.4 They went away, and found a colt tied at the door outside in the open street, and they untied him. ^15.46 He bought a linen cloth, and taking him down, wound him in the linen cloth, and laid him in a tomb which had been cut out of a rock. He rolled a stone against the door of the tomb. ^16.1 When the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, that they might come and anoint him. '' None

48. New Testament, Matthew, 21.2, 27.59-27.61 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Burial • Burial customs • Burial places (memorials) • Burial, Adam, of

Found in books: Hachlili (2005), Practices And Rites In The Second Temple Period, 479; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 122; Levison (2023), The Greek Life of Adam and Eve. 971; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 223

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21.2 λέγων αὐτοῖς Πορεύεσθε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθὺς εὑρήσετε ὄνον δεδεμένην καὶ πῶλον μετʼ αὐτῆς· λύσαντες ἀγάγετέ μοι. ^27.60 καὶ ἔθηκεν αὐτὸ ἐν τῷ καινῷ αὐτοῦ μνημείῳ ὃ ἐλατόμησεν ἐν τῇ πέτρᾳ, καὶ προσκυλίσας λίθον μέγαν τῇ θύρᾳ τοῦ μνημείου ἀπῆλθεν. ^27.61 Ἦν δὲ ἐκεῖ Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία καθήμεναι ἀπέναντι τοῦ τάφου.' ' None

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21.2 saying to them, "Go into the village that is opposite you, and immediately you will find a donkey tied, and a colt with her. Untie them, and bring them to me. ^27.60 and laid it in his own new tomb, which he had hewn out in the rock, and he rolled a great stone to the door of the tomb, and departed. ^27.61 Mary Magdalene was there, and the other Mary, sitting opposite the tomb. ' ' None

49. Plutarch, Aristides, 21.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Burial, communal • burial mound

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 267; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 223

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21.3 ἐπὶ πᾶσι δὲ τῶν Πλαταιέων ὁ ἄρχων, ᾧ τὸν ἄλλον χρόνον οὔτε σιδήρου θιγεῖν ἔξεστιν οὔθʼ ἑτέραν ἐσθῆτα πλὴν λευκῆς ἀναλαβεῖν, τότε χιτῶνα φοινικοῦν ἐνδεδυκὼς ἀράμενός τε ὑδρίαν ἀπὸ τοῦ γραμματοφυλακίου ξιφήρης ἐπὶ τοὺς τάφους προάγει διὰ μέσης τῆς πόλεως.'' None

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21.3 '' None

50. Plutarch, Solon, 21.5 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Burial, funeral • burial

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 228; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 37

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21.5 ἐναγίζειν δὲ βοῦν οὐκ εἴασεν, οὐδὲ συντιθέναι πλέον ἱματίων τριῶν, οὐδʼ ἐπʼ ἀλλότρια μνήματα βαδίζειν χωρὶς ἐκκομιδῆς. ὧν τὰ πλεῖστα καὶ τοῖς ἡμετέροις νόμοις ἀπηγόρευται· πρόσκειται δὲ τοῖς ἡμετέροις ζημιοῦσθαι τοὺς τὰ τοιαῦτα ποιοῦντας ὑπὸ τῶν γυναικονόμων, ὡς ἀνάνδροις καὶ γυναικώδεσι τοῖς περὶ τὰ πένθη πάθεσι καὶ ἁμαρτήμασιν ἐνεχομένους.'' None

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21.5 The sacrifice of an ox at the grave was not permitted, nor the burial with the dead of more than three changes of raiment, nor the visiting of other tombs than those of their own family, except at the time of interment. Most of these practices are also forbidden by our laws, but ours contain the additional proviso that such offenders shall be punished by the board of censors for women, because they indulge in unmanly and effeminate extravagances of sorrow when they mourn'' None

51. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Army, refusal of burial to • Bacchic rites, conflation with wedding and burial rites • Burial • Burial, failed • Burial, refusal of • Burial, unsatisfactory • Hector, burial of • Hypsipyle, fake burial of Thoas (in Statius) • Pompey, burial of • burial place of • burials and mourning, Bacchic rites conflated with • burials and mourning, Hypsipyles fake burial of Thoas in Statius Thebaid • supplication , of women seeking to bury dead in Statius Thebaid • war dead, burial of • war dead, burial of, Bacchic rites in • war dead, burial of, conclusion of narrative with proper burial and lamentation • war dead, burial of, social unity and cohesion, female ritual as force for • war dead, burial of, suppliants, women seeking to bury dead as • war dead, burial of, transgressive female behavior and

Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 105, 107, 111, 112, 159, 160, 161, 162, 163; Putnam et al. (2023), The Poetic World of Statius' Silvae, 272; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 138, 155

52. None, None, nan (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Burial

Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 122; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 16, 274

53. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • burial ground • provinces (of Roman Empire), burial customs

Found in books: Galinsky (2016), Memory in Ancient Rome and Early Christianity, 338; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 110

54. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Seven Against Thebes, burial of • Seven against Thebes, burial in Thebes • Seven against Thebes, burial place in Attica

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 53, 184, 193; Wilding (2022), Reinventing the Amphiareion at Oropos, 33, 34

55. Pausanias, Description of Greece, 1.29.8, 1.29.15, 1.39.2 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Seven Against Thebes, burial of • Seven against Thebes, burial place in Attica • State funeral for the war dead, public burial ground • burial

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 39, 184; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 84; Wilding (2022), Reinventing the Amphiareion at Oropos, 33, 36

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1.29.8 πολεμοῦντος Κασσάνδρου καὶ οἱ συμμαχήσαντές ποτε Ἀργείων. πραχθῆναι δὲ οὕτω σφίσι τὴν πρὸς Ἀργείους λέγουσι συμμαχίαν· Λακεδαιμονίοις τὴν πόλιν τοῦ θεοῦ σείσαντος οἱ εἵλωτες ἐς Ἰθώμην ἀπέστησαν, ἀφεστηκότων δὲ οἱ Λακεδαιμόνιοι βοηθοὺς καὶ ἄλλους καὶ παρὰ Ἀθηναίων μετεπέμποντο· οἱ δέ σφισιν ἐπιλέκτους ἄνδρας ἀποστέλλουσι καὶ στρατηγὸν Κίμωνα τὸν Μιλτιάδου. τούτους ἀποπέμπουσιν οἱ Λακεδαιμόνιοι πρὸς ὑποψίαν· ^1.29.15 τέθαπται δὲ καὶ Κόνων καὶ Τιμόθεος, δεύτεροι μετὰ Μιλτιάδην καὶ Κίμωνα οὗτοι πατὴρ καὶ παῖς ἔργα ἀποδειξάμενοι λαμπρά. κεῖται δὲ καὶ Ζήνων ἐνταῦθα ὁ Μνασέου καὶ Χρύσιππος ὁ Σολεύς, Νικίας τε ὁ Νικομήδου ς ζῷα ἄριστος γράψαι τῶν ἐφʼ αὑτοῦ, καὶ Ἁρμόδιος καὶ Ἀριστογείτων οἱ τὸν Πεισιστράτου παῖδα Ἵππαρχον ἀποκτείναντες, ῥήτορές τε Ἐφιάλτης, ὃς τὰ νόμιμα τὰ ἐν Ἀρείῳ πάγῳ μάλιστα ἐλυμήνατο, καὶ Λυκοῦργος ὁ Λυκόφρονος. ^1.39.2 ὀλίγῳ δὲ ἀπωτέρω τοῦ φρέατος ἱερὸν Μετανείρας ἐστὶ καὶ μετʼ αὐτὸ τάφοι τῶν ἐπὶ Θήβας. Κρέων γάρ, ὃς ἐδυνάστευε τότε ἐν Θήβαις Λαοδάμαντα ἐπιτροπεύων τὸν Ἐτεοκλέους, οὐ παρῆκε τοῖς προσήκουσιν ἀνελομένοις θάψαι· ἱκετεύσαντος δὲ Ἀδράστου Θησέα καὶ μάχης Ἀθηναίων γενομένης πρὸς Βοιωτούς, Θησεὺς ὡς ἐκράτησε τῇ μάχῃ κομίσας ἐς τὴν Ἐλευσινίαν τοὺς νεκροὺς ἐνταῦθα ἔθαψε. Θηβαῖοι δὲ τὴν ἀναίρεσιν τῶν νεκρῶν λέγουσιν ἐθελονταὶ δοῦναι καὶ συνάψαι μάχην οὔ φασι.'' None

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1.29.8 also those who died in the war with Cassander, and the Argives who once fought as the allies of Athens . It is said that the alliance between the two peoples was brought about thus. Sparta was once shaken by an earthquake, and the Helots seceded to Ithome . 461 B.C. After the secession the Lacedaemonians sent for help to various places, including Athens, which dispatched picked troops under the command of Cimon, the son of Miltiades. These the Lacedaemonians dismissed, because they suspected them. ^1.29.15 Here also are buried Conon and Timotheus, father and son, the second pair thus related to accomplish illustrious deeds, Miltiades and Cimon being the first; Zeno too, the son of Mnaseas and Chrysippus Stoic philosophers. of Soli, Nicias the son of Nicomedes, the best painter from life of all his contemporaries, Harmodius and Aristogeiton, who killed Hipparchus, the son of Peisistratus; there are also two orators, Ephialtes, who was chiefly responsible for the abolition of the privileges of the Areopagus 463-1 B.C., and Lycurgus, A contemporary of Demosthenes. the son of Lycophron; ^1.39.2 A little farther on from the well is a sanctuary of Metaneira, and after it are graves of those who went against Thebes . For Creon, who at that time ruled in Thebes as guardian of Laodamas the son of Eteocles, refused to allow the relatives to take up and bury their dead. But Adrastus having supplicated Theseus, the Athenians fought with the Boeotians, and Theseus being victorious in the fight carried the dead to the Eleusinian territory and buried them here. The Thebans, however, say that they voluntarily gave up the dead for burial and deny that they engaged in battle.'' None

56. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • burial

Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 191; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 191

57. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Burial, Abel, of • Burial, Adam, of • mourning/death/burial

Found in books: Levison (2023), The Greek Life of Adam and Eve. 961; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 217

^18a ואין מברכין עליו ואין מזמנין עליו ופטור מקריאת שמע ומן התפלה ומן התפילין ומכל מצות האמורות בתורה ובשבת מיסב ואוכל בשר ושותה יין ומברך ומזמן ומברכין עליו ומזמנין עליו וחייב בכל המצות האמורות בתורה. רשב"ג אומר מתוך שנתחייב באלו נתחייב בכולן,וא"ר יוחנן מאי בינייהו תשמיש המטה איכא בינייהו,קתני מיהת פטור מקריאת שמע ומן התפלה ומן התפילין ומכל מצות האמורות בתורה אמר רב פפא תרגמא אמחזיר פניו ואוכל רב אשי אמר כיון שמוטל עליו לקוברו כמוטל לפניו דמי שנאמר (בראשית כג, ג) ויקם אברהם מעל פני מתו ונאמר ואקברה מתי מלפני כל זמן שמוטל עליו לקוברו כמוטל לפניו דמי,מתו אין אבל משמרו לא,והתניא המשמר את המת אע"פ שאינו מתו פטור מק"ש ומן התפלה ומן התפילין ומכל מצות האמורות בתורה משמרו אע"פ שאינו מתו מתו אע"פ שאינו משמרו,מתו ומשמרו אין אבל מהלך בבית הקברות לא והתניא לא יהלך אדם בבית הקברות ותפילין בראשו וספר תורה בזרועו וקורא ואם עושה כן עובר משום (משלי יז, ה) לועג לרש חרף עושהו,התם תוך ארבע אמות הוא דאסור חוץ לארבע אמות חייב דאמר מר מת תופס ד\' אמות לק"ש הכא חוץ לד\' אמות נמי פטור:,גופא המשמר את המת אע"פ שאינו מתו פטור מקריאת שמע ומן התפלה ומן התפילין ומכל מצות האמורות בתורה היו שנים זה משמר וזה קורא וזה משמר וזה קורא בן עזאי אומר היו באים בספינה מניחו בזוית זו ומתפללין שניהם בזוית אחרת,מאי בינייהו אמר רבינא חוששין לעכברים איכא בינייהו מר סבר חיישינן ומר סבר לא חיישינן:,ת"ר המוליך עצמות ממקום למקום הרי זה לא יתנם בדסקיא ויתנם על גבי חמור וירכב עליהם מפני שנוהג בהם מנהג בזיון ואם היה מתירא מפני נכרים ומפני לסטים מותר וכדרך שאמרו בעצמות כך אמרו בספר תורה,אהייא אילימא ארישא פשיטא מי גרע ספר תורה מעצמות אלא אסיפא:,אמר רחבה אמר רב יהודה כל הרואה המת ואינו מלוהו עובר משום לועג לרש חרף עושהו ואם הלוהו מה שכרו אמר רב אסי עליו הכתוב אומר (משלי יט, יז) מלוה ה\' חונן דל (משלי יד, לא) ומכבדו חונן אביון:,רבי חייא ורבי יונתן הוו שקלי ואזלי בבית הקברות הוה קשדיא תכלתא דרבי יונתן אמר ליה רבי חייא דלייה כדי שלא יאמרו למחר באין אצלנו ועכשיו מחרפין אותנו,אמר ליה ומי ידעי כולי האי והא כתיב (קהלת ט, ה) והמתים אינם יודעים מאומה אמר ליה אם קרית לא שנית אם שנית לא שלשת אם שלשת לא פירשו לך (קהלת ט, ה) כי החיים יודעים שימותו אלו צדיקים שבמיתתן נקראו חיים שנאמר (שמואל ב כג, כ) ובניהו בן יהוידע בן איש חי רב פעלים מקבצאל הוא הכה את שני אריאל מואב והוא ירד והכה את הארי בתוך הבור ביום השלג'' None

^18a And there is no need for others to recite a blessing beforehand on his behalf, nor do others invite him to join in Grace after Meals, as he cannot be a member of the quorum of three required to recite the formula. He is exempt from the recitation of Shema, from the Amida prayer and from phylacteries, and from all mitzvot mentioned in the Torah. On Shabbat, however, he reclines at the meal as per his custom, and eats meat and drinks wine, and recites blessings and recites the formula to invite the participants in the meal to join together in the Grace after Meals, and others may recite blessings on his behalf and invite him to join in Grace after Meals, and he is obligated in all mitzvot mentioned in the Torah. Rabban Shimon ben Gamliel says: Just as he is obligated on Shabbat to fulfill these mitzvot associated with Shabbat meals, he is obligated to fulfill all mitzvot.,Rabbi Yoḥa said: What is the practical difference between the apparently identical statements of Rabban Shimon ben Gamliel and the first tanna? The practical difference between them is with regard to conjugal relations. The first tanna holds that although there is no mourning on Shabbat, since refraining from addressing his wife’s conjugal rights would not be a public display of mourning, conjugal relations are prohibited. Rabban Shimon ben Gamliel holds that since there is no mourning on Shabbat, he must fulfill the mitzva of addressing his wife’s conjugal rights.,In any event, the baraita teaches that one is exempt from the recitation of Shema, from the Amida prayer and from phylacteries, and from all mitzvot mentioned in the Torah. This is an apparent contradiction of our mishna which states that one is exempt only when the deceased is laid before him. To resolve this contradiction, Rav Pappa said: Explain the baraita as applicable only to the particular case when one turns his face away and eats, with the deceased laid out before him. In the other cases, when he is in a different room, he is obligated in all mitzvot. Rav Ashi says: The phrase: The deceased is laid out before him, is not to be taken literally, but rather, since it is incumbent upon him to bury the deceased, and he is not yet buried, it is as if he is laid out before him, as it is stated: “And Abraham rose up from before his dead” (Genesis 23:3), and when Abraham speaks with the Hittites, it is stated: “So that I may bury my dead from before me” (Genesis 23:4). As long as it is incumbent upon him to bury him, it is as he is laid out before him.,From the mishna one can infer that when his deceased relative is laid out before him, yes, he is exempt from mitzvot. But, if it is not his relative and he is only watching over the deceased, no, he is not exempt.,The Gemara challenges: Wasn’t it taught in a baraita: One who watches over the deceased, even if it is not his deceased relative, is exempt from the recitation of Shema, from prayer and from phylacteries, and from all mitzvot mentioned in the Torah? The Gemara responds that these two sources should not be understood as contradictory, but as complementary. In both the cases, he is exempt; where one watches over the deceased, but it is not his deceased relative, as well as the case where it is his deceased relative, but he is not watching over the deceased.,The Gemara further challenges: We concluded that, in both cases, if it is his deceased relative or if he was watching over the unrelated deceased, he is exempt from mitzvot. However, one walking in a cemetery is not exempt. Wasn’t it taught explicitly in a baraita: One may not walk in a cemetery with phylacteries on his head and a Torah scroll in his arm and read from it? If one does so he commits a transgression due to the verse: “He who mocks the poor blasphemes his Creator” (Proverbs 17:5). As the deceased is incapable of fulfilling mitzvot, fulfilling a mitzva in his presence is seen as mocking him.,The Gemara answers: There, when one walks in a cemetery, within four cubits of a grave, that is prohibited. However, beyond four cubits from a grave, one is obligated in prayer and phylacteries. As the Master said: The deceased occupies four cubits with regard to the exemption from the recitation of Shema. One who walks within four cubits of the deceased is exempt. Here, however, in the case where it is either his deceased relative or he is watching over an unrelated deceased, beyond four cubits he is also exempt.,The Gemara discusses the matter of the baraita itself. It was taught in the baraita: One who watches over the deceased, even though it is not his dead relative, is exempt from the recitation of Shema, from the Amida prayer and from phylacteries, and from all mitzvot mentioned in the Torah. The baraita continues: If two individuals were watching over the deceased, this one watches and that one recites Shema, and then that one watches and this one recites Shema. Ben Azzai says: If they were traveling with the deceased on a boat, they are permitted to set the deceased down in this corner of the boat and both pray in another corner of the boat.,The Gemara asks: What is the practical difference between these two opinions? Ravina said: The practical difference between them is whether or not one need be concerned about mice even inside the boat. The first Sage holds that we are concerned about mice everywhere, and it is therefore inappropriate to leave the deceased unguarded, even on a boat, lest he be eaten by mice. The other Sage, ben Azzai, maintains that we are not concerned about mice on a boat.,The Gemara discusses other issues concerning the dignity of the deceased. The Sages taught: One who transports bones from place to place may not place them in a saddlebag disakaya and place them on the donkey’s back and ride on them, as in doing so he treats the remains disgracefully. However, if he is afraid of gentiles or highwaymen and therefore must move quickly, he is permitted to do so. And just as they said with regard to bones, so they said with regard to a Torah scroll.,With regard to this last statement, the Gemara asks: To what section of the baraita does the parallel to a Torah scroll refer? If you say that this refers to the first clause of the baraita, this is obvious. Is a Torah scroll less important than bones of the dead? Certainly one may not treat a Torah disgracefully. Rather, this statement must refer to the latter clause of the baraita, that in a dangerous situation, one is permitted to ride on a Torah scroll as well.,Raḥava said that Rav Yehuda said: One who sees the deceased taken to burial and does not escort him has committed a transgression due to the verse: “He who mocks the poor blasphemes his Creator.” And if he does escort him, what is his reward? Rav Asi said: The verse says about him: “He who gives to the poor gives a loan to the Lord, and the Lord will repay him” (Proverbs 19:17), and: “He who oppresses the poor blasphemes his Creator, but he who is gracious to the poor honors Him” (Proverbs 14:31).,The Gemara relates that Rabbi Ḥiyya and Rabbi Yonatan were walking in a cemetery and the sky-blue string of Rabbi Yonatan’s ritual fringes was cast to the ground and dragging across the graves. Rabbi Ḥiyya said to him: Lift it, so the dead will not say: Tomorrow, when their day comes, they will come to be buried with us, and now they are insulting us.,Rabbi Yonatan said to him: Do the dead know so much? Isn’t it stated: “And the dead know nothing” (Ecclesiastes 9:5)? Rabbi Ḥiyya said to him: If you read the verse, you did not read it a second time, and if you read it a second time, you did not read it a third time, and if you read it a third time, they did not explain it to you properly. The meaning of the verse: “For the living know that they will die, and the dead know nothing and have no more reward, for their memory has been forgotten” (Ecclesiastes 9:5): For the living know that they will die, these are the righteous, who even in their death are called living. An allusion to this is as it is stated: “And Benayahu, son of Yehoyada, son of a valiant man of Kabze’el, who had done mighty deeds, he smote the two altar-hearths of Moab; he went down also and slew a lion in the midst of a pit in time of snow” (II Samuel 23:20).'' None

58. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Burial • Burial customs • Huna, burial of • document burial and preservation, and Judaic law • document burial and preservation, and shemot (Gods name) • document burial and preservation, cave burial • document burial and preservation, unusable documents as pesul

Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 192; Hachlili (2005), Practices And Rites In The Second Temple Period, 481; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 129; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 287

^25a 27b בכליכה והיו עניים מתביישין התקינו שיהו הכל מוציאין בכליכה מפני כבודן של עניים,בראשונה היו מניחין את המוגמר תחת חולי מעים מתים והיו חולי מעים חיים מתביישין התקינו שיהו מניחין תחת הכל מפני כבודן של חולי מעים חיים,בראשונה היו מטבילין את הכלים על גבי נדות מתות והיו נדות חיות מתביישות התקינו שיהו מטבילין על גבי כל הנשים מפני כבודן של נדות חיות בראשונה מטבילין על גבי זבין מתים והיו זבין חיים מתביישין התקינו שיהו מטבילין על גב הכל מפני כבודן של זבין חיים,בראשונה היתה הוצאת המת קשה לקרוביו יותר ממיתתו עד שהיו קרוביו מניחין אותו ובורחין עד שבא רבן גמליאל ונהג קלות ראש בעצמו ויצא בכלי פשתן ונהגו העם אחריו לצאת בכלי פשתן אמר רב פפא והאידנא נהוג עלמא אפילו בצרדא בר זוזא:,אין מניחין את המטה ברחוב: אמר רב פפא אין מועד בפני תלמיד חכם וכל שכן חנוכה ופורים,והני מילי בפניו אבל שלא בפניו לא איני והא רב כהנא ספדיה לרב זביד מנהרדעא בפום נהרא אמר רב פפי יום שמועה הוה וכבפניו דמי,אמר עולא הספד על לב דכתיב (ישעיהו לב, יב) על שדים סופדים טיפוח ביד קילוס ברגל,תנו רבנן המקלס לא יקלס בסנדל אלא במנעל מפני הסכנה,אמר רבי יוחנן אבל כיון שניענע ראשו שוב אין מנחמין רשאין לישב אצלו,ואמר רבי יוחנן הכל חייבין לעמוד מפני נשיא חוץ מאבל וחולה ואמר ר' יוחנן לכל אומרים להם שבו חוץ מאבל וחולה,אמר רב יהודה אמר רב אבל יום ראשון אסור לאכול לחם משלו מדאמר ליה רחמנא ליחזקאל (יחזקאל כד, יז) ולחם אנשים לא תאכל רבה ורב יוסף מחלפי סעודתייהו להדדי,ואמר רב יהודה אמר רב מת בעיר כל בני העיר אסורין בעשיית מלאכה,רב המנונא איקלע לדרומתא שמע קול שיפורא דשכבא חזא הנך אינשי דקא עבדי עבידתא אמר להו ליהוו הנך אינשי בשמתא לא שכבא איכא במתא אמרו ליה חבורתא איכא במתא אמר להו אי הכי שריא לכו,ואמר רב יהודה אמר רב כל המתקשה על מתו יותר מדאי על מת אחר הוא בוכה ההיא איתתא דהות בשיבבותיה דרב הונא הוו לה שבעה בני מת חד מינייהו הוות קא בכיא ביתירתא עליה שלח לה רב הונא לא תעבדי הכי לא אשגחה ביה שלח לה אי צייתת מוטב ואי לא צבית זוודתא לאידך מית ומיתו כולהו לסוף אמר לה תימוש זוודתא לנפשיך ומיתא,(ירמיהו כב, י) אל תבכו למת ואל תנודו לו אל תבכו למת יותר מדאי ואל תנודו לו יותר מכשיעור הא כיצד שלשה ימים לבכי ושבעה להספד ושלשים לגיהוץ ולתספורת מכאן ואילך אמר הקדוש ברוך הוא אי אתם רחמנים בו יותר ממני,(ירמיהו כב, י) בכו בכו להולך אמר רב יהודה להולך בלא בנים רבי יהושע בן לוי לא אזל לבי אבלא אלא למאן דאזיל בלא בני דכתיב בכו בכו להולך כי לא ישוב עוד וראה את ארץ מולדתו רב הונא אמר זה שעבר עבירה ושנה בה,רב הונא לטעמיה דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו הותרה לו סלקא דעתך אלא אימא נעשית לו כהיתר,אמר רבי לוי אבל שלשה ימים הראשונים יראה את עצמו כאילו חרב מונחת לו בין שתי (יריכותיו) משלשה עד שבעה כאילו מונחת לו כנגדו בקרן זוית מכאן ואילך כאילו עוברת כנגדו בשוק:,ולא של נשים לעולם מפני הכבוד: אמרי נהרדעי לא שנו" '" None

^25a And is this the case even if the deceased was a Torah Sage? But isn’t it taught otherwise in a baraita: When a Torah scholar dies, everyone is his relative.,The Gemara clarifies: Does it enter your mind to say that everyone is his relative? Rather, this baraita should be understood as follows: Everyone is considered to be like his relative in the sense that everyone rends his garment in anguish over him, and everyone bares his shoulder over him in mourning, and everyone eats the mourner’s meal over him in the public square as mourners do. The death of a Torah scholar is a personal loss for every Jew. So why is the mishna limited to only relatives? The Gemara answers: No, it is necessary for the mishna to teach this halakha in a case where the deceased is not a Torah scholar.,The Gemara asks: And if the deceased was an upright person who feared Heaven and performed good deeds, then aren’t all those present at his death obligated to rend their garments over his death? As it is taught in a baraita: For what reason do a person’s sons and daughters die when they are young? They die so that he will cry and mourn over the death of an upright person.,The Gemara questions the formulation: They die so that he will cry and mourn? Is security, i.e., his children, taken from him in advance to ensure that in the future he will mourn over the death of an upright person? Rather the baraita means as follows: His children died because he did not cry or mourn over an upright person who died. As with regard to anyone who cries and mourns over an upright person who died, they forgive him for all his transgressions because of the honor he accorded to the deceased. If this is the case, one also rends his clothes over an upright person. The Gemara answers: Rather, the mishna is referring only to one who was not an upright person.,The Gemara challenges: But if one was standing there at the time of the soul’s departure, i.e., at the time of death, he is also obligated to rend his clothes. As it is taught in a baraita: Rabbi Shimon ben Elazar says: One who stands over the deceased at the time of the soul’s departure is obligated to rend his clothes. To what may this be likened? To a Torah scroll that is burned, for which anyone present is obligated to rend his clothes.,The Gemara answers: The mishna must be referring to a person who was not standing there at the time of the soul’s departure but who heard that someone who is not a close relative died, and the deceased was neither a Torah scholar nor an upright person.,§ The Gemara relates that when Rav Safra passed away the other Sages did not rend their garments over him. They said: We did not learn from him, as he did not disseminate his Torah knowledge to the public. Abaye berated them and said to them: Is it taught in the baraita: If one’s teacher died? It is taught: If a Torah scholar died, and Rav Safra was certainly a Torah scholar. And furthermore, every day his teachings are in our mouths in the study hall, so that even if we did not learn directly from him, we should still be considered his students.,The other Sages thought that what was done was done, and it was now too late for them to rend their garments. Abaye said to them: We learned: With regard to a Torah scholar, as long as they are engaged in eulogizing him, then people are obligated to rend their garments, even after the time of his death. They then thought to rend their garments immediately. Abaye said to them: It is taught in a baraita: A Torah scholar’s honor is at the time of his eulogy, and so you should wait until the time of the eulogy before rending your garments.,§ The Gemara relates another incident: When Rav Huna died they thought to place a Torah scroll on his bier, as was commonly done after the death of a Torah scholar, as if to say that the deceased fulfilled everything written in the scroll. Rav Ḥisda said to them: This is a practice that he did not hold with during his lifetime; now should we stand up and do it for him when he is dead? As Rav Taḥlifa said: I myself saw Rav Huna, who wished to sit on his bed, and there was a Torah scroll placed on it. And he turned a jug over and placed the Torah scroll on it so that he could then sit on the bed. Apparently he holds that it is prohibited to sit on a bed upon which a Torah scroll lies. Therefore, it would be inappropriate to lay a Torah scroll next to his body after he died.,When they tried to remove his corpse from his house for the burial, the bier would not fit through the narrow door. They then thought to lower the bier from the roof. Rav Ḥisda said to them: This I learned from him, Rav Huna himself: A scholar’s honor is for him to be taken out through the main opening, and not in any other manner.,They then thought to move him from his bier to a narrower bier so that it would fit through the door. But Rav Ḥisda said to them: I learned from him, Rav Huna himself, as follows: A scholar’s honor is for him to be taken out on the first bier. As Rav Yehuda said that Rav said: From where is it derived that a scholar’s honor is for him to be taken out on the first bier? As it is stated: “And they set the Ark of God upon a new cart” (II\xa0Samuel 6:3). When taking the Ark to Jerusalem, King David had it placed back on the cart upon which it had been returned by the Philistines, and a Torah scholar is considered to be similar to the Ark of the Covet. When they saw that there was nothing else that they could do, they broke the doorway and took him out through it.,Rabbi Abba opened his eulogy for him: Our Rabbi was worthy that the Divine Presence should rest upon him, except for the fact that Babylonia caused it not to rest. In other words, it was only because he lived in Babylonia and not in Eretz Yisrael that the Divine Presence did not rest upon him.,Rav Naḥman bar Ḥisda raised an objection against this, and some say that it was Rav Ḥa bar Ḥisda: Is it not stated: “The word of the Lord came hayo haya to Ezekiel the priest, son of Buzi, in the land of the Chaldeans” (Ezekiel 1:3), thereby implying that a prophet can prophesy outside of Eretz Yisrael?,His father tapped him with his sandal on his foot, thereby hinting to him that he should be quiet. He said to him: Have I not told you not to trouble everyone with questions in the middle of a eulogy? The Gemara answers the question: What is the meaning of the doubling of the word “came hayo haya”? It implies that it had already come before, i.e., that Ezekiel had already begun to prophesy in Eretz Yisrael, and his prophecy in Babylonia was merely a continuation of that prophecy.,§ The Gemara relates that when they took Rav Huna there, to Eretz Yisrael, for burial they said to Rabbi Ami and Rabbi Asi: Rav Huna has come, and they misunderstood and thought that he was still alive. They said: When we were there, in Babylonia, we did not have strength to lift our heads before him. Now that we have come here, has he come after us?,They said to them: His coffin has come. Rabbi Ami and Rabbi Asi went out to meet his funeral procession. Rabbi Ila and Rabbi Ḥanina did not go out. Some say that Rabbi Ila went out, but Rabbi Ḥanina did not go out.,The Gemara asks: Those who went out, what is the reason that they went? As it is taught in a baraita: When a coffin is passing from place to place, the people stand in a line to show respect for the deceased, and they recite the mourners’ blessing and the consolation of the mourners over it. Those who did not go out, what is the reason that they did not? As it is taught in another baraita: When a coffin is passing from place to place, they do not stand in a line to show respect for the deceased, and they do not recite the mourners’ blessing or the consolation of the mourners for him.,The Gemara asks: If so, these two tannaitic statements contradict each other. The Gemara answers: It is not difficult: Here, the baraita is referring to a case where the skeleton of the deceased is still intact, and the mourning practices must be observed. And there the baraita is referring to a case where the skeleton of the deceased is no longer intact, and it is not necessary to observe the customs of mourning. And Rav Huna’s skeleton was still intact. The reason that the one Sage did not go out was that they did not confirm for him that the skeleton was still intact.,The Sages of Eretz Yisrael said: Where shall we bury him? They concluded: Rav Huna disseminated Torah to the people of Israel, and similarly Rabbi Ḥiyya disseminated Torah to the people of Israel; therefore, it is appropriate to bury Rav Huna next to Rabbi Ḥiyya.,They asked: Who will take him in to Rabbi Ḥiyya’s burial cave, as few are fit to enter it? Rav Ḥagga said to them: I will take him into the cave, for I presented my studies before him when I was just eighteen, never having experienced a seminal emission. And so too I attended to him and knew his great deeds. For example, one day one of the straps of his phylacteries turned around, the unpainted side being turned outward, and he observed forty fasts for this, as he had acted negligently, allowing the black side to face inward.,Rav Ḥagga took him in. The body of Rabbi Ḥiyya’s son Yehuda lay buried to the right of his father, and the body of his other son Ḥizkiyya lay to his left. The spirit of Yehuda said to the spirit of Ḥizkiyya: Rise from your place, as it is not proper conduct to remain lying when the body of Rav Huna is standing here. When Ḥizkiyya’s corpse stood up, a pillar of fire rose with him. When Rabbi Ḥagga saw this, he was frightened by what he saw, and so he stood up Rav Huna’s coffin and went away. The Gemara comments: And he was not punished or harmed by this pillar of fire because he set up Rav Huna’s coffin as protection for himself.,§ The Gemara relates another story about the burial of one of the Sages: When Rav Ḥisda died they thought to place a Torah scroll on his bier. Rabbi Yitzḥak said to them: This is a practice that this Rabbi did not hold with during his lifetime; should we stand up and do it for him now that he is dead?,They then thought not to tack, i.e., sew up, the tears that they had made in their clothes. Rabbi Yitzḥak bar Ami said to them: When the deceased is a Torah Sage, they may tack the tears once they turn their faces from the bier.,The Gemara relates that when Rabba bar Huna and Rav Hamnuna died, they took them both up there, to Eretz Yisrael.'^27b on a plain bier made from poles that were strapped together, and the poor were embarrassed. The Sages instituted that everyone should be taken out for burial on a plain bier, due to the honor of the poor.,Similarly, at first they would place incense under the beds of those who died with an intestinal disease, because the body emitted an especially unpleasant odor. And those who were alive with an intestinal disease were embarrassed when they understood that they, too, would be treated in this manner after their death, and that everyone would know the cause of their death. The Sages instituted that incense should be placed under everyone, due to the honor of those with an intestinal disease who were still living.,Moreover, at first they would ritually immerse all the utensils that had been used by women who died while menstruating, which had thereby contracted ritual impurity. And due to this, the living menstruating women were embarrassed. The Sages instituted that the utensils that had been used by all dying women must be immersed, due to the honor of living menstruating women. And, at first they would ritually immerse all the utensils that had been used by zavin, men suffering from gonorrhea, who died, as the utensils had thereby contracted ritual impurity. And due to this the living zavin felt embarrassed. The Sages instituted that the utensils that had been used by all men must be immersed, due to the honor of the living zavin.,Likewise, at first taking the dead out for burial was more difficult for the relatives than the actual death, because it was customary to bury the dead in expensive shrouds, which the poor could not afford. The problem grew to the point that relatives would sometimes abandon the corpse and run away. This lasted until Rabban Gamliel came and acted with frivolity, meaning that he waived his dignity, by leaving instructions that he be taken out for burial in linen garments. And the people adopted this practice after him and had themselves taken out for burial in linen garments. Rav Pappa said: And nowadays, everyone follows the practice of taking out the dead for burial even in plain hemp garments tzerada that cost only a dinar.,It is taught in the mishna: The bier of the deceased is not set down in the street during the intermediate days of a Festival, so as not to encourage eulogies. Rav Pappa said: There are no restrictions on eulogizing on the intermediate days of a Festival in the presence of a deceased Torah scholar, and therefore he may be eulogized in the ordinary manner during the Festival week. And all the more so a Torah scholar may be eulogized on the days of Hanukkah and Purim, which have less sanctity than the intermediate days of a Festival.,The Gemara comments: But this allowance to eulogize a Torah scholar during the intermediate days of a Festival applies only when the eulogy is in the presence of the deceased, before the bier. However, giving a eulogy that is not in his presence is not permitted. The Gemara asks: Is that so? But didn’t Rav Kahana eulogize Rav Zevid from Neharde’a in his city Pum Nahara during the intermediate days of a Festival? Rav Pappa said: It was the day on which Rav Kahana received the news of Rav Zevid’s death, and a eulogy in such a situation is considered as if it is in his presence.,The Gemara continues its discussion of the halakhot of mourning: Ulla said: Although hesped usually refers to a eulogy, strictly speaking, hesped is referring to striking oneself on the heart, as it is written: “Striking sofedim the breasts” (Isaiah 32:12). The term tipuaḥ is referring to striking with one hand against the other hand, i.e., clapping. The term killus is referring to stomping with one’s foot on the ground.,The Sages taught a baraita: One who stomps his foot on the ground as a sign of mourning should not stomp with a sandal, but rather he should do so wearing a shoe, due to the danger of being hurt. Because a sandal is easily torn, it is possible that something sharp on the ground will puncture his foot, or that he will suffer some other injury.,Rabbi Yoḥa said: Once a mourner nods his head to show that his grief has slightly diminished, the consolers may no longer sit next to him, as with his action the mourner shows that he no longer desires their presence.,Rabbi Yoḥa further said: All are obligated to stand in the presence of the Nasi, except for a mourner and one who is sick. Rabbi Yoḥa said: To all who stand before a great person one says: Be seated, and only then may they sit down, except for a mourner and one who is sick. If they stood up they do not need permission to sit down, but rather they may do so if they wish.,Rav Yehuda said in the name of Rav: A mourner on the first day of his mourning is prohibited from eating of his own bread. From where is this derived? From what the Merciful One says to Ezekiel when the latter is in mourning: “Nor eat the bread of men” (Ezekiel 24:17), which indicates that other mourners must eat bread made by others. It was related that when Rabba and Rav Yosef were in mourning they would exchange their meals with each other.,And Rav Yehuda said in the name of Rav: When a person dies in a city, all of the residents of that city are prohibited from performing work until he has been buried.,The Gemara relates that when Rav Hamnuna once happened to come to a place called Darumata he heard the sound of a shofar announcing that a person had died in the town. When he saw some people doing work he said to them: Let these people be under an excommunication. Is there not a dead person in town? They said to him: There are separate groups in the town, each one responsible for its own dead. Knowing that the deceased was not from our group, we continued our work. He said to them: If so, it is permitted to you, and he revoked his excommunication.,And Rav Yehuda said further in the name of Rav: Anyone who grieves excessively over his dead and does not allow himself to be consoled will in the end weep for another person. The Gemara relates that a certain woman who lived in the neighborhood of Rav Huna had seven sons. One of them died and she wept for him excessively. Rav Huna sent a message to her: Do not do this. But she took no heed of him. He then sent another message to her: If you listen to me, it is well, but if not, prepare shrouds for another death. But she would not listen and they all died. In the end, when she continued with her excessive mourning, he said to her: Since you are acting in this way, prepare shrouds for yourself, and soon thereafter she died.,The Sages taught in a baraita with regard to the verse that states: “Weep not for the dead, neither bemoan him” (Jeremiah 22:10): “Weep not for the dead” is referring to excessive mourning; “neither bemoan him” more than the appropriate measure of time. How so? What is the appropriate measure? Three days for weeping, and seven for eulogizing, and thirty for the prohibition against ironing clothing and for the prohibition against cutting hair. From this point forward the Holy One, Blessed be He, says: Do not be more merciful with the deceased than I am. If the Torah commands one to mourn for a certain period of time, then that suffices.,It is stated in the continuation of the verse: “Weep sore for him that goes away.” Rav Yehuda said: This is referring to one who leaves the world without children to survive him, since mourning for him is much more intense. It was related that Rabbi Yehoshua ben Levi would go to a house of mourning only for one who passed away without children, as it is written: “Weep sore for him that goes away; for he shall return yashuv no more, nor see his native land” (Jeremiah 22:10). Rav Huna disagreed with the interpretation of the verse and said: “Him that goes” is one who committed a transgression and then repeated it, i.e., one who sins constantly and does not repent yashav, and therefore loses his portion in the World-to-Come, his “native land.”,The Gemara notes that Rav Huna conforms to his standard line of reasoning, as Rav Huna said: Once a person commits a transgression and repeats it, it becomes permitted to him. The Gemara questions the wording used here: Does it enter your mind that it is actually permitted? How could it possibly be permitted for him to sin? Rather, say instead: It becomes as though it were permitted, for after doing it twice he no longer relates to his action as the violation of a serious prohibition.,Rabbi Levi said: A mourner during the first three days of his mourning should see himself as though a sword were lying between his two thighs, meaning that he too may be facing imminent death. During this period he should live in dread. From the third to the seventh days he should conduct himself as if the sword were lying opposite him in the corner, but still threatening him. From this point forward it is as if the sword was moving before him in the marketplace, and the fear is not as great.,§ The mishna teaches: And the biers of women are never set down, due to their honor. The Sages of Neharde’a say: They only taught thi ' None

59. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • burial

Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 50, 175, 191; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 50, 175, 191

^39a (יחזקאל יח, ב) אבות יאכלו בוסר ושיני בנים תקהינה (ויקרא יט, לו) מאזני צדק אבני צדק (משלי יא, ח) צדיק מצרה נחלץ ויבא רשע תחתיו,א"ל כופר לרבן גמליאל אלהיכם גנב הוא דכתיב (בראשית ב, כא) ויפל ה\' אלהים תרדמה על האדם ויישן אמרה ליה ברתיה שבקיה דאנא מהדרנא ליה אמרה ליה תנו לי דוכוס אחד א"ל למה ליך ליסטין באו עלינו הלילה ונטלו ממנו קיתון של כסף והניחו לנו קיתון של זהב אמר לה ולוואי שיבא עלינו בכל יום ולא יפה היה לו לאדם הראשון שנטלו ממנו צלע אחת ונתנו לו שפחה לשמשו,אמר לה הכי קאמינא אלא לשקליה בהדיא אמרה ליה אייתו לי אומצא דבישרא אייתו לה אותבה תותי בחשא אפיקתה אמרה ליה אכול מהאי אמר לה מאיסא לי אמרה ליה ואדם הראשון נמי אי הות שקילה בהדיא הוה מאיסא ליה,א"ל כופר לרבן גמליאל ידענא אלהייכו מאי קא עביד (והיכן יתיב) איתנגד ואיתנח א"ל מאי האי א"ל בן אחד יש לי בכרכי הים ויש לי גיעגועים עליו בעינא דמחוית ליה ניהלי אמר מי ידענא היכא ניהו א"ל דאיכא בארעא לא ידעת דאיכא בשמיא ידעת,אמר ליה כופר לרבן גמליאל כתיב (תהלים קמז, ד) מונה מספר לכוכבים מאי רבותיה אנא מצינא למימנא כוכבי אייתי חבושי שדינהו בארבילא וקא מהדר להו אמר ליה מנינהו א"ל אוקמינהו א"ל רקיע נמי הכי הדרא,איכא דאמרי הכי א"ל מני לי כוכבי א"ל אימא לי ככיך ושיניך כמה הוה שדא ידיה לפומיה וקא מני להו א"ל דאיכא בפומיך לא ידעת דאיכא ברקיעא ידעת,א"ל כופר לרבן גמליאל מי שברא הרים לא ברא רוח שנאמר (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח אלא מעתה גבי אדם דכתיב ויברא וייצר הכי נמי מי שברא זה לא ברא זה,טפח על טפח יש בו באדם ושני נקבים יש בו מי שברא זה לא ברא זה שנאמר (תהלים צד, ט) הנוטע אוזן הלא ישמע ואם יוצר עין הלא יביט א"ל אין א"ל ובשעת מיתה כולן נתפייסו,א"ל ההוא אמגושא לאמימר מפלגך לעילאי דהורמיז מפלגך לתתאי דאהורמיז א"ל א"כ היכי שביק ליה אהורמיז להורמיז לעבורי מיא בארעיה,אמר ליה קיסר לר\' תנחום תא ליהוו כולן לעמא חד אמר לחיי אנן דמהלינן לא מצינן מיהוי כוותייכו אתון מהליתו והוו כוותן א"ל מימר שפיר קאמרת מיהו כל דזכי למלכא לשדיוה לביבר שדיוה לביבר ולא אכלוה א"ל ההוא מינא האי דלא אכלוה משום דלא כפין הוא שדיוה ליה לדידיה ואכלוה,א"ל כופר לר"ג אמריתו כל בי עשרה שכינתא שריא כמה שכינתא איכא קרייה לשמעיה מחא ביה באפתקא א"ל אמאי על שמשא בביתיה דכופר א"ל שמשא אכולי עלמא ניחא ומה שמשא דחד מן אלף אלפי רבוא שמשי דקמי קודשא בריך הוא ניחא לכולי עלמא שכינתא דקב"ה על אחת כמה וכמה,א"ל ההוא מינא לרבי אבהו אלהיכם גחכן הוא דקאמר ליה ליחזקאל (יחזקאל ד, ד) שכב על צדך השמאלי וכתיב (יחזקאל ד, ו) ושכבת על צדך הימני אתא ההוא תלמידא א"ל מ"ט דשביעתא א"ל השתא אמינא לכו מילתא דשויא לתרוייהו,אמר הקב"ה לישראל זרעו שש והשמיטו שבע כדי שתדעו שהארץ שלי היא והן לא עשו כן אלא חטאו וגלו מנהגו של עולם מלך בשר ודם שסרחה עליו מדינה אם אכזרי הוא הורג את כולן אם רחמן הוא הורג חצים אם רחמן מלא רחמים הוא מייסר הגדולים שבהן ביסורין אף כך הקב"ה מייסר את יחזקאל כדי למרק עונותיהם של ישראל,א"ל ההוא מינא לרבי אבהו אלהיכם כהן הוא דכתיב (שמות כה, ב) ויקחו לי תרומה כי קבריה למשה במאי טביל וכי תימא במיא והכתיב (ישעיהו מ, יב) מי מדד בשעלו מים,א"ל בנורא טביל דכתיב (ישעיהו סו, טו) כי הנה ה\' באש יבא ומי סלקא טבילותא בנורא א"ל אדרבה עיקר טבילותא בנורא הוא דכתיב (במדבר לא, כג) וכל אשר לא יבא באש תעבירו במים,אמר ליה ההוא מינא לרבי אבינא כתיב (שמואל ב ז, כג) מי כעמך כישראל גוי אחד בארץ מאי רבותייהו אתון נמי ערביתו בהדן דכתיב (ישעיהו מ, יז) כל הגוים כאין נגדו אמר ליה מדידכו אסהידו עלן דכתיב' ^46b ולא היו מתאבלין אבל אוננין שאין אנינות אלא בלב:,59a והא דינין קום עשה הוא וקא חשיב קום עשה ושב אל תעשה נינהו,ואמר ר\' יוחנן עובד כוכבים שעוסק בתורה חייב מיתה שנאמר (דברים לג, ד) תורה צוה לנו משה מורשה לנו מורשה ולא להם,וליחשבה גבי שבע מצות מ"ד מורשה מיגזל קא גזיל לה מאן דאמר מאורסה דינו כנערה המאורסה דבסקילה,מיתיבי היה ר"מ אומר מניין שאפילו עובד כוכבים ועוסק בתורה שהוא ככהן גדול שנאמר (ויקרא יח, ה) אשר יעשה אותם האדם וחי בהם כהנים לוים וישראלים לא נאמר אלא האדם הא למדת שאפילו עובד כוכבים ועוסק בתורה הרי הוא ככהן גדול,התם בשבע מצות דידהו:,ר\' חנינא בן גמליאל אומר אף הדם מן החי: ת"ר (בראשית ט, ד) אך בשר בנפשו דמו לא תאכלו זה אבר מן החי רבי חנינא בן גמליאל אומר אף הדם מן החי,מ"ט דרבי חנינא בן גמליאל קרי ביה בשר בנפשו לא תאכל דמו בנפשו לא תאכל ורבנן ההוא למישרי שרצים הוא דאתא,כיוצא בדבר אתה אומר (דברים יב, כג) רק חזק לבלתי אכל הדם כי הדם הוא הנפש וגו\' (רק חזק לבלתי אכל הדם זה אבר מן החי כי הדם הוא הנפש זה דם מן החי),ורבנן ההוא לדם הקזה שהנשמה יוצאה בו הוא דאתא,למה לי למיכתב לבני נח ולמה לי למשני בסיני,כדר\' יוסי בר\' חנינא דא"ר יוסי בר\' חנינא כל מצוה שנאמרה לבני נח ונשנית בסיני לזה ולזה נאמרה,לבני נח ולא נשנית בסיני לישראל נאמרה ולא לבני נח ואנו אין לנו אלא גיד הנשה ואליבא דר\' יהודה,אמר מר כל מצוה שנאמרה לבני נח ונשנית בסיני לזה ולזה נאמרה אדרבה מדנשנית בסיני לישראל נאמרה ולא לבני נח,מדאיתני עבודת כוכבים בסיני ואשכחן דענש עובדי כוכבים עילווה ש"מ לזה ולזה נאמרה:,לבני נח ולא נשנית בסיני לישראל נאמרה ולא לבני נח: אדרבה מדלא נישנית בסיני לבני נח נאמרה ולא לישראל ליכא מידעם דלישראל שרי ולעובד כוכבים אסור,ולא והרי יפת תואר התם משום דלאו בני כיבוש נינהו,והרי פחות משוה פרוטה התם משום דלאו בני מחילה נינהו:,כל מצוה שנאמרה לבני נח ונישנית בסיני לזה ולזה נאמרה ^98a מלכים יראו וקמו שרים וישתחוו,אמר לו רבי אליעזר והלא כבר נאמר (ירמיהו ד, א) אם תשוב ישראל נאום ה\' אלי תשוב אמר לו רבי יהושע והלא כבר נאמר (דניאל יב, ז) ואשמע את האיש לבוש הבדים אשר ממעל למימי היאור וירם ימינו ושמאלו אל השמים וישבע בחי העולם כי למועד מועדים וחצי וככלות נפץ יד עם קדש תכלינה כל אלה וגו\' ושתק רבי אליעזר,ואמר רבי אבא אין לך קץ מגולה מזה שנאמר (יחזקאל לו, ח) ואתם הרי ישראל ענפכם תתנו ופריכם תשאו לעמי ישראל וגו\' רבי (אליעזר) אומר אף מזה שנאמר (זכריה ח, י) כי לפני הימים (האלה) ההם שכר האדם לא נהיה ושכר הבהמה איננה וליוצא ולבא אין שלום מן הצר,מאי ליוצא ולבא אין שלום מן הצר רב אמר אף תלמידי חכמים שכתוב בהם שלום דכתיב (תהלים קיט, קסה) שלום רב לאהבי תורתך אין שלום מפני צר ושמואל אמר עד שיהיו כל השערים כולן שקולין,אמר רבי חנינא אין בן דוד בא עד שיתבקש דג לחולה ולא ימצא שנאמר (יחזקאל לב, יד) אז אשקיע מימיהם ונהרותם כשמן אוליך וכתב (בתריה) (יחזקאל כט, כא) ביום ההוא אצמיח קרן לבית ישראל,אמר רבי חמא בר חנינא אין בן דוד בא עד שתכלה מלכות הזלה מישראל שנאמר (ישעיהו יח, ה) וכרת הזלזלים במזמרות וכתיב בתריה בעת ההיא יובל שי לה\' צבאות עם ממשך ומורט,אמר זעירי אמר רבי חנינא אין בן דוד בא עד שיכלו גסי הרוח מישראל שנאמר (צפניה ג, יא) כי אז אסיר מקרבך עליזי גאותך וכתיב (צפניה ג, יב) והשארתי בקרבך עם עני ודל וחסו בשם ה\',אמר רבי שמלאי משום רבי אלעזר בר"ש אין בן דוד בא עד שיכלו כל שופטים ושוטרים מישראל שנאמר (ישעיהו א, כה) ואשיבה ידי עליך ואצרוף כבור סיגיך וגו\' ואשיבה שופטיך,אמר עולא אין ירושלים נפדית אלא בצדקה שנאמר (ישעיהו א, כז) ציון במשפט תפדה ושביה בצדקה אמר רב פפא אי בטלי יהירי בטלי אמגושי אי בטלי דייני בטלי גזירפטי אי בטלי יהירי בטלי אמגושי דכתיב (ישעיהו א, כה) ואצרוף כבור סיגיך ואסירה כל בדיליך ואי בטלי דייני בטלי גזירפטי דכתיב (צפניה ג, טו) הסיר ה\' משפטיך פנה אויבך,אמר ר\' יוחנן אם ראית דור שמתמעט והולך חכה לו שנאמר (שמואל ב כב, כח) ואת עם עני תושיע וגו\' אמר רבי יוחנן אם ראית דור שצרות רבות באות עליו כנהר חכה לו שנאמר (ישעיהו נט, יט) כי יבא כנהר צר (ו) רוח ה\' נוססה בו וסמיך ליה ובא לציון גואל,ואמר רבי יוחנן אין בן דוד בא אלא בדור שכולו זכאי או כולו חייב בדור שכולו זכאי דכתיב (ישעיהו ס, כא) ועמך כולם צדיקים לעולם יירשו ארץ בדור שכולו חייב דכתיב (ישעיהו נט, טז) וירא כי אין איש וישתומם כי אין מפגיע וכתיב (ישעיהו מח, יא) למעני אעשה,אמר רבי אלכסנדרי רבי יהושע בן לוי רמי כתיב (ישעיהו ס, כב) בעתה וכתיב אחישנה זכו אחישנה לא זכו בעתה,אמר רבי אלכסנדרי רבי יהושע בן לוי רמי כתיב (דניאל ז, יג) וארו עם ענני שמיא כבר אינש אתה וכתיב (זכריה ט, ט) עני ורוכב על חמור זכו עם ענני שמיא לא זכו עני רוכב על חמור,אמר ליה שבור מלכא לשמואל אמריתו משיח על חמרא אתי אישדר ליה סוסיא ברקא דאית לי אמר ליה מי אית לך בר חיור גווני,ר\' יהושע בן לוי אשכח לאליהו דהוי קיימי אפיתחא דמערתא דרבי שמעון בן יוחאי אמר ליה אתינא לעלמא דאתי אמר ליה אם ירצה אדון הזה אמר רבי יהושע בן לוי שנים ראיתי וקול ג\' שמעתי,אמר ליה אימת אתי משיח אמר ליה זיל שייליה לדידיה והיכא יתיב אפיתחא דקרתא ומאי סימניה יתיב ביני עניי סובלי חלאים וכולן שרו ואסירי בחד זימנא איהו שרי חד ואסיר חד אמר דילמא מבעינא דלא איעכב,אזל לגביה אמר ליה שלום עליך רבי ומורי אמר ליה שלום עליך בר ליואי א"ל לאימת אתי מר א"ל היום אתא לגבי אליהו א"ל מאי אמר לך א"ל שלום עליך בר ליואי א"ל אבטחך לך ולאבוך לעלמא דאתי א"ל שקורי קא שקר בי דאמר לי היום אתינא ולא אתא א"ל הכי אמר לך (תהלים צה, ז) היום אם בקולו תשמעו,שאלו תלמידיו את רבי יוסי בן קיסמא אימתי בן דוד בא אמר מתיירא אני שמא תבקשו ממני אות אמרו לו אין אנו מבקשין ממך אות,א"ל לכשיפול השער הזה ויבנה ויפול ויבנה ויפול ואין מספיקין לבנותו עד שבן דוד בא אמרו לו רבינו תן לנו אות אמר להם ולא כך אמרתם לי שאין אתם מבקשין ממני אות,אמרו לו ואף על פי כן אמר להם אם כך יהפכו מי מערת פמייס לדם ונהפכו לדם,בשעת פטירתו אמר להן העמיקו לי ארוני ' None

^39a And they are the parables concerning the following verses: “The fathers have eaten sour grapes, and the children’s teeth are set on edge” (Ezekiel 18:2); “Just balances, just weights…shall you have” (Leviticus 19:36); and “The righteous is delivered out of trouble, and the wicked comes in his stead” (Proverbs 11:8).,§ The Roman emperor said to Rabban Gamliel: Your God is a thief, as it is written: “And the Lord God caused a deep sleep to fall upon the man and he slept; and He took one of his sides, and closed up the place with flesh instead” (Genesis 2:21). The daughter of the emperor said to Rabban Gamliel: Leave him, as I will respond to him. She said to her father: Provide one commander dukhus for me to avenge someone’s wrongdoing. The emperor said to her: Why do you need him? She said to him: Armed bandits came to us this past night, and took a silver jug kiton from us, and left a golden jug for us. The emperor said to her: If so, would it be that armed bandits such as these would come to us every day. She said to him: And was it not similarly good for Adam the first man that God took a side from him and gave him a maidservant to serve him?,The emperor said to her: This is what I was saying: But if it is good for Adam, let God take his side from him in the open, not during the time of his deep sleep, like a thief. She said to him: Bring me a slice of raw meat. They brought it to her. She placed it under the embers, and removed it after it was roasted. She said to him: Eat from this meat. The emperor said to her: It is repulsive to me. Although he knew that this is how meat is prepared, seeing the raw meat made it repulsive to him. She said to him: With regard to Adam the first man as well, had God taken her from him in the open, she would have been repulsive to him. Therefore God acted while Adam was asleep.,The emperor said to Rabban Gamliel: I know your God, what He does and where He sits. Meanwhile, the emperor was moaning and groaning. Rabban Gamliel said to him: What is this? Why are you in distress? The emperor said to him: I have one son in the cities overseas and I miss him. Rabban Gamliel said to him: I want you to show him to me. The emperor said: Do I know where he is? Rabban Gamliel said to him: If you do not know that which is on earth, is it possible that you do know that which is in the heavens?,The emperor said to Rabban Gamliel: It is written in praise of the Lord: “He counts the number of the stars; He gives them all their names” (Psalms 147:4). What is His greatness? I can also count the stars. Rabban Gamliel brought quinces, put them in a sieve, and spun them. He said to the emperor: Count them. The emperor said to him: Stand them still so that I can count them. Rabban Gamliel said to him: The firmament also revolves like this, therefore you cannot count the stars in it.,Some say that this is what the emperor said to him: I have counted the stars. Rabban Gamliel said to him: Tell me how many teeth and incisors you have. The emperor put his hand in his mouth and was counting them. Rabban Gamliel said to him: You do not know what is in your mouth, but you do know what is in the firmament?,The emperor said to Rabban Gamliel: He Who created mountains did not create wind, rather two separate gods created them, as it is stated: “For, lo, He forms mountains and creates wind” (Amos 4:13); one is described with the verb “forms,” and the other with the verb “creates.” Rabban Gamliel said to him: If that is so, then with regard to Adam, as it is written concerning him: “And God created” (Genesis 1:27), and also: “And the Lord God formed” (Genesis 2:7), so too should one say that He who created this did not create that?,If you will claim that different gods created different parts of Adam, that will not suffice. A person has one handbreadth by one handbreadth of facial countece, with two types of orifices in it, eyes and ears. Should one say that He who created this did not create that; as it is stated: “He that planted the ear, shall He not hear? He that formed the eye, shall He not see?” (Psalms 94:9)? The verse employs two verbs for the eyes and ears alone. The emperor said to him: Yes, different gods created different parts of the face. Rabban Gamliel said to him: And at the moment of death, are they all appeased? Do all these gods agree as one that the time arrived for the person to die?,The Gemara relates: A certain magus said to Ameimar: From your midpoint and up is in the domain of Hurmiz, the god of good, who created the significant and important parts of the body, and from your midpoint and down is in the domain of Ahurmiz, the god of bad. Ameimar said to him: If so, how does Ahurmiz allow Hurmiz to urinate in his territory? A person drinks with his mouth, which is in his upper half, and urinates from below.,The Gemara relates: The emperor said to Rabbi Tanḥum: Come, let us all be one people. Rabbi Tanḥum said: Very well. But we, who are circumcised, cannot become uncircumcised as you are; you all circumcise yourselves and become like us. The emperor said to Rabbi Tanḥum: In terms of the logic of your statement, you are saying well, but anyone who bests the king in a debate is thrown to the enclosure labeivar of wild animals. They threw him to the enclosure but the animals did not eat him, as God protected him. A certain heretic said to the emperor: This incident, that they did not eat him, happened because they are not hungry. They then threw the heretic into the enclosure and the animals ate him.,The emperor said to Rabban Gamliel: You say that the Divine Presence dwells in any place where there are ten adult male Jews. He asked, sarcastically: How many Divine Presences are there? Rabban Gamliel summoned the servant of the emperor and hit him on his neck be’appatka. Rabban Gamliel said to him: Why did you allow the sun to enter the house of the emperor? The emperor said to him: The sun rests upon all the world; no one can prevent it from shining. Rabban Gamliel said to him: And if the sun, which is one of ten thousand attendants that are before the Holy One, Blessed be He, rests upon all the world, the Divine Presence of the Holy One, Blessed be He, all the more so rests upon the world.,A certain heretic said to Rabbi Abbahu: Your God is a jester, as He said to Ezekiel the prophet: “Lie on your left side” (Ezekiel 4:4), and it is also written: “Lie on your right side” (Ezekiel 4:6); God had Ezekiel turn from side to side, apparently for comic effect. In the meantime, a certain student came before Rabbi Abbahu and said to him: What is the reason for the mitzva of the Sabbatical Year? Rabbi Abbahu said to them: Now I will tell you something that is fit for the two of you.,Rabbi Abbahu continued: The Holy One, Blessed be He, said to the Jewish people: Sow for six years, and withhold sowing during the seventh year, so that that you will know that the land is Mine. But the Jewish people did not do so; rather, they sinned and were consequently exiled. The manner of the world is that in the case of a flesh-and-blood king whose province sinned against him, if he is cruel, he kills them all; if he is compassionate, he kills only half of them; and if he is compassionate and is full of compassion, he afflicts the leaders among them with suffering. Rabbi Abbahu continues: So too in this case, the Holy One, Blessed be He, afflicts Ezekiel in order to cleanse the sins of the Jewish people. God instructed him to lie down and suffer the same number of days as the number of years that the Jewish people did not observe the halakhot of the Sabbatical Year.,A certain heretic said to Rabbi Abbahu: Your God is a priest, as it is written: “That they take for Me an offering teruma” (Exodus 25:2), and teruma is given to the priests. He asked, sarcastically: When He buried Moses, in what ritual bath did He immerse? A priest who contracts impurity from a corpse must immerse in order to be able to partake of teruma. And if you would say that He immersed in water, but isn’t it written: “Who has measured the waters in the hollow of His hand” (Isaiah 40:12), that all waters of the world fit in the palm of God, so He could not immerse in them.,Rabbi Abbahu said to him: He immersed in fire, as it is written: “For, behold, the Lord will come in fire” (Isaiah 66:15). The heretic said to him: But is immersion in fire effective? Rabbi Abbahu said to him: On the contrary, the main form of immersion is in fire, as it is written with regard to the removal of non-kosher substances absorbed in a vessel: “And all that abides not the fire you shall make to go through the water” (Numbers 31:23), indicating that fire purifies more than water does.,A certain heretic said to Rabbi Avina: It is written: “And who is like Your people, Israel, one nation in the earth” (II\xa0Samuel 7:23). The heretic asked: What is your greatness? You are also mixed together with us, as it is written: “All nations before Him are as nothing; they are counted by Him less than nothing and vanity” (Isaiah 40:17). Rabbi Avina said to him: One of yours, the gentile prophet Balaam, has already testified for us, as it is written:' ^46b And the relatives of the executed man would not mourn him with the observance of the usual mourning rites, so that his unmourned death would atone for his transgression; but they would grieve over his passing, since grief is felt only in the heart.,The Sages taught in a baraita: Were it stated: And if a man has committed a sin worthy of death you shall hang him on a tree, I would have said that first they hang him and only afterward they put him to death, the way the gentile government does, executing the transgressor by hanging. Therefore, the verse states: “And if a man has committed a sin worthy of death, and he is put to death, and you shall hang him on a tree” (Deuteronomy 21:22), teaching that first they put him to death, and only afterward they hang him. How so? They delay the verdict until it is near to sunset, and then they conclude his judgment, and they put him to death, and immediately afterward hang him. One ties him to the hanging post, and another immediately unties him, in order to fulfill the mitzva of hanging the corpse of the executed transgressor.,The Sages taught: From the verse: “And you shall hang him on a tree,” I would derive that the body may be hung either on a tree that has been detached from the ground or on one that is still attached to the ground. Therefore, the verse states: “His body shall not remain all night upon the tree, but you shall bury him kavor tikberennu that day” (Deuteronomy 21:23). Based on the doubled verb, it is derived that not only must the transgressor’s body be buried, but the tree on which it is hung must also be buried. As the verse employs the same term to instruct that both must be buried, the verse teaches that the corpse must be hung on a tree that has already been detached from the ground and is lacking only burial, just as the corpse is lacking only burial. This serves to exclude hanging the corpse on a tree that is still attached to the ground and is lacking both cutting down and burial.,Rabbi Yosei says: The tree upon which the corpse is hung is not sunk into the ground; rather, it is leaned against a wall, as the verse teaches that the tree must be lacking only burial. This serves to exclude hanging the corpse on a tree that is lacking both detachment and burial. And the Rabbis say: Detaching from the ground a tree that had already been cut down and was later sunk back into the ground is nothing, i.e., it is an insignificant act.,§ The mishna teaches: That is to say: Were the dead man’s corpse to remain hanging, reminding everyone of his transgression, people would ask: For what reason was this one hung? They would be answered: Because he blessed God, a euphemism for blasphemy, and the name of Heaven would be desecrated. It is taught in a baraita that Rabbi Meir says: The Sages told a parable: To what is this matter comparable? It is comparable to two brothers who were twins and lived in the same city. One was appointed king, while the other went out to engage in banditry. The king commanded that his brother be punished, and they hanged his twin brother for his crimes. Anyone who saw the bandit hanging would say: The king was hanged. The king, therefore, commanded that his brother be taken down, and they took the bandit down. Similarly, people are created in God’s image, and therefore God is disgraced when a corpse is hung for a transgression that the person has committed.,The mishna teaches that Rabbi Meir said that the phrase “For he that is hung is a curse kilelat of God” should be understood as follows: When a man suffers in the wake of his sin, the Divine Presence says: I am distressed kallani about My head, I am distressed about My arm. The Gemara asks: From where is this inferred? How does Rabbi Meir understand the word kilelat? Abaye says: When a man is hung after he is put to death, God is like one who said: I am not light kal leit, meaning: My head is heavy for Me, My arm is heavy for Me. God is in distress when He has to administer punishment. Rava said to him: If so, he should have said explicitly: My head is heavy for Me, My arm is heavy for Me. Rather, Rava said: When a man is hung after he is put to death, God is like one who said: The world is light for me kil li alma, meaning: I am light, and therefore the world is heavy for Me, and I am in distress.,The Gemara asks: This word “kilelat” is needed for what it itself teaches, namely that a blasphemer is hung after he has been stoned. How, then, can it be interpreted as alluding to God’s distress at the death of a transgressor? The Gemara answers: If so, the verse should have stated: One who curses mekallel . What is the meaning of kilelat? It serves to teach the statement taught by Rabbi Meir. The Gemara asks: If so, say perhaps that the entire verse comes for this purpose, to underscore the dignity of the transgressor, who was created in God’s image, and not to teach the halakha governing a blasphemer. The Gemara responds: If so, the verse should have stated: Lightness kilat. What is the meaning of kilelat? Conclude two conclusions from it: Conclude that the blasphemer is hung after he has been stoned, and conclude that God is distressed at the death of a transgressor.,§ The mishna teaches that everyone, not only an executed transgressor, must be buried on the day of his death, if that is at all possible. Rabbi Yoḥa says in the name of Rabbi Shimon bar Yoḥai: From where is it derived that one who leaves his deceased relative overnight without burying him transgresses a prohibition? The verse states: “But you shall bury him kavor tikberennu” (Deuteronomy 21:23), doubling the verb for emphasis. From here it is derived that one who leaves his deceased relative overnight without burying him transgresses a prohibition.,There are those who say that Rabbi Yoḥa says in the name of Rabbi Shimon bar Yoḥai: From where in the Torah is there a hint to the mitzva of burial? The verse states: “But you shall bury him kavor tikberennu,” doubling the verb for emphasis. From here there is a hint to the mitzva of burial in the Torah.,The Gemara relates: King Shapur, the monarch of Persia, once said to Rav Ḥama: From where in the Torah is there a hint to the mitzva of burial? What proof is there that the dead must be buried and not treated in some other manner? Rav Ḥama was silent and said nothing to him, as he could not find a suitable source. Rav Aḥa bar Ya’akov said: The world has been handed over to the foolish, as Rav Ḥama should have said to King Shapur that the mitzva of burial is derived from the verse: “But you shall bury him” (Deuteronomy 21:23).,The Gemara explains: In that case, King Shapur could have replied that the verse merely proves that a coffin should be made for the deceased so that he can be placed in it, not that the deceased should be buried in the ground, as the verse could be understood as instructing that the corpse be placed in some sort of receptacle, not in the ground. The Gemara challenges: Rav Ḥama could still have claimed that the mitzva of burial is derived from the doubled verb “you shall bury him kavor tikberennu.” The Gemara answers: In that case, King Shapur could have replied that he does not learn anything from a doubled verb, which seems to be merely a stylistic choice and not the source of a new halakha.,The Gemara asks: But let Rav Ḥama say that the mitzva to bury the dead is derived from the fact that the righteous forefathers, Abraham, Isaac, and Jacob, were all buried. The Gemara answers: King Shapur could have said that this was merely a custom of the time, but not a mitzva. The Gemara asks: Rav Ḥama could have derived the mitzva from the fact that the Holy One, Blessed be He, buried Moses, which proves that this is the proper way to handle the dead. The Gemara answers: King Shapur could still have said that God acted in this manner in order not to deviate from the general custom, but this does not prove that burying the dead is a mitzva.,The Gemara suggests: Come and hear a proof that burying the dead is a mitzva, as the prophet Ahijah the Shilonite said about Abijah, son of Jeroboam: “And all Israel shall eulogize him and bury him” (I\xa0Kings 14:13). The Gemara answers: From here, too, there is no proof, as they may have buried Abijah in order not to deviate from the general custom of the world, and not because they were required to do so.,The Gemara proposes another proof: Jeremiah pronounced a curse upon the wicked, saying: “They shall not be eulogized, nor shall they be buried; but they shall be as dung upon the face of the earth” (Jeremiah 16:4), which proves that when no curse has been pronounced, the dead should be buried. The Gemara rejects this proof: From here, too, there is no proof that it is a mitzva to bury the dead, as Jeremiah cursed the wicked, saying that they would deviate from the general custom and not be buried. Due to all these difficulties, Rav Ḥama was unable to adduce incontrovertible proof that there is a mitzva to bury the dead.,§ A dilemma was raised before the Sages: Is burial obligatory on account of disgrace, i.e., so that the deceased should not suffer the disgrace of being left exposed as his body begins to decompose, or is it on account of atonement, i.e., so that the deceased will achieve atonement by being returned to the ground from which he was formed?,The Gemara asks: What is the practical difference that arises from knowing the reason that burial is necessary? The Gemara answers: There is a difference in a case where one said before he died: I do not want them to bury that man, i.e., myself. If you say that burial is required on account of disgrace, it is not in his power to waive his own burial, as his family shares in the disgrace. But if you say that burial is required on account of atonement, didn’t he effectively say: I do not want atonement, and with regard to himself one should be able to do as he wishes? What, then, is the halakha?,The Gemara suggests: Come and hear a proof from the fact that the righteous patriarchs, Abraham, Isaac, and Jacob, were all buried. And if you say that burial is required on account of atonement, do the righteous need atonement? The Gemara rejects this proof: Yes, even the righteous are in need of atonement, as it is written: “For there is no righteous person on earth who does good and never sins” (Ecclesiastes 7:20), and so even the righteous need atonement for the few sins that they committed over the course of their lifetimes.,The Gemara suggests: Come and hear a proof from the verse referring to Abijah, son of Jeroboam: “And all Israel shall eulogize him and bury him, for he alone of Jeroboam shall come to the grave” (I\xa0Kings 14:13). And if you say that burial is required so that the deceased should achieve atonement, these too, i.e., Jeroboam’s other sons, should also be buried so that they should achieve atonement. The Gemara rejects this argument: This son, Abijah, who was righteous, should achieve atonement through his death and burial, but these other sons, who were wicked, should not achieve atonement even in death.,The Gemara suggests: Come and hear a proof from the curse pronounced by Jeremiah upon the wicked: “They shall not be eulogized, nor shall they be buried” (Jeremiah 16:4), which indicates that it is not on account of atonement that burial is required, as were that the case the wicked are certainly in need of atonement, and therefore they should be buried. The Gemara answers: This is no proof, as Jeremiah’s intention might be that the wicked should not achieve atonement. Therefore, the question of whether burial is necessary in order to prevent disgrace or achieve atonement remains unresolved.,§ A dilemma was raised before the Sages: Is the eulogy delivered for the honor of the living relatives of the deceased, or is it delivered for the honor of the dead? The Gemara asks: What is the practical difference between the two possible reasons? The Gemara answers: There is a difference in a case where one said before he died: Do not eulogize that man, i.e., myself. If the eulogy is delivered to honor the deceased, he is able to forgo this honor, but if it is delivered to honor the living, he is not, as it is not in the power of one individual to forgo the honor of others. Alternately, the difference is with regard to whether it is possible to collect the eulogist’s fee from the heirs. If the eulogy is to honor the dead, it is possible to collect this fee from the heirs, even against their will, but if it is to honor the living, they are able to forgo this honor.,The Gemara suggests: Come and hear a proof from the verse that states: “And Abraham came to eulogize Sarah and weep over her” (Genesis 23:2), indicating that Sarah’s funeral was delayed until Abraham returned from Beersheba to Hebron to eulogize her. And if you say that a eulogy is delivered due to the honor of the living, would they have unduly delayed burying Sarah due to Abraham’s honor? The Gemara rejects this argument: It was satisfactory to Sarah herself that her funeral was delayed so that Abraham could be honored by eulogizing her. Since Sarah herself would prefer that Abraham eulogize her, there was no disgrace in waiting for Abraham to arrive.,The Gemara suggests: Come and hear a different resolution of this dilemma from the verse referring to Abijah, son of Jeroboam: “And all Israel shall eulogize him and bury him” (I\xa0Kings 14:13). And if you say that a eulogy is delivered due to the honor of the living, are these people, Jeroboam’s surviving family, worthy of this honor? The Gemara answers: It is satisfactory to the righteous when other people are honored through them. Since that is their wish, they are eulogized even if their wicked relatives are honored as a result.,The Gemara suggests: Come and hear a proof from the curse pronounced by Jeremiah upon the wicked: “They shall not be eulogized, nor shall they be buried” (Jeremiah 16:4). If you say that a eulogy is delivered due to the honor of the living, why should the wicked not be eulogized, as perhaps they are survived by righteous people who are worthy of this honor? The Gemara answers: It is not satisfactory to the righteous when they are honored through the wicked, and therefore they prefer that a eulogy not be delivered for their wicked relatives.,The Gemara suggests: Come and hear a resolution of this dilemma from what Jeremiah said to Zedekiah: “You shall die in peace; and with the burnings of your fathers, the former kings that were before you, so shall they make a burning for you; and they will eulogize you, saying: Ah, master” (Jeremiah 34:5). And if you say that a eulogy is delivered due to the honor of the living relatives of the deceased, what difference does it make to him if he is eulogized? The Gemara answers: It is possible that a eulogy is to honor the living, and this is what Jeremiah is saying to Zedekiah: Enjoy the thought that Israel shall be honored through you at your funeral just as they were honored through your ancestors at their funerals. ^59a The Gemara challenges: But the mitzva of establishing courts of judgment is a mitzva to stand up and take action, and nevertheless he counts it among the seven mitzvot. The Gemara answers: This mitzva contains a requirement to stand up and take action, i.e., the obligation to establish courts and carry out justice, and it also contains a requirement to sit and refrain from action, i.e., the prohibition against doing injustice.,And Rabbi Yoḥa says: A gentile who engages in Torah study is liable to receive the death penalty; as it is stated: “Moses commanded us a law torah, an inheritance of the congregation of Jacob” (Deuteronomy 33:4), indicating that it is an inheritance for us, and not for them.,The Gemara challenges: But if so, let the tanna count this prohibition among the seven Noahide mitzvot. The Gemara explains: According to the one who says that the verse is referring to the Torah as an inheritance, this prohibition is included in the prohibition of robbery, as a gentile who studies Torah robs the Jewish people of it. According to the one who says that the verse is referring to the Torah as betrothed, as the spelling of the Hebrew word for betrothed me’orasa, is similar to that of the word for inheritance morasha, the punishment of a gentile who studies Torah is like that of one who engages in intercourse with a betrothed young woman, which is execution by stoning.,The Gemara raises an objection to Rabbi Yoḥa’s statement from a baraita: Rabbi Meir would say: From where is it derived that even a gentile who engages in Torah study is considered like a High Priest? It is derived from that which is stated: “You shall therefore keep My statutes and My ordices, which if a man does he shall live by them” (Leviticus 18:5). The phrase: Which if priests, Levites, and Israelites do they shall live by them, is not stated, but rather: “A man,” which indicates mankind in general. You have therefore learned that even a gentile who engages in Torah study is considered like a High Priest.,The Gemara answers: There, in the baraita, the reference is to a gentile who engages in the study of their seven mitzvot. It is a mitzva for a gentile to study the halakhot that pertain to the seven Noahide mitzvot, and when he does so he is highly regarded.,§ The baraita that lists the Noahide mitzvot (56a) teaches that Rabbi Ḥanina ben Gamliel says: The descendants of Noah are also commanded concerning the prohibition against consuming the blood from a living animal. The Sages taught in a baraita: With regard to the verse: “Only flesh with its life, which is its blood, you shall not eat” (Genesis 9:4), this is the prohibition against eating a limb from a living animal. Rabbi Ḥanina ben Gamliel says: The blood from a living animal is also prohibited in this verse.,The Gemara asks: What is the reasoning behind the opinion of Rabbi Ḥanina ben Gamliel? The Gemara answers: He reads into the verse: Flesh with its life you shall not eat; blood with its life you shall not eat. The Gemara asks: And how do the Rabbis explain the mention of blood in this verse? After all, in their opinion, blood from a living animal is not forbidden. The Gemara answers: That comes to permit eating limbs from living creeping animals. The verse indicates that the prohibition does not apply to creeping animals, whose blood is not considered separate from their flesh (see 59b).,The baraita continues: Similarly, you can say that according to the opinion of Rabbi Ḥanina, blood from a living animal is also forbidden to the Jewish people in particular; as it is stated: “Only be steadfast in not eating blood, as the blood is the life, and you shall not eat the life with the flesh” (Deuteronomy 12:23). With regard to the statements: “Only be steadfast in not eating blood,” this is a limb from a living animal; “as the blood is the life,” this is blood from a living animal.,The Gemara asks: And how do the Rabbis, who hold that there is no specific prohibition with regard to blood from a living animal, interpret this verse? The Gemara answers: That verse comes to teach the prohibition against consuming blood spilled in the process of bloodletting, as this is blood through which the soul departs (see Karetot 20b).,The Gemara asks: According to Rabbi Ḥanina ben Gamliel, why do I need the Torah to write this halakha with regard to descendants of Noah, and why do I need the Torah to repeat it at Sinai with regard to Jews? Aren’t Jews also descendants of Noah?,The Gemara answers that it is to be understood in accordance with the opinion of Rabbi Yosei, son of Rabbi Ḥanina; as Rabbi Yosei, son of Rabbi Ḥanina, says: Any mitzva that was first stated with regard to the descendants of Noah and was repeated at Sinai was stated for this group and for that group, i.e., it applies to both gentiles and Jews.,But a mitzva that was stated with regard to the descendants of Noah and was not repeated at Sinai among the mitzvot given to the Jewish people was stated for the Jewish people and not for the descendants of Noah. And we have only the prohibition against eating the sciatic nerve to which this classification applies, and this is according to the opinion of Rabbi Yehuda, who holds that the verse: “Therefore the children of Israel do not eat the sciatic nerve, which is on the hollow of the thigh, until this day” (Genesis 32:32), is referring to the sons of Jacob, who were commanded to observe this prohibition even though they had the status of descendants of Noah.,§ The Master said in a baraita: Any mitzva that was stated with regard to the descendants of Noah and was repeated at Sinai was stated for this group and for that group. The Gemara raises an objection: On the contrary, from the fact that it was repeated at Sinai, clearly it can be derived that it was stated for the Jewish people and not for the descendants of Noah, as if it pertains to the descendants of Noah as well, why repeat it at Sinai? Aren’t the Jewish people are also descendants of Noah?,The Gemara answers: From the fact that the prohibition of idol worship was repeated at Sinai, and we find that God punished gentiles for it, conclude from it that any mitzva that was repeated at Sinai was stated for this group and for that group, and not only for the Jewish people.,It is further stated in the baraita that a mitzva that was stated with regard to the descendants of Noah and was not repeated at Sinai was stated for the Jewish people and not for the descendants of Noah. The Gemara raises an objection: On the contrary, from the fact that it was not repeated at Sinai, clearly it can be derived that it was stated for the descendants of Noah and not for the Jewish people. The Gemara answers: There is nothing that is permitted to a Jew and forbidden to a gentile.,The Gemara asks: And is there not? But isn’t there the permission for a Jew to take a married beautiful woman, who was taken as a prisoner of war, to be his wife? For a gentile to do so is forbidden. The Gemara answers: There, the reason gentiles are prohibited from doing so is because they are not authorized to conquer. It is not permitted for gentiles to wage wars of conquest, and the halakha of marrying a beautiful woman is stated only with regard to a war of conquest. Therefore the fact that a beautiful woman who is a prisoner of war is permitted only to a Jew and not to a gentile does not indicate that gentiles have a higher degree of sanctity.,The Gemara asks: But isn’t stealing less than the value of one peruta prohibited to a gentile and permitted to a Jew? The Gemara answers: There it is because gentiles are not apt to grant forgiveness of debts, even of less than the value of one peruta. Therefore, for a gentile to take even such a minuscule amount is considered robbery. Jews normally forgive such small amounts.,It is stated in the baraita that any mitzva that was stated with regard to the descendants of Noah and was repeated at Sinai was stated both for this group and for that group. ^98a Kings shall see and arise, princes shall prostrate themselves, because of the Lord, Who is faithful, and the Holy One of Israel, Who has chosen you” (Isaiah 49:7), indicating that redemption will come independent of repentance?,Rabbi Eliezer said to him: But isn’t it already stated: “If you will return, Israel, says the Lord, return to Me” (Jeremiah 4:1), indicating that redemption is contingent upon repentance? Rabbi Yehoshua said to him: But isn’t it already stated: “And I heard the man clothed in linen, who was above the waters of the river, when he lifted up his right hand and his left hand to heaven and swore by the One Who lives forever that it shall be for a period, periods, and a half; when the crushing of the power of the holy people shall have been completed, all these things shall be finished” (Daniel 12:7), indicating that the time for redemption is set and unrelated to repentance? And Rabbi Eliezer was silent, unable to refute the proof from that verse.,§ And Rabbi Abba says: You have no more explicit manifestation of the end of days than this following phenomenon, as it is stated: “But you, mountains of Israel, you shall give your branches, and yield your fruit to My people of Israel, for they will soon be coming” (Ezekiel 36:8). When produce will grow in abundance in Eretz Yisrael, it is an indication that the Messiah will be coming soon. Rabbi Eliezer says: You have no greater manifestation of the end of days than this following phenomenon as well, as it is stated: “For before these days there was no hire for man, nor any hire for beast; nor was there peace from the oppressor to him who exits and to him who enters” (Zechariah 8:10). When there are no wages for work and no rent paid for use of one’s animal, that is an indication that the coming of the Messiah is at hand.,The Gemara asks: What is the meaning of the phrase: “Nor was there peace from the oppressor to him who exits and to him who enters”? Rav says: It means that even for Torah scholars, with regard to whom the promise of peace is written, as it is written: “Great peace have they who love Your Torah; and there is no obstacle for them” (Psalms 119:165), there will be no peace from the oppressor. And Shmuel says: It means that the Messiah will not come until all the prices are equal.,Rabbi Ḥanina says: The son of David will not come until a fish will be sought for an ill person and will not be found, as it is stated with regard to the downfall of Egypt: “Then I will make their waters clear and cause their rivers to run like oil” (Ezekiel 32:14), meaning that the current in the rivers will come to a virtual standstill. And it is written thereafter: “On that day I will cause the glory of the house of Israel to flourish” (Ezekiel 29:21).,Rabbi Ḥama bar Ḥanina says: The son of David will not come until the contemptuous hazalla kingdom of Rome will cease from the Jewish people, as it is stated: “And He shall sever the sprigs hazalzallim with pruning hooks” (Isaiah 18:5). And it is written thereafter: “At that time shall a present be brought to the Lord of hosts, by a people scattered and hairless” (Isaiah 18:7).,Ze’eiri says that Rabbi Ḥanina says: The son of David will not come until the arrogant will cease to exist from among the Jewish people, as it is stated: “For then I will remove from your midst your proudly exulting ones” (Zephaniah 3:11), and it is written afterward: “And I will leave in your midst a poor and lowly people, and they shall take refuge in the name of the Lord” (Zephaniah 3:12).,Rabbi Simlai says in the name of Rabbi Elazar, son of Rabbi Shimon: The son of David will not come until all the judges and officers will cease to exist from among the Jewish people, and there will be no more autonomous government in Eretz Yisrael, as it is stated: “And I will turn My hand against you and purge away your dross as with lye and take away your base alloy. And I will restore your judges as at the first” (Isaiah 1:25–26).,Ulla says: Jerusalem is redeemed only by means of righteousness, as it is stated: “Zion shall be redeemed with justice and those who return to it with righteousness” (Isaiah 1:27). Rav Pappa says: If the arrogant will cease to exist, the Persian sorcerers will cease to exist as well. If the deceitful judges will cease to exist, the royal officers gazirpatei and taskmasters will cease to exist. Rav Pappa elaborates: If the arrogant will cease, the Persian sorcerers will cease, as it is written: “And I will purge away your dross sigayikh as with lye, and I will remove all your alloy bedilayikh.” When the arrogant sigim are purged, the sorcerers, who are separated muvdalim from the fear of God, will also cease. And if the deceitful judges cease to exist, the royal officers and taskmasters will cease to exist, as it is written: “The Lord has removed your judgments; cast out your enemy” (Zephaniah 3:15).,Rabbi Yoḥa says: If you saw a generation whose wisdom and Torah study is steadily diminishing, await the coming of the Messiah, as it is stated: “And the afflicted people You will redeem” (II\xa0Samuel 22:28). Rabbi Yoḥa says: If you saw a generation whose troubles inundate it like a river, await the coming of the Messiah, as it is stated: “When distress will come like a river that the breath of the Lord drives” (Isaiah 59:19). And juxtaposed to it is the verse: “And a redeemer will come to Zion” (Isaiah 59:20).,And Rabbi Yoḥa says: The son of David will come only in a generation that is entirely innocent, in which case they will be deserving of redemption, or in a generation that is entirely guilty, in which case there will be no alternative to redemption. He may come in a generation that is entirely innocent, as it is written: “And your people also shall be all righteous; they shall inherit the land forever” (Isaiah 60:21). He may come in a generation that is entirely guilty, as it is written: “And He saw that there was no man, and was astonished that there was no intercessor; therefore His arm brought salvation to Him, and His righteousness, it sustained Him” (Isaiah 59:16). And it is written: “For My own sake, for My own sake will I do it; for how should it be profaned? And My glory I will not give it to another” (Isaiah 48:11).,§ Rabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradiction in a verse addressing God’s commitment to redeem the Jewish people. In the verse: “I the Lord in its time I will hasten it” (Isaiah 60:22), it is written: “In its time,” indicating that there is a designated time for the redemption, and it is written: “I will hasten it,” indicating that there is no set time for the redemption. Rabbi Alexandri explains: If they merit redemption through repentance and good deeds I will hasten the coming of the Messiah. If they do not merit redemption, the coming of the Messiah will be in its designated time.,Rabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradiction between two depictions of the coming of the Messiah. It is written: “There came with the clouds of heaven, one like unto a son of man…and there was given him dominion and glory and a kingdom…his dominion is an everlasting dominion” (Daniel 7:13–14). And it is written: “Behold, your king will come to you; he is just and victorious; lowly and riding upon a donkey and upon a colt, the foal of a donkey” (Zechariah 9:9). Rabbi Alexandri explains: If the Jewish people merit redemption, the Messiah will come in a miraculous manner with the clouds of heaven. If they do not merit redemption, the Messiah will come lowly and riding upon a donkey.,King Shapur of Persia said to Shmuel mockingly: You say that the Messiah will come on a donkey; I will send him the riding barka horse that I have. Shmuel said to him: Do you have a horse with one thousand colors bar ḥivar gavanei like the donkey of the Messiah? Certainly his donkey will be miraculous.,Rabbi Yehoshua ben Levi found Elijah the prophet, who was standing at the entrance of the burial cave of Rabbi Shimon ben Yoḥai. Rabbi Yehoshua ben Levi said to him: Will I be privileged to come to the World-to-Come? Elijah said to him: If this Master, the Holy One, Blessed be He, will wish it so. Rabbi Yehoshua ben Levi says: Two I saw, Elijah and me, and the voice of three I heard, as the Divine Presence was also there, and it was in reference to Him that Elijah said: If this Master will wish it so.,Rabbi Yehoshua ben Levi said to Elijah: When will the Messiah come? Elijah said to him: Go ask him. Rabbi Yehoshua ben Levi asked: And where is he sitting? Elijah said to him: At the entrance of the city of Rome. Rabbi Yehoshua ben Levi asked him: And what is his identifying sign by means of which I can recognize him? Elijah answered: He sits among the poor who suffer from illnesses. And all of them untie their bandages and tie them all at once, but the Messiah unties one bandage and ties one at a time. He says: Perhaps I will be needed to serve to bring about the redemption. Therefore, I will never tie more than one bandage, so that I will not be delayed.,Rabbi Yehoshua ben Levi went to the Messiah. He said to the Messiah: Greetings to you, my rabbi and my teacher. The Messiah said to him: Greetings to you, bar Leva’i. Rabbi Yehoshua ben Levi said to him: When will the Master come? The Messiah said to him: Today. Sometime later, Rabbi Yehoshua ben Levi came to Elijah. Elijah said to him: What did the Messiah say to you? He said to Elijah that the Messiah said: Greetings shalom to you, bar Leva’i. Elijah said to him: He thereby guaranteed that you and your father will enter the World-to-Come, as he greeted you with shalom. Rabbi Yehoshua ben Levi said to Elijah: The Messiah lied to me, as he said to me: I am coming today, and he did not come. Elijah said to him that this is what he said to you: He said that he will come “today, if you will listen to his voice” (Psalms 95:7).,§ Rabbi Yosei ben Kisma’s students asked him: When will the son of David come? Rabbi Yosei ben Kisma said: I am hesitant to answer you, lest you request from me a sign to corroborate my statement. They said to him: We are not asking you for a sign.,Rabbi Yosei ben Kisma said to them: You will see when this existing gate of Rome falls and will be rebuilt, and will fall a second time and will be rebuilt, and will fall a third time. And they will not manage to rebuild it until the son of David comes. The students said to him: Our rabbi, give us a sign. Rabbi Yosei ben Kisma said to them: But didn’t you say to me that you are not asking me for a sign?,They said to him: And nevertheless, provide us with a sign. Rabbi Yosei ben Kisma said to them: If it is as I say, the water of the Cave of Pamyas will be transformed into blood. The Gemara relates: And it was transformed into blood.,At the time of his death, Rabbi Yosei ben Kisma said to his students: Place my coffin deep in the ground, ' None

60. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • burial

Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 191; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 191

^139a הלכה ברורה ומשנה ברורה במקום אחד:,תניא רבי יוסי בן אלישע אומר אם ראית דור שצרות רבות באות עליו צא ובדוק בדייני ישראל שכל פורענות שבאה לעולם לא באה אלא בשביל דייני ישראל שנאמר (מיכה ג, ט) שמעו נא זאת ראשי בית יעקב וקציני בית ישראל המתעבים משפט ואת כל הישרה יעקשו בונה ציון בדמים וירושלים בעולה ראשיה בשוחד ישפוטו וכהניה במחיר יורו ונביאיה בכסף יקסומו ועל ה\' ישענו וגו\',רשעים הן אלא שתלו בטחונם במי שאמר והיה העולם לפיכך מביא הקב"ה עליהן ג\' פורעניות כנגד ג\' עבירות שבידם שנאמר (מיכה ג, יב) לכן בגללכם ציון שדה תחרש וירושלים עיין תהיה והר הבית לבמות יער,ואין הקב"ה משרה שכינתו על ישראל עד שיכלו שופטים ושוטרים רעים מישראל שנאמר (ישעיהו א, כה) ואשיבה ידי עליך ואצרוף כבור סגיך ואסירה כל בדיליך ואשיבה שופטיך כבראשונה ויועציך כבתחלה וגו\',אמר עולא אין ירושלים נפדה אלא בצדקה שנאמר (ישעיהו א, כז) ציון במשפט תפדה ושביה בצדקה,אמר רב פפא אי בטלי יהירי בטלי אמגושי אי בטלי דייני בטלי גזירפטי,אי בטלי יהירי בטלי אמגושי דכתיב ואצרוף כבור סגיך,אי בטלי דייני בטלי גזירפטי דכתיב (צפניה ג, טו) הסיר ה\' משפטיך פנה אויבך,אמר רבי מלאי משום ר"א בר\' שמעון מ"ד (ישעיהו יד, ה) שבר ה\' מטה רשעים שבט מושלים שבר ה\' מטה רשעים אלו הדיינין שנעשו מקל לחזניהם שבט מושלים אלו ת"ח שבמשפחות הדיינין מר זוטרא אמר אלו תלמידי חכמים שמלמדים הלכות ציבור לדייני בור,אמר ר"א בן מלאי משום ר"ל מאי דכתיב (ישעיהו נט, ג) כי כפיכם נגואלו בדם ואצבעותיכם בעון שפתותיכם דברו שקר לשונכם עולה תהגה,כי כפיכם נגואלו בדם אלו הדיינין ואצבעותיכם בעון אלו סופרי הדיינין שפתותיכם דברו שקר אלו עורכי הדיינין לשונכם עולה תהגה אלו בעלי דינין,ואמר רבי מלאי משום ר\' יצחק מגדלאה מיום שפירש יוסף מאחיו לא טעם טעם יין דכתיב (בראשית מט, כו) ולקדקד נזיר אחיו,ר\' יוסי בר\' חנינא אמר אף הן לא טעמו טעם יין דכתיב (בראשית מג, לד) וישתו וישכרו עמו מכלל דעד האידנא לא (הוה שיכרות) ואידך שיכרות הוא דלא הוה שתיה מיהא הוה,ואמר רבי מלאי בשכר (שמות ד, יד) וראך ושמח בלבו זכה לחשן המשפט על לבו:,שלחו ליה בני בשכר ללוי כילה מהו כשותא בכרמא מהו מת בי"ט מהו,אדאזיל נח נפשיה דלוי אמר שמואל לרב מנשיא אי חכימת שלח להו שלח להו כילה חזרנו על כל צידי כילה ולא מצינו לה צד היתר,ולישלח להו כדרמי בר יחזקאל לפי שאינן בני תורה,כשותא בכרמא עירבובא ולישלח להו כדר"ט דתניא כישות ר\' טרפון אומר אין כלאים בכרם וחכמים אומרים כלאים בכרם וקי"ל כל המיקל בארץ הלכה כמותו בחו"ל לפי שאינן בני תורה,מכריז רב האי מאן דבעי למיזרע כשותא בכרמא ליזרע רב עמרם חסידא מנגיד עילויה,רב משרשיא יהיב ליה פרוטה לתינוק נכרי וזרע ליה וליתן ליה לתינוק ישראל אתי למיסרך וליתן ליה לגדול נכרי אתי לאיחלופי בישראל,מת שלח להו מת לא יתעסקו ביה לא יהודאין ולא ארמאין לא ביום טוב ראשון ולא ביום טוב שני,איני והאמר רבי יהודה בר שילת אמר רבי אסי עובדא הוה בבי כנישתא דמעון ביום טוב הסמוך לשבת'' None

^139a clear halakha and clear teaching together, but rather there will be disputes among the Sages.,It was taught in a baraita that Rabbi Yosei ben Elisha says: If you see a generation that many troubles are befalling it, go and examine the judges of Israel. Perhaps their sins are the cause, as any calamity that comes to the world comes due to the judges of Israel acting corruptly, as it is stated: “Please hear this, heads of the house of Jacob, and officers of the house of Israel, who abhor justice and pervert all equity, who build up Zion with blood, and Jerusalem with iniquity. Their heads they judge for bribes, and their priests teach for hire, and their prophets divine for money; yet they lean upon the Lord, saying: Is not the Lord in our midst? No evil shall befall us” (Micah 3:9–11).,The Gemara comments: They are wicked, but they placed their trust in the One Who spoke and the world came into being, the Almighty. Therefore, the Holy One, Blessed be He, brings upon them three calamities corresponding to the three transgressions for which they are responsible, as it is stated in the following verse: “Therefore, because of you, Zion shall be plowed as a field, and Jerusalem shall become heaps, and the Temple Mount as the high places of a forest” (Micah 3:12).,And the Holy One, Blessed be He, will not rest His Divine Presence on the Jewish people until evil judges and officers shall be eliminated from the Jewish people, as it is stated: “And I will turn My hand upon you, and I will purge away your dross as with lye, and I will remove all your alloy. And I will restore your judges as at first, and your counselors as at the beginning; afterward you shall be called the city of righteousness, a faithful city” (Isaiah 1:25–26).,Ulla said: Jerusalem will be redeemed only through righteousness, as it is stated: “Zion will be redeemed with justice and those who return to her with righteousness” (Isaiah 1:27).,Rav Pappa said: If the arrogant will cease to exist, the Persian fire priests will cease to exist as well. If the deceitful judges will cease to exist, the royal officers gazirpatei and taskmasters will cease to exist.,He explains: If the arrogant will cease, the Persian fire priests will cease, as it is written: “And I will purge away your dross sigayikh as with lye, and I will remove all your alloy bedilayikh.” This teaches that when the conceited and haughty sigim are purged, the priests of fire, who are separated muvdalim from the fear of God, will also cease.,He said: If the deceitful judges cease, the royal officers and taskmasters will cease, as it is written: “The Lord has removed your judgment, cast out your enemy” (Zephaniah 3:15).,Rabbi Mallai said in the name of Rabbi Elazar, son of Rabbi Shimon: What is the meaning of that which is written: “The Lord has broken the staff of the wicked, the rod of the rulers” (Isaiah 14:5)? He explains: “The Lord has broken the staff of the wicked”; these are the judges who have become staffs for their attendants. The attendants abuse people, and the judges provide the attendants with legal backing and moral support. “The rod of the rulers”; these are the Torah scholars who are members of the families of the judges. These Torah scholars assist their relatives, the judges, conceal their faults. Mar Zutra said: These are the Torah scholars who teach communal halakhot to ignorant judges. They teach ignorant judges just enough Torah and modes of conduct to prevent the people from realizing how ignorant they are, enabling them to maintain their positions.,Rabbi Eliezer ben Mallai said in the name of Reish Lakish: What is the meaning of that which is written: “For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue utters wickedness” (Isaiah 59:3)?,He explains: “For your hands are defiled with blood”; these are the judges who take bribes in their hands. “And your fingers with iniquity”; these are the scribes of the judges, who write falsehood with their fingers. “Your lips have spoken lies”; these are the legal advisors. “Your tongue utters wickedness”; these are the litigants themselves.,And Rabbi Mallai said in the name of Rabbi Yitzḥak from Migdal: From the day that Joseph took leave from his brothers, he did not sample a taste of wine, as it is written: “They shall be on the head of Joseph, and on the crown of the head of he who was separated nezir from his brothers” (Genesis 49:26). The language of the verse alludes to the fact that Joseph conducted himself like a nazirite and abstained from wine.,Rabbi Yosei, son of Rabbi Ḥanina, said: Joseph’s brothers too did not sample the taste of wine during the intervening period, due to their remorse, as it is written: “And they drank and became drunk with him” (Genesis 43:34). By inference: Until now there was no drunkenness, as they abstained from drinking. And the other Sage, Rabbi Mallai, holds: It was drunkenness of which there was none; however, there was drinking on the part of the brothers during the intervening years.,And Rabbi Mallai said: It is stated in the verse: “And the anger of the Lord was kindled against Moses, and He said: Is there not Aaron your brother the Levite, I know that he can surely speak, and also behold, he is coming out to greet you, and he will see you and be glad in his heart” (Exodus 4:14). Rabbi Mallai taught that as reward for Aaron’s lack of jealousy at seeing his brother Moses rise to greatness, as it is stated: “And he will see you and be glad in his heart,” he merited to become the High Priest, and for the breastplate of judgment to rest on his heart.,The Gemara returns to the laws of a canopy. The inhabitants of the town of Bashkar sent to Levi: What is the halakha with regard to spreading a canopy on Shabbat? Additionally, what is the halakha with regard to hops in a vineyard? Do they constitute a prohibited mixture of diverse kinds? Finally, what is the halakha with regard to one who died on a Festival? How can the people attend to his burial?,As the messenger was going with the question, Levi died. Shmuel said to Rav Menashya: If you are wise and able to respond, send them answers to their questions. He sent them: With regard to a canopy, we reviewed all aspects of the matter of the canopy, and we did not find any permissible aspect.,The Gemara asks: And let him send them that it can be permitted in accordance with the opinion of Rami bar Yeḥezkel. The Gemara answers: He did not want to reveal that leniency to them, because they are not well versed in Torah, and they would not distinguish between permitted and prohibited methods of spreading the canopy.,He also told them: Hops in a vineyard are a forbidden mixture of diverse kinds. The Gemara asks: And let him send them the message that it is permitted in accordance with the opinion of Rabbi Tarfon, as it was taught in the Tosefta: With regard to hops, Rabbi Tarfon says: They do not constitute a prohibited mixture of food crops in a vineyard, and the Rabbis say: They constitute a forbidden mixture of food crops in a vineyard. And we maintain that anyone who is lenient with regard to the halakhot of diverse kinds in Eretz Yisrael, even if the halakha is not ruled in accordance with his opinion, the halakha is ruled in accordance with his opinion outside of Eretz Yisrael, where the halakhot of diverse kinds apply only by rabbinic law. The Gemara explains: He did not reveal this leniency to them, because they were not well versed in Torah.,With regard to the matter of hops in a vineyard, the Gemara relates that Rav would announce: One who seeks to sow hops in a vineyard, let him sow. In contrast, Rav Amram Ḥasida would administer lashes for sowing hops in a vineyard.,The Gemara relates that Rav Mesharshiya would give a peruta to a gentile child, and the child would sow hops for him. The Gemara asks: And let him give the peruta to a Jewish child, who is also not obligated in mitzva observance. The Gemara answers: He may come to continue this habit and violate the prohibition as an adult. The Gemara asks: And let him give the peruta to an adult gentile. The Gemara answers: He may come to confuse him with a Jew.,With regard to a person who died on a Festival, he sent them in response: If a person died on a Festival, neither Jews nor Arameans, i.e., gentiles, should attend to his burial, neither on the first day of a Festival, nor on the second day of a Festival observed in the Diaspora.,The Gemara asks: Is that so? Didn’t Rabbi Yehuda bar Sheilat say that Rabbi Asi said: There was an incident in the synagogue of the settlement of Maon on a Festival adjacent to Shabbat. A person died,'' None

61. Lactantius, Divine Institutes, 1.6.9 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • burial

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 189; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 189

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1.6.9 Now let us pass to divine testimonies; but I will previously bring forward one which resembles a divine testimony, both on account of its very great antiquity, and because he whom I shall name was taken from men and placed among the gods. According to Cicero, Caius Cotta the pontiff, while disputing against the Stoics concerning superstitions, and the variety of opinions which prevail respecting the gods, in order that he might, after the custom of the Academics, make everything uncertain, says that there were five Mercuries; and having enumerated four in order, says that the fifth was he by whom Argus was slain, and that on this account he fled into Egypt, and gave laws and letters to the Egyptians. The Egyptians call him Thoth; and from him the first month of their year, that is, September, received its name among them. He also built a town, which is even now called in Greek Hermopolis (the town of Mercury), and the inhabitants of Phen honour him with religious worship. And although he was a man, yet he was of great antiquity, and most fully imbued with every kind of learning, so that the knowledge of many subjects and arts acquired for him the name of Trismegistus. He wrote books, and those in great numbers, relating to the knowledge of divine things, in which be asserts the majesty of the supreme and only God, and makes mention of Him by the same names which we use - God and Father. And that no one might inquire His name, he said that He was without name, and that on account of His very unity He does not require the peculiarity of a name. These are his own words: God is one, but He who is one only does not need a name; for He who is self-existent is without a name. God, therefore, has no name, because He is alone; nor is there any need of a proper name, except in cases where a multitude of persons requires a distinguishing mark, so that you may designate each person by his own mark and appellation. But God, because He is always one, has no peculiar name. It remains for me to bring forward testimonies respecting the sacred responses and predictions, which are much more to be relied upon. For perhaps they against whom we are arguing may think that no credence is to be given to poets, as though they invented fictions, nor to philosophers, inasmuch as they were liable to err, being themselves but men. Marcus Varro, than whom no man of greater learning ever lived, even among the Greeks, much less among the Latins, in those books respecting divine subjects which he addressed to Caius C sar the chief pontiff, when he was speaking of the Quindecemviri, says that the Sibylline books were not the production of one Sibyl only, but that they were called by one name Sibylline, because all prophetesses were called by the ancients Sibyls, either from the name of one, the Delphian priestess, or from their proclaiming the counsels of the gods. For in the Æolic dialect they used to call the gods by the word Sioi, not Theoi; and for counsel they used the word bule, not boule;- and so the Sibyl received her name as though Siobule. But he says that the Sibyls were ten in number, and he enumerated them all under the writers, who wrote an account of each: that the first was from the Persians, and of her Nicanor made mention, who wrote the exploits of Alexander of Macedon;- the second of Libya, and of her Euripides makes mention in the prologue of the Lamia;- the third of Delphi, concerning whom Chrysippus speaks in that book which he composed concerning divination - the fourth a Cimmerian in Italy, whom N vius mentions in his books of the Punic war, and Piso in his annals - the fifth of Erythr a, whom Apollodorus of Erythr a affirms to have been his own countrywoman, and that she foretold to the Greeks when they were setting out for Ilium, both that Troy was doomed to destruction, and that Homer would write falsehoods;- the sixth of Samos, respecting whom Eratosthenes writes that he had found a written notice in the ancient annals of the Samians. The seventh was of Cum, by name Amalth a, who is termed by some Herophile, or Demophile, and they say that she brought nine books to the king Tarquinius Priscus, and asked for them three hundred philippics, and that the king refused so great a price, and derided the madness of the woman; that she, in the sight of the king, burnt three of the books, and demanded the same price for those which were left; that Tarquinias much more considered the woman to be mad; and that when she again, having burnt three other books, persisted in asking the same price, the king was moved, and bought the remaining books for the three hundred pieces of gold: and the number of these books was afterwards increased, after the rebuilding of the Capitol; because they were collected from all cities of Italy and Greece, and especially from those of Erythr a, and were brought to Rome, under the name of whatever Sibyl they were. Further, that the eighth was from the Hellespont, born in the Trojan territory, in the village of Marpessus, about the town of Gergithus; and Heraclides of Pontus writes that she lived in the times of Solon and Cyrus - the ninth of Phrygia, who gave oracles at Ancyra;- the tenth of Tibur, by name Albunea, who is worshipped at Tibur as a goddess, near the banks of the river Anio, in the depths of which her statue is said to have been found, holding in her hand a book. The senate transferred her oracles into the Capitol. The predictions of all these Sibyls are both brought forward and esteemed as such, except those of the Cum an Sibyl, whose books are concealed by the Romans; nor do they consider it lawful for them to be inspected by any one but the Quindecemviri. And there are separate books the production of each, but because these are inscribed with the name of the Sibyl they are believed to be the work of one; and they are confused, nor can the productions of each be distinguished and assigned to their own authors, except in the case of the Erythr an Sibyl, for she both inserted her own true name in her verse, and predicted that she would be called Erythr an, though she was born at Babylon. But we also shall speak of the Sibyl without any distinction, wherever we shall have occasion to use their testimonies. All these Sibyls, then, proclaim one God, and especially the Erythr an, who is regarded among the others as more celebrated and noble; since Fenestella, a most diligent writer, speaking of the Quindecemviri, says that, after the rebuilding of the Capitol, Caius Curio the consul proposed to the senate that ambassadors should be sent to Erythr to search out and bring to Rome the writings of the Sibyl; and that, accordingly, Publius Gabinius, Marcus Otacilius, and Lucius Valerius were sent, who conveyed to Rome about a thousand verses written out by private persons. We have shown before that Varro made the same statement. Now in these verses which the ambassadors brought to Rome, are these testimonies respecting the one God:- 1. One God, who is alone, most mighty, uncreated. This is the only supreme God, who made the heaven, and decked it with lights. 2. But there is one only God of pre-eminent power, who made the heaven, and sun, and stars, and moon, and fruitful earth, and waves of the water of the sea. And since He alone is the framer of the universe, and the artificer of all things of which it consists or which are contained in it, it testifies that He alone ought to be worshipped: - 3. Worship Him who is alone the ruler of the world, who alone was and is from age to age. Also another Sibyl, whoever she is, when she said that she conveyed the voice of God to men, thus spoke:- 4. I am the one only God, and there is no other God. I would now follow up the testimonies of the others, were it not that these are sufficient, and that I reserve others for more befitting opportunities. But since we are defending the cause of truth before those who err from the truth and serve false religions, what kind of proof ought we to bring forward against them, rather than to refute them by the testimonies of their own gods? '' None

62. Babylonian Talmud, Avodah Zarah, None
Tagged with subjects: • burial

Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 50, 191; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 50, 191

^71a ורמינהי עיר שכבשוה כרקום כל כהנות שבתוכה פסולות אמר רב מרי לנסך אין פנאי לבעול יש פנאי:,76b גדנפא דלישא אפומא ומליוה מיא וארתחה אמר רבא מאן חכים למעבד כי הא מילתא אי לאו רב עקביה דגברא רבא הוא קסבר כבולעו כך פולטו מה בולעו בנצוצות אף פולטו בנצוצות:,הסכין שפה והיא טהורה: אמר רב עוקבא בר חמא ונועצה עשרה פעמים בקרקע אמר רב הונא בריה דרב יהושע ובקרקע שאינה עבודה א"ר כהנא ובסכין יפה שאין בה גומות תניא נמי הכי סכין יפה שאין בה גומות נועצה עשרה פעמים בקרקע אמר רב הונא בריה דרב יהושע לאכול בה צונן,כי הא דמר יהודה ובאטי בר טובי הוו יתבי קמיה דשבור מלכא אייתו לקמייהו אתרוגא פסק אכל פסק והב ליה לבאטי בר טובי הדר דצה עשרה זימני בארעא פסק הב ליה למר יהודה א"ל באטי בר טובי וההוא גברא לאו בר ישראל הוא א"ל מר קים לי בגויה ומר לא קים לי בגויה,איכא דאמרי א"ל אידכר מאי עבדת באורתא:,

^71a And the Gemara raises a contradiction to the assumption that soldiers during wartime do not have time to commit transgressions from that which is taught in another mishna (Ketubot 27a): With regard to a city that was conquered by an army laying siege, all the women married to priests located in the city are unfit and forbidden to their husbands, due to the concern that they were raped. Rav Mari resolved the contradiction and said: They do not have time to pour wine for libations, as their passion for idolatry is not pressing at that time, but they have time to engage in intercourse, because their lust is great even during wartime.,Jewish craftsmen to whom a gentile sent a barrel of wine used for a libation in lieu of their wage, it is permitted for them to say to him: Give us its monetary value instead. But once it has entered into their possession, it is prohibited for them to say so, as that would be tantamount to selling the wine to the gentile and deriving benefit from it.,Rav Yehuda says that Rav says: It is permitted for a person to say to a gentile: Go and placate the collectors of the governmental tax on wine for me, and I will reimburse you subsequently, even if he pays the tax with wine used for a libation.,One of the Sages raised an objection from a baraita: A person may not say to a gentile: Go in my stead to the commissary la’otzer to pay the wine tax for me, if he pays it in wine used for a libation. Rav said to him: You say that the case I am referring to is similar to one who says to a gentile: Go in my stead to the commissary? In that case, since he says: In my stead, whatever the gentile gives the commissary is considered as though the Jew gave it himself. This case that I am referring to is comparable only to that which is taught in the baraita: But the Jew may say to a gentile: Save me from the commissary.,who sells his wine to a gentile, if he fixed a price before he measured the wine into the gentile’s vessel, deriving benefit from the money paid for the wine is permitted. It is not tantamount to selling wine used for a libation, as the gentile purchased the wine before it became forbidden, and the money already belonged to the Jew. But if the Jew measured the wine into the gentile’s vessel, thereby rendering it forbidden, before he fixed a price, the money paid for the wine is forbidden.,Ameimar says: The legal act of acquiring an object by pulling it applies to a gentile. Know that it is so, as those Persians send gifts pardashnei to one another and do not retract them, which shows that they acquire one from another by pulling the object alone, even without paying for it. Rav Ashi says: Actually, I will say to you that pulling an object does not acquire it in a transaction involving a gentile, and the fact that they do not retract their gifts is not due to the halakhot of acquisition but because they are taken over by haughtiness, and they consider it shameful to retract a gift.,Rav Ashi said: From where do I say that acquisition by pulling does not apply to gentiles? It is from that which Rav said to certain wine shopkeepers: When you measure wine for gentiles, take the dinars from them and then measure the wine for them. And if they do not have dinars with them readily available, lend them dinars and then take those dinars back from them, so that it will be a loan provided to them that they are repaying. As if you do not do so, when it becomes wine used for a libation it becomes so in your possession, and when you take the money it will be payment for wine used for a libation that you are taking. Rav Ashi concludes his proof for his opinion: And if it enters your mind that pulling an object acquires it in a transaction involving a gentile, ^76b with a rim gedanfa of dough around its rim, and filled it with water and boiled it, so that the water boiled along its rim. Rava said: Who would be clever enough to perform such an action if not Rav Akavya, as he is a great man. He maintains that as it absorbs it so it expels it; just as the rim absorbs the forbidden substance by small drops of it that reach the rim, so too it expels the forbidden substance by small drops of boiling water that reach the rim.,§ The mishna teaches: With regard to the knife, one must polish it and it is rendered pure. Rav Ukva bar Ḥama says: And one must thrust it ten times into the ground. Rav Huna, son of Rav Yehoshua, says: And this must be done in untilled earth, i.e., hard earth. Rav Kahana says: And this applies to a good knife that does not have notches, so that the entire surface of the knife is scraped against the ground. This is also taught in a baraita: With regard to a good knife that does not have notches, one can thrust it ten times into the ground. Rav Huna, son of Rav Yehoshua, says: This is sufficient for the purpose of eating cold food with it.,This is like that incident involving Mar Yehuda, an important personage of the house of the Exilarch, and Bati bar Tuvi, a wealthy man, who were sitting before King Shapur, the king of Persia. The king’s servants brought an etrog before them. The king cut a slice and ate it, and then he cut a slice and gave it to Bati bar Tuvi. He then stuck the knife ten times in the ground, cut a slice, and gave it to Mar Yehuda. Bati bar Tuvi said to him: And is that man, referring to himself, not Jewish? King Shapur said to him: I am certain of that master, Mar Yehuda, that he is meticulous about halakha; but I am not certain of that master, referring to Bati bar Tuvi, that he is meticulous in this regard.,There are those who say that King Shapur said to him: Remember what you did last night. The Persian practice was to present a woman to each guest, with whom he would engage in intercourse. Mar Yehuda did not accept the woman who was sent to him, but Bati bar Tuvi did, and therefore he was not assumed to be meticulous with regard to eating kosher food.,' ' None

63. Demosthenes, Orations, 43.57, 60.8
Tagged with subjects: • Demosthenes, burial in • Seven against Thebes, burial in Thebes • Xenophon, burial of traitor in • burial, Athens vs. S. Ant. • burial, after homicide • motifs, in postclassical tragedy, burial of the dead

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 53; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 291; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 39; Meinel (2015), Pollution and Crisis in Greek Tragedy, 91, 92

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43.57 Proclamation shall be made in the market-place to the shedder of blood by a kinsman within the degree of cousin and cousinship, and cousins and sons of cousins and sons-in-law and fathers-in-law and clansmen shall join in the pursuit. To secure condonation, if there be father or brother or sons, all must concur, or whoever opposes shall prevail. And if there be none of these and the slaying was involuntary, and the Fifty-one, the Ephetae, The Ephetae formed a court of fifty-one nobles (Eupatridae) having jurisdiction over cases of homicide. See Aristot. Ath. Pol. 57, with Sandys’s note. shall agree that the slaying was involuntary, let the clansmen, ten in number, grant the right of entrance to the shedder of blood, if they see fit; and let these be chosen by the Fifty-one according to rank. And those who had shed blood before the enactment of this statute shall be bound by its provisions.—And when persons die in the demes and no one takes them up for burial, let the Demarch give notice to the relatives to take them up and bury them, and to purify the deme on the day on which each of them dies. ^60.8 They so prevailed over the invading host of the Amazons as to expel them beyond the Phasis, and the host of Eumolpus and of many another foeman they drove not only out of their own land but also from the lands of all the other Greeks—invaders whom all those dwelling on our front to the westward neither withstood nor possessed the power to halt. The female warriors known as Amazons were repelled by Theseus. The Phasis River in Colchis, now the Rion, was the legendary boundary between Europe and Asia. Eumolpus invaded Greece from Thrace but was halted by Erechtheus at Eleusis. The route to all parts of the mainland issued from Athens on the west side. Moreover, they were styled the saviors of the sons of Heracles, who himself was the savior of the rest of mankind, when they arrived in this land as suppliants, fleeing before Eurystheus. In addition to all these and many other noble deeds they refused to suffer the lawful rites of the departed to be treated with despite when Creon forbade the burial of the seven against Thebes. This phrase became proverbial as the title of a drama by Aeschylus. Theseus, king of Athens, gave aid to the suppliant wives of the Argive heroes when Creon, king of Thebes, refused burial to their slain husbands: Eur. Supp. '' None

64. Epigraphy, Ig Ii2, 1174, 1252
Tagged with subjects: • burial • burial, associations role in members’, • burial, calendar

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 211; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 47, 157; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 808

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1174 Euthemon proposed: in order that the common resources (koina) may be secured for the demesmen, and that the demarchs and treasurers may render accounts (euthunas), the demesmen shall decide, that the demarchs (5) and the treasurers shall deposit the account of the receipts (lēmmatōn) and expenses into the box (kibōton) each month, since those of the archonship of Nausigenes (368/7) are also themselves voluntarily depositing the account each (10) month; and shall render their accounts for the last year before the month of Metageitnion, from the accounts from the box (kibōtou), and not from other accounts; and to stand a stele in the agora, having inscribed this (15) decree (on it); and the demarch shall administer an oath to the auditor (euthunon) and his deputies in accordance with the decree inscribed in the agora; and if . . . and they do not perform the audit in accordance with (20) this decree . . . text from Attic Inscriptions Online, IG II²
1174 - Decree of Halai Aixonides prescribing an audit procedure, 368/7 BC ' ' None

65. Vergil, Aeneis, 7.385-7.387, 7.397-7.399
Tagged with subjects: • Bacchic rites, conflation with wedding and burial rites • Burial • burials and mourning, Bacchic rites conflated with

Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 152, 153; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 114

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7.385 Quin etiam in silvas, simulato numine Bacchi, ^7.386 maius adorta nefas maioremque orsa furorem ^7.387 evolat et natam frondosis montibus abdit, ^7.397 ipsa inter medias flagrantem fervida pinum ^7.398 sustinet ac natae Turnique canit hymenaeos, ^7.399 sanguineam torquens aciem, torvumque repente'' None

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7.385 But nay! Though flung forth from their native land, ' "^7.386 I o'er the waves, with enmity unstayed, " '^7.387 dared give them chase, and on that exiled few ^7.397 was wrought by Lapithae or Calydon? ' "^7.398 But I, Jove's wife and Queen, who in my woes " '^7.399 have ventured each bold stroke my power could find, '' None

66. None, None, nan
Tagged with subjects: • Burial customs • Burial, Abel, of • Burial, Adam, of • Burial, Eve, of • Collected bones (burial)

Found in books: Hachlili (2005), Practices And Rites In The Second Temple Period, 459, 489; Levison (2023), The Greek Life of Adam and Eve. 977, 996

67. None, None, nan
Tagged with subjects: • burial ground • burial indemnity, paid by associations to members, • burial practices • burial, associations role in members’, • burials, legal aspects • inhumation

Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 314; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 54, 199, 217, 228, 234; Tacoma (2016), Models from the Past in Roman Culture: A World of Exempla, 25; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 119

68. None, None, nan
Tagged with subjects: • Burial area P • Burial places (memorials) • burial ground • burial practices • burials, legal aspects

Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 314; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 108; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 119

69. None, None, nan
Tagged with subjects: • Burial, public rites of • Priestesses, burial rites of • burial, intramural b.

Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 223; Heller and van Nijf (2017), The Politics of Honour in the Greek Cities of the Roman Empire, 199

70. None, None, nan
Tagged with subjects: • Seven against Thebes, burial in Thebes • Seven against Thebes, burial place in Attica • law, nomos on burial • motifs, in postclassical tragedy, burial of the dead

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 53, 184, 189, 190, 192, 200, 211; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 291, 292

71. None, None, nan
Tagged with subjects: • Burial • burial, associations role in members’,

Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 52; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 47

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